THE SUPREME POWER OF Christian States VINDICATED AGAINST The Insolent pretences of Guillielmus Apollonii, OR A Translation of a Book Entitled, Grallae, seu vere Puerilis Cothurnus Sapientiae, etc.  
OR, The Stilts, or most childish Chapin of Knowledge upon which William Apollonius of Trever, and Minister of the Church of Middleburgh boasts, among such as are ignorant, in his patched Rhapsodies, which he set forth concerning Supreme Power and Jurisdiction in matters of RELIGION.  
Against the Book of the most famous Dr. Nicholaus Vedelius, Entitled Of the Episcopacy of Constantine the Great.   printer's or publisher's device 
Printed at London for George Whittington at the Blue Anchor in   

TO THE Most High and most illustrious Princes of the Reformed STATES.  
AS ALSO To all peaceable Ministers of CHRIST'S Church, Grace and Peace.  
Most illustrious Lords, and godly Ministers of Christ's Church.  
HE was not a fool who first affirmed, that there was nothing more prevalent than superstition to rule the multitude: for Christ most divinely foretold us, that the children of darkness were wiser than the sons of light, so that oftentimes not only the force of deceivers is great, but also the perverseness of the multitude is such, that they will rather be deluded, than listen to the Truth. Though God hath recommended his true worship to us, yet Satan hath prevailed more by superstition, than the Spirit of God by true Religion. All Ages can bear witness to this truth. When God employed the divine Prophet Moses in a message to Pharaoh he armed him with the power of Miracles, but Jannes and Jambres resisted him, and that with such eagerness, that for a while, they prevailed more with their false exorcisms, than he did with his true Miracles. Solomon built and dedicated the Temple, as it were to the perpetual preservation of the true worship: scarce were forty years expired, wh●n Jeroboam a private man set up his Idols in Dan and Bethel, with such success, that he withdrew ten Tribes to his Idolatry. How violent was Jezabel, Ahabs wife, in the superstitious maintaining of Paal, that not only did she extinguish both the people and worship of God, but also so terrified Elijah, who could procure fire from heaven, that he was forced to leave his station, and in his exile to wish for death, whom notwithstanding God had purposed to honour, by carrying him up to heaven in a fiery chariot. There is nothing more plain, then that they who wickedly in ice men to superstition, are for the most part, more active and successful than those who are the bvilders up of true Religion.  
This bad success in Religion proceeds from the multitude themselves, whose property it is to be led rather by opinion, then by knowledge, and to give their assent before they make trial, although envious men dia not sow tares in the night, yet the earth would produce thorns by reason of the ancient curse: although there were no inventors or teachers of superstition, yet the vain multitude would devise to itself some superstitious worship. This calamity proceeds not from the want of truth, but from God's just judgements: For as Adam's sin hath made the earth more apt to produce of its own accord tares, than all the industry of man can, to bring forth good fruit: Even so the old Serpent is more prevalent in bewitching men's minds with superstition, than the fellow labourers of the Holy Ghost, in propagating the true Religion.  
There was never any Age or Country of the world, which hath not had some time experience of this. Yet this was never more plainly seen then under the great Antichrist whom Paul foretold should be armed with all deceivableness, 
2 Thess. 2.  that he might entice such to believe lies, that were careless to believe the truth. Never was there any since the creation more guilty of this then the Bishop of Rome, who whilst he obtrudes upon the people a hodgepodge of superstition, prevails more with them then the Prophets and Apostles, by their true Religion, and Miracles. For these (even Peter himself 
* And the rest of the Apostles. ) could do no more but undergo torments and ignominy, and at last lay down their tortured lives, but he on the other side, being armed with superstition, and pretending Peter's name and chair, mounted up to such a height, that being honoured with three Crowns, two swords, and the spoils of all Princes, he exalts himself above all worldly Potentates, and all such as are called Gods, sitting in the Temple of God, and pretending the Church, doth so bewitch men, that he whom they see, call, and cry out, to be wicked, a liar, a falsifyer, do notwithstanding believe him to he the patron and judge of Religion. Such is the force of persuasion, arising from superstition, that men see not what they see, and believe they see what they see not, as if they were enchanted. Hence it is not to be wondered at that the whole company of such cheaters, arm themselves with their own superstition, when they have a mind to deceive; which like poison as easily invades men's minds, and taints them, as a tawny colour doth those who remain a while in the Sun, which insensibly and suddenly comes upon them, before they knew it came.  
This corruption is not to be found, only in popery, but among Protestants also, whose minds being puffed up with the desire of ruling, and counting the simplicity of the Apostolical Church sordid, they will rather rule then obey: So that they place the sanctity of Religion not in God's Word, not in Faith, nor in the profession thereof, nor in any other real worship, but in the right and ministry of handling these things, so that not only in their Theses, but in full Volumes they declaim for the sanctity of government, persuading the people with all the might they can, that the whole dressing of Church government at this day, is of such spirituality, that the political Magistrate, as being carnal, must be totally separated from it. Hence may Ministers with ease hereafter withdraw their necks in Church-affaires from the power of the Magistrate, and then indirectly insult over, and prescribe Laws to the secular powers.  
This new guise of Popery our famous Vaedelius foreseeing, did publish a Book concerning The Episcopacy of Constantine the Great, in which he hath written of the right of Magistrates in Church-affaires at this day, but with such circumspection, that no moderate man can be moved, much less angered thereat, for he feared (as he intimated in his Preface) lest the restless minds of contentious Churchmen should be incensed, and now it was supposed that he had incurred their displeasure, but the book being in every man's hand, and approved by the testimony of D. Macovius and Rivet, it seemed to be out of all danger of malice.  
But the case was suddenly altered; and our Vedelius was molested, not by neighbours, but by transmarin strangers from Zealand. For one William Apollonius did not only spit in his face, but also piss in his ashes. This man being led by the Genius of that wicked Destroyer, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  hath offered violence to the Ghost of our Vedelius not without endangering the peace both of Church and State, for not only doth he rage against Vedelius, but also against all Christian Magistrates, in a large Book, and that so lavishly, that he seems to challenge to himself alone, not only the Dictatorship of ruling, but of railing too: he doth in general speak evil of Magistrates, but (as it is thought) tacitly flings all his darts against the Magistrates of Midleburgh, but he hath so cunningly contrived the matter, as if he had first casually found out the Errors and blasphemies of Vedelius, which afterward be presented to the Consistory of Midleburgh, and then to the Classes of Walachria, by whose entreaty, he undertook this task, forsooth, unwillingly.  
He hath adorned his work with a specious title, to wit, The Right of Magistrates in holy things: as if he were about to fight for the honour of Magistrates, whereas he upbraids them every where in●uricusly with carnal violence, with nullity, and servility in Church-affaires. So that oftentimes he makes secular powers, guilty of sacrilege, and of trampling upon the blood of Christ, if they offer to meddle with Ecclesiastic affairs, besides what he hath prescribed. Now lest this Walachrian should without control write what he pleaseth, 
Philarchiae pruriginem.  against our famous Vedelius, and all godly Magistrates: I thought good to scratch with my pen, his itching desire of ruling: It is the part of your Highness to suppress by your Authority this scab, that it may not spread too fare. I confess I have in some places pulled him by the ears, somewhat roughly, but yet more modestly than he deserved; being no ways desirous to wrestle with the shadow of learning, but as they are wont to do, who have the keeping of Lions, they beat a Dog, that the Lion may be afraid; so I thought good to beat this cur, that I might keep the Lion's whelps within their dens, or grates. Who would roar aloud other ways, but now whisper only in corners. As sure as the Sun shines, this Walachrian device is borrowed from Popery, and Printed to this intent, that in Walachria, or at least in Midleburgh, Apollonius alone, with a few Classic Elders and assistants, might rule the roast. I speak not hear out of partiality; for this William Apollonius is not known to me, either by benefits or injuries, let every man believe or not believe as he pleaseth; my purpose is no other, then to make the device of this Apollonian Church sanctity, absurd and ridiculous, for it is not only as like Popery as a Doves egg is like a Hen's egg, but also it intendeth the same end, so that what the Pope doth openly and directly in challenging power over all secular Princes, this man by an indirect way, and cunning circuition, doth obtain over his Magistrates, and would make trial of it, if occasion served; the truth of both which, if I should in a short abridgement set down, I hope it shall not trouble you to run over, though perhaps your more serious employments may deny you leisure to read the rest.  
That old leven of Popery concerning the wonderful sanctity and spirituality of the external Ministry of the visible Church, hath been trampled upon by all Orthodox men. This the Pope, the fatal enemy of Christ, and the very Antichrist hath so dressed and polished, that he hath persuaded the world to believe, that all Clergie-imployment is sacred and spiritual, and that the Clergy themselves, are all spiritual and holy, Whence men were possessed with a superstitious conceit, that it was neither lawful nor possible for Laymen to intermeddle with Ecclesiastic affairs, that this charge belonged by divine and inviolable right, to the Clergy, or spiritual men only: That this was the fruit or effect of their Vocation, and confirmation (which imprints a spiritual and indelible character, upon the soul and body of Clergy men) by the privilege of which, they are preferred in holiness to all other Christians, as being but Laymen. That this game was borrowed from the ceremonies of the Jewish Synagogue, and Gentilism, is apparent even to Papists themselves, if they are not blind, but whosoever are conversant among the Romish Clergy, will find that this (spiritual character) is of such efficacy, that for it a certain honour of holiness is ascribed, not only to the persons themselves, though never so loud, but even to their vestments, and I doubt me, to their very excrements. 
Ordination.  Which privilege because it ariseth from their Calling and Confirmation, hence it is, that from the first original of Antichristianisme, sharp disputations have been had concerning the right of Vocation, and its dignity, so that every one studied how to snatch from each other the right and prerogative of conferring this sanctity. This is most clearly seen in the election and calling of the Popes. For not without divine appointment, did the Pope prefer himself to all Monarches by this pretext of spirituality. Hence arose the fatal pride 
* Typhus.  of that seat and Bishop, in preferring himself, and his chair in holiness before all others, and chief in substracting from the Civil Magistrate, and arrogating to himself the right of his Vocation, as it were by an uncontrolled and divine privilege. This arrogancy was foreseen by those excellent Emperors, Justinian, Mauritius, Lodovicus Pius, the Otho's, 
See Plati a in the lives of the Popes.  and chief by Henry the third, who kerbed it by divers Laws, and Penalties, reserving to themselves the right of election of Popes, until Pope Hildebrand thrust Henry the fourth from this right asserting it to the Church, as her sacred property; and so having undergone this 
* Apotelesma.  perfect work of Antichrist, and willing to show his universal dominion, he compelled this Emperor to come in an humble manner to him, (being then at Carnossa) through ice and snow, these are Platina's own words. The superstitious persuasion then of spirituality wherewith men were seasoned, was the first rise of Antichristian pride; 
In vita Greg. 7  from this proceeded afterward the separation of Churchmen from other Christians as Laics, which exempted them at first from the power and command of the Civil Magistrate, in Ecclesiastical business. Hence proceeded Ecclesiastic Courts of Justice, which being one Empire within another; and a Kingdom within a Kingdom, it could not be avoided, but that these two powers and jurisdictions must needs dash one against the other, to wit, the Ecclesiastic and Civil, and this fell out many times with such eager contention, that the Christian world trembled at it, but by Antichrists fatal obstinacy, the Ecclesiastic Government in this struggling, obtained the Victory. That now the Pope being advanced by his two swords, and three Crowns, he sleights the Sceptres of all Emperors and Kings.  
This is the type of Popery, to which as an antitype answers Apollonius his Walachrian government, for with him nothing is more ancient, then to extol the outward business of the Ecclesiastic Ministry, for holy, spiritual, and divine among men. 
* Part 1, p. 116 & p. 119.  So that every where he cries out, these affairs do belong to heaven, not to earth, and that the external things of the Church, reach unto the soul; and lastly, to be of such a sublime nature, that it is impossible the art of Ecclesiastic jurisdiction should be exercised by the authority of the Magistrate) so that as often as mention is made of the 
* Choragium. Ampullantur  dressing of Church matters, they in proud and haughty words affirm, that sacred things are not to be touched: Of which notwithstanding there is nothing so high and difficult, which is not easy enough to him, that is but indifferently exercised. For these are preaching, and public Prayer, the outward administration of the Sacraments, the making of Laws, for the outward order of the Church; the greater and lesser censure, whereof this is, by suspending from the Lords Supper, that by separation from the whole body of the Church, by the uttering of certain words: Lastly, Election, and confirmation to Ecclesiastic Offices.  
All which affairs at this day are known, to be performed by ordinary gifts, oftentimes in a humane and perverse way, even by such who being void of all Christian virtues, are laden with nothing else, but wickedness: that Apollonius may obtrude superstition after a Popish manner, when he searcheth after such abstruse mysteries of spirituality, in the outward works of Ecclesiastic dressing, that he might make men think that what is performed by the Ministerial function of the Church, is of a higher nature than man's capacity can reach unto, Whereas the whole dignity of these things (as they are performed at this day) depends from Christ's general institution, and from the common Law of Order.  
Out of these lurking places, being driven after the Popish manner he flies to Ecclesiastic Vocation, and chief to confirmation by imposing of hands, which though at this day it be defiled and variously spotted, showing no effects of spirituality in those on whom it is conferred. Yet he would feign persuade us that it is of wonderful efficacy, for conferring of spiritual right, and spiritual prerogative, to perform the sacred Offices of the Church, that it hath such a special prerogative, so that he accounts him 
* Part 1. p. 87. & p. 71.  sacrilegious, whosoever being destitute of the rights of Vocation, and Ecclesiastic Confirmation, will offer to put his hand to those internally external, affairs of the Church; which he illustrates by the example of King Uzziah struck with Leprosy.  
Out of which principles at last springs up the special Church-Government, which though every man may see it to be in the world, and to be exercised by too worldly means, and that by them who after confirmation, are oftentimes more carnal, than any Laymen, yet he will have us believe, that this Government is not o● this world; not earthly, but heavenly, spiritual, holy, independent from any worldly power, in itself absolute, and as it were, of its own 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  power, by reason of the inseparable subjection of Churchmen to Christ, as his Legates: Whence belongs to them this right to he Governors, Captains, Pastors, Fathers; under which titles it is lawful only for them to proceed, to Govern, to feed, to give laws, to punish, and that imperiously with power, and authority, 
Part. 2. p 323.  in the formalities of the Church. Whence he makes a rapture irreparable between the power or government of Magistrates, and of the Church, 
Part. 1. p. 91. 93. & p. 9●.  Because they are so different in the subject, end, and means, that he thinks heaven and earth will be confounded if the Magistrate should offer to touch the internal things of the Church, For he will not allow the secular power to be in, but only about the Church, which meddleth with the circumstantials, of the Church, only as a separable accident, which the Church may easily want, and did want under the Apostles, and time of the first Reformation. So that as he assevers, the Christian and godly Magistrate, hath no more to do with Church-affaires, than the wicked hath, in respect of right, except in cases extraordinary, when the whole Clergy wants reformation, but yet on this condition too, that the judgement of this matter be left to the Churchmen: But if the Magistrate should meddle with any thing which he calls formally Ecclesiastic, besides these cases, he cries out openly, that sacrilege and robbery is committed; that the rights of Christ's Spouse are violated, for which Christ shed his blood; yea that the state of the Church was happier under the cross, because of her free jurisdiction which then she used, then now if the Magistrate offer to intermeddle with the Church-affaires, so that indeed he counts, no better than Gibeonites, the religious Magistrates, who were not to serve in, but about the Sanctuary, and were not to meddle with, or touch any holy thing, but being tied to servile obedience in furnishing necessaries, were bound perpetually to acknowledge their fraud and profaneness.  
Out of so many naughty roots of Popery, it is no wonder if in Apollonius, and some of his followers; this fruit proceed, not only in speaking evil of secular Rulers, as often as they seem to Clergymen, to stumble upon the rights of the Church, but contrarily, they dare in secular affairs, prescribe to, and command the Magistrate, by their Pastoral authority; so that no Catechism seems to them more holy, than that they assure one another, that the secular Magistrate, is simply to be debarred from all things which they account Ecclesiastical, and that they are not to be admitted into the meanest part of their modern Ecclesiastic spirituality, (so fair as they perform the Office of a Magistrate) the top of which spirituality, if elsewhere they seem to touch, that they must be resisted with might and main, as profane men, either directly, or, if strength be wanting, indirectly, and cunningly, 
Per cuniculos.  in their private or public declamations to the people. Sure Apollonius seems in this work to sound the Alarm, and by his example to stir up turbulent Ministers, to be bold upon the Magistrate, when opportunity serves, and to shake off one time or other, their vile and violent, yoke. I doubt not but such kind of vermin lurk elsewhere, but dull, and as it were sticking fast in their shell, of which notwithstanding none doth cherish such dastardly spirits, 
Puliatus.  but that if this Black coat, and rude Wallachrian, shall find good success, in a short time great store of such Zelots will every where appear.  
I will no more prophecy, but now will produce the acts of Apollonius, and his fellow Walachrians, set out not a few years since; which will teach us, that long ago they were resolved, and purposed first to prescribe a Law to the Civil Magistrate in Ecclesiastic business, and then afterward in secular, and to leave no stone unmoved for weakening and shaking of their authority.  
Not long since, 
1 Example.  when the King of England and his Parliament were warring, the Vicinity of places, and the Commerce of Religion, from that disturbed State, spread complaints among the people, which indirectly (as usually) seemed to require pity and help.  
Apollonius with his fellows now a long time desirous of innovation, and whilst other Churches were quiet, did study to interpose himself in these troubles, that he might be known to the English, and prevailed so much by his accustomed Arts with the Walachrians, that among others he obtained the charge of comforting the Church there by Letters, and offering to them verbal consolation.  
This being known, the States of Zealand thinking with themselves, how dangerous it might be, if the Ministers of Zealand, should intermeddle with the affairs of England without their advice, considering that not only the differences waxed hot between the King and Parliament, but between the Parliament-men themselves, so that some affected this, others, that kind of Church-Government. The States Ordered, that the Letter which was conceived and written by the Classic Ministers, should not be sent to England, till first they had read and examined it. But when (which is worth the noting) the Ministers were warned in the name of the States, to deliver the Copy of their Letters, that they might peruse them, they presently and boldly refused, affirming, that in this matter they could not obey the State, until first they had acquainted their Principals, or Classiaries, by which answer they did plainly intimate that they acknowledged in Zealand other Principals, besides the States, as not long after they made it really appear. For whereas their minds now did swell with the 
* Orgasm●.  eager desire of ruling, which not long since they had contracted, out of Apollonius his writings, concerning the Right of Majesty: Having examined the State's Mandate, they resolved not to obey it, but tacitly upbraiding them with hardheartedness, and pusillanimity, they involved themselves in the differences of England, having written Letters, in the Church's name to the Britain's, and against the States will, conveyed them thither, which that they might not seem to have done underhand, the same Apollonius by the 
* Orgasm●.  eager desire of ruling, which not long since they had contracted, out of Apollonius his writings, concerning the Right of Majesty: Having examined the State's Mandate, they resolved not to obey it, but tacitly upbraiding them with hardheartedness, and pusillanimity, they involved themselves in the differences of England, having written Letters, in the Church's name to the Britain's, and against the States will, conveyed them thither, which that they might not seem to have done underhand, the same Apollonius by the command of the Walachrians, Printed afterward a Book of Considerations to the English, plainly intimating that by the right of their Hierarchy, they had so much resolution and power, that they might despise and reject the Orders and Counsels of the Supreme Magistrate, not only in Ecclesiastical, but also in Secular Affairs, which concerned the state of the Commonwealth.  
Upon this Trial which they made of their Ecclesiastic jurisdiction, 
2 Example.  there fell out another not unlike this: The continuance of the unhappy War caused a great famine amongst the Irish, that not only by report, but also by intimation from the Parliament, it was divulged that thousands of Irish were like to be starved, if they were not relieved the sooner, this matter being first brought to the State's General in the name of the Parliament, and by them recommended to their Provinces: by the States of Zealand, Order was also taken in their public meetings, that relief should be raised in all the Towns and Villages, within their precincts; adding an express command, that the money should be brought to the Table of Middleburgh, as to the common Exchequer, that with more certainty and expedition, aid might be sent from the State's Commissioners, to those miserable and panting people. Here Apollonius with his Complices, perceiving that by this means the distribution of the Money should be taken away from the Church's jurisdiction and his power, they did not now tacitly whisper, but openly cry out, that they would not obey the State's Order, but the Magistrates of Middleburgh being unwilling to give way to this disobedience and rebellion of Apollonius, and being also mindful of the quarrel raised afore by him and his fellows, about the collection and distribution of the money of Sweibrugh, where they challenged all that right as sacred, and proper only to the Church: Fearing also lest by these and such like Remora's, the ready and needful benevolence that was raised, should be retarded; they no less piously then prudently, ordered to gather from house to house, neither was this a thing unusual in that City; where four times in the year, certain deputed Magistrates together with the Deacons, use to gather men's benevolence from house to house, for the relief of the poor. Here Apollonius with his Churchmen made opposition, plainly threatening, that be would not recommend the distressed: state of the Irish for any relief from the members of the Church, as the custom was: whispering that it were better, there never were any Alms gathered, than that so holy a work of mercy should in such an unlawful way be profaned by the Magistrate. Willing also to show his boldness in maintaining the sanctity of his jurisdiction, the matter being agitate in the Consistory, he drew it to the Walachrian Classis, by whose suffrages being assisted, by a large writing, he signified to the Magistrates of Middleburgh, they should do against the Scriptures, the custom of the Apostles, the modern right of the Church, against the confessions, and as it were the very Nationall Oath, and consequently to the prejudice of the whole Religion. If they presumed to touch with their secular and profane hands, so sacred a business, as the collecting and distributing of Alms. Affirming that this holy work was enjoined by holy men, that is, by the Church, for holy men, and therefore could not be lawfully exercised but by holy Churchmen.  
Which childish songs, though elsewhere. I did sleight with laughter, yet Apollonius made such account of them, that he plainly affirmed in the fourth Article of his paper, which he exhibited, that the ordering and disposing of collections or alms, appertain to the Church, and that they depend upon no power out of the Church, if this be so, than the secular Magistrate hath now no more right to appoint Collections, among his subjects, whereof the greatest part are the Churches within their jurisdictions. For because the power of the Magistrate is not in, but (about) the Church (as Apollonius finely sings elsewhere) by this supposition, the Magistrate hath no power to impose any tax upon the holy people of the Church, for an holy use, for this were profanation: but this right belongs to the Church only, that is, to the Ministers, and Presbytery. And so if Apollonius by his divinity can make this good, it will follow that no member of the Church can be sure what is his own, and that the Prince hath no more power over his Subjects, than the Ministers of the Church, over the Members of Christ: the chief power of the Civil Magistrate consisteth in imposing of Taxes on his Subjects; but if Preachers may in the Church have such Arbitrary power, as hath no dependence on the Civil Magistrate; who doth not see a gate opened for Church-governors not only of absolute Ruling, but also of enriching themselves, after the manner of the Popes; for whatsoever they by means of long gentleness of Princes, have scraped together, by their indulgences, donations, reservations, annates, and such like inventions, all these at this day must the Ministers obtain, under pretence of spiritual alms. Apollonius was not content to declare this in words, but he must also in the trial thereof in deeds, For the Walachrian Classes, confiding to Apollonius his seeming reasons, did signify to the Deacons according to their Authority, that they should not afford their help to the Magistrate, nor any way serve them in these kinds of collections) neither did they this in private, but openly by their Letters, they signified so much to the Magistrates of Middleburgh, 24 of Decemb. 1643. which were subscribed in the name of the Consistory, by Jacob Anselaer, William Apollonius, Peter Velde, Anthony Bakelier. The room of the Classes was filled up by S. Van Denyse, Isaac Horenbek, J. Vanden Brande, Minister of Ulyssing, who by this alone did show, that he had yielded blind obedience to Apollonius; because he made no scruple to give this Law to the Magistrate of Middleburgh (and that in Christ's right) from which he knew the Magistrates of his own Town were free, the Magistrates of Ulyssing collected from door to door, the Ministers of his own Town being neither consulted with, nor making resistance, so it appears that by the sole instigation of Apollonius, 
Cusa est faba.  because of his hatred against the Magistrates, this trouble was laid upon the Governors of Middleburgh: The event of this sedition was, that the prudent Magistrates of Middleburgh willing to yield to those times, suppressing their anger, gave way that the Ministers should make their Collections in the Church: but first swearing that all the money collected, should according to the State's order, be brought to the Table. Howsoever this was done by Apollonius, yet it is most certain, that multitudes of Irish, were undone and perished, by reason of the hindrance caused by this contention. For although it was in every man's mouth, and oftentimes inculcated by the Ministers themselves, that many Irish would be ruined and starved, if they were not the sooner supplied, yet with Apollonius and the new Zelots, a needless strife about a small point of Ecclesiastic Right, did more prevail, than the ruin and death of so many good men for want of necessaries.  
Out of this fruitful Garden of contentions about Apollonius his spirituality, 
3 Example.  much such like fruit of peevish and stubborn disobedience did grow up.  
Now for a long time the Magistrate had permitted the use of Organs in the Church, to regulate the incomposed and confused singing of Psalms; being an ancient institution, and never disliked by the Ministers that were Apollonius his predecessors.  
The secular Magistrates at that time did waver, for divers causes, namely the close plottings of Apollonius, and his complices, striving what they could to remove from the helm of Government, all such as did not flatter Apollonius in his pride; and that they only should sit at the stern, whom either near acquaintance, or their secret favour to Ecclesiastical jurisdiction, had endeared to Apollonius but this combination and specious conspiracy was happily and prudently broke, by those who were then the chief Governors, in removing from public employment some, upon just grounds, and placing others in their room; yet doing nothing that might infringe their Privileges.  
The Magistrates being then wholly taken up with suits, agitate in the Courts of Justice, and not able to put an end to so many suits in Law. They according to their own desire, and of those who had suits depending, taking a pattern from Amsterdam, and other Towns, that they might be eased of the trouble of small suits, appointed a Court of small business, as they call it, where every man may plead in his own case, without the help of Lawyers. When the Consuls did oftentimes in private consult (as the custom is there) about these matters, and not calling into their consultations those prime men of the Town, whom Apollonus favoured, be being incensed, that Civil affairs were not carried, as he would have them, did utter invectives daily out of his Pulpit against the Town Governors: whose violent carriage, when he saw was stoutly slighted by them, he drew all his colleagues to join with him in his boldness, these having got opportunity to speak with the Town Governors, he did to their face grievously reprove them, objecting divers things, and saucily carping at them, that the points of their accusation increased to the number of fourteen, some of which are these:  
1. That being so often warned of removing the Organs out of the Church, they had not hitherto obeyed.  
2. That they used private Conventicles in their consultations.  
3, That they had removed from the Helm of Government, able men, placing unfit men in their tomb.  
4. That they had erected New Tribunals to the end that having found out ways of profit, by their new Offices, they should ingratiate to them some Townsmen, to the violation of their Oath.  
Lastly, That they were enemies to the Church, and by their actions showed, they favoured Papists.  
Of which fault, I think the Magistrates of that Town, are as free as any elsewhere. For it is known that not once, the Consuls themselves mistrusting the gentleness of the Sheriff, or Chief Justice, have entered into Popish assemblies, and carried away all their Mass furniture, or trumpery: teaching by their example, all other Magistrates, to suppress these superstitious kind of people. These and other things, which the Ministers by Apollonius, his instigation upbraided the Magistrates with, to their faces, were by them born with, as was fitting, gravely and wisely. Yet having taken notes of the chief heads of their accusation, by their pensionary, they exhorted the Ministers to peace and moderation, using then only verbal reproof, although they knew Apollonius and some others to be bold incendiaries. But they reserved sharper reprehensions till occasion should serve: Many things might be said of this nature: but Apollonius never left off to hunt after some high preferment in Holland or England, which at home amongst the Middleburgians he could not procure that might give him content, by reason the Magistrates did so cross him: to whom when he knew that all his mischievous plots were manifest, and despairing of Victory, yet he gave not off with old dying Priamus, to fling weak darts that could not hurt, catching at every opportunity, which he thought might either directly or indirectly hinder the Church's Peace, or the Magistrates esteem, and that not privately but openly, entertaining and hugging such occasions, as I will show by one example more.  
Leonard Cepesteyn, one of the dregs of Lawyers, 
5 Example.  did for a long time gape at the Government of that Commonwealth; but being still frustrated, and irritated with vain and long expectation, he was observed for a great while, to bear no good will to the Magistrates, it fell out that one Lumirius a Knave was found guilty of Treason, who having counterfeit himself a fool, did first escape the rack, and afterward chains, and death.  
Leonard undertook (as they say) the defence of this fellow, partly in hope of booty, partly, out of desire to rail; which he did so impudently, that in open Court he upbraided the Magistrate with ignorance and injustice, so boldly, as if he would have stirred up the multitude (which then had filled the Town-Hall, to hear this new pleading) against the Magistrate. The Senate of Middleburgh being moved at this bold and impudent act, did a long time resolve to banish this seditious man. Yet their revenge went not farther than this; to wit, that by their Order this Leonard was forbid to meddle with pleading of any more Causes, either by word or writ; being desirous rather to give, then to cut off an occasion of repentance. Yet notwithstanding he being helped by the cunning of Apollonius his spirituality, ceased not to search out all the occasions he could to be revenged on the Magistrates, at last he found out a notable one, by Apollonius his help, who was able to shake it out of his private Divinity budgets, to wit, that this turbulent man, being debarred from public pleading, or sitting among the Lawyers, in open Courts, for his sedition, and wrongs offered by him to the Magistrate, from which public scandal he was not cleared, might be admitted among the Elders. And truly so fare did this Cepesteyn prevail by Apollonius his tricks, and favour, that he was chosen an Elder of the Church; 
* He was so bad that he was not fit to be employed in the State, yet good enough to be employed in the Church, etc.  not that he might by any goodness in him, be useful to the Church, but that Apollonius his Presbytery might upbraid the Magistrate with injustice, for stopping his mouth from pleading, whom they thought fit should be an Elder.  
But chief that the Lawyer might take an occasion to revenge himself, and wrong all secular Magistrates, at least indirectly, from the Ecclesiastic tribunal.  
I confess, I writ this only by relation, but I doubt not the truth of it. For he that will search the State's Ordinances there, and the Records or Register of the Magistrates of Middleburgh, will find, that I am not further off from Truth, then from Reason, which doth manifestly show, that Apollonius for a long time with his Walachrians, have been striving, in thought, word, and deed, by their example, to teach other spiritual men of the like stamp, to resist Magistrates and Princes; and that Pope-like under pretence of the Church-Hierarchie, they would dissolve, and subject to themselves, the carnal authority of secular powers. So that now I may seem to perform funeral obsequies both to the Ghosts of Vedelius, as also to keep off, the death and burial both of the ●ivill Government, and of the whole Church. For experience of all Ages have taught, that no sooner hath your authority been rejected, but presently these Church-Prelates have ruined and destroyed one another; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whence nothing can be expected but miserable Anarchy, except there should arise another Pope and Antichrist in the Reformed Church.  
This Apollonius is very lavish in railing against you; and takes no small delight in presaging, that you will prove secular Popes, and consequently Antichrists, if you but offer formally to meddle with, or touch the Modern Church-affaires (which he challengeth to him and his alone) with that supreme authority which is given you from God. But sure he was never more mistaken then in this: For the Pope is in this very regard the Antichrist, because he challengeth to himself, the Supreme and Monarchical power, which is proper alone to You; and which against the command of Christ, he abuseth to the destruction of the Kingdom of Christ. If Apollonius had weighed S. Paul's prophecy of Antichrist, he might have seen, that it is impossible for a secular Prince to be Pope, or Antichrist; for he most divinely foretold that he should sit in the Temple, but You Princes sit not in the Temple, You alone sit by God's appointment in the chief Throne of the World: from whence if you dart the beams of Your Majesty upon the Church of Christ, You do but what by daily experience we find in the Sun, whose beams, though placed in Heaven, yet make the Earth fruitful.  
He also tells us, that this will be his property, to elevate and extol himself above all worldly powers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is the Pope's work, and Apollonius his desire, but when You come to handle Church-matters, You do not exalt Your authority, but submit both Yourselves to Christ, and Your authority also, with which God hath solely entrusted You.  
Lastly, He sitting in the Church of God, must extol himself above all that is called God, or Monarch; but You Yourselves are called Gods and Monarches; You must needs be exalted above Yourselves, if You be Popes and Antichrists. However than You may swell with unseemly pride, yet if You meddle with Church-matters, (which Apollonius feareth) You shall not be like Antichrist, to whom it is essential, to be proud, and to exalt himself, but rather despising the pride and glory of the world; You will kiss the Sun, and submit your Sceptres to him: yet not basely and contemptibly, as the Pope doth require of Monarches, and Apollonius would feign procure in Middleburgh: Which Plague, that God may deliver us from, I thought fit to write what You see, upon his patched pieces, the sum of which I have set out by this Preface, so that now I should end this Proem with a wish.  
Fear not the superstitious paintings of church-holiness: as if some worldly carnality, had made you unfit to manage the modern businesses of the Church, as our new Papists prate. To you God hath given the spirit of Adoption, that You may believe, and consecrate your bodies, and all yours for a holy sacrifice to him; to You by special warrant hath God given His word, that it might never departed from your mouth. To you God hath given chief power, to propagate honesty, the Worship of God, and Piety; cannot You then direct or perform holy things appointed by God, without sacrilege of which at this day there is nothing of such consequence which may not be performed by some profane impostor, or young Scholar, scarce yet free from the lash of the rod.  
They commonly answer that these things may be done by you, but must not, because you are not called thereto. 
Biotica.  Whereas you are to meddle only with the things of this life, and such as may be committed to the basest members of the Church: Yea, if you will believe Apollonius, you are but separable accidents of the Church, having for the end or final cause of your Office, only the peace of your people; but Religion, honesty, and piety, only remotely and improperly; which are so many blasphemies, by which they speak evil of the Rulers of the people. For you are the Keepers of the Church, Fathers, Governors, Captains, and Heads of the People. God himself styles You Gods. Who seethe not that these Apollonian whirlwinds resist the Ordinance of God? who prescribe bounds to Your knowledge, and because of some petty worldly circumstances, would exclude Your care about Church-matters. God himself bids You Kiss the Son: Isaiah foretells that You shall be Nursing Fathers to the Church; the Apostle tells us, that the end and effect of your function, is the preservation, as well of Religion and Honesty, as of public tranquillity, without any difference: Believe not therefore Apollonius and his followers; for if once they cheat you with these Canvas wares, 
Saccaria.  that you may commit the whole business of Religion to them, they will leave off to take care of the Church, and will care for the things that belong to You; They will leap from the Pulpit to the Throne: This the Pope hath done a great while; whom John Becholtius of Munster did imitate: This doth Apollonius with his fellows, earnestly hunt after in Middleburgh. Despise the vain buzzings of contentious men, they are Aesop's Wolves, who desire that they alone may keep the sheep, that the dogs may be removed from the flock. Imitate rather godly Kings and Princes, who by their examples have shined before You; and chiefly Moses, who being set over Aaron, and the whole Priesthood, not as a Priest, or Prophet, but as God, or a Prince: he had no less care of Aaron's Priesthood, and of Religion, than Aaron himself; not that he did execute that by himself, which by divine and special privilege was assigned to Aaron and his Priests, but he directed the whole worship as it was instituted by God; and did moderate it by that eminent power, by which alone be excelled Aaron and his Priests, as their God and Prince. Whose footsteps afterward Joshuah followed, who was Prince over the Israelites, and Moses his juccessour. So likewise David, Solomon, and other pious Kings, of whom Solomon by virtue of his regal authority alone, deposed Abiathar the High Priest, that he might inflict upon him an Ecclesiastical punishment, that is, that he might not be any longer the Lords Priest, by which right, he placed Sadoc in his stead. Godly Jehosaphat, who was neither Priest nor Prophet, appointed Ecclesiastic Judicatures, as well as Civil, and in them, Judges and Precedents, no Priest gainsaying him. Yea, in the third year of his Reign, he sent from Town to Town, not only Priests, but Civil Princes also with the Book of the Law, to teach and Preach, who truly (although the worship of God was then decayed) had been notwithstanding guilty of Sacrilege, if he had attempted either to offer Sacrifice, or carry the Ark, or enter into the Sanctuary, or execute any of those things which God by special privilege had granted to the Priests, and denied to all others. Therefore slight the Impostures of Apollonius, and such as he, who allege to you the exemples of King Uzziah, and Uzzah. These are children's rattles, which hitherto wicked Antichrist hath used to affright fearful superstitious people. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  These are empty tries, which experience and reason may teach you to despise. For if to Pray publicly, to Preach God's Word, to send Preachers, to choose Ecclesiastic Judges, to remove a Priest from his Ministry, to place another in his stead, are matters of such special right, as the going into the Sanctuary, the burning of Incense and other things, which God specially allotted to the Levites, Uzzah alone had not fall'n down dead, nor Uzziah been struck with Leprosy, nor the Philistimes troubled with the Hemorrods, but innumerable pious Kings and Princes had been liable to God's wrath. For although by the Law they abstained carefully from all levitical employments: Yet if the Levites under this pretence had debarred them from every work of Divine Worship, they had been laughed at as gross Impostors. They contained themselves within the prescript of the Law, nor could these things be thrust upon them as sacred, and not to be touched, which God had not by an express Law separated. The old levitical and templar separation is now abolished, and yet this new Walachrian Levite, perversely imitating the Jews, challengeth in his Church-dressing, that for holy and untangible, which the old Levites themselves, if they were alive, would not debar you from. For it had been a most unworthy act to keep off the Highpriest from meddling elsewhere with holy things, who might lawfully enter into the Holy of Holies; this privilege being granted, there could be nothing so sacred, which be might not touch: How great then is the wrong which these new Priests offer to you, under pretence of holiness, when they would affright You from meddling with the Modern outward affairs of the Church, Who have received from God a special power to enter every day into the now Christian Holy of Holyes, There is now nothing in the Church, nor in the whole world, so sacred and infallible as the holy Scripture. This is our Holy of Holies, this is our Propitiatory, Ark, and Cherubin; this is our Breastplate, shining with fare more brighter jewels, then that of the Jews; This is our Vrim and Thummim: and whatsoever of old was venerable amongst the Jews, but now lost, comes fare short of this which shall never perish, though Heaven itself should fall. In this concerning matter of salvation, God doth answer You as well as the Priests, whose answer is still certain and infallible: Now whereas God himself by special warrant permits, nay commands You to enter into this; what madness is it, that from the petty sacred things of this Church-furniture, You should be kept off, from touching them, under pretence of sanctity: This is our Christian Liberty and felicity, that we are all now under Christ, Kings, Priests, and Prophets. That the general privilege of Christians is so large, that no man is excluded from the administration of sacred things at this day, if he be gifted.  
I confess it stands not with decency and Order, that any man without calling should put his hand to the Modern Ministry, yet the holiness of the function is not hereby violated, the Calling is at this day humane, and oftentimes corrupted, it serves for Order, but confers nothing to special sanctity. Our Modern imposition of hands, doth imitate the fact, not the effect of the Apostles: so that he who is ordained and confirmed, is the same after, that he was before imposition of hands.  
But the Apollonians brag, that they are Christ's Ambassadors. This is an arrogant untruth, for they have not obtained the gift of teaching in the Church, after that divine and spiritual manner, that Christ's Legates did of old; but by humane gifts, and humane calling, which according to Gods and Christ's general institution, serve the now decayed Church, that wants these gifts in which she excelled under the Apostles.  
You are Gods Ambassadors, and the Church's Patrons, to whom for ever by special command the care of the Church under Christ is committed. Which not to undertake is heinous impiety, and to take it from you is sacrilege, and now what I have said to the secular Nobility, I also say to you that are Religious Ministers. Contemn the boldness of Apollonius and his fellows; for they are seditious and desire innovation. They go about to raise among themselves the Papal 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 God's Word, not to you. Your Calling should put you in mind of your Ministry and burden, not of command and ruling. Which of you will be so proud with Apollonius, as to brag of an inseparable subjection under Christ, so that he truly hears Christ, that hears you? Let Apollonius be ashamed, to be so often convicted of falsehood, that he is so infabibly subordinate to Christ, as if his authority with Christ's 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 Kingdoms of this world, much less 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 bear rule, but not you. Yet he 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, he first stripped Princes of their authority in the Church, and then from their temporal Dominions, and so procured to himself the dominion of the Church, then of the whole World: This is it which Apollonius borrows of him. He debars Princes from having any authority in the Church, from which Christ never debarred them. On the contrary, he affects dominion and power over the Church and State, which Christ never gave him; but plainly forbidden him; Be not therefore followers of Apollonius and his Disciples.  
Christ and his Apostles were endued with supreme authority, and what the Magistrate doth now by the Sword, that could they do by words and threatening, 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 itself: Stephanas and her family served the Church with their goods, these were but vulgar people, and (as they called them) Laics, yet Paul wills the whole Church, which excelled in so many spiritual gifts, to be subject to them, and such as they were, for that work: How fare was that government from this of Apollonius? on whom the Christian Magistrate had beaped all sorts of benefits, yet teacheth that he must not be subject to them, but they to him, that he must not honour but contemn them; 
●ar. 1. p. 30.31.  for be accounts him wicked, and a Simonaick out of his Calderwood, that shall ascribe 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 nevertheless these Walachrians esteem as a fine and choice sentence. But they say that Christ's Kingdom is not of this World: 
Luk. 17.21.  I grant it, if they mean his internal Kingdom, which Christ saith, is within us. But for external things which serve for the building up of that Kingdom, Christ never taught they were not of this world, and surely he had done that which was far from the nature of his Kingdom, when making a whip of coards, he vindicated the purity of Divine worship. Yea, that Counsel which is given to Kings and Princes of the New Testament to Kiss the Son, 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: he wills it not: but what wonder is it if God commands the Magistrate to be the revenger of his glory, who will not have thefts, whoredoms, drunkenness, exempted from punishment, nor suffer them? In lesser faults, it shall not be lawful for the Judge to cease: when the worship of God is overthrown, and all Religion; shall so great a sin be cherished by connivance, & c? Besides, what can be more prodigious? but it's in vain to contend by reasoning, when God hath once pronounced what he will have done: We must necessarily yield to his inviolable decree. Yet it is questioned whether or not this Law belongs to Christ's Kingdom, which is spiritual and fare 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 only because the Kingdom of Christ is not of this world, but also because Christ would not have his Church in the beginning to be established by the Sword, but whilst Kings in promoting of Christ's Kingdom, do consecrate their own work; I deny that therefore the nature of it is changed. And although maugre all worldly power, Christ would have his Gospel to be proclaimed by his Disciples, whem he exposed as sheep among Wolves, having no other Armour but his Word: yet he did not tie himself to an eternal Law, but that he 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 Kiss the Son, and laying aside their violence, should become Nursing Fathers to that same Church which they persecutediaccording to Isaiahs' Prophecy: which doubtless hath reference to Christ's com●ing. Nor is it to no purpose that Paul bids us pray for Kings, and all that be in authority, he gives a cause, to wit, That under them we may live quietly, in all godliness and honesty. As Christ is meek, so he will have his Disciples to follow him in meekness; but this is no hindrance to Magistrates, why they may not have care of the Church's safety and tranquillity, in the defence of religion: for to neglect this duty, were extreme perfidiousness, and cruelty. These things had that great man learned to be most dangerous by his own example, namely, not to give due honour to the Magistrate, with whom he had eager contentions in Geneva, at first, about the circumstance of using leavened bread in the Supper, so that he suffered himself and his colleagues to be thrust cut of the City, before he would submit to them in a thing Adiaphorus or indifferent: yet afterward he plainly confessed his error, when he adverti●ed the Genevians and others by his Letters, that hereafter he would not contend about such small circumstances as this was, There was nothing pleased him better, then to be constant even to death, in things that were truly holy and necessary: as for things not necessary, he yielded himself an easy Judge. But Apollonius breathes quite contrary: he corrupts and neglects as bare accidents, these things of Religion that are truly formal, and essential, but extols for matters substantial, petty circumstances and slight accidents of Church-Government, which he esteems as the very form of Religion: I have exploded his fictions in the progress of this book, and have laid open his disposition and intentions, and my study shall be (if God prolong my life) to discourse hereafter more largely, of the best kind of Church-Government. I desire no other reward for my pains, but that you will think well of my good intentions, give ear to my wholesome admonitions, and afford your favour to me as the enemy of all superstition, and the friend of true Religion.  
Farewell.   

TO THE BENEVOLENT READER.  
BEING lately in a Stationer's shop, I lighted upon a Book with this Inscription: [The Right of Majesty in Holy Things:] the argument of which came somewhat near that excellent Treatise of our famous Vedelius, which he published concerning The Episcopacy of Constantine. When I greedily read over some Pages as I stood, hoping to find some commendation of our Vedelius, and of the Magistrate, I found presently that the Author of this work was a mocker and dissembler, Who had a smooth face, but a hairy breast, and a cunning Fox in his heart, pretending that he would write for the Dignity and Honour of Magistrates, when as he seems chief to have aimed at the disgrace and obliquy of Princes, and of our famous Vedelius. I was much moved that such an unskilful man should exonerate full carts, and unlade the ballast of so many railing speeches against Princes, and this worthy man without punishment, so that like another Incendiary of Diana's Temple, he seemed to hunt for glory out of his evil actions. That of the Poet came into my mind, Many men commit the same fault, but with divers success, The one obtains a rope for his wickedness, the other a Crown. Neither was I ignorant of the reason why no man opposed himself to this mad man, 
Bacchaes baecchan●.  for who will pursue the wind, who will seek for a permanent colour in the Chameleon?  
This Author resembles the Quicksands of Leptis, which Sallust saith, are changed with the winds, so that I not without just cause, resolved to let the man laugh at himself, supposing that he would become ridiculous enough by shaming himself.  
Not long after falling into the company of a Wallachrian, among other things, I asked what kind of man this Guillielmus Apollonii was; He according to his natural ingenuity, broke out into an exorbitant commendation of the man, saying, That he was the most learned of all the Ministers of M●dd●ehurgh, that his same was such, that neither among the Wallachrians, nor Zelanders, was there any to be found ●q all to him in acuteness, eloquence, and memory, That he was borne at Trevere, a small Sea Town, whose Father was Consul there, and at last he was chosen to be chief Minister of Middleburgh. There being possessed with emulation of his native Town, he first did underhand endeavour to entrap the Counsel-table of Middleburgh; then stomaching that his hopes failed him, he raged, declaiming invectively in his daily Sermons against those who at that time were chief Governors of the Town, condemning their life, manners, actions, and speeches; at last he became so bold, that ask leave to speak, he did upbraid them to their faces, that they had forsaken the Church, and had secretly gone about to betray Her.  
The Magistrates of Middleburgh being no whit moved hereat, for they knew that out of pride and madness he spewed out this venom against Vedelius. And not being contented to rely on this Engine, he sent over to the English a proof of his Learning and Studies, hoping by spreading his fame every where abroad, to obtain at length a glorious name, which he had long eagerly desired; or, if this hope failed him, he should at least satisfy his own mind, whilst upbraiding all Civil Governors in general, with slavery, he should tacitly speak evil of his own Magistrates: Concerning the private condition of his life, This Wallachrian said, that he was a Citizen, a Husband, a Father, a Minister, much after the rate of other men, That some peevish people did carp and maunder, that he was so taken up with State-matters, as that he could not attend to lesser business; That he did altogether neglect the poor, and the sick, these things he left to his meaner sort of Brethres, reserving for himself the care of Rich men, and their Tables, and their Counsels about worldly business, with the Guardianship of Puples and Schools; nor was he unfit to make a Courtier of, if ecclesiastic and Civil Offices could be exchanged for a reasonable gain.  
Lastly, That he was a man for all times and occasions, but that he weighed every thing in his golden weights, being greedy of the world, so that they mock him with Euchion in Plautus, For tying a 
* Bellowss.  bag to his throat in the night, lest perhaps he should lose some of his breath whilst he slept: But these are the blasts of fame, which no man so Seraphical as he can avoid; I having learned these things by chance, and considering that when men are most apt to believe, they are most apt to be deceived: I thought it a thing intolerable that this Apollonius, whatever he were, should without punishment spit and piss into the face, and ashes of so eminent a man and our special friend; If he can relish nothing but what is salt, so that he can put no difference between sweet and bitter, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  being bred to eat Lobsters, or Sea Locusts, and accustomed to puddle water, or to Sea mud: Shall it therefore be lawful for him to prescribe bounds for such high matters, and impudently to bray like an Elephant against the labours of such great men; whilst I was thus musing, at last the Majesty of our States, the dignity of our University and Place, and the honour of our worthy Vedelius did so fare prevail with me, as that I should briefly vindicate him, not that I think it any credit for me to lay hands upon Apollonius, what honour can I have to struggle with impudence itself? and to seek for sound brains in him, from whose pen and lips, not only Wisdom, but also Truth itself, being affrighted, is fled. My intention only was, good Reader, that thou mightest see those things to be most false, with which Apollonius doth belie our Worthy Vedelius, and his own spirituality, and that Apolionius is not the man, whom by his vapouring speeches he brags himself to be amongst the English, and Belgicks.  
Farewell.   

WILLIAM APOLLONIUS HIS. STILTS.  

CHAP. I.  
THE Poet elegantly plays upon Thraso: He that hath the wit which is in thee, will by words ascribe to himself that honour which another man obtains with great pains: So, Apollonius Vapours not only amongst the Walachrians, but amongst the Hollanders also; and our Frislanders; and likewise amongst the Britan's; so that now Leyden must not trust with Church affairs any more such as Salmasious, Tryglandius, Polyander, Spanhemius: nor must our Freezlanders, trust such as Sybrandus, Amesius, Macovius, nor Vtricht, such as Voetius, and Matius: neither must the English trust such as Whittaker, Reynolds, Morton, Fox and jewel, (for whom they have already mourned) except Apollonius the great inspectator and arbitrator of Church business, rule the roast, and like a Sun beam, shine over all.  
Truly you are one that have few fellows; whom not only the Parliament, but the King also doth highly honour, who trusts you with all his counsels, and I warrant you, delights only to eat and drink with you. Our Netherlands would become mouldy, our justice-seats ruinous; and all the strength of Christ's Spouse, would pine away, if Apollonius did not puff up his own cheeks, and croak every where. 
Physignathus.   
Truly Apollonius, your enthymemes may be easily slighted, and the smoke of your follies dissipated: nor is their any thing in your papers so valid, which may not of its own accord tumble down; yet because you cease not to play the Crow, by your impertinent chatting, and impudently to insult. 
Cornicari. Ex hoc mustaceo laureolam.  I will do my best to make it known what a brave fellow you are, so that you may securely expect, for this your trifling piece a crown of Bays at least, or a triumph: but be not angry I pray that Anonymous pulls you by the ears: there are sometimes just causes of concealment: It was some honour and encouragement, for those five weak Kings to die by the hands of warlike Joshuah: 
Josh. 5.  It's mere glorious oftentimes to strike privately at him, whom we place beneath our arger; therefore be not curious to know who speaks, but what is spoken and to that priek up your ears.  
First, let the reader observe, that the hills of Haemon are not fuller of Snow, than this hodg-podge of Apollonius is of railing, against all good men; so that it were both an endless, and an unprofitable labour in me, to use retaliation, seeing he is so luxuriant in this rank kind of corn. I purpose not to prosecute his fooleries in all places; I were as good dig through Isthmus as to number up all his dissemble, impudencies, impertinancies, tautologies, rail, improprieties, and I may say, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  childish solocismes; neither will I interrupt the true stating of the question with such trifling chantings: I will first briefly touch his facetious conceits wherein he takes no small pleasure.  
And first, for his simplicity and modesty, never any Davus acted his part better, when he would have himself be every where accounted Oedepus: Behold his fine beginning. He wrote a Book entitled The right of Majesty in holy things. As if he were to yield some kind of power and dignity to the Magistrate in modern Church business; whereas on the contrary, he aims at nothing else but to upbraid Magistrates with nullity, carnal inability, and base slavery in Churchgovernment, and that in a tempest of railing speeches.  

* See the Preface.  He confesseth presently in the beginning (that being unaccustomed, he hath put pen to paper; I might be truly (saith he) accused of temerity, that I will meddle with that cause which deserves a better patronage than my abilities will afford,) & under this vizard of modesty, he tells us a story as if he had undertaken this task to write against his will, he saith that casually Vedelius his book was brought and read to him and that a certain learned man; meaning doubtless himself: for who is worthy of this honour but Haman? did note and read to the Wallachran Classes, many false passages, and if his report be true, than the Wallachran Classiaries, did with as great ease applaud his trifles, as one Mule bites another: for they all condemned his Book as hurtful, injuryous to Christ, and too inconsiderately published by the Author, and that the privileges and sacred rites of the Church, were unworthily trampled on by Vedelius: therefore the Classes resolved, lest the poison should spread any further; that presently it should be answered, & so this growing evil suppressed: who sees not now what it is this fable aims at? there was no stage-player fit to act this Comedy, than Apollonius, who like another Sosia, in Plautus was trying the weight of his fists against Vedelius, therefore he adds, that the Classiares, whom he was bound in conscience to obey, had imposed on him this task, that he should publsh this dainty patched stuff; nor doth he leave any thing that may colour this fiction of his fidility and modesty: The Wallachran Classis deputy (saith he) very attentively I warrant you; read over both the Tomes and did fully approve them, for they subscribed their names 
* Jodocus Larenus; Isacus Horenbequius, etc. : by whose Patronage, Apollonius growing insolent, in his pamphlet of considerations endeavoured to thrust such monsters on the English, using the subscription of the same Patrons; to which also were added here the names of Jacob D'herde precedent of the Classis, and Maximilian jeeling Minister of Midleburgh, so that now, we need not doubt, but that Apollonius is begot of Jupiter's Brain, who may, not without cause, say to himself, it is too great a misery to be too learned, they importune me, they woo me, they send for me, that they may but see me truly he knows not against what a brave man he speaks; who will offer to say that Davus of Trever did feign all these things? The Orator of old, spoke elegantly against Rullus the Caviller. Who pleaded the cause? Rullus: who made the Law? Rullus: who was the moderator of the Assembly? the same Rullus.  
If Apollonius brings not out his fictions, the handful of the Wallachran Classiaries have betrayed their supine carelessness. I'll warrant you, other Classis were quiet, Provinces were silent, Universites were a sleep, learned men commended; this one Apollonius was found out, one Wallachran Classis, which was well pleased with restless sloth, Idle employment, slothful business; yet Apollonius ●ould not trust his business with a sinal Wallachran target, he defends himself with the large shield of the whole Synod and States of Zealand; For this he prefixed to his fables: this tract was published according to the forty sixth article of the Church polity, established by the authority of the States of Ze: land as if this rhapsody had been published by order of the whole Synod and of the States also. I warrant you, before Apollonius was known, 
Vitilitigator.  and borne, the Synod preordained, that this makebate or slandeter Apollonius, injurious to all good men, chief to his own Magistrates, should without punishment cast abroad his fooleries, and swelling words: This cannot be true, though Apollonius were the Phoenix, and fairest of all birds, which Heredotus writes doth appear every seventy year: we will rather believe that he expresseth the nature of Aetna; which they say burneth and vomiteth every 70th. year balls of fire.  
Truly no man hath escaped the burning chalk of his most railing tongue, 
Naphtam.  sometimes for fashion s●ke he honoureth our famous Vedelius with the Title of Master Professor, Master Doctor, our worthy Brother, and sometimes he calls him sacrilegious, full of naughty tares, a Parisite, a Liar, a Wanton, who trampleth on the Church's labours, and rites, and on the blood of Christ, who spreads abroad his poison; and many more such as these, to which the Apostle seemeth long ago to have answered, shall cursing and blessing proceed out of the same mouth? and shall a fountain send out of the same place, both bitter and sweet water? This wisdom descends not from above, but is earthly carnal, and devilish.  
To these Apollonius adds further: we think it neither safe nor lawful for a few small questions about Church-government, to raise troubles: but now Vedelius was dissipating the holy rites of the Church and the liberties, which Christ hath purchased with his own blood, he had subjected to the yoke of foreign power: he means of the godly Magistrate: secretly spreading his poison: he gave occasion to Princes not very religious; he seems to tax the Magistrates of Middleburgh, that they should in their tyrannical lust, fly upon the the rites of the Church.  
It may be asked why all other Churches, and Classes sat down, when the Church was in such danger? he preferring himself to all others, answers boldly: Truly I like not that any of our side, in whom the zeal of God's House is grown cold, in a cause of this moment should be lukewarm, sit down and say nothing: as though he alone, of all the notable zealots, should be consumed, by the fervent heat of God's house, whom the unbridled lust of railing, and custom of lying, hath driven to write: which hereafter I will show by divers examples, and will prove it by a famous one in this place.  
He feines that the Magistrate of Deventrie suppressed this tract of Vedelius. Anno. 1638. which afterwards Vedelius published in our University being but twice boiled coleworts. That this is a mere fiction, is clear by Dr. Rivers letters concerning this tract which he wrote at the Hague, the 28 of February 1638. so that this Davus hath not well distinguished his times: for how in the beginning of this year, could Dr. Rivet, at the Hague, see and allow this tract of Vedelius, if at that time it was suppressed by the Magistrate at Deventre. For either Vedelius published it without the knowledge and consent of the Magistrate which is absurd, or else the Magistrate did quickly retract his purpose of suppressing it, which had been no less temerarious and absurd, or else it is false what Apollonius saith, to wit, that either they did, or were willing to suppress it, as may be seen by all the circumstances.  
For if Vedelius was such a raverious wolf against the Church of Christ, that then the Magistrate did suppress his virulent writings, what boldness was it according to the principles of Apollonius his Hierarchy for the Magistrate to fall upon a business of this consequence without the Clergies advice? what supine negligence was it that all Divines, in all Universities, should be silent like dumb dogs, until this Lobster-eating-curre, Hylax, should first bark from the remote Walachran isle against Church-robbing; so that not only doth he accuse our University professors, for too much stupidity, and want of prudence, in that they did not observe Vedelius his poison, but preferred such a sacriledgious blasphemer to be divinity professor; but also accuseth Macovius, and Rivet of perverseness, who by their letters openly approved and commended Vedelius his tract and opinion, but if Apollonius had not maliciously winked with one of his eyes, he would have been more tender of the honour of such worthy men.  
But one were as good seek for food in the fire, as for modesty in Apollonius. Vedelius prefixed to his book, the letters of Macovius and Rivet, which Apollonius would not see. But that every good man may see them, and he too against his will, I'll set down a few passages out of them.  
Worthy Sir, your disputation concerning the civil Magistrate against Bellarmine, I have read with so much the more diligence by how much the more exactness it was written etc. I doubt not but you'll do on acceptable work to those, that desires to know these things more exactly, etc. I confess that by this your learned tract, I am resolved of those things I doubted before, and am instructed in divers passages which I knew not etc. thus far Macovius.  
Rivets judgement is more large, which is this. I have read and weighed the theological disputation concerning the Magistrate against Bellarmine, which that famous and learned man N. Vedelius published, etc. I testify, that I have observed nothing in his answers and resolutions, which in my judgement doth not agree with the doctrine of all reformed Churches, concerning the same argument, but especially that in those passages which he hath alleged out of my Commentaries upon the Decalogue, he hath not wronged me, but hath fully expressed my meaning, and I adjudge his opinion to be very true, etc. Therefore by this my hand-writing I would testify to all men, that he hath deserved well of the Church, and who by his most learned lucubrations hath sufficiently proved how fare he is from the ways of Innovators, etc. He asserts the truth without prejudicing those things which belong to the Ministers of God's word; and the Church-governors' according to Canonical Scripture, and the Ecclesiastic Canons deduced from thence; neither can I see any reason why Orthodox men should in this business trouble him. Thus Rivet.  
Now let the Reader judge whether these men or Apollonius be made Sure they are diametrically opposite: for he commends Vedelius for an Orthodox man; but Apollonius for an Heterodox condemns him. He clears him from innovation; this cries out that he spreads abroad new Tares and poison. He saith that he asserts the truth; but this, that he defends sacrilegious falsehoods. He witnesseth by his hand-writing, that Vedelius hath deserved well of the Church; but this by many subscriptions shows, that he is a betrayer of the Church's 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, than they knew themselves, which is ordinary among the Apollonian spiritual 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 balance of his judgement, as if he alone were the man that could hold the scales, or were only skilful to note vice, and to discern right from wrong.  
He acknowledgeth that he 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 Gualther do germanize it ●o much, and that this cause is made so intricate by the Germans and Helvesians, that you cannot find any Idea of exact divinity, and that the English judgements are for the most part enslaved to great men: and of our Dims you shall find few, that have handled this matter without admitting confusion and collateral 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, etc. Amesius, Martyr Sybrand, this honour he gives only to Confessions, Catechisms, and forms 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 grass, 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 carrieth a free spirit in the maintenance of their Magistracy, and as it were calling God to patronise 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 contline themselves within, beyond which if they offer to go, he calls them Symoniacks, and wicked; and like irreligious Princes: that they break in upon the rights and prerogatives of the Church, with tyrannical 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 Venison with the Ass, and the Fox he killed the Ass, & affrighted the Fox; and so took all the booty to himself. Apollonius here plays the Juggler, and with counterfeit superstition deters the Magistrate from touching any of the modern Ecclesiastic affairs.  
For he teacheth that the power of the Magistrate is not in, but about the Church; and that the internals of the Church doth not belong to him, either formally, or eminently, or totally, or partially, that his power extends only to the externals, 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 careful of the conscience of Magistrates. He warns them that they believe 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 Civil sword is without the Sphere of Ecclesiastical jurisdiction. The Godly Magistrate is not the prime member of the Church, but of the base 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 only proper for Churchmen; That the Magistrate is only 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 souls, but properly and only the temporal things of this life; That the office of the Magistrate was only of earthly, not of heavenly things; That the Magistrate, as a Magistrate, cannot execute any spiritual or Ecclesiastical work; because it is impossible that he should be elevated above his own nature which is altogether worldly, carnal, and corporal. Or if he seem to do any Ecclesiastical business, that this he doth only 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 Pelagianism.  
Lastly, he speaks every where of the Magistrate, as of a natural and carnal 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 God's Spirit. He citys often Gersom Bucerus, who was to cunning in these trifles, and withal insenced King James against him, so that he was like to suffer had not the States protected him. But this our Apollonius unwilling to yield to any man (so bold is ignorance) he leaps over all the terms of Bucerus, and rails against his own Magistrates and States, subscribing to no man's opinion except Calderwoods'; the sum of which he elsewhere citys out of him.  
Kingly authority (saith he) is only measured according to the Church's benefit; yet he doth warn Churchmen that they should not trust too much Magistrates: for he compares them to a crafty servant, but Churchmen 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 shall never be able hereafter to shake off the civil yoke. So then, Apollonius thinks it a main piece of sanctity, to sow perpetual strife, and make a breach between the Magistrates and Ministers, as if it were a holy duty in Ministers to demand and take from godly Magistrates all the benefits they can; but still to beware of their deceits and treacheries: the Reader cannot be so stupid, as not to smell out the mocks and reproaches of Apolonius through his whole work, against religious Magistrates; some of which I will now set down, that every one may see, what kind of vermin this Apolonius is, who like a Wasp, or Hornet, goeth about to sting not only our famous Vedelius, but Macovius also, Rivet, his own Masters; the best Divines of Christendom; the Nationall Synod; and the High and Mighty States themselves; yet notwithstanding this giddy head, who pretends a maiden-like modesty, in the end of his Preface thus writes:  
I seriously affirm, that concerning this cause, I have almost brought nothing of my own; but have rob the Lucubrations and Coffers of other men; and have collected whatsoeur Divines have scatteringly said of this subject. Thus like Proteus, sometimes he looks like a Lion, and sometimes like a Buck: He is a shrill Trumpeter of his own virtues every where; but chief in this place, where he subjects himself to all learned men, when as indeed he exalts himself above them all: So that he slights almost every man in comparison of himself: how ever I will not envy this Locust the honour which he affecteth, to wit, that he hath skipped over many men's Gardens, and gnawed their Flowers; this I'll say freely, that he hath taken more pains to turn over negligently humane writings, then diligently the holy Scriptures; as I will hereafter make it appear. I confess indeed, that he like a Hog, or like Aesop's Cock, hath laboriously turned over the Dunghills of Popes, Schoolmen, Jesuits, Apostates and Sophisters; perhaps that he might find out the Jewel of Truth, which if he thought inglorious to find, in the neighbouring and pure Meadows of holy Scriptures, as being less spiritual (which I suspect) he deserveth to be defiled with their stench and filth, and to be laughed at by all learned and godly men. It is enough for me, that I have made Apolonius his dissembled modesty and shamefastness appear; but withal, his Dog's face, and impudence towards all. The man's mad pride might be tolerated, if he could any where else show us his skill in Grammar or Logic: but he who hath either a mind, or leisure (which I confess are wanting to me) to turn over all his patched Pieces, shall find that he harps an hundred times on one string, like a ridiculous Fiddler, so that one would nauseat to hear him: He is so little versed in Latin phrases, that he deserves to be whipped by Priscian for his many solicismes: for he useth frequently the word coerciva for coercitiva: A great deal he hath of such barbarous stuff, which the English cannot bear, etc.  
Now for his Logic, although with a wide mouth he promise great matters, yet he plays but a Canvasse Merchant, imitating every where that Parasite in Plautus: I sell ridiculous say, go too, come and cheapen cavils, flatteries, and fantastical perjuries. I purpose not to run through all his labyrinths, he cannot follow the guide of his own thread, I will briefly contract his foolish circumlocutions thus: The Church of Christ is holy and spiritual, Therefore all her affairs, and chief her government, is holy and spiritual. From hence he gathers this consequence, Ergo, the government & business of the Church (which he calls Church-dressing) belongs only to the Saints, or spiritual men, that is, Ministers, because they by special privilege of their vocation, are sanctified and consecrated. From hence also he draws out another confectary, thus: Ergo, These Church-affaires belong not to Godly civil Magistrates; because they were not sanctified to this work, but are altogether unfit, as being but mean members of the Church, worldly, whose power is dispoticall, or Lordly, architectonical and corporal, earthly, not heavenly, which can produce no spiritual effect, or touch the soul. These are the Coleworts which he so often in his madness sets down to us. I will handle each of them in order: But first, let the Reader be forewarned, that this whole Apolonian Fable for Church-government, which he gins, is so like the Popish Scheme, that almost they differ in nothing, save one●y that with the Pope this is an old Comedy, and a thing in possession; but among the Apolonian Walachrans, there are new Actors, and a thing only in expectation. Surely, such is the affinity every where of their principles, assertions, and argumentations, that whosoever will but compare the Fictions of old Papists with these new ones, will easily find, that the same Romish Church was mother to them both. I confess Apolonius is not so unskilful of cheating or juggling, but for fashion's sake he hisses at Popery, and by this trick he clears himself from Arminianism, but brands our famous Vedelius with it. This is the old trick of Heretics, and of all Novalists, and as it were whorish paintings, wherewith they paint their deformed scabs. There is nothing wherein the Papists have more deluded the world, then under the name of church-holiness and spirituality; by which superstitious pretences the Pope hath gotten to himself the government of the whole world: which web this our Apolonius hath begun again, and hath made up the whole woof of the same threads; so that almost in every page he casts abroad the lofty words of church-holiness and modern-spirituality. 
Ampullas  Therefore I hope my pains will not be lost, if briefly I delineate the acceptions of these words, lest the yoyson which lurketh under these guilded Mushrooms, 
Beletis.  may strangle the unwary.   

CHAP. II. Of the divers acceptions of the CHURCH.  
THe word Church in Scripture sometime signifieth every Congregation, or Assembly of men gathered together, whatsoever be the manner or end of their meeting. So that seditious concourse of men at Ephesus against Paul, is by Luke called the Church; 
Ecceesia, Acts 29.38, 38.  twice in that place is this word used for that tumultuous Assembly of seditious men. But more specially it notes the Assemblies of men gathered together for the public worship of God, whether this Assembly be great or small. So Paul honours private meetings at home, by the name of Ecclesia, or Church, as those private meetings in the houses of Stephana, and others, for private devotion. Now the form of these Churches doth not properly consist in the mystical and internal union with Christ; but only in the external union which these men have among themselves, when they meet to worship Christ, and to make profession of their faith: the chief heads of which consist in the preaching, reading, expounding, or any ways meditating in the word of God, in administering the Sacraments upon occasion; lastly, in exercising the works of charity among themselves, as Christ's Disciples did, living according to the prescript of Christ's laws. But most specially the word Church signifieth the Congregation of all that have been, or shall be saved from the beginning to the end of the world; which is the heavenly Jerusalem that john saw, Rev. 21. to which appertain many Jews, and innumerable Gentiles.  
Concerning this Church, so did many Fathers write, Austin thus: 
De Catechud. de C. 20.  The Citizens of heavenly jerusalem are all sanctified men, who have been, are, or shall be. The form of this Church consisteth in a true union with Christ by Faith, being spiritual, mystical and indissoluble; which the holy Ghost expresseth divers ways, chief when he calls her Christ's mystical body, of which he is the head, and every true beelever a member, and as it were flesh of his flesh. Oftentimes also this Church is called, The Spouse and Wife of Christ, to signify the true and inseparable conjunction, and most fervent love of Christ to those that truly believe.  
To this last Church properly belong these famous Encomiums, that she is One, Catholic, Holy, Spiritual, Clean without spot or wrinkle, that she is not of this world, but heavenly, that Christ for her hath shed his blood, and prayed for her; not for the world; that she cannot err, or fall away, because the gates of hell cannot prevail against her. The ancient Papists and Jesuits, that they might advance the dignity of the Romish Church among ignorant people, 
Bell. de Eccles. Milit. l. 3. c. 21.  use to confound these acceptions, acknowledging no other Church but the external and visible; the form of which they place in outward profession and government, but specially in this, That they are united in government under one head, the Bishop of Rome, which indeed is a mere fiction or Chimaera, long since exploded by Divines: Nor is it to no purpose that the Pope's creatures have found out this device; fet by this trick they draw men superstitiously to admire and honour their Church, in that they cry out every where, that she is the Body, Spouse, House, and Kingdom of Christ, which cannot fail, or err; out of which there is no salvation, and infinite such passages, which are true only of the Invisible, Catholic, and true Church, but not of any external and visible: nay, not of all the visible together, if it were possible they could be all united.  
For outward and visible Churches do no less many times differ from the true and invisible, than a Swines-stigh doth from a pure Flock of Sheep, or a chaste Spouse from an impudent Whore. For all times have taught us, that the external Congregations of men worshipping God under the old and new Testament, are subject to many vices and errors; which was not only manifest in the Churches of Corinth, 
Rev. 2. c. 2.  & of the Galatians in the Apostles time, but also in those Asiatic Churches to whom john in the Revelation writes, who were not then only ballasted with vice and errors, but also shortly after fell away totally. The small Congregation of the Apostles gathered by Christ, was not so pure, but had one amongst them who at last was known to be a Devil, the child of perdition.  
Truly, if external and visible Churches either each one, or all, be the Body and Spouse of Christ, will not they bestow on Christ a very impure and deformed Spouse, which is burdened with so many rotten members of the Devil. Bellarmine that he might avoid this absurdity, feigns that those wicked men are not properly true members of the Church, but are to be esteemed as nails and hairs. (I wonder he doth not tell us of louse also running among the hairs of Christ's Spouse.) Indeed the Jesuits Fables concerning the Church, and Spouse of Christ, are improper, when they give her such an ugly head of hair, entangled and made up of wicked men, and sons of hell; much like the disease among the Polonians, called Plica. For if the wicked be the hairs of Christ's Spouse, it must follow that the hairs of Christ's Spouse must be burned with everlasting fire, which indeed were monstrous and abominable, that Christ's Spouse should have a head like Mednsa's, whose hairs were enfolded with snakes: for it is plain, that in the visible Church oftentimes are found, not only Laymen, but Clergymen also, that are the very generation of Vipers; if all these are in the Church of Christ, as hairs, the Spouse of Christ should not be pure and fair, but deformed and laden with an ugly head of hair, consisting of the sons of Satan.  
Other Jesuits say, that these wicked men are in the Church, Body and Spouse of Christ, not as members and parts, but as corrupted humours, and imposthumes; but the same absurdity will arise: For this is known, that visible Churches for the most part, do consist of hypocrites, and wicked men; but how absurd is this that Christ should have such a Body, such a Spouse, which continually hath putrid sores running; which hath every day filthy imposthumes growing; and sordid ulcers still increasing, which will hardly be healed up into a scar.  
I confess that sometimes the title of Holiness, and other notable Eulogies are given to the external congregations of Christians; but this is spoken either improperly, or because of Gods worship exercised among them; or else out of the judgement of charity, because of the elect and true believers found in these Congregations. So we call that a ●eap of corn where some good corn is found, though the most part be chaff, tares and filth: But he who will brag that there is as much purity and worth in such a heap, as in a heap of clean corn purged from chaff and filth, is an Impostor, and deserveth to be laughed at.  
This is the first faliacy which the Jesuits admit in the word Church, that they might draw men into a superstitious reverence of the visible Romish Church.  
This new Popish Walachran, with his fellows, harp altogether upon the same string, that they may induce men to admire their visible Church: he distinguisheth indeed exactly between the Church visible and invisible; and he shows in many pages, that those notable privileges do properly and only belong to the invisible, not to the visible Church. But this he seems to have done cunningly, to deceive the English, as if he dissented from the Papists, whereas he is indeed every where the Pope's Champion, fight with his weapons: for he transfers all the praises and privileges of the invisible Church upon the visible: for through all his hodgepodge against Vedelius, he speaks of the right government in the visible Church, of the power and offices of the visible Church; as public preaching and praying, administration of the Sacraments, calling to the Ministry, censure and public excommunication, the giving of laws, and finally, the whole furniture of the outward Ministry, which every one knows to be the external and visible business of the visible Church; yet he every where commends this Church, calling her the House, Body, and Spouse of Christ, spiritual & holy, whom Christ bought with his own blood. Also, when he speaks of the outward Ministry of his Church, he saith, That she being the Spouse and body of Christ, hath certain privileges & sacred rights. And sometimes he is so lavish in extolling the outward affairs of the visible Church, that he affirmeth Christ to have shed his blood for those privileges and rights; just like a Juggler he goeth about to persuade the Magistrate, that when he offers to meddle with the business of this Apolonian and visible Church, without her order, that he commits sacrilege against the true and invisible Church, which is the Body and Spouse of Christ. So that with no less immodesty doth he keep them off from all outward church-business, then if they were Bawds or Panders, offering to deflower Christ's holy Spouse, if they go beyond the bounds prescribed by him: So that not only doth he contradict himself, but by a Popish trick endeavoureth to set forth his Ecclesiastic jurisdiction, persuading men, that his Church which is indeed vislble, is to be accounted for the Spouse of Christ, and therefore the Ministry of this Spouse to belong only to him and his Clergy, as if they were the bride's Spiritual Paranymphs.  
The other error of the ancient Papists, is, that the honour and holiness of the visible Church, which is so largely extended, is contracted by them to government and Governors of the Church, for those they call properly the representative Church, to wit, their Bishops and Clergy: So that if you ask them, who are Churchmen? And, which is properly the Catholic Church, Where this spiritual dignity shineth? They will not understand the whole body of the Church, and all that are called holy, 
1 Cor. 1.1, & o.  who adore the name of Christ, as the Apostles speak: For from this honour they debar all Christians, as Secular and Laymen: only for their Clergy, as if they were consecrated by the Character of holy vocation, they reserve the honour of Ecclesiastical spirituality: he than that will seek for the Catholic Church among Papists, shall find her not where but in the Clergy, that is, in their Priests, Bishops, Archbishops, Cardinals, and lastly in the Pope; to whose government and command, if any refuse to be subject, though he be never so strict an observer of Christ's commands, yet shall not be reputed a member of Christ's Church: For Bellarmine in the place above cited, refers the Church government under Pastors and the Pope, to the essence or formality of the Church.  
Our Walachran Stiltwalker, with his fellows, are not much unlike the Jefuites, he is st●●erying out, that he strives for the privileges and holy rights of Christ's Spouse the Church, the form of which he placeth in outward profession: But because he perceived this dignity to be common to the whole body of the Church, of which the godly Magistrate is a part, lest the mystical privilege of church-holiness be communicated to worldly, carnal, and secular Magistrates, whose charge is of earthly, not of heavenly things: he doth accuratly distinguish after the Popish manner, between the Church Represented, which he makes the body of the Church abstracted from the Governors thereof, and Representative, which he makes the Governors separate from the other members of the Church. For whilst he gives to each of them incommunicable properties, he doth fully distinguish them: For these, because of their ministration and dignity of ruling, he makes the Eyes, Ears, Hanas; and if he durst, with Papists he would call them, Heads, Princes, and Kings of the Church, whose office is to go before, to oversee, to rule with command domineeringly, to compel, and with authority to punish; and no ways to be subject, to be ruled, to beled, yea, not to be subordinate to civil Magistrates in Church matters, but immediately to depend on Christ, and to be inseparably subject to him.  
As for the body of the Church Represented, like sheep and subjects, even Magistrates themselves, as being the basest members (which he is still upbraiding them with) must modestly submit themselves, & be content to be ruled and taught, and to acknowledge the spiritual power of the Church, to which they and theirs must be subject. So that in truth the Ministers are the Heads and Monarches in Church-affaires; as for Magistrates, and all other Church-members, they are only the tail and mere vassals. Every man may see how much different this is from the government of the Apostolical Church, if they will but attentively read the Acts of the Apostles. For if ever the Church-government were glorious, & holy, it was under the Apostles: for they were then the most holy Governors, who knew very well the rights and privileges of their government: but yet they so ruled the Church, that the whole Assembly was of one heart, and one soul. 
Acts 4.32.  And they were so fare from contending about the privilege of jurisdiction, or from debarring the body of the Church, from meddling with Ministerial businesses, that they permitted every man to exercise them, if so be he were fitted, without the solemnity of outward calling, and gave way to the whole Body of the Church, that is, to all Christians, to debate about, and determine the most sacred affairs of the Church: Nor was it held absurd (though this Night-bird think it so now) by these great lights of the Church; for the same to call and to be called; to send and to be sent; to teach and to be taught; to be above and to be under, to rule and to be ruled; to help and to be helped: So that this Stiltwalker hath not borrowed from the Apostles that exact right of Church-government, and the prerogative of power in the Church Representing, upon the Church Represented, (that is, upon the body and members of the Church,) but from the Pope, the Roman Antichrist. For he by a fatal Energy and efficacy of deceiving, did first season Christians with an immoderate superstition of the visible Church, and outward worship; so that they attributed more to her than was fit: the care of which afterward he transferred upon the Clergy alone, as being consecrated for this work, and withal, deduced all that reverence to Churchmen, and the governor's thereof, as though they alone had right in Church-affaires, from which other Christians, as being Laymen, were debarred: but afterward by degrees he transferred to himself the whole dignity of the Clergy, and so at length became the Epitome of all Ecclesiastic dignity and sanctity, so that now for many years he is reputed and called, the head of the Church; yea, the very Church representative, by which he plainly shows himself to be Antichrist.  
That Roman Basilisk did not suddenly, but by degrees peep out of small mysteries: on whose eggs, because of late this Treverian doth sit, if pious Princes do not in time foresee the cunning, there will in stead of one, arise many Antichrists.  
For if the sanctity of the Catholic Church be in the visible Church; if the sanctity of the visible Church be in the representing Church, that is, in the governor's, suppose in the Consistory, or Classis, etc. if the dignity of the Consistory be restrained to Ministers as the eyes, and worthy of double honour in the Church (for the Elders are for the most part, but the Ministers foot-stools) if the dignity of many Pastors reside at last in some one chief Pastor, to whose dreams all other Pastors must subscribe, either out of ignorance or negligence (as you may see in the Walachran Classis) who doth not now see that all the holiness and jurisdiction of the whole Church, flows into this chief Pastor, as into a sinkhole? To whose impudency and madness if no Minister dare or will make resistance; if no Magistrate must under pain of sacrilege; shall not he in the end be Pope of that Island, or Province?  
The third error borrowed from the Papists, is this, they use to obtrude to us their visible Roman Church in stead of the Catholic, and for the whole Church, that part only which governeth; and in lieu of the Church, they recommend to us the government thereof. Lastly, under the title of government and the Apostolical Church, they thrust upon us all the fictions and dreams of their brainsick Popes: so that among them, the Church-government is no more like that of the Apostles, than a vizard is like a true face, or a picture like a man. Though this Stiltwalker be not as yet so impudent, yet because he is continually brawling with the Magistrates, as with worldly men, about the right of making laws in Church matters; he doth plainly show, that he is of the Pope's mind in imposing upon Christians this yoke, and upon Magistrates themselves, under pretence of Ecclesiastic dignity: so that whatsoever the Apolonian College in Walachran shall judge to be holy, and to be fit or necessary for the Church, Christ's Spouse, must be received with obedience, under pain of excommunication. Which licentiousness of Ecclesiastic Conventicles, if the godly Magistrate cannot suppress, without sacrilege (as he still cries out.) who sees not, but that Centaurs, and other ugly M●nsters of Antichrist, will quickly break out of these Dedalaean labyrinths? Such births have come to light at Middleburgh already, as I have showed in the Preface.  
Hence it is apparent, that Apolonius plays the Pope in many respects, under the name of the Church. For in stead of the Catholic Church, the true Spouse of Christ, holy and invisible, he obtrudes the visible Church, defiled with many spots: then promising that he will maintain the digni●y of the whole Church, he fails upon the commendation of the Government, and Governors thereof, he slights and contemns the body of the Church. Lastly, under pretence of a holy and Apostolical government he endeavours to obtrude a human, corrupt, and Pope-like tyrannical Discipline, as I will show hereafter. Which Jesuitical canvasse wares of Apolonius, I would have the Reader diligently to mark: For he deludes us not otherwise then if an Impostor should brag that he brings us Gold, which proves but Tin; and this Tin, but Quicksilver, and at last mere dross, or poisonable Arsenic.   

CHAP. III. Of the divers acceptions of Sanctity.  
AS the word Church, so the word Sanctity is ambiguous. There is no man so irreligious, but highly accounts of the name of Sanctity. Hence, for a person or thing to be Sacred, or Holy, is among fearful superstitious people, of no small weight; so that not only Papists of old, but also this new upstart, as often as he speaks of the Church, & Churchmen, he still vapours, having the name of Sacred and Holy in his mouth; under this veil he deceives ignorant people, whilst he aims at worldly authority, which I will briefly make appear.  
The word Sanctity signifieth properly the inward and perfect integrity of a thing, such as is in God eminently; hence in Isaiah he is called, Holy, Holy, Holy: to whose nature, because the blessed Angels and Souls in heaven come nearest, they also are called Holy. And although in regard of corporiety, Christ's humane nature is distant from the divine; yet in respect of the incomprehensible privilege of the Hypostatical union, by which it is personally united to the divine Nature, it's not to be doubted, but that the Majesty and dignity of Christ's glorious body, sitting at God's right hand in heaven, is ineffable; so that this body may be justly called Most holy: Such are the bodies of Henoch and Elijah, but in a lower degree: inferior to which is the heaven, and place of the blessed; all which notwithstanding are truly, inherently, and after their manner, perfectly holy, and free from all pollution.  
This word is also transferred to many other things, chief to the worship of God; because this tends to the glory of the most holy God, and is the mean by which men are brought into the possession of that true and perfect holiness which we shall enjoy in heaven: hence the worship of God, and the manner or means of this worship; lastly, the persons conversant about this worship, are called, and are so, in some measure, Holy. But we must be cautious in using this distinction: for the confusion of these things will easily beget pride in the presumptuous, and Idolatry in the superstitious.  
There is nothing more sure, then that this deserves best the name of Holiness, which hath in itself a perpetual and inherent perfection and ordination for promoting Gods worship and man's salvation: For God is so holy, that whatsoever hath him for its Author, and is ordained to his holiness, is to be accounted holy.  
Such are the virtues which by the holy Ghost are infused into us; as wisdom, hope, love, and chief true justifying faith, which therefore in Scripture is called Most holy; because not only is it holy, and most divine in itself; but whosoever also is endowed with it, though he had been never so profane before, and most unworthy in the eyes of the world, yet with God he is holy and elect, because he is inseparably united to Christ; but mystically by faith: For though Faith doth not presently change a man, as to be endowed with inherent sanctity, yet he is brought to have a firm hope of attaining perfect holiness in heaven, the beginning of which he obtains here by sanctification, after the infusion of true faith; so that the name of Sanctity doth very well belong to justifying Faith, as having God alone, who is most holy, for its Author; and wherever it is infused, it causeth an inseparable holiness in that man: which is the reason that every where in Scripture true beleelvers are called the holy Elect.  
To these virtues succeeds God's Word, which having the most holy God for its Author, is in itself perfectly holy. For how can any profane thing be found in that word, which is known to be uttered and written by the instinct and motion of the holy Ghost: So that our most holy Faith is begot of this, as of an immortal seed; but here is the difference, that justifying faith, in whomsoever it is, makes that man holy; but so doth not God's word all them to whom it is given, because God commits the knowledge and preaching thereof to most profane and wicked men; so that the whole worship of God is not more holy than true Faith and God word: For it is wholly appointed to beget faith, and the Word is the original and only measure of the whole worship.  
Outward works and means of worship for begetting of faith in men, have a lesser degree of sancti●y: these are conversant about things, persons time and place, and other circumstances, neither do they consist in a perpetual, or any inherent Perfection, or internal dignity, but only in Gods setting them a part and ordination for his worship, according to time and place.  
The Bush out of which God first spoke 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 only 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 days in God's presence, but longest of all in the Tabernacle, and in the Temple of Solomon, which he had in a manner for ever set apart for his worship: for there was the Ark, the Mercy-seat, the Cherubims, the Breastplate, Vrim and Thummim; where God gave his Oracles, and manifested his presence by signs 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 Ark: in Vzza, whom he struck with death for touching the Ark: lastly, in Vzzia, whom he struck with leprosy, when he offered to sacrifice. However, 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, precious stones, and other natural things; and doubtless they were at last fuel for the fire, and booties for wicked Plunderers: For Josephus writes, that when Titus triumphed, amongst other spoils 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 only, and temporal: which I cannot better express, then by comparing it to a house with its Utensils, where a Prince sojourns 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 splendour, 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 personal sanctity, when God admits some to the charge of his worship: For if there be no inherent and perpetual dignity in the place and things apppointed for divine worship, how much less 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 Jews 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 sons, who were wicked persons; and even samuel's sons for their vices were removed from succession in the Priesthood: So that from hence it is evident, that there is no inherent and perpetual holiness in persons apppointed 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 bountiful, that he hath with the holy Office, conferred also gifts and virtues; 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 himself to man, as always to sanctify those inwardly whom he calls to a holy function outwardly: for he made use of an Ass to teach, of Balaam the Sorcerer to prophesy, and of Judas the Traitor to the honour of Apostleship.  
The like reason is of times: for as God hath consecrated things, persons and places, so he hath done days, such as the Sabbath, and other Festi●all days among the Jews, of which none was in itself more holy, but by God's ordination only more eminent, as it was apppointed for holy worship; which condition ceasing, the day became vulgar.  
I have been somewhat large in explaining this external and relative sanctity, that the unwary may not be deceived by them, who speak so proudly of this privilege of Sanctity, that wheresoever this word Sanctity is used, they will have us believe, that there is meant a perpetual and permanent firmness of dignity and integrity.  
Experience hath taught us this among the Papists: for Bellarmine plainly confesseth, that the worship of Images, dead men, and relics in the Church of Rome, proceeded from the persuasion of holiness in those men, and of God's assistance; which because they had whilst they lived, therefore they think the same to be perpetually fastened to their Carcases, graves, relics, 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 relics of Knaves, Thiefs, Dogs, and Apes in stead of Saints; only this I'll say, that they are deceived in subjecting God's presence to their pleasures, whilst they feign his power to be tied 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 perpetual virtue and perfection, as often as he consecrates them once for some holy use. The falsehood of which appears in the overthrow of the Jewish Temple, and spoil of all its utensils: for who but a superstitious man will now search for holiness in that place where God first spoke with Moses? or in the top of Mount Sinai? where he proclaimed the Law with such a miracle; Who will seek for holiness in the rubbish of the Jewish Temple, which Christ so cursed, that when to his dishonour Julian endeavoured to rebuild it, he was forced to desist from his work, 
Mat. 24.  because of flames breaking out of the earth, and the element itself making resistance, if the Ark or Propitiatory, if the Cherubin and Tables of the Law, if the holy Breastplate, and what else was venerable in the Jews Sanctuary, were now present, there were no more holiness to be placed in them, then in any other ordinary utensils, which we know have yielded to the fire or the Plunderer.  
I confess this new Popish Walachran is not so lavish in extolling of Sanctity, as to give worship and veneration to dead men and relics; but yet he agrees with the Jesuits his Schoolmasters, in this, that in external things and persons belonging to divine worship, he still placeth such a high mystery of dignity and perfection, that not only doth he extol the sanctity of his Church-discipline; above all worldly business, but also he doth so wonderfully dignify Ministers, by reason of their vocation, that he openly cries out, that worldly Magistrates, though they be the members of Christ's Church, cannot attain to that mystical dignity, though never so willing.  
These are the figments of Delphic Impostors, and such as are drunk with Idolatry, to bear men always in hand, that the external matters of Religion, are always secret, and mysteries not to be touched, that so they might draw ignorant people to superstition, and an admiration of them; this is the trick of old Papists, to persuade men to believe wonders of the holiness of their Church-discipline, that they might place a mystical sanctity there, where none is. For although in multiplicity of Ceremonies, which Clergymen affect in Church-businesses, there wants not toil and labour, yet there is no Layman so foolish, but he can easily imitate that confused Mass of Histrionical trifles which they use. The Papists have borrowed a great deal of their Church-dressing and sanctities, from the ceremonial levitical Priesthood; and the Walachran Night-bird borrows from both: For although it be clear by Christ's own prediction, 
john 4.  and the Epistle to the Hebrews throughout, that the whole outward pomp of that worship, with its costliness and distinction of Functions, have fallen with the fall of the Temple; notwithstanding by the Priesthood he measures every where the right of the modern Ministry, & upon the prerogatives of the old Levites, he builds his privileges of sanctity and pre-eminence over all civil Magistrates. And although we know that in this he childishly doth Judaise, (which all Orthodox men reject) yet it will be no difficulty even out of the prescript of Jewish worship, to convince these turbulent Walachrians of novelty and boldness.  
For if Christians must measure their worship, according to the institution and ceremonies of the Jews, it is needful that either they imitate them in all things, or else that some Oedipus resolve us this Riddle, hitherto not resolved, to wit, what is Moral and Imitable in those ceremonies, what not? The Bishop of Rome by right and wrong, by the sole privilege, in that he is Antichrist, takes upon him the liberty to make use of such Jewish and Gentile ceremonies, as may be most conducing for the pomp and coveniencie of his holiness. Amongst the Divines of the reformed Church, some have more painfully laboured than others, in rolling this stone of Sisyphus, the Walachrian Stiltwalker, swelling with ignorant pride more than others, defines and appoints many things, as it were from Apollo's Tripos, among other matters, that the Magistrates of Middleburgh do shamefully Judaise, for suffering the Musical consent of Organs in the Church, to keep people in tune, whilst they sing Psalms, and divers other things, of which more hereafter.  
On the other side, that he may procure reverence to his Church-worship, and the prerogative of mystical sanctity to himself and fellows, against and over all godly Princes and Magistrates, he thinks this to be (perpetual and moral,) that there be a precise separation and distinction of Ecclesiastic Offices, and of Churchmen and Magistrates; so that these upon no terms must meddle with any spiritual business, which may any way concern the salvation of souls; but the others are to take upon them the whole charge and care of spirituality, and saving of souls; so that if the Magistrate offer to meddle with these businesses, he offends no less than of old he that would sacrifice being no Levit, as Vzziah did; whose example is always in his mouth, and whose punishment he threatens against the Magistrate, if they meddle with Church-discipline, or hinder Ministers from executing all things freely with Apolonian zeal. His frivolous heap of reasons, by which he would persuade us to this, we will refute as we proceed.  
But I will now refel his prime triumphing reason, in which he every where glories, that under the levitical worship of the old Law, there was so exact a separation of these Offices and Functions, whence he concludes; If it was thus under the carnal Jews, much more should this difference now be observed among the spiritual people of Christ. But that I know how familiar it is with this Prattler, to presuppose every where falsehoods, I would answer that the consequence of his Argument is childish. For this reason is no better, then if he should argue thus: The carnal Jews had but one Temple, one City, to which they must repair every year to worship God, where they had the Holy of Holies, out of which God delivered his undoubted Oracles; therefore much more now doth this belong to the Christians, a more spiritual people.  
Again, among the carnal Jew's none did sacrifice in the Temple, but the posterity of Levi, to whom this sanctity was peculiar, that all were born to this privilege, which none but of this Tribe could enjoy: Therefore now amongst spiritual Christians, it is much more convenient, that the Ministerial sanctity be not common to all, but be restrained likewise to one stock.  
Which affertion not only will ingenious men deny, but even Papists also, and Apolonius himself. For among them it were too bad to tie the Ecclesiastical dignity to one Stock; because Clergy-sanctity at Rome, for the most part, is the sanctuary of Beggary and Knavery; so that it skills not whence, or out of what Stock one is born, so he be skilful in the Art of Simony: for than he shall easily attain this holiness. And if all worldly hopes fail him, his Progeny will not hinder him: For Desperation makes a Monk, as you may see in Peter's Chair, which is the top of highest Helinesse: Which Chair, though it be so holy and powerful, that the most wicked Pope in the world by it is always Made or found holy, as they speak; yet it was never so levitical, but that it hath admitted Monsters of all Nations, Stocks, and Sexes, as if it were a common Stews; so they know the Art of wooing that Lais. Platina tells us, that French, Dutch, Asiatickes, Greeks', Africans, and not only Men, but a Woman also, Joan, a whore, about the year 998, sat in this Chair.  
Now if this fiction of Apolonius were true, all those Monsters of the See of Rome had been quite frustrated, to wit, if the government of Christ's Church should be derived from the levitical, and tied to one Stock. So that this Stiltwalker is neither favourable to himself, nor fellows, if he will have all his Ministerial Rites according to the Levitical manner. Whereas not only he himself hath crept out of a Lay consular Family, into the sacred Ecclesiastic Chair: but some also have leapt out of the Bakers, Weavers, and Shoemaker's shops, into the Pulpit; and some of Mechanical Tilers, or Brick-layers, have become grave Ministers.  
I confess that this is no other thing then what Christ did show in the Apostles, when he chose Disciples out of Fishermen, Publicans, Tent-makers, and all sort of Mechanickes; only this I say, that if the Modern Church-discipline be ordered according to the levitical, as Apolonius prates, than Christ shown a bad example and the Walach jan Novalist hath preposterously followed, in excluding other stocks, doth not tie the hope of Ministerial Church-sanctity to one stock alone.  
But now I will deal bountifully with the Walachrans, and will permit them to defend their cause with the old peculiar Levitical Rites. But by what Art can they evince that to be of special right and sanctity in the Christian Church, which among the Levites was not of peculiar, but of common right with the Magistrates and people? Indeed all Levites were born with this privilege, to handle and touch the things of the Temple, to offer Sacrifice, to put on holy Vestments, to eat the holy Bread, and other things, which God expressly declared in his Law. The High Priest had a peculiar privilege to enter into the Holy of Holies, to put on the holy Mitre, and Breastplate, which not only was unlawful for the people to do; but even for the Prophets themselves, except in some extraordinary case: but which of the high Priests upon this pretence, durst exclude out of the whole Temple, all other Priests; which not only of the Magistrates, but even of the people themselves, would have endured this? If under pretext of Templebusinesse●, and sacrificing, these Levits durst have excluded all other Tribes, and the whole people of Israel, as unclean and profane, from all other business of divine worship; they had done no less absurdly, then if they had cast out of their Tents, and separated from all holy men, the whole people as leprous: Therefore the Levits were to contain themselves within the prescript of God's Laws; nor were they to extend the pretext of Sanctity further than God had commanded. I will not for certainty affirm, that they have not been sometimes so immoderate in enlarging the prerogatives of their holiness, as that they have not challenged somewhat, never expressly granted by God (for ambition seems to be an innate evil in Churchmen;) yet this I dare say, that the old Levits were never so bold, as to deny to Kings, and the whole people, many things which belonged to the worship and exercise of Religion, such were; in the Temple, private and public preaching and praying, celebrating of the Sacraments, making Laws and Statutes of Ecclesiastic business, judging and determining of Ecclesiastic causes, curbing and punishing Priests, even the high Priests, when they failed in their Functions: Lastly, bestowing power upon Clergymen to exercise their holy Function, and taking the same away again 〈◊〉 all which I will make clear hereafter by examples.  
If this Wallachrian juggler had weighed this well, he had not so boldly obtruded upon the unwary, the example of the ancient levitical worship, for maintenance of his Church-discipline: For he deals not otherwise, then if some contentious Fellow should break into ones House, and should by certain Deeds show, that his Parents and Ancestors had right to some Benches or Stools in that House, by covenant or bargain: whereas by the same Deeds it appeareth, that either the Benches were worn or demolished, or else that the right of possessing them, was long since lost. He notwithstanding violently seizeth not only on the Benches, but likewise driving out the inhabitants upon the whole House. Surely, whatsoever by special right heretofore belonged to the Levits, and Clergy in the old Law, is now known to be abolished; and whatsoever holy Functions at this day remain, are not now peculiar to the Levits, but common to all, So that if now the Stiltwalker would plead his cause among the Levits, they would shut him out of their Synagogue. But because I am to speak more at large of this hereafter, I will say no more at present of the acceptions and conditions of Sanctity, till after I have touched one error.  
Lastly, we must observe that the right of ordination of holy things, belongs only to God: If we go beyond his prescript, with what specious pretext soever things or rites be honoured, they are not to be accounted truly sacred, or holy. For as all inherent sanctity and perfection is in God, and flows from him: so likewise by his sole ordination, things are called Relatively sacred, or holy, in divine worship.  
From this Rule the Pope hath much deviated, 
2 Thess. 2.  who by his sole privilege, by which he is lawless, and Paul's Antichrist, extolling himself, etc. takes upon him liberty to sanctify, or as they call it, Canonize as he pleaseth, Men, Places, Days and things; so that his subjects verily believe, that what he declares to be holy, is holy indeed. Hence it is, that not being content with Jewish Rites, and Ceremonies of the ancient Church, doth daily devise new ones, which he thinks may conduce to his honour and profit: so that for a long time he hath opppressed Christians with the insupportable yoke of Ceremonies: neither doth he this without some pretext of equity. Bellarmine in some places stoutly affirms, that the Pope never yet introduced any Rite, or sacred Ceremony into the Church, which is not contained in holy Scripture. But here he useth a threefold caution: First, that whatsoever frivolous interpretation the Pope giveth, must be held consonant to Scripture: which custom Philip Marnixius deriding, in his Beehive, shows out of Lindanus (whom he calls Blind●sinus) that there is no Rite so ridiculous in the Pope's Histrionical Church-dressing, for which they shall not find out some place of Scripture, out of which it is coined, when the Pope's Alchimisticall power of interpretation is added, which can convert the frivolous dross of his trifles into the pure gold of Sanctity.  
But when he finds this way troublesome, he useth this as a general Maxim in the second place, That that must be counted a holy Rite and ceremony which is done with a good intention, and for a holy use: And as if this were not sufficient to refute Lutherans, he adds in the third place, That these things may be held for sacred Rites and Ceremonies, which the Church judgeth to depend, and in a manner to flow from those prime mysteries contained in Scripture; by which trick the Pope doth wonderfully cheat the whole world, that whensoever he produceth any Novelty to oppress Christian Liberty, which cannot be found in Scripture, he will have it to flow thence by way of consequence, or by some connexion to depend from it. Now because the Scripture defines no where how this dependency may be deduced from it; hence it came to pass, that there was no end of sacred dependences. For each Pope took upon him this liberty, to add new Ceremonies to the old Rites: so this hath been the old Popish sport multiplying new Church-sanctities.  
The new Walachrian Papists walk the same way: For if you ask Apolonius, What he calls the sacred Rites and Ceremonies of the Church, he will not be content with those which are directly in God's Word, (for then there would be no use of legislative power in the Church:) but he will have those things accounted for Ecclesiastic Rites, that are instituted out of a religious desire or affection.  
For howsoever according to his wont giddiness he defines elsewhere this matter more precisely, 
Part. 1. p. 2, 3, etc.  and withal contradicts himself; yet in the beginning of his work thus he describes a Ceremony, or sacred Rite, That it is an action, the goodness and praise whereof consisteth only in the worship of God: For because it is applied to divine worship, in order to that religious will, it hath sufficient honesty, in which the Ceremony, or holy Rite may lay its Foundation. This exactly agrees with the Popish intentional Sanctity. He adds indeed. The Church must diligently search, that according to God's word she appoint Rites and Ceremonies. But this is to be understood according to the Jesuitical phrase and Diasect, that Churchmen only must be Judges, whether such or such things be consonant to God's word, or not. It is too well known that the Romish Church is full of errors, and that the whole dressing of Papal worship is Apostatical, not Apostolical; yet the Jesuits cry out, that the Lutherans are liars: in that the Church of Rome neither hath failed, nor can fail; and this they are ready to prove, if the Pope may be Judge in his own cause, so that the Church of Rome can never be convinced of error, except she will confess her errors, which is impossible.  
Apolonius plays the Cretian not much otherwise. He confesseth that the Church cannot make Laws in holy things, or proclaim Geremonies, but according to the Rule of Scripture: which he doth so interpret, that the absolute power of judging what is consonant to Scripture, is in the Church and Churchmen. For if any Lay Magistrate by his Authority inquire into Ecclesiastic Statutes, or define Ecclesiastic matters, or hinder Churchmen from defining or making such things at their pleasure, he cries out, that this is Tyrannical, simonaical, and Sacrilegious: And that Lay-Magistrates, like sheep, ought modestly to submit themselves, except the Clergy will not be reform. And of this also the Clergy must be Judges. For this will never agree with Apolonius his Divinity, that the Civil Magistrate should be Judge in Church-matters. Which if true, than who sees not a way opened to these new Papists, for filling the reformed Churches with Rites and Ceremonies. Neither is there any thing more easy, then that these Bats should still dream, and find out new Rites: at which if the Magistrates wink, there will be nothing so repugnant to Scripture, but will find assent and entertainment among the clergy; nor any Monster so deformed, which they will not thrust upon God's people. Witness the Walachran Classes, where a giddyheaded Baawler hath cast out such profane and seditious stuff against worthy Vedelius, and pious Princes. And yet if he lie not, not only the Consistory of Middleburgh, but the whole Classis of Wala●rhria, hath weighed, proved, and approved every thing.  
The other thing wherein he resembles Papists, is this: When he speaks of the Church sacred affairs, he distinguisheth them into Primary, and Secundary, or dependants; where surkes the old mystery of Popery. For though Churchmen have no liberty to institute primary sacred things, yet they have power to impose upon Christians, under pain of excommunication, what by consequence flow from the former, or seem to depend on them.  
If this be once yielded to Apolonius, and the Apolonian Church-Rulers, nothing will be so absurd and profane, which may not put on the show and Title of holiness, as often as it shall be taught that this is an Apendix of the prime sacred things. The matter will be clear by an example.  
The prime sacred thing in the Church, is, the preaching of the Gospel. Hence if it be gathered, that these things are sacred also, which necessarily depend from the former, doubtless there will swarm abroad an innumerable brood of sacred things. For there can be no preaching, except there be some Preachers: Whence this necessary consequence will follow, That all Preachers, even to Apolonius, are sacred; which I know he will not deny: For there is nothing he labours for more in all this work, then to challenge to himself the prerogative of sanctity above profane Civil Magistrates. But I will wove out this Web a little more.  
It is impossible for a Minister to preach without a tongue, lips, and teeth: Therefore it must follow, that the tongue, lips, and teeth of the Minister are holy.  
Now the tongue, lips, and teeth can frame no conception without the brain, Ergo, (except Apolinius want brains) his brains must be also holy.  
The brain can perform no function if the heart quicken it not by vital spirits: Therefore his heart and vital spirits also, must be sacred.  
The brain, heart, and tongue cannot operate, except they be nourished by the Liver, Veins, and Intistines, etc. Ergo, these also in the Preacher must be sacred. I will not descend to the excrements of the body, and make them also sacred by way of dependency, only this I'll add.  
Apolonius can go no where, or stand to preach, without feet, whence it will follow, that his feet are also sacred.  
Now, whereas it were immodest that he should come to Sermon , therefore he ought to be covered with a Cloak, Breeches, Stockings, and Shoes for the better decorum: will it not then follow, that these also are sacred.  
But what if the ways be foul, through which he walked, and goeth up to the Pulpit with dirty shoes? will not the Walachrian Divines be troubled with this quotlibeticall knot? to wit, whether the dirt and filth be not sacred?  
I will not vilify such things as are truly sacred, I purpose only to explode Apolonius his idle Appendices, and sacred consequences, by this one example: He that will laugh at him, may make trial in other things, I will affirm this, That no such liberty must be granted, to any man, much less to a giddyheaded Stiltwalker, to authorise for sacred and holy, whatsoever he dreams hath dependence from the primary and true sacred Rites. What mischief this produced among the old Papists, may be seen by the infatuation of the people with this ridiculous and impious superstition. For not only are Monks holy amongst them; but also by this consequential enchantment, their Hands, Feet, Gowns, Hoods, are kissed with strange veneration: so that it is accounted a matter of no small sanctity and merit, if one die in a Monks Gown, or lousy Waistcoat; or if a superstitious Woman wrap about her head the holy Breeches of some Preacher, to wit, that she might feel, or at least worship the dependencies of that primary holiness. However 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. IU. Of SPIRITUALITY.  
IT remains, that we examine the word of SPIRITUALITY: For although both old and new Papists do too much betray their own fleshly lusts, yet they proclaim with full Cheeks every where, their SPIRITUALITY, and make it in a manner all one with SANCTITY, which notwithstanding differ in this, That what is truly holy, is always good; but that which is spiritual, is sometime evil: for Paul speaks of spiritual wickedness in the air.  
I here take it in a good sense, and in these three I make the form of Spirituality to consist: First, it must have God for its Author. Secondly, the end of it must be God's worship, and the salvation of souls. Thirdly, it must be done after a spiritual manner.  
The Stiltwalker 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 he and his Walachrians be not transformed into pure spirits long a go. For nothing is to be found in their Church-matters, whether they be words or things, but they must be accounted spiritual: For who is so meanly learned, as will suspect any carnality to be left there, where so many Spiritualities meet together, by special virtue of their Function and vocation. What I speak is true, as is plain by the old Papists, where not only by virtue of Ecclesiastic Calling and Office, wonderful 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 Mere Spirit; so that if he swear, forswear, drink, whore; and if this Roman Locust leap from one adulterous bed to another, yet scarce will any be induced to believe 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 believe that he can lose his spirituality. This madness by degrees, in God's just judgements, possessed men's minds; which lest Apolonius should renew among the Protestants, I will more largely explain every particular of what I have said.  
First, this is most certain, that what hath not God, or the holy Spirit for its Author, deserves not the Title of Spirituality; and the more immediately and clearly any thing proceeds from God's Spirit, so much the more properly is that to be called Spiritual. For as that is called Kingly which the King immediately doth, speaketh with his own mouth, & writeth with his own hand: so these things are to be esteemed divine, holy, and spiritual properly, which are immediately done by God. So Christ's vocation and inauguration is most spiritual: For to him only he spoke from heaven, Thou art my Son: so God himself 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 chief to be accounted spiritual. And although in things concerning faith, God useth the work of man, yet the effect God properly reserveth for himself, and produceth it: 
1 Cor. 3.  Yet this must not be taken so precisely, but that these things also are to be reckoned spiritual, which God worketh by instruments; if so be they are such instruments as are known to be God's Penmen, and Ambassadors, such as the Prophets and Apostles were: who as they were truly Gods Ambassadors; so the things were divine, holy and spiritual, which God by them did speak, writ, and do. Hence not only was it usual to the Prophets in teaching to say, Thus saith 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 Prince's Ambassador doth in his name, and by his command: even so whatsoever the Prophets and Apostles, God's immediate Ambassadors, did or taught, is no otherways to be accounted, then if God himself had spoken from heaven: so that in them was true spiritually. But where the gifts required for such an Embassy cease, it is certain that there also ceaseth the dignity and spirituality of that Embassy, or else becomes much inferior.  
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 perform the King's command, yet if he hath not this command to show for his employment, he is not to be accounted the King's Agent, but (which sometimes hath been done) ought to be 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 employment, and that he go not beyond the bounds of his Embassy: he that wants either of these conditions, deserves not the title of a Divine Ambassador.  
These conditions were fully in the Prophets and Apostles; and therefore were truly Gods Ambassadors and spiritual.  
All the Doctors of the Church at this day, come fare short of this dignity, because they want both these privileges, as I will afterward show. Hence appears the Pope's falsehood, who though he hath no Letters of Credence to show for his employment, by reason of the vitiosity of his Calling, who almost like a Thief, creeps in at the back door, and though he doth so perform his Embassy, that he goeth beyond his Commission, and tramples on it, yet he brags with such boldness, that he is Christ's Ambassador, that not content with this Title, will be called Universal Bishop, and Head of the Church: yea, Christ's Vicar upon Earth: by which he shows his Impudence and Antichristianisme.  
Our new Walachrian Papist no less boldly calls himself familiarly Christ's Ambassador, whereas he knows, and should acknowledge, that in performing his Master's Embassy, he violates oftentimes his commands. We see also in his book much railing, many absurdities, and plain falsehoods, 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 borrows his pride, in puffing himself up with the Title of Spirituality; so that not only doth he equal, but in many things prefer himself to the Apostles: For he saith that the Spirituality of his church-business is such, that the Magistrate cannot attain to it; making his power over the Church so absolute, that he will have it to be Regal, and other things of which the Apostles never dreamt, as I will more fully show 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 himself, or mediately: For so the works of Creation, and all natural things should be called Spiritual; and so must all man's civil and natural actions be called.  
There is then another condition required to make a thing spiritual; namely, that it tend to the worship of God, and salvation of souls: These are Hope, Charity, but chief Faith, and its seed, God's 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 show how Apolonius rageth with hatred, as Papists do, against Magistrates.  
The old Papists have persuaded Christians long since, that matters of salvation, and of holy worship, belong not to Princes, as being lay-men, because they cannot attain to that end; but that these only belong to Churchmen, as being spiritual: by which cunning they first exempted themselves from the Civil power, and then subjected Laymen and Princes to their Church, as all know.  
This new Walachrian Papist walks upon the same Stilts: For he saith plainly:  
We think that the Civil power can never be drawn out of its own kind, and elevated to another end to be produced by itself, 
Part 1. p. 47.49.52, etc.  which is not wholly natural. He also every where affirms, That the end of the Magistrate is not; yea cannot, nor must not be, the procuring of men's salvation: Ye, he saith, it is Pelagianism for any to affirm, that the Magistrate, as a Magistrate, can do any thing towards the procuring of man's salvation; but that he is worldly, and is to meddle only with the things of this world: As for salvation, it is the sole work of Churchmen, as being solely spiritual. In this he doth not only play the Papist in removing godly Magistrates so fare from this spiritual 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 saith, that the propagation of Religion depends not otherwise from them, than the producing of Corn from the earth.  
Now every one knows, that the end and proper effect of the earth is to produce corn; so that he who will now persuade us, that the earth brings not forth corn, and that it confers nothing to this production, or that this production is no ways the end or effect of the earth, will make himself ridiculous to Husbandmen and Children. Yet that is not made Spiritual, whatsoever by Consequences depends upon this end, or by winding or doubtful ways tend to this end.  
We see this consequential dependency of spiritual things, to have been under the levitical Priesthood: The Temple was holy and spiritual; 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 God's prescript, they were thus accounted, I doubt not but the succeeding Levites added many things to increase their Spirituality, which we know were not of the same esteem.  
The old Papists in multiplying of spiritualities, did not only imitate, but also in many things exceed the Levites: so that among them not only is that spiritual, which immediately and primarily tends to the end of salvation and worship, but whatsoever also hath reference to this end, though afar off, is in a manner honoured with the same privilege of Spirituality by them. For example.  
The Pope with them is most spiritual: Hence whatsoever hath relation to the Pope, as to the end, is also spiritual. So his Crown, Keyes, Cloak, Shoes, Hose Conclave, Servants; yea, almost his Concubines, Mules and Asses, are accounted for holy and spiritual.  
The Mass with them is chief spiritual: From this, every thing that hath relation to it, as to the end, is also spiritual: Such are the Place, Chalice, Water-Box, Altar, Veil, Pictures, Gifts, Priest, Deacon, and whatsoever hath reference to this end, though never so remotely.  
The new Walachrian Papists are yet sitting upon their eggs of spirituality; if their Chickens be well hatched, we shall have a wonderful brood of Spiritualities: at this day these are reckoned for spirituals, at least not to be touched to wit, right to preach and pray publicly, 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 Alms: of each whereof, I will hereafter speak. This is sure, that whatsoever God hath appointed for the salvation of souls, is spiritual; but if it be collected from hence, that all these things are spiritual which are referred to this, as to the principal end, there will arise a million of Spiritualities. As if one would say, the Bread in the Sacrament is spiritual, because ordained by Christ for a spiritual use: Hence some curious Caviller should doubt, whether the Wheat of which the bread is made, was not also spiritual? Whether the Meal, 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 spiritual, because of Christ's ●●●ination and end, will conclude that he also is eminently spiritual above all Preachers, Proponents, Doctors of Divinity, Elders and Deacons; because he thinks that by special right he may take that bread, break and distribute it. If this intention of spirituality ariseth from the vicinity of the principal end; then either some new Scotus must arise for these Walachrians, or else Apolonius must be endowed with the Seraphical 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 Sacramental bread: for some will ask, When will that Bread in the Supper first become spiritual? Whether then when it is carried into the Consistory? But so the Bakets Boy should be spiritual, or else he shall profane holy things, because he toucheth that Bread. Or is it then first, when the Preachers being solemnly assembled in the Consistory, they first taste the bread and wine, to try whether it is made of good Corn, and of a good relish.  
And give me leave here to report what I hear of the Walachrian Divines, whose custom is to meet the day before the Sacrament, in their Consistory, where they taste of the Loaves which are to be used in the Supper: But because that dry spirituality would chea● them, and so stop their preaching spirit, the wine of the Supper is brought; by tasting of which, that dry spirituality is moistened. This also is boldly reported, that the Pastor and his Elders in that spiritual Classis, have tasted so largely of the Wine the day before, that there was none left for the next day; and that the Preacher, with his Elders, were scarce in ease to administer the Supper. But I reject this as a Fable; for my part I do not think that Apolonius will confess that bread to be spiritual, though it be made by tasting, somewhat nearer to the Supper, because the Keeper of it must be spiritual, or else there would be a profanation of holy things: For he with his wife doubtless, is as nimble to taste the bread before, as the Preachers themselves.  
I ask further, Whether then it become spiritual when it is put upon the Table for the Supper? because than it is much nearer to its end.  
But here again an absurdity will arise: the Keeper ought to be sacred and spiritual,, or else he shall profane sacred things, because he brings the bread and toucheth it when he puts it on the Table. It remains therefore that only than the bread becomes spiritual, when Apolonius toucheth and breaketh it: for than it seems to be nearest to its end.  
But now again there will arise a new Catalogue of quotlibets: for out of the propinquity of the principal sanctity which is in the bread, there will arise divers degrees of spiritualities: for the nearer that every part toucheth that spiritual end, so much the nearer it is to spirituality; and therefore because of the object becomes more spiritual. So that now it is plain, that neither Apolonius his feet, nor legs, nay, nor his shoulders nor head, are in holiness to be compared to his hands, because not they, but these alone do immediately touch that spiritual object.  
But if one will argue more subtly, he will say, that not all the hand is equally spiritual, but the singer points, by which the bread is touched and broken, are more spiritual than the rest: and because the skin doth most of all immediately touch the bread, it will follow that this is the most spiritual of all the parts; but the Cuticula, or Epidermis doth touch yet more immediately, except this little skin be lost by some accident, and so perhaps is covered with gloves, then sure the Leather which immediately toucheth the bread, must have most spirituality. Therefore Apolonius cannot be so ignorant of quodlibetical Philosophy, but must needs perceive that out of this final objective spirituality, by reason of the divers degrees of vicinity, that there are divers degrees of spirituality in that which meddleth with the object. The solution of these Riddles, if Apolonius can bring out of Divinity, let him; but I to leave these trifles, say, that there is a third thing required to spiritulity, which is the Mann●●.  
Though that only is to be called spiritual which hath God or the holy Ghost for its Author, whether mediately or immediately; and which properly is ordained, and tendeth to God's worship, and saving of souls, yet we can explain rightly how much one thing or person is more spiritual than another; but it is by the Manner, whereby we see more or less sparkles of spiritual light: for as he is most Princely, on whom the Prince doth bestow most favours and badges of Majesty: So he is most spiritual, in whom shines most the dignity and holiness of the Spirit: Which is apparent in the Prophets and Apostles, of whom no body doubts, but that they exceeded all others in the privilege of spirituality: But this also was evident in them, because they were chief furnished with spiritual gifts by Christ: For they were truly his Ambassadors. It were an absurd thing, if the King should send an Ambassador abroad, & not furnish him with such things as are requisite for his Embassy: even so had it been dishonourable for God, to have Ambassadors not qualified with all spiritual gifts, Whence we may see the difference between the Levits & the Prophets: For they being ordained for the ordinary service of the Priesthood, had only outward sanctity: they wanted oftentimes the inwards, gifts of holiness, and of the Spirit: For they were wicked ignorant, and deceitful, neither did they any miraculous thing: The high Priest indeed gave Oracles by Urim and Thummim; but this depended rather from the Breastplate, Ark, and Propitiatory, then from the High Priest himself. It was otherwise in the Prophets and Apostles: for they were sent from GOD, Not from Men, nor by Men, and that by a most spiritual Vocation. Whence they were highly graced with the gifts of the holy Ghost: For their life was holy, their Doctrine and Writings i● fallible; and they excelled in the power of Miracles. Lastly, there were none then in the Church except such as maliciously shut their eyes, who did not see that they were truly spiritual, and Christ's Legates: So that the Title of Spirituality did most properly belong to them: which conditions ceased upon the Apostles departure.  
From hence again appears the impudence of the old Papists, who so proudly brag of their Spirituality, and yet have never a Badge of the Spirit in them, as we may see in the Pope, who is the Epitome of all Romish Spirituality; who, as it is well known not only fraudulently, possesseth his spiritual Chair; but is also destitute of all spiritual gifts: For his life is impious, and his Doctrine false and deceitful. Lastly, he doth no miracle, but is himself a Miracle, and wonder, to the world in respect of his pride and wickedness.  
The new Walachrian Papist wrote this whole Book of his own Spirituality, and of the Magistrates Carnality; and almost in every third page he calls himself Christ's Legate, and brags of his spirituality; which pride he learned from Antichrist his predecessor, having the Jesuits for his only Masters, whence I can easily convince him of the like impudence.  
For to say nothing of the Spirituality of his vocation, which is now truly humane; let him tell us, where are now the Badges of his spiritual and Apostolic Embassy? For Paul saith, that they are carnal, not spiritual, who are contentious, and puffed up: but what vice more familiar among the Walachrian Ministers? which appears by this one writing of Apolonius.  
Elsewhere Paul saith, that they are carnal who know not the Word of God. The Stiltwalker seems to have gone through humane Writings with old Papists, but he never laboured with Apollo's to be powerful in the holy Scriptures. Lastly, he affirms this of the lives of Modern Ministers, that they are very foully spotted; but this he doth not much regard, only he upbraids Vedelius with this, that Professors also defile their Doctoral Function with feasting and drunkenness.  
The fallibility of Doctrine imitates the spotted life of Churchmen: For all are forced to confess, that their preaching word is fallible; with which Badge of Embassy the Apostles were chief honoured, because they preached and wrote infallibly, All of them prate much of this thing, as the Pope useth to do; but experience shows the contrary.  
Lastly, they are all destitute of the gifts of Miracles, in which chief Apostolical Spirituality did shine: so that in this power they exceeded all others: But I do not think that it was ever found yet, that at the prayers of Apolonius the Church did shake, or that lying Ananias and Sapphyra did fall down dead. It is not unlikely, if he had the power or spirit of Elias, to bring down fire from heaven, but he would do it, and burn up all his Magistrates, though there were fifty of them, such is his heat against them.  
This I'll say briefly, That Christ is too rich a King of Spiritual gifts, to employ such poor and naked Ambassadors as these, who have no Badge or mark of his Embassy, except you'll call him the King's Ambassador, who taking upon him the name of an Ambassador, but wanting Letters of Credence, and have nothing to show for his Commission, will in a tumultuous way proclaim the King's Laws, and in the mean while transgress the Laws, and for his own benefit oppose and mock the King.  
What I have said of Persons, may be observed of Things, to wit, that there are divers degrees of Spirituality, according to the Manner; so that in this regard a thing is more holy and spiritual.  
This may be seen in the Jewish Church-government, as in a type, the Ark, Propitiatory, Breastplate, Cherubin, and other things that were kept in the Holy of Holies, were most sacred and spiritual, because in them God was in a manner immediately. There was less spirituality in the Holy of Holies, which contained these things: Inferior to this was the Holy Place, whither all the Priests came; and yet more inferior was the outward Court, whither all the people repaired; then, Mount Zion, on which stood the Temple; and at last Jerusalem, within which all these were enclosed. All these had not the same sanctity; but in many degrees different; and he had played the Impostor, who under the Title of a general spirituality, had made all holiness equal, and promiscuously removed all from the secret places.  
Now though the levitical worship be abolished, and external or local Spirituality, yet this remains in Christian worship and Church-discipline, that there is not the same degree of Spirituality, but much different in the Manner.  
God's word is most spiritual, which most plainly favours of the Holy Ghost its Author, as being properly ordained for saving of souls: Hence it is most true, that all things found in this for salvation, are most spiritual.  
To this is next true Faith, which proceeding from this seed, always savours of Spirituality, and in whom it is found, him it makes spiritual.  
Inferior to these, are Hope, Charity, Prayer, and Confession, which borrow their spirituality from it: 
Heb. 11.  For without faith it is impossible to please God, and consequently to be truly spiritual: They differ also in this; for these are common to Hypocrites and wicked men: so is not Faith.  
Inferior to these are the outward means of begetting faith, and other virtues in us: such are Reading and preaching of the Word, and administration of Sacraments: which have this prerogative of spirirituality, that they are the proper means to confer salvation; and to constitute a Church: yet these are much inferior in dignity to God's word, and Faith: For these are of themselves, and always spiritual; but those are only spiritual actions, so fare as they are conversant about the others, as their spiritual objects; but chief if they be in a lawful and spiritual way.  
Lastly, these things are inferior in degree, which in the Church-Discipline belong only to the well-being or properly which remove the evil being that may arise from confusion and scandal: such are at this day the Calling of Ministers, Discipline and appointing of Laws. All which we see performed and handled by wicked men. Nor are they absolutely required to the internal form of the Church; because in some sort she may be without them: For so long do they retain spirituality, as they do exactly answer the Rules of holy Scriptures, especially so long as they carry plainly the marks and Badges of the Holy Ghost, as was in the time of the Apostles.  
I have briefly touched the differences and degrees of Spirituality, that I might resist the fraud of Popery. For it was very familiar with old Papists, to confound all the degrees of Spirituality, and principally to vent for chief spiritual things, their own business and actions, which they perform about these properly spiritual things: For they despise God's word, which is most spiritual, and their only contention is of the right of handling this Word: whence they arrogate power and command to themselves: So they make small account of true Faith, and truly faithful men, which indeed are truly spiritual; but their main strife is, about the right of ruling, punishing, and censuring those spiritual men: and in this they place all spirituality; so that to themselves alone they claim the right of Spirituality, and exclude all Christians as Laymen, and not spiritual.  
The new Walachrian Papist with them keeps equal pace: For he doth not place properly spirituality in God's Word, in true Faith, and other things truly spiritual: For he knows that these are common to all Christians; but he seeks all the pretext of spirituality in Actions which are employed about these things, especially in such as he thinks belong only to him, and such as he is: In whom although (as they are now) there is much carnality, but very little spirituality, yet he croaks so proudly of these actions, and of the right of performing them, as if the whole sum or highest pitch of spirituality consisted in them, whose Plea is all one, as if a Levit of old had compared the sanctity of the outward Court, or of Mount Zion, to the dignities of the Holy of Holies, or Ark within it: For as to these the other were ordained; so also from these they received all their dignity of holiness.  
But let this premonition suffice concerning the acceptions of Church, Spirituality and Sanctity, which in the following discourse I will handle more at large.   

CHAP. V How fare these things belong at this day to Church-affaires and Government.  
HItherto I have delineated the acceptions of these words, CHURCH, SANCTITY, and SPIRITUALITY, under which Cloaks the old Papists heretofore have, and the new Walachrian Papists now do ensnare and delude the unwary: the sum of which was, that clamourously they brag of the virtues and sanctity of the Church, under the Title of Catholic Church and Invisible; which doubtless is Holy and Spiritual: But when they come to the matter, they turn aside to visible and particular Churches, which oftentimes differ as much in holiness and spirituality, as the King's Closet doth in cleanness from a Swines-stigh: For this abounds with hypocrites, sinners, and profane wretches.  
Again, when they boast of the virtues of the visible Church, they handle the matter as if they pleaded for the universal Church, 
Acts 15.  whose dignity consists in faith and profession. Hence also it is called the Church properly in opposition to the Rulers thereof: but presently by a new cunning trick, they turn aside to the Church Ministers, and their Government, that the whole power and dignity of the Church might be united in the Churches outward Government and Rulers, excluding the body of the Church, and the faithful, as lay and carnal men.  
Lastly, they do so prate of spiritualities, and the holiness of Government and Rulers, that they stay not upon the commendations of the prime and chief holy things; such are GOD'S Word, Faith, Sacraments, and other things, which properly and primarily are spiritual; but by a confused acception of Holy and Spiritual things, they dispute of business and actions of Church-matters, and their dependencies, about which they themselves are conversant: in which things either there is no true spirituality at all; or if there be, it is ●●●y remote and improper, nor any way to be compared to the Apostolical Government, This is surely Apolonius his Canvasse pack, (of which I have spoken often) which he had not from Christ, but from the Pope.  
For he willing to be reverenced of all men; every where he pretends the Name of Catholic Church, and Spirituality; with which, when he hath perswadeded men's minds, he presently persuades them also, that the Government of the Church is most holy, whence he contracts its sanctity to the ruling Clergy, and because the spirituality of all Churchmen by degrees is collected in the Pope, as the head of all. Hence the Pope acquires this dignity to himself, to be thought and called, Most spiritual, most holy Father, as 〈◊〉 the force, form and quintessence of all spirituality resided in the Pope alone, so that now among Papists none doubt but that the Eyes, Mouth, Tongue, Heart, yea, Hairs, Skin, Hands, Feet, Heels, Shoulders, Ribs, Belly, (I had almost said his Belches and Farts are either spiritual, or smell of spirituality.  
This privilege of Sanctity by the world's fatal error, he hath now long possessed, and I fear will possess to the end of the World. For though the Christian World should happen to be freed of this first Antichrist, yet we see by what is said, a new Antichristian seed springing out of Apolonius, who to the great disgrace of Magistrates, doth dawb over with the strange painting of Spirituality, the business of the Visible Church, yet with this caution, That he will have us believe, that it resides not in the whole body, but only in the Ministers, as the Captains and Precedents thereof.  
This Fiction having taken impression, there is arisen among Church men such a pride of pre-eminence, that there is none of them, though never so basely born, though promoted to the Pulpit by never so wicked means, but thinks himself in Church-matters exempted from all obedience to the Magistrate, and that he is to rule: them all. Which Pride, if at length (as is seen in the Walachian Classis) be settled in such a Chough or Jack-daw as Apolonius is, how much I pray will the world be eased of Antichrist? Apolonius will not be angry if in time I detect to godly-men his arts and cunning tricks, and show how like a Bird he is to the Romish Pope: So that he must not wonder, if hereafter all good men by't him: For he will deservedly fall into Aesop's Fable of the Cuckoo, about which almost all Birds do fly, as about an Hawk, whereas it is a weak and feeble Bird: For he saith; That the Cuckoo once afked, why all the Birds did peck at him, as if he were an Hawk? The Birds answered, because in his feathers he was so like an Hawk, that they were afraid lest in time he should be an Hawk.  
But now to let this alone, I will examine severally the works of the Eoclesiastick Ministry, by which, as by Instruments, inward Faith, outward profession and union with Christ and his Church, are procured and preserved, which therefore are accounted sc●●●ally, Ecclesiastic business.  
The first of these should be the public reading of the holy Scriptures. 
Ectypon.  For since it pleased God to comprehend the counterfeit of saving truth in writing, he never granted so much to vocal preaching, as not to have it examined and weighed in this balance of Scripture; So that neither Prophets nor Apostles, 
John 5.  nor Christ himself were offended at this. 
Act. 17.  Hence not only the reading of holy Scriptures in private, hath been familiar with all good men, but also among the public Functions of the Church, it hath been a solemn custom to read the Law, that is, the Scripture; so that the chiefest men have not scorned to perform this duty sometimes.  
That place Acts 13.14. is worth the noting; 
Luke 4.16.  and chief that of Luke, where it is said, that Christ being at Nazareth on the Sabbath day, risen up, and having taken the Book, did read that famous place in Esay 61.1. So that this task was performed by the best men, and not put over to the meaner sort, as now: For at this day the holy Scripture is to be esteemed no less than Vrim and Thummim of old among the Jews, and the Sanctuary where God gave his Oracles. For as soon as he gave off to deliver his Oracles there, and ceased to send Prophets, by whom he spoke extraordinarily, they had nothing certain but the Law and the Testimony; that is, the Scripture, with which they ought to consult.  
The Pope at this day utters many lies concerning his infallible power of deciding controversies. The new reformed Papists trusting to their infallibility, will have men believe their interpretations upon pain of excommunication, and danger of hell fire. But this should be known among Christians, that now nothing is infallible, except the Scripture alone; which if we had not, there should be no certainty in divine worship or religion at all.  
Surely, such is the use and efficacy of reading the holy Scripture, that it is known by experience of all Ages, that in persecution many have been converted and saved only by reading; which the Pope, Christ's adversary, the fatal tyrant of Christ's Church, knew too well, who in the first beginning of Reformation, that he might stop the course of the Gospel, inhibited the reading of Scripture, under pain of death; but withal giving leave to preach: For he knew that by the dumb and secret help of reading, many were so well instructed, that not only thence got they knowledge and boldness to tax his errors, but also to confess the truth in the midst of flames and tortures.  
Neither here do I much regard Stapletons' cavil, that men cannot by bare reading be converted, 
Rom. 11.  because it is said, How can they believe of whom they have not heard? How can they hear without a Preacher? Also Faith comes by hearing: Because Paul hath not debarred from faith and salvation, such as are corporally deaf, for that they cannot hear; but in expressing the one sense of hearing, he hath not excluded the other. Besides, faith comes by hearing, either public or private reading. Therefore Augustine warned the godly, that they pray often, and read the Scripture. For when we pray (saith he) we speak to God; when we read, God speaks again to us.  
The most holy Ecclesiastic means then to beget and preserve faith, in us, is the reading of the Scripture, and it is so much the more excellent, in that it is not subject to the will or command of any man, but most purely conveys to us the liquor of divine Truth, as it were out of a Fountain of such uncorrupted sincerity, that by reason of this sacred Function alone, Christ commanded to hear the Scribes and Pharisees in all that they shall say. But Apolonius doth not much strive about this spirituality and privilege, because there is in it nothing imperious, but servile rather: not would he cry out that his sacred things were profaned, if perhaps the Magistrate should use this office of reading; but would rather say, that it is a testimony of civil servitude, no otherwise then of old the Gibeonites y for deceiving Iosh●a, were commanded to minister Wood and Water to the true Priests and Levits.  
Next to reading is preaching. Stapleton and the Jesuits are so proud of the privilege of this Function, that they claim a power to themselves to save souls, for thus they reason: No man can be saved without faith, no man can have faith without hearing God's word, no man can hear without a Preacher, no man can preach, except he be sent. to send belongs only to the Governors of the Church: Therefore they conclude, That the care and power of saving depends on them. By which Title they insult over all, as if they were lay men, if they offer to inquire more narrowly of matters of salvation, as if the business of heaven did not belong to such.  
This error Apotonins breathes every where, using almost the same weapons that the Jesuits do, to wit, that modern preaching is the sanctified and spiritual means, and by spiritual right Ecclesiastic, belonging only to Ministers by their right of Vocation: But for others, especially for worldly Magistrates, it is neither lawful nor possible.  
I confess that preaching is in some fort holy and useful for the Church; but he that will compare the manner of it as it is at this day, with that of the Apostles, he will compare the shadow with the body: for they were truly inspired by God, and taught by God, furnished with all the gifts of Knowledge, Tongues, Miracles, by Divine authority, as Christ's Ambassadors, they preached and faithfully dispensed the Mysteries of God, God speaking by them, and therefore they abstained from all pleasing allurements of Arts, and humane affections. But at this day whasoever declamatory Art is in preaching, it proceeds of humane and secular precepts, with that pomp, that now nothing in the Church is thought handsous, but what savours of Quintilians Tropes, or of Aristotle's Metaphysics. This is no new thing: for shortly after the Apostles departure, the subtleties of Philosophers, unknown to the Apostles, were made use of to edify the Church withal, but with this success, that these Arts brought more darkness than light into the Church: for they laid the foundation of many errors, and chief of Antichristianisme then springing up. Which humane Artifices are now vented with such pride, that all the Majesty of God's word consisting in simplicity, is by them obscured: For although there is some use of these Arts against contradictors of the truth, yet we know by experience, that more contenttions, differences and errors are raised then abolished by them: ●●ther did the Church ever fight with better success, then when the adversaries were confuted with pure Scripture.  
Now if there be such failings in their virtues, what shall we say of their vices? We find by experience, that they are destitute oftentimes of all things requisite by Paul in a Bishop; and being armed with impudent Foreheads (as we see in Apolonius) they rush upon this work with such pride, that they make themselves spiritual, holy, Christ's Legates, and in a manner the Apostles fellows; whereas they labour not always to furnish the pure milk of God's Word, but rather to vent their own affections, inventions, and fictions, and that with such eagerness and quarrelling, that they can scarce abstain from railing. Though these things were mended according to the manner and example of the Apostles, yet I would say that Apolonius is swelled with Antichrian pride, and so are all our new Papists, who place more holiness, and special spirituality in their preaching work, than was ever held of old under the Levitical law, or after under the Apostles. For albeit that all were debarred from sacrificing except the Levits, yet no man was hindered from preaching, neither Princes nor Lay-people: Moses, Joshua, David Solomon, and other Princes did preach publicly: When Josaphat, Josiah, and other Kings restored the worship of God, they sent Priests Levits to teach, and so they did likewise Laymen. When Religion was restored under Nehemiah, Esdras and the Levits taught; but it is added, that Inshua, and some of the people did publicly read and teach.  
If this was of such special right, as the Ecclesiastic and levitical Office of sacrificing, entering into the Sanctuary, separating and discovering of Lepers, and other things which God granted to the Priests and Levits: why was it so promicuously granted to the people? Who will not say that the Levits and Apostles were irreligious, and tramplers upon their own holy Function, in giving leave so promiscuously for men to preach, that they hindered no man from it either publicly or privately, if he was apt. This may be showed by many examples: 
Luke 2.46.  First, when CHRIST being about twelve years of age, disputed publicly in the Temple with the Doctors: For though he might justly do this, having a Divine calling thereto, yet the Scribes and Pharisees knew not so much: And indeed they were too proud of the privilege of their Chair, and of preaching, to suffer any, much less a child, to meddle with their y Office of preaching, had they known that it was not lawful for any to preach without the solemnities of calling: but simply perceiving the gifts and aptitude in Christ to teach, not being solicitous whether he was called or not, did make no scruple in permitting him to teach.  
Such another place there is in Luke, 
Luke 4.16.  when Christ being at Na●●reth, took the Book and read, and then preached, all his hearers admiring him with attention. Whence I gather, that then there was no such need of writings to show their Orders and Callings to preach; but any man might preach that was apt. For it is most certain, that Christ had no ordinary vocation: without which if it had been then so sacrilegious a thing to preach, as Apolonius would now persuade us, doubtless they had pulled Christ out of the Pulpit, whom the Scribes and Pharisees would not acknowledge for an extraordinary Prophet.  
The like we read of Paul, who on the Sabbath day at Antioch, 
Acts 13.  being unknown, first heard the reading, than the Rulers of the Synagogue sent to him, saying, Men and brethren, if you have any word of exhortation to the people, say on. Upon which occasion he made an excellent Sermon there. If then the sanctity of preaching had been sostrict, sure it had not been so easy a matter for Paul to preach without controlment.  
Apolonius in some places shows at large, that Paul was known there: For out of his singular skill in Scripture he thinks that this was Antioch of Syria, where he was well known: But he is shamefully deceived, and feeds his Reader with falsehoods. For Luke expressly saith, that this was not Antioch of Syria, but of Pisidia where he was not yet known: for that lieth in Syria, over against Cyprus, about the Bay of Issicum, by the river Orontes: But this of Pisidia was over against Attalia, at the foot of Mount Taurus, and is distant in longitude from the other, at least an hundred miles: He is then as much deceived, as if he had confounded Lions with Leyden: which error is so plain, that children may find it out; and surely it is not to be suffered in a man so higly puffed up and presumptuous, who like a Scribe, or Pharisee, durst prescribe to the English what they thought of doubtful and abstruse things, when he saw not that which was before his feet. For because he knew that this would hinder his fiction, if Paul being a stranger, should be admitted to preach there, he found no readier way then to confound that which the holy Ghost had so exactly distinguished, either out of ignorance, or out of ●●lice; which he might have easily seen by the circumstances, if he had not shut his eyes. For they are said to have sat down: Then, That the Rulers of the Synagogue said to them, etc. For if this had been that Antioch of Syria, where he was known, they had not suffered him to sit so fare from the Rulets, as an ordinary man among the people. Therefore they only conjecturing that Paul had the gift of preaching, did not much inquire of the precise and special right of calling. So the Fable in Aesop may be fitly applied to him, of the Ass affecting principality over the other beasts, he covered himself with the Lion's skin: at which sight the beasts were affrighted; but the cunning Fo● laughed to see how he betrayed himself by his long ears and voice: For he brayed like an Ass, and did not roar like a Lion. I think the learned English did not otherwise laugh when they saw this Night-bird with such authority determining of all sacred things, as if he were some great Councillor of holy matters, whom they found to lie in so plain and ordinary things.  
The like we read of those of Beraea, 
Acts 17.  who not knowing of Paul's vocation, and finding his doctrine consonant to Scripture, did easily acknowledge him for a Teacher.  
There is a more evident example in Apollo's, 
Act. 18.24.  who being an Alexandrian, was admitted to preach at Ephesus, being known by no privilege of vocation, but only famous for this, That he was cloquent, and powerful in Scripture; except you will confess that the hands of the Presbytery were laid upon one unfit, and not sufficiently learned. For it is known that he had no solemn vocation: for the holy Ghost records, that Aquila a Mechanic, and Priscilla his wife, after they had heard him apart, to have taught the way of the Lord more perfectly: which differs much from Apolonius his special sanctity of preaching; who not only would have kept off Apollo's from preaching, but if Aquila the Mechanic, and Priscilla a woman, had dared to instruct him, not only would he have gruntled, but with his Rod and Pastoral Sword he had thrust him out of the Church, and had it been in his power, out of heaven too.  
This case also is notable, Acts 11.20. that certain Cyprians and Disciples of Cyrone, being dispersed by the death of Stephen, preached to the Greeks' at Anti●ch, as it were in a private zeal; which appears y from hence, because the Church of Jerusalem hearing suddenly of this, sent Barnabas thither, that he might inquire as of a thing unknown: Neither doth it appear that he made any enquiry concerning their special right of Calling; but seeing the effects of their Doctrine, and the grace of GOD, he rejoiced, and approved their endeavours. These things being thus performed by the Apostles, do agree with the ordinary institution of teaching in the Church; which was, that every one that was apt, might have leave to teach and prophesy in the Church, so it be done orderly, one after another; only women were to be debarred from this exercise for the better decorum. Whence it is clear, that under these great divinely-inspired Rulers of the Church, the mystery of preaching was not of such special right and spirituality, as the Treverian Stiltwalker, with the Papists, would make us believe.  
But by a pretty cavil he would feign escape: For he distinguisheth between Charitable or Edifying preaching (as he calls it) and powerful, or potestative, which is with the power of the Keys, and of God's Legates: that saith he, is lawful for all, this only for Ministers, as God's Legates.  
This invention of his, though childish, yet I will discuss at large, because the business here agitate, is not of Goats-wooll, but of greatest authority in the World; under pretence, or at least presumption of which, our modern Preachers spew out their rail and reproaches against Princes, States, and their own Magistrates: and the Pope hath by this, subdued the whole world; whom the Stiltwalker imitating, doth oftentimes urge, that he is Christ's Embassedour to the people: By which he assumes such power to himself, that he thinks he preacheth with the same authority that God's Messengers did; so that he who hears him, hears Christ; who rejects him, rejects Christ. With which vizard if he deceive God's people, as the Pope hath done: it will be an easy matter for him to babble out his dreams, and the affections or fooleries of his distempered mind, in stead of Oracles. To prevent this, I will drive the Night-bird out of his dark holes, where he endeavours to hid his deceits.  
I grant first, that Christ's true Legate hath very great privileges, and that his Authority is such, that we must obey him not otherwise than Christ himself: But I deny this to belong to our modern Preachers, though never so godly, much less to the Stiltwalker, to be Christ's Messenger: For to obtain the right of Christ's Ambassador, two things are required.  
First, that he be sent by God to discharge his Embassy in God's Name.  
Secondly, that he be furnished with Gifts requisite for this employment.  
Which two things God hath inseparably united in his Ambassadors. Hence it is that Paul saith. How shall they preach, except they be sent? Neither doth he send any Ambassador, but such as he furnisheth with sufficient gifts; and not without great reason: For he will have his Legates to be of such Authority, that he will have absolute obedience to be yielded to them; and not to departed from them, either to the right or the left hand, under pain of destruction, as may be seen by Moses, 
Deut. 17.  Deut. 17. Upon which place Galvin commenting, however 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 excel in Authority, with the spirit of understanding, and of uprightness, lest they should utter any perverse opinion; which also the promise showeth, they shall answer thee in judgement: for it had been absurd, that the people should obey God in vain, 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 Mysteries of God. Now this is required in Ministers, that some may be found faithful; which faithfulness, (saith Calvin,) signifieth both the right knowledge of truth without error, as also a faithful and godly mind. If modern Ministers be examined according to this exact Rule of God's Ambassadors, they will be found to come very short of them. The Antichristian Popes, a bold kind of Vermin, as ever the world saw, say impudently, that they overflow with these gifts of God's Ambassadors; but long since they have been refuted both by the writings of reformed Divines, and by experience.  
This Stiltwalker doth in lying exceed the Pope, in bragging himself to be God's Ambassador, whereas he should confess, as he doth by his writings prove, that he is both fallible and fallacious, and destitute of the gifts of God's Ambassadors, worthy to be checked by the Pens of all Orthodox men. Nor will this avail him any thing in saying that the Church hath made him God's Ambassador, by vocation, and imposition of hands. If the modern Church he of this mind, she is as foolish as the foolish Stilt-Walker.  
For God never gave this power to the Church, to confer the right and dignity of a Legate, 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 God's Spirit, could do no more but declare by election and consecration, him to be Christ's Legate, whom they saw to be furnished before by God, with the gifts of such an Embassy: Which appears by that famous election of Paul and Barnabas to call the Gentiles; where God himself commands to set Paul and Barnabas apart; 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 he hath called: and this he showeth by necessary gifts bestowed on them; which I will make appear to be true, not only in extraordinary, but also in ordinary callings, in Calvin's words rather than mine, which are extant in his Commentaries on this place.  
God commands Paul and Barnabas by the Church's Suffrages, to be sent abroad, to that he had ordained them: Hence we collect, That there is no lawful election of Pastors, but where God hath the chiefest voice. For, in that he hath commanded the Church to choose Pastors and Bishops, he hath not permitted so much liberty to men, as not to be chief Precedent and Moderator himself. Indeed this ordinary election of Pastors, differs from that of Paul and Barnabas, because it was behooveful that they who were to be the Apostles of the Gentiles, should be designed by divine Oracle, which was not needful 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 himself. Besides, it is not necessary that the Spirit from Heaven should proclaim him to be called, of whom we speak; because whom God furnisheth with necessary gifts, (seeing they are fitted and form 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 only of the Badges of Christ's Ambassadors, but likewise of ordinary Pastoral gifts, supposeth that he is made Christ's Legate by the Church's mission or confirmation, and therefore demands with authority and power to be heard as an Ambassador 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 Ambassador 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 Embassy) was cast in prison, and thence in chains 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 Embassy he so contumeliously abuseth; as in other things, so in the Pope's fictions he is fleshed and hardened; to wit, that it is in Divine and Ecclesiastical Callings, as in Civil, that they who have may have, and who possess, may possess; that is, if any as fit for an Office as an Ass for a Harp, yet being chosen and employed by the Prince, acquits this right from God, that he must be acknowledged for the Prince's Legate, and must be obeyed no otherwise then the Prince himself: And thus doth the Pope esteem of his Offices.  
But we have now seen, that God acknowledgeth no man for his Ambassador, but he whom he hath first called, and then sufficiently gifted: Which being wanting in the Stiltwalker, we need not doubt, but that the Church in choosing him, was deceived through Ignorant; but he sins doubly and maliciously, that being void of gifts, dare brag himself to be CHRIST'S Legate, and in a higher strain than 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 special manner Ecclesiastic, that from it, as from a Sanctuary, they keep off Proponents endowed with the gift of Preaching: Which special sanctity is not taken out of God's Word, but first coined in Antichrists Shop, and by an indelible contagion, is crept upon our Churches; in which, as men do most smell of Popish Garlic, so they extol it, as we see in the Stiltwalker, 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 special manner holy, as that the levitical Office of sacrificing, was not more. But he is much deceived. For under the Levits the right of circumcising was in common, and not proper to the Levites: they killed and eaten the Passeover when no Levit was present. 
john 4.1.2. 1 Cor. 3. Acts 6.  In the New Testament Christ's Disciples are said to baptise without any difference: Paul in express and plain terms saith, that he was not sent to baptise, and rejoiced that he had not baptised many of them. The Apostles laying aside the Deacons Office, did claim to themselves the Function of praying and preaching; but never a word of Baptism, or administration of the Supper.  
Neither hath this any show of truth, which commonly they object, that Christ, Matth. 28.19. did join preaching and Baptism by an indissoluble knot: For I ask, To what preaching did Christ tie Baptism? Whether to the Apostolical alone, which he there solemnly instituted, or simply to public preaching? If to the former, than our modern Preachers are too blame, in that they preach not Apostolically, and yet challenge the special right of baptising out of this place; but if to this, they offend in taking away the right of preaching from Proponents and public Preachers.  
And whreas we have proved, that God hath debarred no man from public preaching, if he be gifted, it followeth, that the right of baptising doth not belong to Church-Preachers alone jure Divine: So that hence it is plain, that our modern Divines do out of this place argue no otherwise, then if heretofore the Princes of the Jews had said, that to them alone the right of circumcising was given by God, because it was solemnly said to Prince joshua by God, Jos. 6.2. Make to thyself knives of stone, and circumcise the Children of Israel, etc.  
The same reason is of the Supper. I confess Christ instituted and celebratad the first Supper; but it is not where said, that this was made a perpetual Law, that no man might do so, but he who is specially sanctified; yea, the contrary appears rather, in celebration of the Supper, which was then usual in Corinth, when as yet corruptions had not crept in among them. For as in divers places they met together to worship: so there they celebaated the Supper and Love-feasts, so that the richer sort among them brought from home their meat and drink; by which first the rich and poor feasted together in common; then breaking the bread, and distributing it with the wine among themselves, they did solemnly declare the Lord's death: which simple way of celebrating the Supper without ceremony, so long as it wanted scandal, was never reproved by the Apostles, nor after, but for scandals and abuses.  
Whence I collect, that then ceremonial sanctity was not known among them; for want of which they suppose the Sacrament to be profaned, consisting in this, that none but the Bishop alone, who labours in the Word, must consecrate the Bread, break and distribute it: for it is not likely that the Bishop was present in all these meetings; for if he had been present, the Corinthians had not been so exorbitant, as to profane the use of the Supper with drunkenness, and other sins, or if such disorder had happened upon the connivance of their Rulers, doubtless the Apostle had severely reproved such Bishops, as the authors and fautors of all that mischief.  
But whereas there is no foot-step of any such matter, it is likely that even under the Apostles, the Rulers were not always present in their Churches, nor always precedent at the administration of the Supper. And therefore our modern sacramental sanctity of special right, was not known to them.  
Hence, I say, that custom hath conferred many things upon the Church-Rulers, which have been common among Christians, for order sake, and decency. Upon this grew the pride of the Rulers, that they challenged that to themselves of right, which they enjoyed upon mere courtesy: whence at last sprung up that violence and superstition, which begot Antichrist. This may be seen in the Pope, who though he was so bountiful of Baptism, that he granted it to Midwives; yet of the Supper he made an Idol, and a Sacrifice: by whose mystical Spirituality he so befools the world, that upon the privilege of bestowing this, (which he claims solely to himself) hath subjected to him all the Princes of the earth, too superstitiously fearful.  
From his institution ariseth whatsoever the Modern new Papists tumultuously struggle for about the right of administering the Sacraments, that they persuade ignorant men, that they are shut out of heaven, and out of the Church, if they be debarred from the use of them. The right of conferring which, because with tooth and nail they maintain belongs to them alone, that by this pretence they might domineer over the souls and consciences of all men; every one nill he will he, being desirous to save his soul, is forced at last to fawn upon Churchmen, as the guardians of sacred things, and the arbitrators of the eternal salvation of souls.  
This is not much unlike the insolency of a bold and deceitful Butler, who will threaten the Cashkeeper; yea, the Master of the House himself, that he shall have no victuals or drink, except he will give him leave to put his hand in the Money-bagge as often as he pleaseth.  
That the great Romish Antichrist by such tricks hath attained to his tyranny, experience doth show: That our Stiltwalker is his very Ape, I have already declared, and shall more fully make it appear in what followeth. 
Censura & disciplina Ecclesiastica.   
The right of preaching, praying publicly, and administering the Sacraments, is not so sacred to Apolonius, as the privilege of censuring, and the right of Ecclesiastic Discipline, of which he brags every where, and chief, Part 2. page 1, 2, 3, etc. For this he saith [is the spiritual means of Reformation, and jurisdiction of the outward Ecclesiastic Court, the noblest act of which is Excommunication. He calls that a free power which is subject to no man's pleasure, a Regal power, a spiritual compelling power, a spiritual Rod, and Sword, to which all Magistrates are bound to submit themselves, & what is theirs.] So that none is better seen in the Records of the Pope's Hierarchy, than this Treverian: He deserves a Calf of the Pope; but being not yet clean from Grammatical filth, hath rashly broke in upon the subtleties of Scotus, or Dionysius: for he distinguisheth out of Cluto, Bellarmine, Cicestriensis, and other Patriarches of his Divinity, Church-discipline, into the lesser censure which he calls that of the Publican, of the inward Court, of the preaching Keys, of losing and binding, but of juridiciall, and of Ecclesiastic Discipline.  
The Jesuits would be glad to see Apolonius well knocked about the head with his monstrous distinctions: he is so fine and well versed in these, that no Trichotomist can be more acute. Although I am content in this Art to yield to the Stiltwalker; yet it will be no hard matter this way to make out of one Apolonius, many: for I will distinguish him into a corporal and a spiritual Apolonius; corporal, into a Treverian and a Middleburgian: the Middleburgian, into a sober and well fed one: well fed into him that feeds on sweet meats, and him that feeds on Lobsters: on Lobsters, into him being angry, and being appeased: being angry, into him whilst he is writing, or whilst he is speaking: whilst speaking, into a whisperer, or a blasphemer: As he is a blasphemer, I distinguish him into a Consistorial, or a Church-blasphemer: a Church-blasphemer, into a standing or a sitting Church-blasphemer: Again, he sits either in the Assembly, or in the Pulpit, and so in infinitum. Again, I will distinguish spiritual Apolonius, as he is moved by a good, or by an evil spirit: as he is moved by a good spirit, into a young Scholar, or a Bachelor of divinity: the Bachelor of divinity into a Pastor, or one that standeth for his degree of Doctor: the Pastor into a Preaching or a Praying Pastor: the praying Pastor into a Sacramentarian and Disciplinarian: the Disciplinanatian into an usurper of the greater censure, or of the lesser censure, that is, of the Keys: and the Keys I divide into the Ministerial Key and the Juridiciall Key: the Juridiciall, into that of Preaching, and that of Discipline.  
And so we may run in infinitm upon distinctions, if out of one accident, or small circumstance, we make a subject altogether different. I will not envy him that is at leisure to go on in such trifles. I have in one example shown his folly, and will now briefly proceed in discoursing of censure, and Church-discipline; which with him properly is of force, because in it there is more authority than labour. For he every where with the Pope his predecessor, seeks for a jurisdiction that is absolute, spiritual, disjoined from the worldly power of Magistrates, whereby he thinks that he hath immediate power under God to censure as he pleaseth, all Magistrates, Kings and Princes: for he makes a twofold censure, the greater and the lesser: of both which, I will severally speak.  
The lesser censure is, when one for scandal is debarred from the use of the Supper, according to the will of the Ministers; but yet that he remain a member of the Church still. That this is a mere human invention, shall appear by what follows,  
First, I ask, by what divine appointment is he to be kept off from the Supper, who is a member of the Church, and so continues? Their common answer is, That what is holy must not be given to Dogs, nor pearls cast before swine. But this is a blasphemy rather than a reason: For who will say that they are Hogs & Dogs, who are yet cherished in the bosom of the Church? Sure they are swine, who wallow in the filthy mire of wickedness; and they are dogs, who bark in blaspheming God's worship. Such were the incestuous Corinthian, Hymenaus and Alexander, whom Paul delivered over to Satan.  
But they obtrude another Fiction to us: For they say, That those who were polluted ceremonially under the old Law, (though they continued members of the Church) were not admitted to their Sacraments, so long as they were ceremonially polluted, and that the same aught to be observed in moral pollutions. This is frivolous and inconsequent: For the Scribes & Pharisees were no less curious of their spirituality and sacred things, than the Modern Walachrian Papists, and yet they brought to Christ in the Temple, the Adultress morally polluted, which if she had still been leprous, or ceremonially unclean, they had violated their sacred worship. Yet the Pharisees, with the Publicans, who were morally polluted, went up into the Temple to pray; so that Christ affirmed the Publican after prayer, to have departed cleaner from the Temple than the Pharisee, 
Luke 16.  If there had been the same reason of moral and ceremonial pollution, all these being morally polluted, should have been debarred from sacred things.  
Nor is it to be doubted, but that God knows best what belongs to his worship, and who are to be admitted to his holy things. However it be certain, that God would not such as were polluted cetemonially, to come to the Temple, or to holy things; yet it is known that he would have those who were morally unclean, to come to his sacred things; without premitting any ceremonial or penitentiary Rite, whereby they might be first morally cleansed. For they who had defiled themselves with perfidiousness and rapine, are commanded to offer a Goat for a Sacrifice to God, so fare was it that they were to abstain from sacrificing. So in the new Testament we read, 
Leu. 6.6, 7.  that John baptised the Soldiers, Pharisees, Sadduces, and that polluted kind of men, which he calls, Generation of vipers.  
Besides, if in God's worship the same reason be of those that are ceremonially and morally polluted, why do not the Walackrian Censors, keep off likewise those that are morally polluted, from the whole worship? For this is known, that it is not lawful for Excommunicate persons, either by the greater or the lesser censure, to hear Sermons, to give Alms, to see the Supper administered, to sing Psalms, or to lift up their hands in prayer to God: which being well considered, is the most sacred thing of the whole worship: 
Isa. 1. 1 Tim. ●.  so that God commands this spiritual sacrifice to be offered by those that have deans and pure hands: so that these light Walachrian Levits, are inconstant and ridiculous in the prostitution and preserving of their sacred things, in that they neglect other things, and are only careful that the Supper be not polluted: the cause of which difference is, that they might hence have the command and dominion over men. For they persuade the ignorant, that there is such necessity of the Supper, that whosoever is debarred from it by Church-censure, is in danger of eternal damnation.  
To this Fiction they add another very ridiculous: That under pain of sacrilege, none must give the Sacraments, but such as are consecrated by imposition of hands, that is, Ministers. Which Fiction I have already refelled: by which persuasion when they see the old Papists to have made themselves Lords of the world, they still hope, that by the same means they shall attain the same Fortune.  
But let us yield to these Church-Censures, that the case is alike in those that are ceremonially and morally polluted. Where have they learned, that the cleansed as well as the polluted, are to abstain from holy things? The Levites indeed might keep off those that were ceremonially polluted: but by the Law they were bound to absolve them, being cleansed. If they had so played in their sacredthings, as either not to cleanse, or to admit to their Sacrifices, such as were cleansed, the Civil Magistrate might have punished them. But the like reason is of Moral pollution, it is unfit to debar those from holy things, who are morally cleansed. There were divers means ordained by God, by which men were expiated from Legal uncleanness: But for moral impurity, we know no other means to be expiated from it, but repentance, and prayer for pardon.  
This may be seen in David, so long as he slept in his sin, and begged not for pardon, he was unclean; but after he confessed his sin, 
Psal. 32.  and asked pardon, Nathan told him, that God had pardoned his sin. So David himself saith, that so long as he did not confess and repent, his sin remained; but when he confessed his sin, and begged for pardon, God forgave him.  
God himself every where hath apppointed this general Rule: That at what time soever a sinner did convert from his sins, he would not remember his former iniquities; yea, though they were as red as Scarlet and blood, 
Isal. ●.  yea upon their conversion they should be made whiter than Wool, or Snow. Which Law john repeats: If we acknowledge our sins, 
1 john 1.  God is just and faithful, who will cleanse us from all unrigteousnesse. This Christ shown in the Pharisees and Publicans prayers: For this by confessing his fins, and ask pardon, was forgiven and cleansed: the other, in not confessing, but reckoning up his virtues, remained unclean. Which do clearly show, that they who are morally unclean, are cleansed by repentance alone.  
Hence it follows, that if a faithful man, though grievously fallen, yet if he repent, and seek for reconciliation with God, he is no more polluted morally, but clean in God's sight. john upon this only ground baptised any that were morally polluted, 
Luk. 16.  if they were purged by repentance alone, and confession. Why then should man invade Gods right, to think him unclean whom God esteemeth clean. Why should a prating Priest think him unworthy of sacred things, whom God hath not declared to be unworthy? Thus the Pope plays in holy things, that he is not content with that Law of expiation, which to God is satisfactory: For so he should lose the profit and honour which he gets by his sacred Jurisdiction: Therefore he afsumes to himself to judge of Christians repentance, and for this cause prescribes times, and penitentiary penalties; which after he moderates by indulgences, and remits when he pleaseth.  
This is believed by foolish men, who think that this is done by special privilege: he in the mean while like a Cheater, wipes them of their money. For he imposeth on rich men such penitentiary punishments, as he knows will be most inconvenient for them. Whence oftentimes this penance is redeemed with a great fumme of money. By which Merchandise the Pope's Exchequer must become very rich. Of this disease of Covetousness and Avarice, the Pope hath been so long sick, that shortly after the time of Phocas, s●aven hundred years ago, one Isaatius a Patrician, and Ambassador of Heraclius the Emperor, rob the Palace of Lateran under Pope Severinus the first, affirming that it was unfit that the Pope's Exchequer should be fuller than the Emperors.  
I doubt not but the Stile-walker is exactly skilful in the Papal Arts, and therefore hath assumed to himself, as a special privilege, the right of excluding Christians from the Supper, and of appointing the time how long they shall forbear; hoping also that by this cunning he may procure of the richer sort of Christians, who will be impatient to forbear long, either money or else good cheer, or the promise of some Office, or some other kind of gratification. How ever he may either enjoy or be frustrated of his hopes, wise Christians, and honest-hearted Magistrates ought to be assured, that these Walachrians play the lying Cretians, in making their Walachrian Tribunal more rigid and precise than Christ's own Tribunal.  
For he declares, that they who are morally unclean, are made pure by faith alone and repentance, and therefore worthy of his sacred Mysteries: They on the contrary, debar from their Sacraments Antichristianlike, faithful and penitent men as unclean, until they have given satisfaction to their particular and usurped right.  
But they go about to wash out this spot. For (say they) it is not sufficient that one declare himself to be penitent, but this liberty of sinning must be kept under by the Rod of the lesser Censure, & that the scandal received must be expiated as it were with an Ecclesiastic and spiritual penance.  
I answer, It is most certain, that the licentious liberty of sinning is to be kerbed in God's people, and scandals to be removed. But I deny that it is in man's power to choose what means he pleaseth, and that what he chooseth must be held for divine. They are as much deceived, as if the old Levites had taken upon them to expiate at their pleasure, those that were ceremonially polluted: For GOD hath set down the manner of expiating every sin: which being truly Divine, they could not transgress. Now I would have the Walachrian Stiltwalker show us by what Law hath God commanded Preachers to remove scandal from the Church so, as that a penitent sinner should be debarred from the Supper so long time as the Churchmen shall prefix; as if this power were given to them by a sacred and Divine right. He shall as soon find this in Scripture, as the rest of his lies (with which he hath stuffed his patched pieces) to be divine truth. For the Scripture is ignorant of the modern lesser Censure; yea, it is repugnant to the institution of the Apostles, and their practice, as may be seen by the Church or Corinth, in which Paul reproves their filthiest sins, with which he saith, most of them were tainted.  
Surely in this case, if ever occasion was offered to debar them from the Communion, and that for a long time, that the licentiousness of sin might be for the time to come enrbed, and present scandals removed. 
1 Cor. 11.  But what did Paul in this case? He forbids them not, but plainly commands them to receive the Sacrament: he prescribes no penitentiary punishments, nor the manner or times of repentance, but wills every man to examine himself, and so to eat and drink. So that hence it follows necessarily, that either Paul prostituted those holy Mysteries to the unclean, or else that he was ignorant of this Walachrian sanctity.  
But they will object, That Paul gave strict charge, concerning the incestuous Corinthian, that as naughty leaven he should be cast out of the Church.  
I answer, that Paul speaks there of delivering over to Satan, and not of the lesser Censure, which is the fiction of Churchmen, for establishing of which this is alleged idly. Secondly, the proceeding of Paul with the incestuous Corinthian, shows that he was ignorant of the figment of lesser Excommunication. For not only was that an abominable and capital Crime which was committed by that member of the Church of Corinth, by polluting himself once and again, but having no sense or feeling of his sin, he wallowed like a filthy Swine, in the unclean mire of sin, in marrying and lying with his stepmother, whom for his impenitency, and security in sin, Paul delivers over to Satan; but so, that hearing of his repentance, he would not have the sentence pronounced put in execution.  
But now if Paul had consulted with the Walashrian Divines, a great question had been moved, how the scandal given should be removed? For it might seem fit that he should be debarred from the Supper for some long time, or else some penitentiary punishments inflicted on him. But Paul being ignorant of all these new invented Artifices, as soon as he heard of the sinner's repentance, writes, It is sufficient for him that he hath been reproved of many. He wills them to comfort the sinner, that he be not swallowed up with too much grief. He adds, Whom you pardon, I will pardon in the sight of Christ, that we may not be deceived by Satan, because his cunning plots are not unknown to us.  
This is true Divinity, but fare different from that of the Popes, and Walachrians, who for lesser faults will not show such lenity to the penitent; but think that Christians must be tortured under pretence of removing scandal; not that Christ might be honoured, or souls saved, but that hence domineering and profit might to them redound.  
I confess this is no new evil custom, but ancient, and shortly begot after the Apostles death. For the Church-Rulers wanting the Apostolical gifts of Miracles, and of infallible preaching, by which the Apostles, as Divine Master-builders, did curb all consasions, being then destitute of the Magistrates help, they found out divers Constitutions and remedies for preserving of the Church's peace, and removing of standalls; which though they had not divine and Apostolical authority; but were found out according to time and place; yet through custom, by degrees, they became Laws: so that not only did they pertinaciously insist upon them; but oftentimes used more rigour to preserve them, then in Christ's open institutions, that they doubted not in defence of them to lose their lives.  
Now these Laws consisted chief in the right of censuring, and in Ecclesiastic penalties; among which this was ordinary, that if any had privately or publicly offended, he was debarred from the Sacrament, until he had satisfied the Church concerning the scandal given; in which they were so rigid, that oftentimes they would keep men off from the Communion, three, four, nay, ten years, and sometimes all their life; especially if any through impatience of their tortures had denied Christ; he was never again, or with much difficulty admitted into the Church. Which rigour Superstition did so confirm, that afore the three hundreth year, Marcellinus, Bishop of Rome; who because of his torments had denied Christ, came humbly to the Synod of an hundred and fourscore Bishops at Sinuessa, and begged pardon for his sin, though afterward taking courage, he suffered martyrdom for Christ, as Cornelius, Cyprian, and others did. So then, this right of censuring was at that time so rigid, that in many things it exceeded moderation.  
And whilst the Rulers were too careful of their own, and of the Church's honour, the common sort of Christians out of too much credulity, did superstitiously subject themselves to Church-Lawes: Hence no moderation was observed, either by the one in commanding, or by the other in obeying; which Cyprian and others saw long before the three hundreth year of Christ. For he reproving that rigid and penitential way of censuring, writes thus: I wish all may be brought back to the Church: I pardon all, I wink at many things, I wish and desire a Recollection of our fraternity, I have alwast offended myself in to much pardoning offences. So chrysostom later than he, writes plainly, If God be so merciful, why should his Priest seem to be so rigid? For than they saw that Pastors exceed in their censures, and rigorous commands of penitentiary penalties: so that they confessed, they were against their wills, as it were, carried headlong by a Turren; into by ways, which they could not allow, no knew not how to help, by reason of the custom then received in the Church. A though there might bosom use of such Laws then, when Pastors and Bishops did promiscuously submit themselves and the rewards both of ruling and ruled Christians, than were tortures, benishments, and a thousand deaths.  
After that Emperors became Christians, and Petern patrimony increased, pride and prepostorous zeal seized on the Teachers, so that they ascribed as much to Church-inventions, as if they had been God's Laws; nor did they urge less obedience to them, then if they had been instituted by Christ; which we may chief see in Ambrose about the year 400. who of a civil P●●tor, was suddenly made Bishop by Theodosius the Emperor: He exceedingly vexed this Emperor with this censuring Ferula, for some offence by him committed, whereof notwithstanding he repent. Ambrose willing to let his master see the vigour of Ecclesiastic power, forced him to sit among the penitents, being secluded a while from the holy mysteries, until he had satisfied the Churches penitential rights, and his humour, which was too dangerous and rash a presumption. For if this Spaniard Theodosius had not been then seasoned with that common superstition (which fell out well for the Church) that Church Laws must be obeyed as divine (which had he been wise he might have seen, that these were not ordained by God and his Apostles, but introduced by custom, and humane invention,) he might have by his own power, hipped Ambrase his Hierarchy, by disannulling these Church-inventions, and yet n●● violating the divine constitutions of religion.  
These were the forerunners of growing An●●christ, which afterwards increased more and more in Church-Rulers, chief the Popes. For in the year 490. Pope Anastasim durst excommunicate Anastasius the Emperor, grandfather of Justinian, that is, debar him from the Sacraments, with john Bishop of Const●●●●ple: Which censure, notwithstanding that Emperor contemned, having sent back the Pope's Legates in a leaking ship, on condition that they should not touch upon any part of the Greek shore; but deliver this message to the Pope, That he must know the Emper●i● is to comm●● 〈◊〉 the Pope.  
The like censuring fact was performed by P●pe Martin the first, under Constantius the Emperor, about the year 650. But the Emperor by Theodorus Calliopa, commanded that Pope to be brought to him in chains, who banished him into Pontus, where he died miserably. But Hildebrand, or Gregory 7. outmatched all the rest in pride and boldness, about the year 1080. who compelled Henry the fourth, Emperor, to come  through Ice and Snow, in an humble manner, to him, that the Pope might receive satisfaction in his censuring right, or else Henry had lost his Kingdom.  
Hence than it is apparent, that however this lesser Censure is brought into our Churches, and permitted by the States, yet it is not of divine institution, but a mere humane invention, which heretofore was devised upon a specious pretence; but by reason of the pride and arrogancy of Churchmen, it hath hatched much mischief, and will more doubtless, if religious and wise Magistrates do not prevent it.  
For all that the Walachrian Stiltwalker hath said, tends to this, that the lesser Censure was instituted by Christ in his Church; and therefore is spiritual, holy, and of Divine right, and only committed to Church-governors', but denied to Magistrates, who if they do offer to touch it, they become sacrilegious, and trample on the blood of Christ. If godly Magistrates suffer themselves once to be seasoned with this persuasion, these new Papists will quickly pray upon their Majesty, Fame, and Estates. Which worthy Vedelius smelling out, warns Magistrates, and all Christians, that they would not suffer themselves to be deluded. Hence the Stilt. walker growing fierce against him, upbraids him for his lavish expressions, and falsely says, that all good men are grieved, that such Books should be vented out of our University, which call in question the sanctity of Church-Discipline: yea, elsewhere playing both the Prophet and the Disputer, useth direful imprecations against Macovius, and I know not who else, who dare affirm, That the Church-Difcipline at this day is a Civil business: under pretence of which, Ministers will pray upon the goods and fame of every man, if prevention be not used: and prephesieth, that that Writer will one time, or other be entangled with the terrors of his conscience, when he lieth down securely. Thus the Cuckoo sings concerning the Conscience, and a Stiltwalker puts worthy Vedelius in mind of piety: so the Sow will teach M●●erva: but his actions and rail show, that conscience is fare from him, neither is there any thing sacred to him, except honours and worldly profit: Therefore Balsams curse, and Shemeis tailing are to no purpose. I wish him to beware, lest he be punished for so many wicked deeds, by the hands of some Noble joshua, or some wise Solomon. Therefore let him look to it: this I'll say, that the lesser Censure doth not only contradict the Institution of the Apostles, and agree with Papistical tyranny, but also totally consisteth in this, That it is prejudicial to the honour and profit of good Christians, and chief to the Majesty of Princes and Magistrates, as Churchmen are maliciously affected. For since Christians have learned to dissemble, and under the Vizard of Religion, to hunt after honour and profit, Magistrates have begun to serve the pride of Churchmen, that being honoured by their commendations, they may attain the repute of Godly men. Time also, and an evil Genius, have taught spiritual Clergymen to be mercenary, and to make bargains of their Ecclesiastic Functions, which they will not perform without wages, and familiar access to the Persons and Tables of great men; as when either the Preacher himself; or some of his near friends, do gape at some preferment in the Church or State, the Magistrates help and suffrage is expected.  
This hath been no where more practised then in the Walachrian Classis, that such a Bargain being made, any man, though never so infamous and wicked, may be protected by the Church's Target, and so defended by their censuring Sword, that though he be guilty of sedition, fraud, drunkenness, and most grievous scandals, he shall not be debarred from the Communion, or from keeping company with the Clergy: but for his most notorious evil deeds, shall to the grief and reluctancy of good men, attain to places of Honour in the Church, and of profit in the State.  
Nor is this spiritual Sword defensive only, but offensive also. For if some grave man sit at the Helm of Government in the State, whose life and faith are unblameable, only defective in not supporting Apolonian Church pride; he must expect some mischief intended against him, by underhand dealing, and corrupting of Suffrages. And I hear that cheating perfidiousness and perjuries, cannot be practised so impudently, but if occasion serve, the holiness of the Wallachrian Ecclesiastic Discipline will sanctify them all in the Apolonian Clergy. If in the Civil Court the thing succeed not, than they fly for help to the censure and lesser excommunication, by devising something, which may bring him in disgrace among the people: For this impairs not their sanctity, that they know they obtrude upon the people falsehoods, and fictions, if they can but obtain credit: neither matters it whether or not one be accused in that Court of true or false crimes.  
It is an old practice there, First to punish, then to inquire into the cause, or to devise a cause of punishment: as the Scribes said of Christ, If he were not guilty, we had not delivered him to you: we have a Law, by which he must die. So that no man can live there so warily, but that Walachrian Classis will trouble him by the Arbitrary Sword of their lesser Censure: For they think that they can by their lesser Censure, make a Publican of a Christian; that is, a great sinner, and hateful to all the people. Which therefore they call, The Publicans excommunication: So it is most evident, that there is no other use of the lesser Censure there, but that these unhappily new upstart Papists, may satisfy their own perverse affections; and by indirect ways remove them from the Helm of Government in the State, against whom they have any spleen, by lessening their esteem among the people, and wronging them by their slanders; persuading ignorant people, that they never make use of this Censure, but upon just and weighty causes. Apolonius cannot be so ignorant, but must know, that by his help this Play hath been acted an hundred times. Whence the godly and prudent Magistrate may conclude, that the causes of inspection, and examination of men's actions by the lesser Censure, are no less then by the greater: for this they commit not to Churchmen alone, for some politic respects, lest they should rashly insult over the fame of their subjects.  
Because this is no less aimed at in the lesser Censure, the whole intent of which is, that they may entrap indirectly, not only Subjects, but Princes themselves, and may mock them after the old Papists example; they must provide that the Common wealth receive no prejudice, and that men be not affrighted by feigned pretences of sanctity; whereas this lesser Censure is a mere humane invention, equal to the figments of old Popery, as it is maintained by the Walachrian Stiltwalker. For not only hath it there rumated the Church, and Religion; but also hath brought the Civil Magistrate into subjection; from which thraldom the High and Mighty States will not be long free, if the rest of the Ministers follow the example of these Walacrian Papists, in daring to insult by words and deeds over them.  
But this lesser Censure will not suffice Apolonius, who is as wise as mad Ajax, that killed his sheep to please his mind; and therefore hath a high esteem of the greater censure, by which he thinks he hath power given him by God, to make Heathens of Christians: Which way of censuring is the very old Popish way; nor is it more like Christ's institution, and the Apostles practice, than Gold is like Dross. For the old Censure, first instituted by GOD, and used by the Jews, was practised by Apostolical Churches; and that by the command of Christ and his Apostles.  
This consisted first in verbal reprehension, which all were bound to exercise, and that by divine right, Levit. 19.17. Heb. 3.13. 1 Thess. 5.11, 12, 13, 14.  
Secondly, in Separation, when they withdrew themselves from their company, and avoided the conversation of such as were not bettered by admonition and reprehension, Mat. 18.15.16. 1 Cor. 5.9.10, 11. Which separation was made for two causes: First, that by this the contagion of sin might be avoided. Secondly, that the sinner seeing himself despised, might be ashamed, and so might hence take an occasion to repent.  
The Jews in Christ's time by virtue of this Censure alone, debarred Publicans and sinners from their companies in private, whom they could not keep out of the Temple; who therefore reproved Christ, because he did eat and drink, and keep company with Publicans and sinners, whose institution Christ did not absolutely reprove, but corrected, showing that it was not simply unlawful to converse with Publicans and sinners, but lawful, when any furnished with the gifts of instructing, admonishing, and reproving, like a Physician cures them of their evils and spiritual maladies.  
This Doctrine Paul urgeth, 2 Thess. 3.6.14. where he teacheth, that we must not converse with them who live disorderly, that being by this separation contemned, they might be ashamed: but that they should be excommunicated out of the Church, or debarred from Divine worship, and means of salvation, we read not in Scripture: but rather to admonish them, to reprove them, as brethren, but not reject them as enemies. And as he teacheth in 2 Tim. 2. v. 25. we must use them with lenity, although they make resistance.  
This is the ancient Censure grounded on Divine Precepts, and the practice of Antiquity, of most Divine right, and most fit to remove sin and scandal out of the Church: which had it continued, all Ecclesiastic tyranny had been removed out of the Church; neither had so much carelessness, and contagion of scandals fallen among Christians, especially their Rulers. For each Christian being solicitous of his own and neighbour's salvation, by admonishing, reproving, and separating them, when need required, he had removed from his brethren sins and scandal, yea even from the Doctors themselves, by right of this fraternity: as we see how Paul reproved Peter, when he walked not uprightly; and how Aquila and Priscilla did instruct and admonish that famous Teacher Apollo's.  
But now here we see the Church's infelicity, for the Pride of the Doctors, especially among Papists, hath taken away this old Censure; because it gave too much power to all and singular Christians, whom they began to account for Laymen, and thought it unworthy that the care of great business should be committed to every member of the Church: But Clergymen took all this upon themselves, and made that Office peculiar to themselves, which God had granted to all and singular: Whence arise these mischiefs which we see this day in the Church: First, in that the common sort of Christians laying aside all care of the Church, and holy mysteries, give themselves totally over to worldly business, leaving the Office of censuring to Ministers altogether. Secondly, in that the Clergy are so puffed up with this prerogative, that they think themselves the only Judges of censures and Manners, and that they are armed with such power, as if they could by divine privilege open and shut heaven, bind and lose, and make of a Christian a profane man and a Publican: which persuasion, as soon as it possessed men's minds, it first brought Ecclesiastic tyranny into the Church, and at length begot Antichristian Popes, who by this power of censuring hath subjected to himself all Christians, especially the Kings of the earth. As we may see in that wicked Hildebrand, of whom we spoke before: who about the year 1080. forced Henry the fourth Emperor, a man of a degenerate spirit, and who had committed adultery with the Whore of Babel, 
Platina.  to make a journey  through Ice and Snow to him, being then at Canassa; where for three day's togother he did humbly entreat to be admitted, which he could not obtain without the intercession of dishonest Mythildes, and her Ruffians; by whose mediation he was admitted at last to fall down at that wicked Pope's feet, and to receive pardon.  
I confess at this day the Pope's pride is not so great, because out of the Revelation we are taught, that many Kings now forsake the Whore, and spoil her. But whatsoever he doth at this day, in his intolerable pride, he doth it under the sole Title of the Sword, and of the power of Censuring, whose thunderbolt is Excommunication. And though this mocker of all holy things, knows and believes, that this his thunder is not more valid than a Fart, yet he persuades the timorous superstitious people, and they believe him, that it is a thing of great spirituality and force: So that one who was too superstitious, seeing with what pomp excommunication was denounced at Rome, cried out, that doubtless he was thrust out of heaven, whom the Pope thus excommunicated.  
For he is a pleasant Actor in this Play, which is performed with strange running up and down of Church-Ruffians and the Pope's Parasites, with great jangling of Bells, with a wonderful kindling of fires and Torches, and a sudden putting of them out: and although in this he doth nothing, but what with as great dexterity is performed daily by Stage-players in their Tragedies; yet by a fatal efficacy of error, he hath so prevailed with Princes, that they believe him to be a most holy Father, whom they see, and often confess, to be a most wicked knave, and that his excommunication is a matter of wonderful force and sanctity; albeit they know that he debars them, not from heaven, but from their earthly goods, except they resist him by force of arms.  
The chief places out of which heretofore the Antichristian Giants did beat out the Pope's Ecclesiastic thunder of the greater Censure; are these, Matth. 16.19. Matth. 18.17, 18. john 20.21, 23. 1 Cor. 5.4.5. and that is of chief account, which Christ promised to Peter, in giving him the Keys of the Kingdom of Heaven, that is, power to forgive and retain sins, and to bind that in Heaven which is bound on earth: this is commonly thought to be given to Peter, and the Bishops of Rome, by special privilege; with which Title the Pope is so proud, that he carries the Keys in his Arms, as if he were that Doorkeeper, or Claviger of hell, mentioned in the Revelation, and so ascribes to himself alone, as being Peter's successor, this power of the Keys: By the persuasion of this superstition, he hath subjected the whole world to him: For so he threatens, that he will shut Heaven gates against all those who will not obey him.  
The Walachriah Stilt-Walker being instructed in the Pope's school, he trumpets out every where, the power of the Apostolical Keys, with so great pride of Jurisdiction, and of commanding power, that the Pope's Keys, and those of Apolonius, seem to be made by the same Vulcan, which want nothing but a little better polishing, which in time will be done: For who ever will turn over the Papists writings, and these of Apolonius, shall see, that whatsoever the Pope proudly brags of concerning his Hierarchy, in the right of Peter's succession, the same doth Apolonius, and the new Walachrian Papists proudly challenge in right of Apostolical succession. Nor do I deny, but this hath been too common among divers reformed teachers, to be somewhat superstitiously affected with this right of the Keys, and of Excommunication; which is not to be wondered at, seeing some of the Reformers had been bred in the Romish Church, whose Butchers shop was filled with such old trash of Jurisdiction, it could scarce be otherwise, but that the most part being born there, must smell of that mother: But afterwards some others treading in their footsteps, and prouder than the former, did too much advance this Ecclesiastic power of the Keys: So that we must confess, it hath fallen out with many Reformers, as it doth with those who go about to purge out the Garlic which they have eat; who though they do what they can to purge and remove it, yet they cease not to smell more or less of it.  
This may be seen in many, chief in our Walachrian Stiltwalker, who above all others delighting in the menstruous blood of his Romish mother, and smelling so rank of it, boasts so proudly every where of the power of the Keys, that you shall scarce find his equal; whose fooleries that I may now refel, this I say, That there is nothing more certain, then that Christ in promising the Keys to Peter, and the Apostles, did confer on them no vulgar thing, but what was both new, rare, and excellent, and by which he would exalt them above humane reach, as it were, when he gave them this power of heaven's Keys. Whence it is not likely, that by these is meant so small and easy a matter, as the Church at this day exerciseth. For what great or rare matter is this, if a Church-Ruler, or Preacher say at this day, the Kingdom of Heaven is open to thee, if thou believe; if thou believest not, it is shut against thee? Not only was this the ancient preaching, but almost every ordinary man in the Church can say so; Yea whoever reads the Scripture, or hears but a child reading them, he exerciseth this judgement of himself, and useth the Key: For if he see any disobedient, he will judge that heaven is shut against him, if he repent not: If again he see him convert, he will judge that heaven is opened, and so will use this Key.  
Neither must Churchmen think, that they have now more power in using this Key: For we find by experience, that Clergy. Assemblies, Consistories, Classes, or Synods, are no more powerful in denouncing this judgement, than any private man, being intent on the thing, and careful to search out the truth; so that we find by experience, that one Layman hath judged better, and hath made better use of this Key, than a whole Synod. For though Apolonius prate much concerning the special assistance of the holy Ghost; yet we find no other effects thereof, then what the Pope boldly brags concerning his infallibillity, and yet he is the lyingest faisister that ever the world saw: So then, these Churchmen are very oftentimes deceived, who brag so much of the power and certitude of the Keys.  
Let Apolonius witness, than which no man is a more impudent bragger of this power of the Keys, except the Pope: and yet by his preaching Key he hath produced so many lies, that he may seem to carry not the Key of Heaven, but of Hell, with Apollion. And that you may not think this to be a personal error, (except he will also ●e in this) lo the whole Walachrian Classis hath cōsented to these fictions; so that hence appears the false judgement of the Church, in the use of the preaching Key; because not only it is not of greater force than a private Christian man's judgement, but oftentimes of less validity: For at this day the judgement of Churchmen, is so corrupted with affections, that we may believe many whom they condemn to hell, shall surely enjoy heaven: and on the contrary, they shall go to hell, whom they judge worthy of heaven by their Key. How ever the matter be, it cannot be evidently proved, that now Churchmen have any greater power in using the Keys of Heaven, than any particular member of the Church, whilst in their Sermons, their threaten and promises of life eternal, are conditional. Whence it is not likely that Christ gave so little right as this to the Apostles, under the glorious title of the Keys of heaven, and of so solemn a promise, but that there was in this some high matter, and peculiar to the Apostles only, which I place in this, because they were the first Heralds of salvation performed now by Christ, and of heaven opened by him, which was never proper before nor after to any of God's Ambassadors.  
Before the work of salvation was performed, salvation was hoped for; but then heaven was in a manner shut as yet. After Christ's Ascension it was truly opened. And this privilege the Apostles had, that they were the first witnesses hereof. Besides, before that time heaven was shut against the Gentiles, who as it were by a partition wall, were debarred from entering thither; so that no man, nay not the greatest Prophets before this, had power to open heaven promiscuously to all Gentiles, the Jews being forsaken. This matter was so high and rare, that even the Apostles, though illuminate by God's Spirit, came to know this when it was late, and not without Miracles too; which being understood, they without wearisomeness by a divine & wonderful rapture contemning all dangers, carried the Gospel almost through all the world; so that Thomas himself, as grave Authors witness, preached and traveled as fare as India. Which indeed was notable, and nothing else but the opening of heaven.  
To this was added their infallible power of preaching, that they said nothing but by God's prescription. For the preaching Key which Christ promised and gave to his Disciples, was so excellent and divine, that with it he gave unto those first Patriarches of the Church, graces by which they delivered the truth infallibly: so that not only did they show Heaven opened, but by their infallible doctrine, as with a Key, did open it to every one, and declared it infallibly by their divine power of judging, to whom it was opened or shut; so that what they bond and shut on earth, was truly bound and shut in heaven: And contrarily.  
This power after the Apostles ceased. For what they once opened, remains open, nor can it be shut again by any.  
The Pope brags, that this right remains only for him, as being Peter's successor, and so commonly his subjects believe. But this is an impudent lie fit for Antichrist. Our Apellonians do indeed convince the Pope of sacrilege for his bragging thus; and yet they themselves are more impudently puffed up with this power of the Keys. For they confess, and in effect prove, that they cannot preach infallibly; and yet they cry out, that he is guilty of sacrilege, who doubts of their possessing their Key now. Which impudence is fare greater than that of the Pope. For he assumes to himself the right of opening heaven, because he saith that he hath an infallible Key, and truly Apostolical.  
But these will have the same right ascribed to them, and yet do confess that they are not infallible: Although he be an Impostor, who promiseth to open the Treasure, making show of having that Key which he hath not: yet he is a more impudent Impostor who cries out that he will open the Treasure, and yet confesseth, that either he hath no Key, or if he shows any Key, it is so unfit and rusty, that it cannot open the Lock. For because the modern preaching Key wants true spirituality, which is the infallibility of truth, it is to be accounted a dead body, or like a Clock which is moved about with wheels: But these are set on work by the weight of honour and gain.  
No otherwise can we think of the Judicial or Censoriall Key; which in the Apostles, by reason of their gifts and power, was always just and effectual: For they had a most divine certitude of Judicature; so that they conferred Heaven upon none, nor debarred any from it, but by a sure knowledge and revelation; so that assuredly Heaven was shut against them whom they bound, and whose sins were retained on earth; and it was certainly opened to them whom they loosed, and pardoned. It is sufficiently evident, that these gifts and power were in the Apostles.  
All which, as most rare, and exceeding humane reach, were promised to the Apostles under the power of the Keys, which is apparent to all who will not shut their eyes wilfully against the light of truth.  
Whence it is clear, that the Keys are terminated in the Apostles, because those conditions, with the gifts which I spoke, and which make up the Jurisdiction of the Keys, are ceased with them: So with as great right they make the Apostles Office permanent, and perpetual in the Church, as the use of these heavenly Keys: So that it is frivolous and ridiculous for Apolonius, and the Pope, to brag so much of the power of the Keys, as though he had power to shut and open heaven, to bind and lose on Earth, what is bound and loosed in Heaven: Whereas he knows not whom he shall certainly shut out of heaven, or shut in: And oftentimes perversely he looseth and judgeth worthy of heaven, whom God bindeth and shutteth out of heaven. And contrarily, he excludes from heaven, whom God thinks worthy of Heaven: so that he who compares the vizard of our modern Censure and Excommunication, to that of the Apostles, seems not otherwise to play the fool, than the Jews did, who were wont to prate strange things of the sanctity of their Temple, and fought for the honour thereof against Titus, till they were destroyed. And yet they might have known, had they not been blind, that that was not the old Temple of Solomon, because it wanted Urim and Thummim, and all the benefits of Divine presence and assistance, which made up the particular sanctity of that Temple.  
But there seems to be a plainer place, Matth. 18.17. Tell the Church, and if he hears not the Church, let him be to thee as a Publican and Heathen. In which words, they say, Christ hath given to the Church, Judicial Ecclesiastic power of excommunication, which at this day is in use both amongst the old and new Papists.  
The vanity of this conceit will be easily seen, if we do but observe that Christ in these words doth not instruct his Disciples, as they were to be the overseers and Rulers of the Church, but only taught ordinary things, which are common to all Christians by the right of fraternity, according to that general Rule given to all by GOD, Deuter. 17.19. Thou shalt not hate thy brother, but sharply reprove him, neither shalt thou suffer any evil in him. Which Law CHRIST here showeth, must be kept, not only when a brother shall offend God or others, but then also when he wrongs us; which brotherly duty Christ will have wisely to be exercised, and with moderation, lest this reproof may seem to proceed from revenge or evil words, by which the mind of the injuring brother, may be exasperated, he will have the brother's offence to be covered, and not to be divulged; but will have the difference to be taken up in private between brother and brother, by two other brothers: whose admonitions, if the offending brother slight, Christ permits not that the brother offended shall forsake the brother offending, but then will have the brother's offence brought out in public, that it may be made known to all the Church, not to stir up all odiously against him; but that they might save him: and that he who could not be brought to concord by the reproof of one or more brothers, may be brought to it by the admonitions of some in the Church, or all.  
Which endeavour of the Church being brotherly and charitable, if the offending brother go on to contemn, the offended brother is not only permitted, but also commanded to esteem of the other, at a Publican and Heathen; that is, that he shall have no private commerce with him; as the Apostle describes and declares this act, 1 Cor. 5.9.11. and 2 Thess. 3.6.14. For Christ alludes to the custom that then was among the Jews, and of which we have already spoken.  
Hence now it appears, that the old and new Papists have shamefully corrupted this place, in turning this brotherly and charitable duty, into an authoritative and judicial Office, and very insolently have appropriated the word CHURCH, to the Rulers and Overseers of the Church only. Tell the Church, that is (saith the Papist) tell the Bishop, which is truly a foolish interpretation, unworthy of refutation. Tell the Church, that is, (say our new Papists) tell the Rulers of the Church; which is an unaccustomed acception of this word: For they cannot produce one place out of Scripture, in which the word CHURCH is appropriated to the Rulers only. I know the Walachrian Stilt-Walker babbles much every where of the Church representative, and that the word Church is given to the Rulers thereof, because they represent the Church.  
But because he learned this, not out of Scripture, but out of Popish writings, the inventors of this; I answer him briefly, That to him who says much, and proves nothing, of right no privilege belongs; which as it is true in humane things, so much more in Divine and sacred matters.  
Whence I now conclude; whereas both the Antecedents and Consequents, and the whole context of Christ's words do show, that in this place he did not institute a judicial, but a brotherly and charitable duty in the Church; and that by the name of Church here, he understands all and each member of the Church. It is ridiculous that the Walachrian Stilt-Walker, with the Papists, should be understood here, who out of nothing, or the rags of old Popery, (which at length begot Antichrist) hath gone about to erect so glorious and eminent a judicial Ecclesiastic power, to which Kings, Princes, and all worldly Potentates, by divine and special right, aught to submit themselves.  
He brings elsewhere other Reasons for his thunder of excommunication; but I will not trouble myself to refel them, lest I should misspend good hours, whereas the understanding Reader may easily perceive of himself, that now the power of the Keys being taken away, with that place, Matth. 18. Tell the Church, all his Reasons will of themselves fall to the ground. There remains only one main argument, one which he spends almost 15. pages of his patched piece, his Argument is this, Part. 2. pag. 6. The Apostle (saith he) writing to the whole Church of Corinth, wills and commands, that they being all assembled, should deliver over to Satan the incestuous man, 1 Cor. 5.4, 5. Therefore the right and power of excommunicating contumacims sinners, belongs to all particular Churches. For as in his Assumption he is very liberal; so he supposeth, that to deliver over to Satan is nothing else then after his manner to excommunicate.  
Where first observe his fraud, in making this Argument: For thus he propounds it, as if the Apostle had granted to that particular Church, power to give over to Satan that Incestuous Corinthian, simply. Which being granted, he foresaw that this Argument would carry some show of truth. But this Walachrian Impostor deludes his Reader as he useth. Because the Apostle doth not simply grant this power to the Church of Corinth; for he wills, though absent in body, yet by the presence and assiance of his power and Spirit, the Incestuous man to be delivered to Satan, whom already he alone had adjudged to Satan, as he himself witnesseth.  
These things being cleared thus, I will ask of the Stiltwalker, What Logic hath taught him so to reason? Paul gave power to one Church to excommunicate, with the assistance of his Spirit, and of his power: Ergo, Every Church can do this by itself, and without Paul's assistance, or of his Spirit. Here is no sequence, and it is all one as if he would say, the particular Church of Jerusalem, with the assistance of the Apostles, prescribed to all other Churches, a Law to abstain from blood and things strangled: Ergo, the Consistory of Middleburgh at this day hath the same power over the other Churches. Which consequence I know the Classes of Zealand will not admit; yet they would easily grant this, if in their Consistory in stead of Apolonius one Paul were precedent, or any other Apostle.  
But (saith he) the Apostle for this reason reproved the Corinthians, that they had not removed the incestuous person: And therefore it is plain, that it was in their power to have removed that wicked man.  
I answer, this cannot be evinced out of that place of Paul, because the words import no such matter. He reproves them that they were puffed up, and did not rather mourn● that he that had done this deed, might be taken away. Which form of speech is all one, as if he that hath been long and dangerously sick, should be reproved by the Physician, for being so secure and careless in removing his disease: For there were many things which the Corinthians might have done of themselves in removing of this great evil. They might have signified this offence to Paul by letters, and sought his advice, and the assistance of his Spirit, that that wicked man might be taken away: But the Corinthians neglected all this; in which respect they were not without cause said to be puffed up, not to have mourned, that he might be taken away who committed this wickedness.  
But (saith Apolonius) Paul warns the Corinthians that they purge out the old leven. And in the end of the chapter commands, that they would cast out the incestuous person, and judge of his ejection: Ergo, this was an ordinary act, and in their power.  
I answer, that the Antecedent is not simply true: for what the Apostle speaks of leven, is not of removing the incestuous person: but in these words he doth in general only exhort them to a good life, as the Text showeth. Secondly, Let us grant this, that the Apostles words are meant of removing the incestuous person, by what Logic again will he evince, that the business which the Apostle enjoins to the Corinthians, was simply committed to be done by them as an ordinary act altogether in their power? The Context shows not so such thing, but quite contrary: He grants them power to judge, but not without his own judgement: he will have them cast out this party, but not without the assistance of his power and spirit; because therefore the Corinthians could do many things concerning the outward circumstances of this act, which Paul being absent could not do; therefore he himself enjoined this action to them.  
For they might have reproved him verbally, and used many Imprecations against him; they might have separated themselves from him; all which things, and perhaps more, in exercising of this act, did meet together; but for the internal vigour of this act, they of themselves could not produce or touch; for it depended from the power of the Keys, by which Christ promised that should be ratified in heaven, whatsoever the Apostles should here on earth determine concerning sinners; the truth and effect of which promise, because men had then found divers times by experience, from hence it was that this censuring power of the Apostles, whether they exercised it alone, or with the Church, was always, and not without cause, horrid and terrible, not only to them who were to be converted, but also to the refractory, whose blasphemies he might have easily kerbed, as Paul speaks of Hymenaeus and Alexander, 1 Tim. 1.20. Surely if the delivering over to Satan, had been nothing else then a verbal thunder out of the pulpit, as at this day refractory men being thus excommunicate, would have learned to blaspheme more, as may be seen in Julian the Apostate, and others after the Apostles departure, and in divers at this day.  
But (saith the Stiltwalker) it is not likely that Paul being absent could deliver over the incestuous man to Satan. This is surely ridiculous in so great a Doctor! who out of the History of Naaman, 3 King. 5. might have learned, that the men of God, furnished with the gift or Miracles, did exercise their gifts, not only near at hand, but also a fare off: for Elisha cured Naaman being fare off from him: why then could not Paul do the same, especially being present in spirit with them, though absent in the body? I (saith he) though absent in body, but present in spirit, have judged as being present, etc. And again, You being gathered together and my spirit, in the name of the Lord Jesus, etc. There was then, besides the ordinary and brotherly Office of censuring, a more grievous correction under the Apostles; peculiar only to those divinely-inspired men, by reason of their special gifts, with which being then armen, could when need was, strike with blindness, or death, or deliver over to Satan stubborn and blasphemous sinners.  
Now if Apolenius think himself by virtue of his vocation, a Successor to this power, we will expect that he also will give sight to the blind, feet to the lame, raise the dead, command the Devils, and deliver men's bodies to be tortured by them. We may see by his Writings, that if he could enjoy his own Genius, sometimes he would revenge himself upon the civil Magistrate, with this great Excommunication, except they abstain from his Spiritualities. But let him know, that I do not much fear, if they be delivered over to Satan by him; but let him rather fear, lest if with Sceva's sons he undertake this exorcism rashly, he hear the evil spirit say, jesus I know, and Paul I know, but Apolonius, who be you? So that he be forced to sty away with them, having not only lost his Stilts, & narrow Chapines, but also stripped of all his .  
Thus I have briefly set down what was the ordinary right of censuring in the Church, apppointed by Christ; and I have showed, that it was not Judicial, or of special right, but common and brotherly, consisting in a verbal and brotherly reproof, and in separation from private Commerce. I have shown also, that besides this common way of censuring, there was under the Apostles a more heavy correction, which they used not against any kind of sinner, but only against such as were infamous for stubborness, or some heinous offence in troubling and polluting the Church of Christ; which then was remarkable, and truly divine, as depending on the power of the Keys, and divine gifts; of which there was such efficacy in those being inspired by God, that whatsoever they intended against sinners, was not only ratified in heaven, but on earth also, had its effect. This Apostolical and terrible kind of censuring, how ever it was necessary and useful for the Church in its infancy, whose beginnings Christ would not have to be maintained by the Sword; yet he suffered this to die with the Apostles, until at last it brought King's themselves to yield subjection, and of bloody persecuters made them the Church's Patrons, preservers, and nursing Fathers, according as David & Esay had prophesied before; which being fulfilled, a more rigid way of censuring was again revived in the Church, by the ordinary power of Princes and Magistrates with which he armed them, not only for preservation of natural society among men, but chief to maintain the Church of Christ entire here on earth. For though Prince's laws and punishments of themselves they pertain not to the conscience; yet accidentally they build up and defend Christ's Kingdom, whilst they set up that outward and rigid discipline, and help the Church against wicked and refractory men, who could not by brotherly reproof, be taken off from the pollution of sin and scandal.  
So that now every man may see, that the greater and lesser censures are nothing else but the filthy secundine of that impure mother of the Romish Church, and spots cleaving to our Churches from that Nativity; which notwithstanding this walachrian Impostor, vents abroad for most holy, and extells as most spiritual things.  
But to him that will look narrowly, it is clear, that all this judicial and censuring business which is urged by the Walachrians, and defended under a divine and most holy title, is not instituted by Christ or his Apostles, but by Man; which being by the ancient Papists set out in divers dress, at last brought forth the Pope that great Antichrist, and in short time among the Reformed, will beget many Antichrists; the contemners of civil Magistrates and Princes, except they prevent this in time.  
Heretofore, divers of the first Reformers being holy, and provident men, did foresee this; who therefore did their best to extinguish this Antichristian Leaven, as their Writings witness.  
Therefore, for their sakes, who perhaps are ignorant of this, I will here sub join what they have written concerning this matter, which may seem to make very much for our purpose. The words of Gualther in a certain Epistle of his to Carolus jonvilleus of Geneva, are these,  
But if we must speak of excommunication, that was never totally and generally condemned by us; for it is commanded by our Laws, whereby they are excluded from our private society, and from the enjoying of our public Pastors; who despising public and private admonitions, do not live according to the Rules of Christianity, but that any should be debarred from our holy Assemblies, or the Lord's Supper, was never practised in our Church, nor in many others: which notwithstanding, no man hitherto could justly accuse, either for want of purity in Faith and Doctrine, or for licentiousness of conversation: For no man hitherto hath demonstrated by fit and firm arguments, that that should be the Symbol of exclusion or Superstition, which was ordained to be the means of conservation of the Church's unity; for which cause, the Ancients called it a convention or meeting. Therefore, I wonder, my most dear jonvill, why you should say, that I bring in a new and unheard of Paradox; besides, all men's expectation in these calamitous times of the Church. For, why should that be called new, or unheard of, which hath been received in our Church, now from the beginning full 50. years.  
Surely Suinglius of blessed memory, the first Reformer of Religion among the Helvetians, hath written the same things expressly in his friendly Exposition to Luther which we at this day teach and think. And though the same was most strictly joined in friendship and love with Oecolampadius, yet he would never bring into the Church of Tigurum, suspending from the Supper] and afterward.  
[But what Bullinger my Master and reverend Father did think of this matter, his Book against the Anabaptists will abundantly witness; and chief, what he writes in c. 9 l. 6. etc. What shall we need to speak of Musculus, who whilst the Churches of high Germany did flourish more than they do now taught in Ausburge, and afterward in Berne, with great applause. He every where admonisheth Ministers to be careful rather to gather, then to exclude any. And he so handles this matter upon the first of the Corinthians, that it is clear he is of our opinion.  
I could add to these, the example of the Church of Constance etc.] and a little after [in our age, many learned and godly men have conferred about this matter often times, and they have always agreed in this, that Discipline is necessary in the Church (which we confess, yea we urge and shall urge, so king as God will spare our life:) But for the manner and form thereof, it is to be left free for every Church, that she may use the form which will build up, and not which may shake and overthrow,] thus he who in another Epistle, to count Lodovic Witgensteinius thus writes: [Whereas you reckon Church Discipline among the outward means of salvation, although I do not altogether reject it, yet I beseech your excellency not to take it ill if I shall say somewhat of this matter, which by many at this day is controverted: and if the ambitious rigidness of some men, be not tempered by the prudet authority of Princes, they will raise greater troubles, then will be easily appeased, and will bring into the Church a new tyranny, as intolerable as that of the Popes. We all confess, that Churches cannot subsist without Discipline, and that it is altogether necessary, that it be religiously ordained and preserved.  
But for the form of this, all men do not agree; your men place the main point of Discipline, in excluding from the Communion: besides, they propose a certain time for those who are excluded, how long they must abstain; and that they may maintain the Discipline, they say there is need of an Ecclesiastic Senate, to which men of all ranks and orders, yea Princes themselves must be subject.  
But these things are of such a nature, that godly and well affected men doubt much of the truth of them: for it is demanded not without cruse, if the Lords Supper instituted by Christ for a Symbol of Christian Society and Communion and to preserve Faith, should be converted to any use, not only different but quite contrary to Christ's institution; so that it becomes the instrument of exclusion and does union, and the torturer of consciences?  
Again, whether this doth not fight against Paul's rule, who commands every one to prove himself, and not to make curious scrutinies over other men's Consciences. Besides, whether it be not a hard & an unjust case that a sinner who seriously reputes, and whom Christ feeds with his own body and blood, as being doubtless received into favour, should be driven from the Table, yea prohibited, that he shall not declare the Lords death publicly with the Church, whereof he is a true Member.  
Moreover is it not like a Monster to set up two Magistrateships among the same people] and a little after.  
[Hence then arise the horns of new tyramie, and by degrees, ambitious Ministers will list up the crest, who may easily draw the assessors to side with them, when as they are the chiefest among them.  
And that I do not speak this without reason, your excellency will understand, if you will be pleased to inquire diligently, what trials these your Ministers have already made among your people. For some men notable for piety and goodness have been commanded by them to abstain from the Supper, who could never yet know, why they were commanded this; but this seemed a sufficient answer to those new Lords of other men's faith, that they could not admit them with a safe conscience.  
Must therefore a godly man abstain from the holy Communion, and neglect his duty in preaching the benefit of Christ's death, for the conscience of a peevish and importunate Minister? The Popish Bishops are more tolerable towards us, who treely show the cause why they account us Schismatics, & Excommunicates: neither do they hinder us from clearing ourselves: what shall we hope for then, when they have established their Kingdom: Whereas the first fruits of their Discipline for which they so much quarrel, are such?  
I think it were much fit, that Ministers contain themselves within their bounds, and that they leave to Magistrates what belongs to the Discipline of life and manners.  
I know they object, that the Magistrate doth not always his duty; and therefore there is need of another Senate, who may contain them within compass. But I deny this consequence, whereas they cannot prove what they say by any example Prophericall or Apostolical: It is indeed the Ministers part to reprove the vices, and corrupt manners of Princes and Judges, to admonish them of their duty, as the Prophets did of bad. But I never yet read, that they should subject them to any other Magistrate, to receive punishment or excommunication; because they were negligent in their office, or offended by their old example: It is certain the Prophets never did any such thing. Of the Apostles we need not speak, for in their time there were no Christian Magistrates, which was the cause of making blders in the Church that should have inspection of men's manners; which ought also to be done at this day under tyrannical Persecutors of the Faith. But there is a fare different reason of our Churches, who have by God's special favour christian Princes, which though they have their blemishes, yet Ministers should maintain their authority, and not make public spectacles of them. [At last in the end of the same Epistle] This I rather wish, that the confusion which is brought in by some Innovators, may by degrees be abolished; which will be easily done, if those who are of a right & moderate opinion, may be suffered to live quietly, and to propose their thoughts freely for others to judge. And let Divines be sent away from governing the state, from meddling with counsels of War, & matters of the court to the Pulpit, and the Schools, which is their, proper ground and wrestling place.] There is yet another Epistle of the same Gualther worth the noting: in which writing to Beza, he sets down these heads of the whole controversy.  
1. Whether the Lords Supper which he calls the Symbol of communion, a joyful and public thanksgiving, for the benefit of redemption performed to us, should serve for excommunication, and so be converted to another use, than what Christ hath showed, or the Apostles delivered to us.  
2. Whether such as repent should be for some time debarred from the use of it, when they desire with the Church to declare the Lords death.  
3. Whether it is not sufficient for him that comes to the Lords Table to prove himself, and to find in himself a lively faith joined with the spirit of serious contrition and repentance.  
4. Whether where there is a christian Magistrate, there ought to be set up a Presbytery, which may have power over the public Discipline of many, & to remove from the cómunion whom they think have deserved it? These things, I say, seem to be the chiefest which are controverted in this cause; for I suppose, we differ not about Infidels, the enemies of christian Religion, & impenitent siners, whose incurable cnntumacy is too well known.  
Now of the first, some not without cause doubt when they see how dangerous it hath been in all ages to abuse God's Ordinances, though with a good zeal; nor can I see, why out of that should be made a tormenter of men's consciences, which serves to preserve and confirm Faith, and to comfort afflicted consciences, and son these ends was ordained by God. I hope you will bear with us patiently, if in this we differ from you.] And a little after.  
In the second held, there is yet a greater difficulty; for though we know that one should be excluded, yet we see no reason why he upon his repentance should be longer suspended from the Communion; for seeing the Lords Supper is a public thanksgiving, and belongs to the Confession of Faith, we think it a hard case, that a Christian should be forbidden to do that which in itself is just, holy, and a Christians chief duty; you rely upon that place, Matth. 18. of which, much may be said, but for brevity's sake, I forbear.  
But let us yield, that such an excommunication is there commanded; yet by that place can be meant no longer time, then till he confess his repentance, and acknowledging his fault, desire reconciliation with the Church: For he that said, Let him be to thee, as a Publican and Heathen, the same commands us to forgive our offending brother seventy times seven times; by which precept, there the Church is bound I hope you will not deny; for there also, you will say, Excommunication is handled.  
For why should the Church which consists only of Christians, be more rigid in punishing of offences, then becomes private men? Or, by what reason shall she call him a stranger, from the Lords Family, whom the Lord himself of the Family hath received into grace.  
We would feign see some example, to prove that God will not presently receive converted Penitents. Did not that prodigal son publicly offend against his Father, his elder Brother, the whole Family, yea against heaven itself? Did not he give scandal both at home & abroad; yet upon his repentance, and confession of his sin, his Father presently pardons him, restores him to his former dignity, honours him being restored with the ring of reconciliation, and for him will have that fat Calf killled, that he might feast and rejoice with his whole Family.  
Why then should we debarany longer from that joyful and saving feast of the Church, those that make the same confeshon with her? why then should we exact new satisfactions? But there is danger you'll say, lest they sergeant repentance. I confess it. But shall we avoid this danger, if whole years they be kept off from the Communion? Truly, no length of time will reclaim a wicked Hypocrite. Neither let us fear to be deceived, whilst we imitate God the Father's Gentleness. If Hypocrites deceive us, it's to their own danger, they will to themselves eat and drink damnation, we shall be blameless.  
But I beseech you Brother, may not we ourselves be deceived, and in our rash zeal exclude him from the Supper, who being truly converted, Christ feeds with his own body and blood?  
How unfitting is it, to cast him into a new sorrow whom the Son of God will have to rejoice in him?  
How shall we excuse that rigidness in rejecting him, whom the Lord receiveth into his arms?  
Here surely we may fear, lest we be found companions of that naughty servant, who having obtained mercy of his Master, used his fellow servant hardly, etc.]  
[And shortly after, what you writ concerning setting up of Presbyteries in Churches we will easily admit, where there is no Christian Magistrate. For some there must be, by whose authority they may be contained in their duty, who are apt to offend lest Religion be exposed to scorn among strangers. But under Christian Princes, this care will be fit and safer committed to them, who sit at the stern of Government. And I know not how safe it may be, to create a new Magistrateship, for many inconveniences may follow, which are tedious now to renearse.  
But this I cannot dissemble in the Palatinate, the greatest scandals fell out by the fault of the Elders erected there. And who I pray, will endure such censures hereafter, who suffered the Sicilian, an impure Sodomite, and a most pestiferous calumniator, to escape unpunished, that he might not be drawn before the lawful Judges? For they thought it fit to proceed slowly, that they might be the Judges of that m●tter. Upon this reason, an Italian, one well known to you, and a good man excused them, when I objected this example to him. Now what is it to claim the Magistrates office to themselves, i● this be not? Man's ambition truly is unsatiable, and few are found, who grow not insolent, upon any power committed to them. And if we will look upon ancient stories, we shall find, that the greatest and most dangerous scandals of the Church proceeded from the Bishops and other Ministers, which we may now see in Germany, among the Lutheran superintendants, who think they may do any thing, being armed with too much power; but what shall we hope of them, who in Heydelberg plead this cause: This one boldness doth sufficiently admonish us, by which they accuse all men of Atheism, that will not subscribe to their opinion: and indeed, such men as excel in faith, doctrine, and holiness of life.  
If then we fear lest a new tyranny be set up in the Church upon these principles, who will say our fear, is without cause? But as I wrote elsewhere, we will not hinder them to enjoy their own meaning, who think they can profitably use this form of Discipline.  
We only tell them this, that they must not go about to put, or to thrust the same shoe upon every man's foot; and for a point yet in controversy, and whose form cannot be every where the same, pull the Churches asunder, and by making new controversies, make themselves ridiculous to the common-enemy.]  
To this purpose, serves that which Bullinger wrote in a certain Epistle to Peter Dathenus; where amongst many other passages, he writes thus:  
[What we think, and what we have ever thought of Church's discipline, you cannot be ignorant; whereas we have briefly touched it, in that confession of the Helvetian Churches, but lately published, we never taught that there should be no Church Discipline at all, which we confess to be needful.  
Concerning the manner and way of this Discipline, all men are not, nor have not been of the same opinion. Our Church never mingled Christ's mystical Supper with Church-Discipline: neither hath she been (for aught I know) therefore accused of impiety by any one: neither had we ever a Presbytery, or any such Ecclesiastic Senate which examined Communicants, or admitted to the Communion, or excluded from it sinners; those I mean, who by their coming to the Supper, after serious and grave admonitions, do as it were promise amendment of life, and desire to give thanks with all their hearts for their redemption. We think that wicked men, and such as offend the Church should be kerbed some other way, and amended. For we suppose, and believe, that the Lords supper was instituted by him not to be a Fan, or sieve to sift and winnow men one from another, but to be a Synaxis, that is a coagmentation society communion, and conjunction, to collect and gather together sinners, I mean those, who feel the burden of their sins and confess them, and believe that they are pardoned by Christ's death; therefore now they come to the Supper to thank him, etc.  
This opinion, brother, should not seem to you a novelty lately devised by us, whereas in High Germany the Church of Tigurum, which hath been accounted the chief of the reformed hath always been of this opinion; she began to be planted in the year 1519.] and afterwards [as for that worthy man Zuinglius of blessed memory, the first restorer of these Helvetian Churches, he hath left us nothing to be exercised in this Church, which we have not carefully observed till this day: neither did we ever study to bring in changes or innovations in Church-matters, knowing what dangers may hence arise among the People, how many scandals & schisms may hence proceed, and how this would give occasion to our Adversaries to reproach us.  
But Zuinglius would never mingle the mystical Supper with Ecclesiastic Discipline; He would never turn that gratulatory Supper of the Lord, and joyful commemoration of man's redemption, into a sad punishment of such sinners, who confessing their sins, make haste to go to Christ, whom they believe to have obtained pardon for them, by delivering up his body, and shedding of his blood, and believing this, that he invites them to this sacred and mystical Supper.  
He added, that it is sufficiently known, what Guests Christ admitted to his first Supper, which was doubtless the most absolute of all. And that it it unfitting we should be quicker sighted than the Son of GOD himself, who perfectly knows the hearts of the Sons of MEN alone; Or, that we should otherwise judge of his Supper, than we have precept or example from him.  
He touched some thing of this matter in his friendly Exposition to Luther, in the 2. Tom of his Works, fol. 359.6.] and in the progress of the same Epistle: [Neither, saith he, doth Musculus vary a whit from this, who was an excellent Instrument of Christ, and a famous Doctor of the Church, Minister of the Church of Berne, and Professor of Divinity. For what he wrote of Church-Discipline in his common places under the Title of the Minister of God's Word, is known to all. Out of all this it is clear that in this matter I differ not in opinion, either from Zuinglius, or from the Churches or Doctors of the Helvetian Churches, who either now live, or have lived, in governing of the Church, these 50 years, etc.] These are the testimonies of Divines, which I thought good to set down at large; not that I seek for any help from them, to confirm this truth, but because I was willing to show, that if this cause were to be defined by the votes of learned men, there are not wanting many of the prime and most excellent Reformers, who hitherto fore have maintained the same opinion with us, & have affirmed the same things, which I have defended already against the Stiltwalker, and will defend yet, except I be convinced by better arguments out of God's Word.  
For this is evident, that these Walachrian whirlwinds, believe not certainly what they writ; but as they are infected with pride and superstition; that is, with Antichristian poison.  
Wherefore, that I may put an end at last to this Discourse, I will gather together these Walachrian Popish Keys of Apollonius into a bundle, and with the rest of Antichristian trash, whence these were taken, I will fling them into a corner, left this Treverian, like another tragical furie, go on to hurt and disgrace (as he hath begun) all Christians, and chief Godly Magistrates.  
The right of making Laws, hath affinity with the power of censuring. For censure hath place only upon Delinquents; there is no Delinquency, but against the Laws. Therefore, that these hierarchical men might take occasion to use their censuring power enough against Christians divers Laws like so many traps, were to be proposed to them, which being transgressed the censuring power might be exercised.  
Thus the Pope maintains his tyranny: he hath long since prescribed so many Laws to Christians, that neither the whole Bible nor the body of the civil-law are to be compared to the Pope's decrees, it is impossible for men to live, without fault or other. Hence proceeds the Pope's right of punishing, and then his bounty in pardoning, whereby he remits, and dispenses with the penalty, but first money must be paid, and they that hath eyes may see, that this Antichristian shop is artificially furnished for the Pope's honour and profit.  
Our Stilt-Walker hath finely learned the same mechanical way of cheating, out of his Institutions: for not only doth he vent the corrupted power of his Church-censure; but because he perceived that he could have no occasion to censure, except there were many Laws against which Christians might offend: Hence, above other things, he strives to maintain the wonderful sanctity, of the power in making Laws: of which, I will discourse a little.  
And first note the man's giddiness, which like a Leprosy, he hath drawn from the Jesuits, in sometimes affirming, sometimes denying the same thing, either out of forgetfulness, or impudence. For in many places he maintains, that the Church hath power to make Laws, which Christians are with all humility to observe; which power, he saith is holy, and so free, that Christ shed his blood for it, and cries out, that the Magistrate will become sacrilegious, if he hinder Churchmen in this.  
And elsewhere also he doth fiercely and in plain terms defend, that the Church hath no right to make Laws. For, saith he, the servant ought not to make laws for the Family, but the Master himself.] Who seethe not here, I and nay, and a plain contradiction? I confess, this our old cheater is not so simple, as not to use means by a frivolous seavill to escape; for he adds, [that the Church Laws, are not properly Lanes] but only Statutes or Ordinances, which art he learned out of the same School of the Pope; who being that whore in the Revelation cloaks by her whorish impudence, her impurity and hithinesse with honest pretences.  
It is ordinary with Bellarmine, to call Idolatry veneration of the Saints, the Pope's tyranny, Peter's pastoral power, and so boundless is the Pope's impudence, that though in his Festival perambulation he shines with Gold and Jewels, yet he cries out openly, Gold and Silver have I none.  
I confess our Stiltwalker is but a Dwarse to the Pope; yet in this as in other things, he imitates him: to that het speaks one thing, but thinks and beleevet another thing.  
For though he confess, that his Laws are not properly Laws, yet he knows that he speaks this only (pro forma) to delude the credulous.  
For in truth he thinks, and with tooth and nail maintain, that his Ecclesiastic Statutes and Ordinances, by what mild name soever he calls them are to be held for Laws. For because they prescribe to Christians under most grievous punishments, what they must do, or not do, as I will hereafter show, who seethe not, that these Ordinances have the nature of Laws?  
So that he plays the cunning jougler, in venting abroad his Holiness.  
For amongst other Artifices wherein these cheating Hucksters, or Regraters do abound this is one that walking in the dark under a Vizard or Veil, which they can turn as they will: they use when they please to increase and lessen their Greatness in a minute, so that they deceive the most cunning men that are, as that they can scar●e think this to be the same person which they see.  
If it were the purpose of this Walachrian, to learn this art of these Knaves, I confess he is a ready Scholar, and deserves to wear Aristotle's breeches in their School. But that he may not deceive the too credulous by this art, in heightening and shortening suddenly the sanctity of his Laws, I will in few words expedite matter.  
First, I affirm that Churchmen, such as they are now, have he legislative power in Church-businesses, that is, to make Laws, properly so called.  
Neither is it material, whether here we call them Laws or Statutes: for Statutes are Laws, When they prohibit, punish, promise, command, and oblige all to observe them. But the failing of observation presupposeth a penalty. Hence it is clear, that he only hath power to make laws who hath power only to punish the breakers of Laws.  
Hence this whole legislative power is called jurisdiction, which consists in constituting, that is, in making and executing the Law.  
So that it is a common Maxim among Lawyers, that he only hath this power, who is invested with majesty, and the supreme power.] For, the Law is a decree of supreme Power, and there is no constitution of Laws, without the power of punishing and executing; without Empire or Principality there is no jurisdiction.] For they who can only judge, and have no power to execute (such is inferior Judges) they want jurisdiction. l. 5.15. D. de re jud. l. sin. c. ubi, & apud quem cogu. in in't. rest. By which we may see what a troubler and confounder of the world the Power is, who hath produced such Monsters: So that he hath made the Emperor a Hangman, and an Inferior to judge the Emperor; for he hath assumed to himself the highest Pawn in Church-matters, and under this pretext, to judge and determine of Magistrates. But that he may not defile his Church-sanctity, he abstaines from execution, and the use of the sword: he carries it indeed, and shows it to Princes, as it were upbraiding them, that he hath snatch it from them; yet of himself he doth not draw, except very seldom, but commands Kings to draw it, when he pleaseth. Thus he grants King's power to execute, but hath snatched from them the power of judging and ordaining. So that now the Prince being divested of all power of judging, wanders up and down like a great Hangman or Giant, being armed only for this end, that he might serve the Pope, that most monstrous Tyrant.  
Our Stiltwalker, the Pope Ape in every thing, flyers with the same wings. He confesseth that he is subject to Princes, but not in Church-matters; For in these he claims right to make Laws, even for Magistrates, which they must be bound to obey, and to submit themselves; and if they obey not, he saith, that he is armed with divine power of censuring and excommunication. But if one take the boldness, to deny obedience to the Statutes and Penalties, that then the Magistrate is bound in duty to assist the Churchmen with his sword, at whose beck, he must draw it, to punish the refractory, that they may keep the Church's statutes: Who seethe not here, the idea of Popery.  
Among all Godly men it is believed, that it belongs only to God to make laws concerning things necessary to his Worship and Salvation.  
For as God every where examines obedience; so chief in his worship he will have us to adhere to his Laws only: So that he accounts it stupendious boldness for any to worship him, 
1 Sam. 15.  according to men's precepts.  
He is so rigid in this, 
Isa 29.13  that he will not only have the substance of his Worship, but the very Rites and circumstances to be observed according to his prescript, as we may see by the Samaritans, who being returned home from the captivity, were devoured by Lions, 
2 Sam: 17  because they worshipped not God, and yet it is said there, that they did worship God; whence it appears, that they observed the substance, but neglected the rites and circumstances of his worship: For which cause, Priests were sent from Babylon, who might teach them the Rites of his Worship better, by which means they were delivered from the Lions. So it is clear, that the whole substance, and necessary circumstances of divine worship, must be sought only from the mouth of God, and his commands.  
And because we can consult with God no where but in the Scripture, it is evident, that nothing can be taken for Law, or divine institution, necessary for salvation, but what is in plain terms set down in Scripture. So that the Church hath no power legislative at all, except in things not necessary and indifferent: to which I will prescribe these Rules.  
1. Let not any Rites and Ceremonies be used in Divine Worship, which do not plainly agree with God's Word, and with that order and decency fit for such a Worship. The Pope here makes Religious Intentions his rules, by which pretext he increaseth daily ceremonies to that number that by them he oppresseth Christians, and exalts himself.  
The Stiltwalker delirious to imitate this Papal power in multiplying Laws, prescribes also the same Rule; which is so large and lose, that he can daily delight himself with dreams of new Laws and Rites, which he may belch out and proclaim to his People, that he may upbraid their servitude.  
I deny not, but here and elsewhere he contradicts himself; for he is so rigid, that he calls it Superstition, to make any act to be of holy use, or to give it place in Divine Worship, without a Divine Law. Which I impute either to the man's giddiness, or to a desire he hath to deceive.  
For if he admit of no act in Religion, but what is plainly contained in Scripture: Why doth he under pain of Sacrilege keep off Religious Magistrates, from making of Ecclesiastic Laws, in calling them sacrilegious, if they offer to make Laws for the Church, without Church-mens assistance.  
Is it not lawful for pious Princes to command men, that they observe Christ's Laws and Ordinances set down in Scripture? Is there such odds, whether this be enjoined by Laymen, or Churchmen, so it be agreeable to Christ's Laws? For the Treverian prates openly elsewhere, that Magistrates must not make Church Laws, because they should be made by spiritual jurisdiction. So that necessarily some mystery of spirituality must lie hid in Churchmen, that the same Laws of the same things (whether these things be necessary or indifferent) may become spiritual, if they be given from spiritual; that is, Churchmen, but profaine if given by Godly Magistrates. This the Stiltwalker did not learn from Calvin, but of the Jesuires, who are wont to beg much of the spiritual sanctity of their Churches. So that Calvin eloquently taxeth them for this; whose words I here subjoin, By this pretence, false Bishops do burden consciences with new Laws, that they are spiritual Legislators appointed by God, 
lib. 4. inst q. 10. s. 6.  since the government of the Church is committed to them.  
Hence Apolonius may see his disease much like the Popish Scab. It is well known for what end the Pope doth strive so much for this spirituality in making Laws. For he would not seem to be the man he is, to wit, Antichrist and the destroyer of his Master's Laws.  
But by pretending spirituality, he challengeth to himself power to declare what is properly agreeing to Christ's Laws, what not,  
But in saying, this doth not belong to Laymen, how can he prove it; when Christ saith, Drink ye all of this: He saith, Drink not all of this. CHRIST saith to the People, search the Scripture. He saith, search them not, under pain of death.  
Again, Marriage is honourable among all men; the Pope saith, it is dishonourable, and more unlawful among Clergymen, than Fornication.  
Many such Laws hath the Pope given us out of the Holy Scripture. But by the help of his interpreting Spirituality. The Stiltwalker hath publicly manifested that he understands also that Maxim, thus.  
That the actions of Divine Worship are to be taken only out of God's Law, to wit.  
According to the POPE'S Dialect, that Apolonius, and such Spiritual men as he only, are to explain, what is properly to be taken out of Gods Law. But civil Magistrates must have no hand in this.  
This is the new mystery of iniquity, which these walachrian Jouglers are breeding; that by the privilege of their powerful Preaching, to them only must belong this spiritual legislative power, of preclaiming Laws and Statutes every day, not against or besides Scripture.  
(For this were a disgrace to these new Papists) but according to Scripture. yet conditionally, that under pain of sacrilege, no Laymen presume to inquire into those holy Church-lawes, at least not to ordain, or being ordained, to abbrogate them of themselves. For it is not the part of a good son, thus to inquire into his Father's actions; but to obey the Laws however prescribed, as being spiritual, and given by spiritual men. If once godly Magistrates suffer themselves to be blinded with this efficacy of error, in a short time (as under the Pope) by pretending holy Scripture, all kinds of falsehoods will be obtruded upon them: that if the Stiltwalker doth not act his Comedy in Walachria, as Becholitus did at Monaster; yet at least in out confederate Provinces, he must have two separated forms of government, whereof the one must be independent from the other; yea repugnant in contrary laws. That these things are intended by our new Papists, under their spiritual liberty of the legislative power, is most apparent, as I have showed already.  
Secondly, it is not enough to adhere to the Scripture in ordaining new ceremonies of divine worship; but the Church must now take heed that she be not too liberal in inventing of such. For as man naturally grows proud by greatness of spirit; so of mean & dejected spirits, ariseth superstition, & then will-worship; and if we be not wary, at last idolatry. For seldom here is there a mean kept, but men go from one degree to another; which Paul showeth in the false Apostles, who going about to betray the Colossians liberty, they first enjoined them not to eat: then higher, taste not: lastly, touch not, For it is more strictness to abstain from touching, then from tasting: and again, from tasting then from eating: so we see in Popery, that of small beginnings, and those not evil, have arisen ceremonies, which still increasing, are become a yoke more heavy than that of the Jews. If the Walachrian Classis did not earnestly desire this, they would not be so hot in urging a sacred and spiritual liberty, to prescribe laws to the Church.  
The third thing that I would have to be observed, is, that laws be not too rigorous: for they are only of things indifferent; which properly concern not religion, but order only, & changeable circumstances; which to urge with such imperiousness, is not the part of a Father, but of a tyrant. An example of greater moderation cannot be had, then that which is extant in the Apostolical Church. For when they were all assembled at Jerusalem to deliberate about the peace and laws of the Church, although they had full power, 
Acts 15.  yet they used so little rigour and authority, that they determined, or ordained nothing, but by the consent and decree of the whole body of the Church: And they used such moderation in giving Laws to the Syrian Churches, that they did as it were by an entreating way, recommend them, and left in a manner freedom to every Church to observe, and to abrogate them when they became needless; as I will show in that which follows. He that seethe Paul ordaining rites and ceremonies, will easily observe, that he was careful of nothing more, then that the consciences of Christians might not be oppressed with the yoke of Laws. For thus he saith, This I say, not the Lord: of this I have no precept, This I say to you, not by way of command, but of counsel: judge you if it be decent: So at last he concludes, that nothing was more averse from his custom, or the custom of Apostolical Churches, then to strive eagerly, or too imperiously in commanding rites or ceremonies: as even then presaging the domintering pride of Churchmen, which he would shake off, and teach Christian's moderation in the observation of things indifferent, so that it is to be admired, how men's perverse heat of ruling cannot be kerbed by his example and admonitions; so as not only mean men, but some of great worth, have been carried headlong with too much heat. A notable example of this we may see in Hooper, Bishop of Gloucester, recorded by Peter Martyr. He was so much moved at the wearing of a Surplus, Bishop's Cap, and other ceremonies, (which were the Relics of Popery then in England) that he threatened to forsake his Bishopric; whose preposterous fervency learned Martyr appeased in a most wise Tract.  
Worthy Calvin himself when he was first called to Geneva, did contend so eagerly with his Magistrates about the circumstance of unlevened bread in the Lord's Supper, to show his averseness from Judaisme, that rather than he would yield, suffered himself and his Colleagues to be banished from thence: but of this he repent afterward, which he did show, when he warned the Church of Geneva, and other Churches afterward by his writings, not to strive about that or any other ceremonies.  
If the Bishop of Rome, according to these Rules, be examined, it will easily appear, that he is Antichrist: For not only without Scrripture, doth he burden Christians with innumerable decrees and laws; but he is so rigid in maintenance of his Laws, that he is more severely punished for the most part, who denieth obedience to his Statutes, than he that transgresseth God's express commands.  
The Stiltwalker follows him close at the heels, whilst he doth so eagerly contend for the right of making Church-lawes; so that he cries out, Christ's blood, and all holy things to be profaned, if this power be granted to Laymen, or if Churchmen in this be any ways hindered. For who but an Impostor will go about to persuade men that there is such a mystical holiness in ordaining things indifferent; as whether we may pray covered or uncovered; standing, kneeling, or sirting? with our eyes looking upward or downward? what day the congregation must meet? whether early or late? in what place, & in what garments must men pray and preach? whether at night (after Christ's example) or by day, the communion must be given? whether the wine must be poured out into silver or glass? whether levened or unlevened bread must be used? whether only the Preacher must give the Sacraments, or the Elders also, and any religious man as it was in use among the Apostles? whether he only is to preach that is called by imposition of hands, or others also, who sometimes are better able, though accounted but Laymen? whether the right of consecration, that is, of imposition of hands, belongs only to the Minister, or to all the Elders also, and other members of the Church; so that confusion be avoided, and innumerable other things, which touch not the substance, nor necessary rites of divine worship; in ordaining of which, whereas there is nothing so eminent, but may not be determined easily by lay-men, as they call them, especially by civil Magistrates, yet he so swells with the pretended sanctity of this unspeakable mystery, that he will have us bleeve, they overthrew religion and piety, who think or do otherwise in this, than he pleaseth. Besides, in this also he imitates the Pope, for that he is almost more rigid in arguing and venting his Ecclesiastic Laws, than those that are truly Divine. This he upbraids elsewhere to the Pope, as Antichristian; but in this he runs from the Limepit, and falls still into the Coal-pit; or as we say, he leaps out of the frying-pan into the fire: For they say that it is ordinary for this Treverian to beget new dreams, especially such as serve for establishing the majesty of the Church, and treading down that of the State; in which he is so zealous, that he contends more about the not observation of Christ's Nativity, and other Festival days, about driving the Harmony of Organs out of the Church, about the most spiritual holiness of Deaconship, and other trifles, than he is about the whole passion of Christ, or urging of his merits; so that a whore doth not scold more against an honest woman, than he doth against both Magistrates and Ministers, if they cross him in his trifles. On the contrary, he offends not that abuseth Magistrates openly or privately, though he be never so infamous, seditious, an extortioner, a cheater, and the sink of all wickedness. Yet he is not so cunning in hiding his Popish leprosy, but the scabs which he covers in one place, he discovers in another. He inveighs much against the Pope for making such laws as bind Christian men's consciences; and yet (such is his giddiness) not only doth he lavishly extol the sanctity of Legislative power, but every where so prates of the necessity of his laws, that he openly matcheth them with the Laws of Christ. For he cries out, that the Laws and Statutes of the Church at this day, are of such authority, that if any refuse to obey them, he is to be punished with the greater and lesser censure by the Church: which every man my see toucheth men's consciences. For what more grievous punishment can he denounce against a whoremaster, an adulterer, a Blasphemer, and an open despiser of divine laws, but to punish him with his censuring Rod, and excommunication. Besides, there can be no greater punishment, then to be excluded from heaven; but if we will credit Apolonius, he is excluded from heaven whom he excommunicates.  
I believe the Stiltwalker laughs here within himself, as often as he affeights simple men, with the terrors of his censure; which he knows to be mockeries, and used by him for no other end, then to reign over men's estates, bodies and consciences. But I now esteem of this thing as it is, and as each holy man can judge of it. Surely, if the greater excommunication be the punishment of Ecclesiastic laws, if excommunication be the Key that truly shuts heaven, as the Walachrians say; who sees not that the conscience is touched with this, when he shall find that heaven is locked against him with the Popes or Stilt-wakers Key, except he will subscribe to the ordinances and devices of the Walachrians? I confess Apolonius is not so unskilful an actor in this Papal Stage-play, but he can with a fine distinction clear himself of this blemish: for he saith, That punishment is not inflicted for a Law, or thing which is indifferent, but for contumacy: As if a Magistrate should say, that the murderer is not executed for cutting the innocent man's throat, but because he died y upon it. But I deny that this is contumacy, when one resists stoutly and constantly the idle devices of Churchmen, whether they be obtruded by Apolonius, or the Walashrians, or the Pope; there was never such authority in a liar, as to make a lie become a truth. Therefore when the Church obtrudes a falsehood, or commands a thing indifferent, as necessary, because she deceiveth, he is not contumacious, who in this case resisteth the Church; but the Church is contumacious herself, which perseveres in her falsehoods. So this Walachrian Mom: is always dancing upon the Pope's Scaffold, enlarging the borders or fringes, not only of his preaching and censuring, but also of his legislative garment, so fare, that he would persuade us that he offends as grievously, who obeys not the corrupted word and decrees of his Church, as he that resisteth the plain Oracles of Christ. He feigns that there is an unseparable subordination between himself and other modern preachers of his stamp, and Christ's; and consequently, such a selfe-commanding and imperious power of teaching and charging God's people, with no less authority, then if Christ himself commanded; so that it is common with these pratlers, to persuade men with the Pope, That they hear Christ who hear them, and reject Christ, who reject them. That the Stiltwalker may see this rash assertion to be taken out the Pope's School, he shall do well to shake his most inward theological Budget, and to free himself of this circle and labyrinth, which here I will interlace; and because I shall touch here the crown both of old and new Popery, I will so compose myself to gravity, as that I shall seem to jest in a matter of so great weight as this. For I will ask, whether he that hears Apolonius teaching and commanding, hears always Christ? If he affirms this, than he will be Pope, and infallible: If he denies this (for out of this his book we know that the Stiltwalker teacheth many falsehoods;) then I will ask further, when shall Christians be certain that Apolonius speaks truth? He will answer, that then, when he speaks according to Scripture. Well, but I will ask again, Whether he speak always according to Scripture? If he saith I, than he is Pope and infallible: If he saith not; then I ask again, When doth he speak according to Scripture? He will answer, that then, when according to his skill in languages, he weighs the Phrases, & searches out the circumstances of place, and clears all by parallel places. Very good: But I ask a again, whether Apolonius doth this always well? If he saith I, than he is Pope, & infallible: if he denies, I will ask again, when shall we know, that Apolonius doth well? He will answer, that then, when he studieth, diligently, and prayeth devoutly: for we must hope, that then God assists him, that he may not deviate from the truth.  
But here a double question will arise. First, how it is known that he always preacheth and prayeth well? For he that reads these his patched pieces, will find, that a great part of his prayers and pains are intended to overthrow the civil Magistrate, and to procure to himself rule and command in the Church: but I will yield, that good Apolonius doth all things well. I will ask then again, if he (though he pray and labour well) doth always preach truth? If he doth, than he is infallible, as the Pope: If he doth not, I will ask again, How may we certainly know, that Apolonius whilst he laboureth and prayeth, hath the infallible grace of the Spirit? God no where in Scripture promiseth this to Apolonius, and our modern Lawgivers. This indeed was true in the divinely-inspired Apostles and Prophets; but that this is true in the Pope, is the lie of Apolonius, and all his Jesuits: And if this Walachrian Pompion should presume to brag so much of himself, his own book would refute him; in writing of which, though he laboured most spiritually, yet it is plain, that he hath in it uttered many blasphemous and notorious lies. Here then having catched him, I will hold him fast, and will convince him of fraud, in saying, that Christ's commands are obeyed when he is obeyed commanding (as he saith) in Christ's Name, except he will fall into this absurdity, in saying, that he who hears Apolonius lying, hears Christ in Apolonius commanding, which I suppose he will think is blasphemy. Hence than it is clear, that Apolonius is a deceiver, who would persuade the credulous, that his own and his Walachrian Ecclesiastic Dictates and Commands, are to be accounted the Dictates and commands of Christ, whereas Christians cannot be certainly induced to believe this, upon any sure ground; Yea, it is certain, both by these Walachrian say & writings, that Christ speaks not in them; for he is always true, and these are full of lies and blasphemies, but rather the spirit of Antichrist, who is a liar. But here is one hole, through which he may escape; he will say, perhaps, that he submits his preaching to the judgement of the Consistory; and because what Apolonius there determines, is approved by so many Prophets, it is very just that the spirits of the Prophets be subject to the Prophets, and so the people must believe Apolonius prophesying.  
But here again I ask, whether all is truth that is determined by the Consistory of Middleburgh? If he affirms it, than this Consistory is infallible, as the Pope: If he denies it, I will ask, how he knows that the Consistory doth not err? He will answer, that he knows it by the approbation of the whole Walachrian Classes: (for thus hath he proceeded in canonising his patched book.) But I ask again, whether that be infallible, what the Walachrian Classis approveth? If he affirms it, their this Classis is infallible as the Pope: (But I do not think that then other Classes of Zealand will yield this to the Walachrian Spirituality, that whatsoever they determine, must be infallible.) If he denies this, than I ask again, How shall I know that the Walachrian Classis doth not err? He will say, I suppose, if all the other Classes of Zealand, that is, the Synod, shall approve it, I will ask him, If whatsoever the Synod of Zealand shall determine, be infallible? I believe the Synod of Holland, and of the other Provinces, will deny this; nor will they acknowledge the Papal infallibility of the Synod of Zealand. From hence, perhaps, he will ascend to the Synod of all the Provinces, then to the Nationall, after, to the General, and last of all he will mount up in infinitum: So that the Stiltwalker will find no outlet, except he conclude in the Pope alone, to whose judgement we must submit, whether he err or not, saith Bellarmine, because he is subject to no man's authority and correction, but is to be left to Christ's judgement alone, which shall be in the end of the world. The Walachrians every where breathe this Antichristian spirit, who though conscious of fallibility and error, yet are still crying out, that obedience must be yielded to their Church-ordinances, under pain of excommunication. They confess indeed, that they are not infallible, and permit Christians to examine their doctrines and ordinances; but yet will not have the Magistrates to abrogate or appoint any thing, except the Clergy refuse to be reform. The judgement of which ease must remain in Clergymen: so in truth, opinion, and Popish persuasion is the very foundation of this Walachrian Legislative power: thus all by an implicit faith must believe, that their governor's how ever at other times they may err, yet now they do not err; or if they do err, yet they must not be resisted by the modest sons of the Church, but obeyed. Surely this opniion differs much from that moderation of the Apostles, whom Christians absolutely were bound to believe, by reason of their infallibility: yet the one did not absolutely believe, nor did the other absolutely require it, but submitted their doctrine and ordinances to every one's examination: so that it is intolerable, that a rabble of unskilful fellows at this day, should domineer over the Clergy, and by divine right, forsooth, enslave Christian men's consciences to yield obedience to their toys.  
But here I will remove one scruple, which hath much troubled the minds even of some good Scholars. 
Rom. 13. Heb. 13.  The Apostle wills every soul to be subject to the Magistrate for conscience sake; and he warns us to hearken and obey the Governors of the Church. Hence they collect, if the Magistrates laws can bind the conscience, whereby God will have us obey them; then the Church laws also must bind Christian consciences: for them also we are enjoined to obey. If I were to cut this knot, I would say that there is great odds between these two commands: for the holy Ghost in plain terms commands every soul to obey the civil Magistrate for conscience sake. As for Church-Rulers, he commands honour and obedience to be given to them; but he doth not enjoin every soul to this, nor for conscience sake. For those restrictions the maintainers of Pap●●● Hierarchy do attex or knit by their consequentiary threads: but to such consequentiary Divines it falls out as it doth to unskilful accountants, who reckoning with counters, do unskilfully transfer from one place to another the counter. Whence proceeds so great a change in the sum, that they are quite mistaken in the reckoning. But my prime answer shall he this, There is great difference between the obedience due to civil Magistrates, and to Church-governors': For God hath apppointed the former to be his Ambassadors and Vicars upon earth, and Gods in his name; under which Tittle he give● them this power, that not only every soul, but also for conscience, is bound to obey them, that is, absolutely, not only as they command justly, and lawfully, but as they command: Therefore he hath armed them with the sword, that they may force men. For if the civil Magistrate command things, either just or Indifferent, the subject is bound to obey for conscience. If he commands what is unjust, the subject is not bound to perform, but to submit either by suffering the punishment, or by flight; but the obedience due to Church-Rulers is fare other: for they are not to be obeyed absolutely, because they command, but conditionally, if they command lawfully.  
For these Spiritual Rulers must be tried if they are of God, or not: For if they enter not in at the door, the strait way, but unlawfully, by a backdoor, become Shepherds, Captains and Rulers, they are not to be obeyed, but rejected as hirelings and wolves. Again, if they enter in lawfully, so that they sit with the Scribes in Moses his Chair, and yet will mingle the leven of their Traditions, they are to be avoided as blind guides: yea, [to be cast out as unsavoury salt, and to be trod under foot.] Christ himself commanding, as I will hereafter show more fully: so that here now we may see another Legislative Divinity, quite different from that of the old and new Papists: for the Pope hath long since persuaded Christians, that every soul must be subject to him (even of Princes) as to the universal Steward of the Church, and that for conscience sake, they are bound to obey his Edicts absolutely; for which end he hath armed himself also with the temporal sword (for he carries two) that he may show himself to be the transcendent sword-bearing power of Paul, by which right he claims to himself such absolute power in the Church, that though sometimes he creeps in like a Fox, and reigns as a Lion; yet he will be absolutely obeyed, till he die like a Dog.) The same is the ground of the Walachrian Jurisdiction: For the Stiltwalker doth not on this lay the foundation of special and divine right of law-giving, that he is a lawful Pastor, and commands things lawful, (for so he should be subject to every man's examination;) but upon this privilege, that he is the Captain, Leader, Shepheard, and Ambassador of Christ; in which Authoritative and Regal power, he so rejoiceth, that he openly confesseth the Magistrates themselves to be subject to his laws, and that it is not in their power to make Church-lawes, so that he doubts not to accuse them of tyranny, if they presume of themselves to command Churchmen, or to question or abrogate Church-ordinances: so that the Walachrian Papists chief drift is, under pretext of legislative power, to domineer over Magistrates, and to prescribe laws, not only in Church, but in civil affairs also, as shall seem best to the Walachrian supercilious spiritualities. Many examples of this matter doth the Stiltwalker show at Middleburgh; whereof some I have mentioned already, I will add one more, of which he vapours much elsewhere in his patched book.  
Heretofore the Magistrates of Middleburgh (as they say) ordered, that in the Church, Organs should be used, for regulating the tunes in singing of Psalms. This gave occasion to the Walachrian to ●reprove the Magistrate; and, as they say, he did shamefully in his Pulpit, inveigh against this order, showing the indignity and erroneousness thereof, to the people, not without scoffs. And because he was not ashamed to set down in this book, the sum of his reasons, which he impudently used against his own Magistrates, it shall not be amiss by the way to refel them. First, he saith very imperiously, that this order is very repugnant to Divine Right, and the Church's practice. His prime argument is, That Organs were used in the jewish Temple: whence he concludes, that he digs up again Indaisme, who brings Organs into Christian Churches.  
How frivolous this reason is, any indifferently learned, may see. For I ask, if every thing used in the Jewish Temple, be unlawful in Christian worship? I suppose he will not say so, if he be wise: For either there must be no Christianity, or God must create new Elements; for in the Jewish worship were not only Organs, Cymbals and Timbrels, but Gold also, Silver, Garments, Silk, Wool, Water, Bread, Wine, and many other things. He ought then to have declared more particularly what was precisely ceremonial, and not to be used, when we see that every thing is not to be rejected.  
He instanceth, that Christians should at least omit these things, which served for the worship of the Jewish Temple. For because God destroyed that Temple, he gathers by an unanswerable Argument (as he calls it) that what was used in the worship of that Temple, was abolished, and should be removed from Christian worship.  
But here again he feeds his Reader with toys: for if we must use nothing in Christian worship, which was ordained for the Jewish worship, why doth he use Churches? In the worship of the Temple, there were not only Organs, but the Book of the Law also, and Water, Bread, Wine, a Table, an Ark, Seats, Pulpits, Stones, Linen, etc. Why doth he not also desire the removal of these things? The very singing of Psalms is borrowed from the Jewish worship, 
Epist. ad Hooper.  saith Martyr. Why is not this also rejected by the Lawgiver Apolonius.  
He instanceth, That Pipes and Organs are dead things, and wind Instruments, and as it were Rattles fit for such children and stiffnecked people, as the jews; but these become not Christians.  
I answer, the Stiltwalker hath so little breath, or spirit in his Assertions, that he produceth nothing that hurts these pipes or Jewish children. For the question is still the same, to wit, if dead animal things used by the Jews in their worship, are to be rejected by Christians in their divine service, why doth he only remove Organs? It is to be feared, that if such another Night-bird grow as Apolonius, that not only Organs shall be taken away, but Books also, Tables, Pulpits, Desks, Garments, and other things. So that this Walachrian prattler will be forced not only to weary himself in standing, but also immodestly to wander up and down naked. This petty Lawgiver than is too imperious against Magistrates, who dares break in upon their right so rashly, and Magisterially declare these things unlawful, which God hath not condemned, but hath left free to Christians. Besides, the Harmony of Organs is useful to hinder the confusion that many times is in singing. The Magistrate indeed makes use of skilful finging-men to regulate the tunes of the Psalms; but we find by experience, that these are not sufficient to hinder the undecent confusion in singing. Now if the Harmony of Organs be a decent help against this seandall, who will not see that this Walachrian is a railing fellow, who so injuriously rageth against Magistrates about an order not prohibited, but of long continuance and profit. Surely, he that will but indifferently think, that when there was no public worship, David did drive away the evil spirit from Saul, by his music: On the contrary, that Micha the Prophet stirred up the good spirit in himself: He will confess with me, that Christian Minds may be cheered, and modestly excited in divine worship, as well by the music of Organs, as of voices: So then, by this example we may see what will be the end and effects of this holy and free legislative Church-power, for which the Stiltwalker in Walachria doth so much contend; to wit, that some spiritual Night-bird, out of idleness, and his itching pride, may whilst he is farting in his study, conceive the cream of some new spirituality, and then in his superlatively sacred Consistorial Affembly, by the Cock's egg of contention, to which presently the Classic Toads crawl together, that by cherishing and sitting upon this egg, at last the new Basilisk of Error and dominiering may be hatched. Such was the proceeding of this new Apolonian Monster, & daily such kind of Chickens will increase: If all such kind of Vermin be not choked within their Consisto●all shell, by a plenipotentiary presence, before that by their breath and hissing, they infect the air all abroad, to the destrnction of all that shall hear or see them.  
The sum of all is this, that now there is no special, or any mystical privilege of sanctity, in making Church-lawes and statutes, from which pious Magistrates are to be kept off: For either these are ordinances of things necessary for salvation and divine worship, all which are contained in Scripture, and are the ancient Laws of God, not of their modern Church; but who will say that it is unlawful for godly Magistrates to make dicrees, and command men to observe Christ's Laws? Truly, if wicked Magistrates would make such Laws, and enjoin Curistians to keep the pure commands of Christ, they should not be sacrilegious, but most worthy of praise: Or else the laws which they make are of things indifferent, which concern the order and decency of the Church. But because he confesseth himself these things to be free, and no way binding the conscience; whence I pray, proceeds so great a holiness in ordering things not properly holy, but free? Or (as it often useth to be) laws are made of things feigned, false, and unuseful, as we may see among Papists; but these make the lawgivers profane, not holy.  
I might now seem to have put a Bit in the mouth of this huge Beast of Walachrian-Popish-legislative-power, but that there remains yet a halter concerning the facred right of Dependency. For the Walachrian Papist is so fruitful in hatching new sanctities, that just like a Potter he makes of the same clay first a Censeriall Platter, and then a Legislative Chamber-pot, that now nothing is more easy, then whilst the wheel is turning, there may be framed a cover fit for such a pot, to wit, the holiness of Dependency: for because it is the charge of Churchmen to have care of her, and so remove scandals from her. Hence is begot among them the power of censuring, then of making Laws, according to the spiritual and holy pleasure of the Walachrians. Now Church-ordinances cannot be made cursorily in the Marketplace, 
Spargere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or streets: for this were to shit as dogs do when they are running: but there is need of preparation, that this high spirituality might be uttered in Consistories, Classes, and Synods: whence among Papists ariseth the sacred right of dependence.  
However, I confess that there is some use of Ecclesiastik meetings, yet this I'll say, that these are mere devices, which the Walachrian Prates of their precise sanctity: for hitherto it is not known by any example, or command of Christ, that it is a matter of such necessity and sanctity, for making up of a Church, that there should be meetings in Consistories, Classes, and Synods; as if the Magistrate must therefore be called sacrilegious, if either he hinder, or join with them, according to his authority: for whilst they keep no moderation in these meetings, but ascribe too much power to them, they make a Pope of the Church, or else run in infi●●i●m. which I thus demonstrate: If a brother, saith Christ, wrong his brother, 
Mat. 18.  the matter must be composed between themselves; if that cannot be; two others must be employed; if they can do no good, they must tell the Church: and here Christ stays. That is a great argument for Independents, in that Christ goeth no higher than a partieular Church. Oftentimes experience teacheth us, that controversies are thus better taken up then in Classes & Synods; because there they are better known in all their circumstances, & clearer from affections. But the old & new Papists will none of this: for so they should want much of their sanctities: whence they pleasantly talk by way of comparisons: If the Church, that is, the Consistory, should err; then say they, accoording to Christ's command, two or three Churches must be employed, and they will make a Classis. Here is a goodly increase, for two or three brothers to be enlarged into two or three Churches. This is the Popish increase, who of one Peter, the chief Pastor of the Church, have made innumerable successors Popes and Peter's, as it were. But if it should happen, that the Classis should err, here the increase multiplies: for then two or three Classes must be employed, which makes a Provincial Synod; and if this Synod also should err, than the Synods of divers Provinces must be assembled, which make up a general Council of that Kingdom or State. But if this also err, than the Counsels of divers Nations must be assembled; and so there shall be a National Council: & if this suffice not, than all the Nations of the world must be assembled; and so we shall have an universal or Ecumenical Council. But here Bellar mine is doubtful: 
Loc. de conc. c. 2.  for if the decision of the truth depend from the judgement and meetings of all nations of the world, we shall never be certain; because there will be always, some doubt, whether some nation or other in the world hath not been omitted, and not consulted with: and because there is no Monarch that commands all the world, he confesseth that there can be no Assembly of such a Council, so at last he puts a period to the increase of Synodical dependence, as Apelles did, who not being able to express the sweeting of the horse back by his Pencil, is said to have dashed his sponge against the picture, and so to have expressed it. Even so with the sponge of ignorance it was needful to blot out the increase of dependency, that he might find an end of Synods. For at last he concludes, that that is to be accounted an Occumenicall Council, to which if not all the nations of the world come, yet they might have come, because none were excluded. Though I confess the Jesuits have found out a shorter and certainer way to bound in Dependency: For they saw that this Synodical Argument did increase in infinitum; therefore Bellarmine, that he might not leave the matter in suspense, at last terminates the decision of all laws and questions in the Pope, either with or without a Council; so that indeed Antichrist is the end of Roman dependency. The Walachrian Dependants do execrate an Ecclesiastic Pope, but chief the Civil; whence necessarily the end of their dependency is either in infinitum, or opinion, or many Popes: for if all controversies must be drawn from a brother to a brother, from these to a Consistory, from this to a Classis, from the Classis to a Provincial Synod, from this to a Nationall, from a National to an Universal, and this still greater and greater, must not then this matter run in infinitum? or else it will end in this opinion, that he who judgeth last, shall be thought to judge best, whether his judgement be good or bad. What else is this, but to make Popes of so many Judges? But it is unlikely that ever Christ ordained in his Church such a Judicature of controversies; because it is absurd, and setteth up that domination which Christ forbids in his Apostles: 
Mat. 20.  For by these means, whether it be right or wrong, the greater Synod will command the lesser; this lesser, the Classis; and this, the Consistory; and the Consistory, the brethren, as it pleaseth: and so by right of this Dependency, the whole Church-government will be no order, but Empire, or tyranny: for every inferior will be forced by blind obedience, to yield to his superior. I call that blind obedience not only when we must not inquire of the thing judged, or to be judged, which is the Pope's practice; but when such is the government of the Church, that whether you find her error, or not, yet you must obey, until the Churchmen shall say, that they have judged amiss, which will never be; I will confidently say, that this right of dependency is so absurd, that the Walachrian never borrowed from Christ, but from Antichriff.  
It is commonly objected out of Mat. 18. where Christ himself instituted three degrees of dependencies: from one brother to another, from brother to brothers, from brothers to the Church; whence they collect by an argument, à paribus, that Christ also instituted the other degrees from the Church to the Classis, from this to the Synod, etc. I answer, that here a matter of privilege is handled, and that most holy: but in privileges, words should be very plain, neither must we give any thing to consequences, or where the law doth not distinguish, or add, must we add any thing: whence I gather, that by Christ's command, men must not go beyond these three degrees; because he appointed no more: for Christ ascends no higher than from the three brothers to the Church; which sheweth, that Christ by the word Church, understands only a particular Cógregation, not Classes and Synods, even to the Ecumenical: for it were too great a leap from three brothers, to send Christians to the universal Council, if this were meant by the Church. Again, it is not likely, that Christ under the name Church, doth comprehend Classes and Synods; because he there speaks only of private quarrels to be taken up between brothers, of which there is no need of meetings of Classes, Synods, even to the Ecumenical; for then every day these Synods should be assembled, because such controverfies may arise daily; and if they did not arise, the Walachrian Dependants would daily stir them up.  
2. For Dependency they allege these words of Christ, Where two or three are gathered together in my name, there I will be in the midst of them. But what they collect hence is of no validity. For first it is known, that all Consistories are not gathered together in Christ's name, nor Classes, nor Counsels; but oftentimes two or three may be together reverently, and in the fear of God, when on the contrary, a Classic, or Synodical Assembly may cast of all reverence of Christ. So we see that when the two Disciples were to going Emmaus, 
Luke 24.  Christ was in the midst of them, when as he hath not been present in greater Assemblies, where contention hath been. Therefore I say secondly, that this consequence is weak; because Christ promiseth that he will be present to two or three, therefore he will be much more present to ten, a hundred, or a thousand. But thus the Walachrian, after the Jesuits manner, doth in a manner conclude; but in this he is unsavoury, as if he should argue, that because Christ said there should be peace and concord between two or three, therefore there should be much more concord between ten, or a hundred: for as peace and order is not so easily kept in great meetings, as in smaller; so there is no necessity to think, that truth, or the decision thereof, should be more exactly found in great then in small assemblies. Not only hath Nazianzen, but also all times have taught, that matters are not always better judged in greater Church-meetings, then in lesser; so that necessarily either Christ performeth not his promise (which is blasphemy) or else the new Papists misunderstand Christ's promise & think foolishly when they conclude a privilege of so great and exact smctity, 
1 Cor. 14.32.  out of a promise not rightly understood.  
The words of Paul seem to be plainer, The spirit of the Prophets is subject to the Prophets. Whence they gather the divine right of assembling Consistories, Classes and Synods. For how shall it appear better, that the spirits of the Prophets are subject to the Prophets, then when the ordinary Church-prophets are subject to the Consistorial, and these to the Classic Prophets, the Classic to the Synodal, in infinitum, and so a greater Prophet must command the lesser subject to him? These are the Enthymems of old Papists, with which the Stiltwalker doth exactly correspond for polishing the right of his Dependency. I answer, that he makes a Mountain of a Molehill, who will wrest all this out of Paul's words: for this is not his meaning, that the fewer Prophets should always subscribe to the vote of the greater number: this were a rotten paradox, which brought in Antichrist; because we find many times, that the opinion of one layman hath been sounder than of many Clergymen. Neither will this follow out of Paul's words, that the Prophets of lesser authority should be always subject and obedient to those of greater authority. This were true indeed, if there were present one that were divinely inspired, he truly were to be preferred before a thousand others, and all others not divinely inspired, were to submit to him. But whereas divine inspiration is ceased, no such superiority or pre-eminence must be placed in any one, to which absolutely other Prophets must be subject. For howsoever the Stiltwalker prates, with the Papists, of the abundant assistance of the spirit, which lay-men ought to hope are in their Leaders and Pastors, when they meet together in the Consistory, Classis, or Synod, that so he may procure to himself blind obedience: yet this is certain, that there is no such promise extant, which shall continue for ever. And all ages teach us, that oftentimes dangerous and most hurtful poison hath proceeded from them that excel in number and authority; as may be seen in the rising and progress of Antichristianisme: So that doubtless there is another meaning of Paul's words, than this Popish one: For he speaks of the government of the Church of his time, 
In 1 Cor. 14, 32, etc.  which was fare different from that which is now, as Aretius' notes. At this day the Minister alone doth all, and takes upon him whatsoever is judicial; that he alone may preach with authority; as for other Church. Prophets, they like women must hold their peace in the congregation; neither do they doubt, but he shall be severely punished in Walachria, who though a Prophet, should take upon him either privately or publicly, to reprove Apelonius for his errors and lies, though he deserve it if he were not kerbed by the Magistrate: So that the whole marrow of modern Dependency, chief of the Walachrian, obttude upon Christians (every one of which is now a Prophet) what they please; and if perhaps he shall be found in an error, then to betake himself to the Consistorials, such Prophets as himself, then to the Classiairies, (as we see in this work) at last to Synods; of all which if the greater part should be mad with the Stiltwalker, all other Prophets must be forced, whether it be right or wrong, to submit to these mad men. It was fare otherwise among the Apostles, as Paul intimates in this place; every one performed his own part: some did speak with tongues, others did interpret, others did rule the Church as Governors and Captains, others gave alms, 
Rom. 12. 1. Cor. 12.  not only of the Church goods, but of their own also; some did give comfort, others healed the sick, others did prophesy; neither was this done sparingly, or by a few, so that not one did take upon him the Office of preaching by authority (as the Walachrian would have it) but many had the gift of prophecy: for God then did so abundantly pour out his Spirit, that oftentimes in the congregation, they might see one suddenly inspired by God, and furnished with the gift of prophecy, who before sat among the common sort. Yet because Paul was furnished with all spiritual gifts, excelling all others in Apostolical dignity, lest the Church should employ too many Prophets without order, he prescribes these laws, that by turn every one should utter his prophecies and revelations, whilst others hold their peace. And left the people should be wearied with too long exercise, that they should not prophesy above three at a time: lastly, that they do not give themselves to strife and quarrelling, For they prophesied by the inspiration of the holy Ghost alone, they should never utter contrariety, though they spoke divers things, and in a different way and degree of revelation; as might be seen in the Prophets of old; an example of this is recorded by Josephus in two famous Prophets, Ezekiel and jeremiah: this prophesied at jerusalem under Zedekiah, that King Zedekiah should be carried captive into Babylon: the other being captive in Babylon, foretold that jerusalem should be taken, and that Zedekiah should not see the King of Babylon. These two prophecies did seem to be contradictory; but yet by experience both were found true: for Zedekiah came captive to Babylm, as jeremy prophesied, and yet did not see it, as Ezekiel-foretold; because the King of Babel had put out his eyes before he was carried away. So it fell out among the Apostles, that though they preacheddivers things, and in a divers way, yet they all uttered the same thing. Thus than it was always true, what the Apostle here saith, The spirit of the Prophets is subject to the Prophets, so long as they met together being inspired by the holy Ghost: For it is impossible that they should not agree among themselves; but as soon as the false Apostles did mingle themselves with those who were divinely inspired, and when with them began to quarrel Alexander the Coppersmith, Hymeneus & Diotrephes, speaking evil words, than it was no wonder if dissensions did arise among them, and that the spirit of the true Prophets did never submit themselves to false Prophets. If these things fall out then, when men divinely inspired were present; how much more intolerable is it, that some Walachrian babbling fellows should at this day meet together, and think that by right of dependency, the spirits of all men must be subject to them?  
There be some that expound Paul's words thus, The spirit of the Prophets is subject to the Prophets, that is, to the writings of the Prophets, or the Scripture; so that the meaning is, all the spirits and say of the Prophets are to be examined according to the Scripture as the analogy of faith: which interpretation is true indeed, but makes nothing for the Walachrian independency, which goeth about to set up Popish Hierarchy, to wi●, that whatsoever the Treverian Rat dreams, the Consistorial Rattle-mouse must approve; and what is liking to them must be received by the Classic Owl, by whose consent it will finely fall out, that the spirit of the Prophets be subject to those Prophets; that is, the Apolonian Prophets must meet in Consistories, Classes, and Synods, as often as they please, that there they may perhaps compound old quarrels, and beget new ones, or at least spend victuals.  
For the persuading of the holiness of dependency, they ascribe much to the institution of the Jews; whom they say had lesser assemblies in each city, all which depended from the general assembly at jerusalem.  
I confess the old Papists have borrowed this (as many things else) from the Jewish Commonwealth, that the holy Clergy might have among themselves a dependency and subordination, so that at last all depend from the Pope, as from a rotten thread. But because that government was tied to the ceremonial sanctity of jerusalem the holy City and Temple, which long since is destroyed, I wonder the Stile-walker doth not call to mind how disgraceful a thing it is to dig up a-again Indaisme. For by this irrefragable argument, he did upbraid his own Magistrates with Judalsme, and the rattles of carnal Jews; because they only made use of Organs, used among the Jews, to rectify the tunes in Psalms, whereas he borrows not only from the Jews, but from the Papists also, the whole mystery of dependency and government, as a thing most sacred; although this also was in the Jewish dependency (as I will show elsewhere) that Magistrates were present by divine right in all Judicatures: and thus hath he overthrown himself.  
But the main ground of dependency is taken from the custom of the Apostles; they had often Church-meetings, and (if Magistrates will believe it) they had a Council at jerusalem; which therefore by the old and new Papists is called, the first Council of jerusalem. This example is of such moment with Apolonius, that he acounts him sacrilegious, that will dare to hisse against it: whence he concludes, that it is of divine, sacred, and Apostolical right for Churchmen to meet in Consistories, Classes, and Synods; and therefore that it is Simoniacal, wicked, and tyrannical for Magistrates to deny this now to the Church-Walachrian-Papists.  
I answer, the examples of Christ and his Apostles, as I have often said, do not always make a perpetual law, except a command be joined, or some circumstance evince it. For they did many things upon occasion, which we neither can nor aught now to imitate. For example, rich men brought their goods, and laid them down at the Apostles feet; which goods the Apostles distributed: of which care afterwards the Apostles freed themselves. Paul went up to Jerusalem to see and to salute Peter; 
Phil. 4.15.  in imitation of which Bishops and Kings go up to Rome to kiss the Pope's feet. Paul, so great an Apostle, was maintained by the gifts of the Philippians. The same Paul at Corinth with Aquila and Priseilla, returned to his Handicraft, yet preaching that he might have regard to his honour and maintenance. But it is strange to see how at this day the Apol●nian Z●lets do abhor this exam●●e, that divers times smatterers in learning, have crept from their worldly Mechanic trades, into the holy, Ecclesiastic, spiritual Pulpit; but I can find none now who will return to their Handicrafts again, that he may ease the Churches: neither do I much urge this; for Apolonius will say, There is no need now. However the Magistrate with him is worldly and carnal, by reason of which he is unable to touch spiritual Church-affaires; for they are of a heavenly extraction, and as it were Aristotle's quintessence; yet he doth well in heaping stipends upon Churchmen: yet the Stiltwalker with his fellows, plainly threaten, that unless they will keep off their sacrilegious lands from their spiritualities, that they will one time or other strip the Magistrate of their bountiful power: nor is it hard for them to draw this right also out of their divinity, if Magistrates will believe their devices and tricks. For as hitherto the Walachrian divinity hath ratified that Magistrates have no right to be present or precedent in their Consistories, Classes, or Synods, by reason of the holy dependency, or have any power to gather or distribute the alms, be cause of the holiness of Deaconship: even so they have no right to meddle with the revenues and stipends of Ministers, by that Apostolical law: The mouth of the Ox that treadeth out the corn, must not be muzzled: And, he who serves at the Altar must live by the Altar. By which Title the Pope now a long time hath challenged to himself this holiness; but it is to be feared, that if the Magistrates out of their negligence, will yield to the new Walachrian Papists, and chief to the Apolonians, this part also of spirituality, lest a great earthquake arising out of this exhalation, miserably shake and overthrow both the Cities of Zealand, and of the united Provinces, and also destroy and overwhelm the Magistrate in this ruin. But this by the way concerning the Major of the Argument.  
I answer then first, it is usual with the Stiltwalker to blab out many things without judgement, concerning the Apostolical custom of teaching, censuring, and governing, which at this day belong no more to the Papal modern Hierarchy, than heretofore Hercules his shoes to a child. For the custom of the Apostles both in dignity and manner of meeting in the Church, is infinitely different from our modern Assemblies. Secondly, I know the ancients do much extol that meeting of Jerusalem; therefore they call it a Council, which the new Walachrian Papist borrows from him: and I deny not but those first Church-worthies did excellent things in settling of the Church: But I cannot be induced to believe, that it was a Synod, or that it had almost things requisite for a Classis, if they be examined according to the pomp of modern dependency and things required for a Synod, which will appear by the circumstances added by Luke.  
1. Luke saith nothing of calling this Synod, concerning the right of which our Dependants do so much strive; the Text intimates, that they met only occasionally: some Judaizing brethren came from jerusalem to Aatioch, where they troubled the Church, saying, that Paul differed in doctrine from the Apostles at jerusalem. That the Church of Antioch might prevent this evil, appointed that Paul and Barnabas, with a few that might accompany them, should go up to jerusalem: neither do I find any where, that an order was sent to those of jerusalem, that on such a day, in such a place, they should prepare themselves for a Synod, which necessarily must have been done at this day: if a day had been apppointed for this Synod, would Paul and Apollo's going thither, have traveled over Phoenicia and Samaria (as Luke records) which was in a manner to go out of the way? Their coming also is so described, that it was acceptable to the Church of jernsalem, but yet unlooked for, as may be conjectured. Besides, Luke records no where that the Legates of divers Churches and Synods came to this meeting, which must have been, had this been a Synod. I confess, the Stiltwalker would fain persuade this to the English, that the Deputies of divers Churches did meet in this Synod: But in this he shows his falsehood, and how he participates of that lying spirit, by which God would have Kings to be deceived. But that he may not here cozen the English and Netherlanders, I fore-warn them, that he in this lieth, and cheateth them divers ways. He citys the 26. and 23. verses of that chap: 
Act 15.  but he who will read all things attentively, shall find, that Luke saith nothing of the Deputies of divers Churches, as Apolonius feigns. But chief observe his error in alleging to prove this matter, Acts 21.16. where it is recorded, that with Paul going up to jerusalem, there joined themselves some Disciples, bringing with them one Mnason of Cyprus, with whom the Church had lodged; but not a word of the Deputies of divers Churches; and if any thing be found like this; it is too much impudency and stupidity to confound this going up with that Acts 15. For there is many year's difference; for this was almost in the beginning of Paul's Apostleship; but that in the end, because shortly after Paul was taken, and carried to Rome; so that Davus here hath not well divided his times, which is so much the less to be endured in one so proudly puffed up, who is so luxuriant in urging his own Embassy, his authority in preaching, and his inseparable subordination to Christ: So that there is nothing more likely, then that this Walacheian doth belch every day out of the Pulpit in Middleburgh, many absurdities and lies by authority, who durst obtrude to the learned English, both in writing and print, such manifest falsehoods. Now that we may further search out in this sacred Assembly, the pomp of a Synod, we must see if we can find in Luke any thing of Order, of Sessions, of letters of credence, of the choice of a Moderator, of the right of decision, and many other things required in a Synod; which the Pope hath finely painted out; of whose fetches this our Pope is not a little proud, so that he bewitches the Magistrate with the sanctity of his Dependency. Surely Luke makes no mention of these toys, which pride afterwards found out: but on the contrary, we see that the whole people were present at this Assembly. For it is said, Acts 15.4. that Paul and his company were received by the Church, the Apostles and Presbyters: Neither were they there only to consult, but also to decide and to determine. For it is said, v. 22. It seems good to the Apostles, Presbyters, with the whole Church. Neither is there any sign that matters were carried by votes, neither was there any dispute about the Moderatorship. There were so many Apostles, and pillars of the Church present, yet no man impaired the others authority, as if there had been need of the Emperor to be there with his Sceptre, & of the Pope with his Crosier staff, but every one spoke as occasion served, sometimes Peter, sometimes Paul, sometimes james, others being silent: for all without law, or command, abstained from confusion and tumults; so that when one spoke, the other held their peace. None therefore of the Apostles did assume to himself any Judicial power or prerogative, such as is bragged of at this day.  
Now if we look upon the event of the Council, there is nothing that favoureth of any pomp or Synodical pride, such as is at this day: they concluded not proudly, as the Pope doth, but thus, it seems good to the Holy Ghost, and to us. Nor did they impose their ordinances upon all Nations; but only upon the Churches of Anti●ch and Syria, which had employed their help and Council. They were so moderate in commanding, that they rather persuaded then commanded: for in a familiar letter they wrote to them even concerning the piety of their Legates, Judas and Sylas, praying rather obedience from them, then requiring it; which they needed not have done, if they had purposed with the Pope, or the Stiltwalker, to command with authority. Lastly, the laws which they made, were of things indifferent, which they did not urge so rigidly, as not to leave it free for any to do as they thought good, when occasion served, as afterwards we know the Galatians, Corinthians, and Romans did violate these laws, when the● was no danger of offence, as Calvin elsewhere fitly showeth.  
This then is that holy Synod! this is that first council of Jerusalem, of which both old and new Papists do so much brag; in which if Apolonius show me all the the toys and spiritual requisites in Synods, he shall be to me great Apollo; such are, The calling of Synods, the chief of Deputies, the Letters of credence, the power of consulting and dciding, the right of Moderatorship, the pluralities & collections of Votes: whether Synods can make Laws Dogmatic, or Diatacticall: whether these Laws are to be ratified by Magistrates? whether Magistrates are to be present at Syneds? or if they are, to moderate? Whether they are to have a sentence definitive, or deliberative? whether Church-ordinances may become Church-lawes? whether they bind the conscience directly or indirectly? Whether they oblige by a coactive spiritual power? and innumerable other things which he hath gathered out of the Pope's Danghill for Jewels, and with them hath stuffed his work. Truly, if he can draw these things out of this Apostolical meeting, he will deserve to be made of a poor Walachrian Shepherd, an English Bishop, or a Germane Superintendent. I can scarce think that this Assembly was a Classis, in respect of outward things, and not much otherwise to be accounted, then if the Church of Snecana, or Doccoma, should in a different case consult with the Francian or Leowardian Church, and should send two or three of their Church, and receive from that Church, a writing concerning things indifferent.  
They commonly answer, that all the Apostles were present, which gave to this meeting the honour of a general Council. I confess, that the authority of this Council was so great, that it exceeded all the Counsels of the whole world; and if at this day there were a council, in which so many, yea, if there were but one divinely inspired, his authority should be of greater account with me, then of all the wise men in the world: But because it is disputed whether this was such a Synod, as the Dependants at this day describe, they are no less foolish that persuade this, then if they should prove the Pope's proud Scarlet Robe out of Peter's fisherman's garment. Truly, if all the meetings in which CHRIST and his Apostles were present, are to be accounted Counsels, there were many Counsels in the Apostles times.  
But they say more, that this meeting did impose laws upon the whole Church, and therefore must be held for a Council but this is false, as I shown before. For if every meeting which ordains and decrees such things as may be useful for many Churches, be a Council, then sure many Confistories are to be held for Counsels.  
And now I have overthrown the Foundations of Popish Dependency, not that I dislike the meetings and conference of one Church with another for the preservation of peace and truth when time and place shall so require. But I would not have men think, with these new Papists, that there is such necessity in this work, as if God's worship could not subsist without it, or that there is such an inward sanctity in it, that pious Magistrates must not meddle therewith. It is commonly objected, that civil Magistrates could not be present at Ecclesiastic meetings; because in the Apostles times there were none such among Christians: but besides that this is doubtful, this is at least certain, that the Apostles did so govern the Church, that they admitted the whole body in managing Church-affaires; which because it consisted of many Laymen, it is apparent they were not so precise as to think any man unworthy because of his secular calling, or unfit to manage all church-business, as I will hereafter show more at large.  
But let pious Magistrates know, that of old under Christ and his Apostles, the coactive and principal power of the Church resided miraculously in those governor's: and because this miraculous power is now ceased in the Church-rulers, and resideth ordinarily in pious Princes, that it is their part to be chief, and to be Precedents in all Church-Assemblies: not as if they were to do what they please against Law, which is the direct practice of the old Papists, and indirectly intended by the new, under the vizard of Ecclesiastic Jurisdiction: But that being furnished with the gifts of piety and prudence, they may be at this day, the Church's Eyes, Ears, and Hands, and may every way benefit her; chief in such places where the Apolonians that can turn themselves into all shapes, hunt after command and worldly honour, and by their seditious pens and tongues, teach Christians to be saucy and rebellious to pious Secular governor's; whom if they keep under, according to their just and divine authority, they will case Christians of many inconveniences, and shall exceedingly benefit them.  
The Scripture speaks of many other things which belong to the Ministry, which are, To assist the poor with their prayers and comforts, to help poor widows with their counsel, and with such things as they want, to visit the sick; and to cure them if they can. These works God exceedingly commends; but because they are servile therefore Apolonius leaves them for holy Laymen, whom commonly they call Visiters of the sick: he reserves for himself whatsoever hath in it superlative spirituality and jurisdiction, to which he hath lately transferred the right of collecting and distributing alms to the use of the poor. For although hitherto all good men have thought it a benefit that Magistrates have out of their own purses helped the poor members of the Church, and taken care for them: Yet the Stils-walker by his seraphical acute wit, finding out some inconveniences that may redound to him and his colleagues, if this power should be in the Magistrate, he sharply contends for this holy privilege, as being a part of Ecclesiastic Jurisdiction; and therefore is said publicly in writing to have in an imperious way signified to his Magistrates, that they have no right to collect and distribute; and that it is unlawful for them hereafter to thrust their profane Secular sickle into this sacred corn. He is said also to become so untoward, that with his Walachrian Classiaries he hath forbid the Deacons of all the Walachrian Churches, that they should upon any order from the Magistrate, gather alms for the Irish. I confess that I cannot, being so far off, fish out every thing exactly: yet because the rumour of this Paradox, and sum of his reasons are come hither to us; such ridiculous delight there is in this inquisition, that although I make haste, yet I cannot but a little touch upon these trifling conceits which he hath divulged.  
He doth not think alms in itself to be properly holy; that is, the gift exhibited by Christians, which in Scripture is called properly, spiritual sacrifice: For he seethe this to be common to all Laymen, and of the Dative case; which case the Pope exceedingly abhors: For Bellarmine feigns that he is poor, and that he hath nothing but what is given to him by Christians for the use of the poor. Whence one said of old, not unpleasantly, that the Pope was a Participle, & of the Ablative case. From whence doubtless the Stilt-Walker learned, (as he hath other things) to contend for the spirituality of alms, not that he exceeds in giving, but only in receiving, and in the right of distributing that which is none of his, the quality whereof I will briefly discuss.  
First, in a juggling way he supposeth, that the sanctity of Churcha●mes doth wonderfully exceed that of laymen's: so that these are profane and worldly, not appertaining properly to Christ's Kingdom, but the others are most holy. Whence he concludes, that they are to be handled only by holy men, that is, Churchmen, and not Laymen. Now he placeth the ground of sanctity of these Church-almes, in this, that they are given by the holy or faithful men of the Church, and for the use of holy men in another Church, that is, of the faithful; so that here ariseth a heavenly sanctity of Church-almes, from the terminus à quo; to wit, the faithful givers; and from the terminus ad quem, to wit, the faithful receivers: whence necessarily must proceed the sanctity of the terminus per quem, to wit, that this holy thing must not be meddled with, but by holy men. Now ordinary sanctity will not suffice for this, such as is found in all believers, and therefore in pious Magistrates, although this be accounted most holy in Scripture; yet such is the Stilt-walkers Philosophy, that he reckoneth this for none, or at least only for a privative sanctity, which is unfit to handle those holy alms: but he admits here only Ecclesiastic or positive sanctity of Deacons, or comparative of Elders; or at last, superlative. This is the whole Eleemosynary dream, which the Walachrian dreamt in the Vatican, or in the Pope's Castle of S. Angelo. I will not spend much time in dispelling these smokes; yet I will show the absurdity of this foolery, that honest men may laugh at it.  
For I ask, if the civil Magistrate do bestow as much money for the use of the poor, as the Church can bestow; whether this money shall be holier, if it come out of the Church's treasure, then if out of the Magistrates? If he denies this, than the fiction of Church-monies sanctity will fail. If he affirms it, than it will necessarily follow, that in the Church's treasure there lurketh some mystery of holiness, which can make that the same money which is given by Lay men, is profane, but by the Church, sacred and holy, which is a mere Jewish and Popish fiction.  
Again, if the sanctity of Church-money ariseth from the terminus à quo, that is, of the faithful giver, then necessarily it ceaseth, if he be not holy who gives it: Whence Apolonius and his Deacons must be very careful, that nothing come into their treasure that is not holy; so that they must ask of every one that giveth, who art thou? Faithful or unfaithful? So that it is then impossible to keep this sanctity within bounds, but it will break through: for not only holy faithful men do give alms in the Church, but Laymen also; yea, wicked men, and enemies to the Church; whence one of these must follow, to wit, that either the sanctity of Church-almes is altogether profaned, by a mixture of unhallowed money, or at least that this sanctity consisteth not of the pure flower or dust of spirituality, because there is mingled with it much Bran and Husks of infidelity.  
I ask again, if a great part of the Church-money be given by unbelievers, (as oftentimes) how can the holy money sanctify the profane? For we will yield this to Apolonius his strong faith, that Church-money is much more powerful in sanctifying, than laymen's money in profaning: but that he may not with Chemists make this power infinite, he must necessarily define how much profane money can that holy Church-money sanctify? to wit, whether six ounces, or eight ounces, or eleven ounces▪ than surely the holiness of Church-money must needs be very high and intense, if one ounce of Church-almes can sanctify eleven ounces of civil or profane; but it will be hard for Apolonius to persuade the poor, (if victuals be dear) that there is more sensible holiness in one shilling of Church-money, then in eleven of Lay-money. Surely, if the holiness of Church-money be so fruitful, he did in vain contend with his Magistrate about receiving of alms from the Deacons in the Church, and not from Laymen with the Deacons from door to door. For though it is to be feared, lest while they gather, some thing may be given by the unfaithful; yet it is certain that a great part of the collection comes from the faithful, from house to house, that we must hope, that a few pence gathered from the holy members of the Church, will easily sanctify the profane, although there had been ten times more; so that the Stil-Walker may now see he was too solicitous for his terminus à quo of his Eleemosynary sanctity: the Apostles were not so exact in receiving of aims; for whether they were offered by holy Barnabas, or by Ananias and Sapphira, hypocrites, they received the gift, and employed it to some holy use. Sure this Apolonius is more superstitious than the Pope his predecessor, who finds the smell of gain pleasant out of any thing: whence this is one of his maxims: Let no man ask whence he had it, but have it he must. The Stiltwalker is so delicately holy, that he had rather want, and suffer holy poor Christians to perish, then that they should receive any thing from godly Laymen, or by them, as being profane. Here than we see, that there is nothing so sacred and holy with these Walachriant; to which they prefer not the holiness of their Hierarchy: for if the godly Magistrate be permitted to gather and distribute alms, than they suppose that their jurisdiction is gelded, the chiefest sinew whereof they know consists in this, that under show of sanctity they impose a tax upon Christians, as their subjects; whose money so scraped together, if Churchmen have also right to distribute, by reason of the same Eleemosynary sanctity, who seethe not but these men will in a short time get the holy treasure to themselves; and if they think good at any time to shake off the yoke of Lay-Magistrates, not only do they with their railing tongues stir up the people against their Princes (as now they do) but arm ●●red Assassinates against them. This was the Pope's artifice, who not only by words and superstition, subjected Monarches to himself; but oftentimes spent lavishly among Soldiers, Peter's patrimony, and the holy treasure, to maintain his own Majesty, as is known by the late example of julius, who being now about 70. years of age, i● his Soldier's coat mounted on Horseback, rid to the war, and stinging Peter's Key over the bridge into the river Tiber, in the hearing of many uttered these words, Since Peter's Key will not prevail, I will draw Paul's sword. Now I will come to the other terminus of Church-sanctity, of the Walachrian alms, to wit, ad quem, that these moneys being collected from holy men, by reason of the communion of Saints, they should be bestowed [upon the faithful only;] but here he will be put to the same nonplus.  
For I ask, if they be always holy on whom the Church-money is bestowed? I believe here Apolonius hath often profaned his own sanctity, as often as he hath commanded to give out of the sacred Treasure to a knave or whore something, which we see done daily. If it be thus, than the question is, whether this sanctity be lame or not, forwant of the terminus adquem? Again, whether the sanctity of the termi●us à quo, be more valid in sanctifying, than the profaneness of the terminus ad quem in profaning? Besides, whether if the san●●tity of Church-mony, by reason of the terminus à quo alone, remain entire, we may not suspect that one time or other these knaves, who cheating the Deacons, do not only touch but devour that holy money, may no● be struck with Vzziahs' leprosy. Perhaps if the sacred money had been sent to Ireland, it might have fallen into the hands of Pirates, some W●lachrian Casuist may doubt, what should become of those Rogues, for touching and robbing the holy money, should they not fall down dead with Vzza, or become leprous with Vzziah. I believe these thiefs would be as much astonished at the sight of that treasure, as Dogs at a Gammon of Bacon, or Wolves at the bleating of Lambs; so hard will it be for Apolonius to remove all scruples, which arise from the terminus ad quem, except he will be of the Papists mind, that all is bestowed upon Saints, which is bestowed upon wicked Rascals, so that the intention of Apolonius, or the Deacon, be, to bestow upon the Saints, what he distributes out of the treasure; which intentional sanctity is so large, that the Cows of Holland (if this alms be bestowed upon feeding of them) may be of the number of those Saints. Surely the springs of the Walachrian Eleemosynary sanctity, are very muddy, if it must flow from the holiness of the Giver and Receiver: out of this it is apparent that the terminus per quem of sanctity gathered from hence, is ridiculous, and no more probable than if one should say, that what is placed between two filthy sinks, must needs be very clear. So then the Stilt-walkers device is absurd, that they must be●very way holy, who receive and distribute alms, because the alms themselves are holy, by reason of the faithful givers and receivers; whereas we see that the sanctity of the terminus à quo, and, ad quem, do often fail, and for the most part, become profane through men's own default; and if this should fall out in Walachria, that they are still holy, who give and receive; yet I cannot see how with their sanctities they can beware of the terminus per quam: for not only may that objective sanctity be violated, if Laymen touch the alms, (which he much fears) but many other doubts will arise; to wit, whether if the Preacher himself, or Deacon, be a thief or a knave, (such mischances they say, fall out sometimes in Walachria) shall not that sanctity then be altogether profaned? Again, if that money should be sent over to Ireland, or elsewhere, and cannot be touched or handled but by holy men, whether this treasure can without sacrilege be committed to a Servant, Post, or Money-changer? For it seldom falls out, that in such sore of men is found positive, or comparative (much less superlative) holiness, which if required so rigidly to the receiving and distributing of this Eleemosynary collection, innumerable accidents will fall out among the Walachrians, by which they will be forced to pollute their own sanctity; so that the Stiltwalker hath borrowed from the Pope (that rotten Impostor) all these lurking holes of sanctity, who every where hath scraped together Chimeras, that he might blind Laymen as it were with the smoke of sanctity, and might bring them into subjection to himself. Apolonius had never been so contentious for this vizard of sanctimony, if he had not been willing rather to imitate Antichrist then Christ: For Christ excellently understood how great the sanctity of alms was, which by holy men was given to holy men, yet he was so little solicitous that this sacred money should pass only through a sanctified hand, that he committed this business to Judas, whom he knew to be a Devil, whereat it had been as easy to him to have committed this to some more holy. If he will prefer Judas, a Thief, a Traitor, a Devil, in sanctity to the pious Magistrate, the Stiltwalker for me may enjoy his own paradox.  
He spends much time in commending the example of the Apostolical Church, in which Alms were handled only by Ecclesiastic persons, as Deacons, and no ways by Laymen, who then were no part of the Church, but her enemies; this he cries out is to be held for an inviolable and perpetual law.  
But I have showed already, that in this Apolonius plays the fool: for the Apostles did not any thing concerning the circumstances of divine worship, which were changed in process of time; yea, they themselves did change them: otherwise let him tell me, why first did Christians bring their goods, and lay them at the Apostles feet, and afterwards this custom was abolished? Why at first had the Apostles care of the poor, and charge of the Tables, and afterwards eased themselves of this care? Why again, as occasion served, did they take this care upon them? Why were Bishops of old, & Paul himself maintained by the collections of the church & afterwards stipends were received of Laymen, as now it is? Do Christians at this day violate Paul's precept, 
2 Cor. 6.3.  whilst they go to law one with another about worldly busisinesse, which he forbade the Corinthians, grievously reproving them? Custom and time can change many things in the circumstances of worship, for main causes without offence. If we believe Apolonius, Laymen were not admitted into the Church under the Apostles: if this be perpetual, why are they not now kept out? Who seethe not a plain cause of this change? Of old they were not admitted within the Church, because they were enemies and wolves; after wards they were admitted, because they became friends, keepers, and nursing Fathers of the Church. The like must we say of Alms, the Apostles did not demand them of any without the Church; the reason, because they were enemies they would not take them: Now because they may without controlment give, and as faithful members of the Church will give them, why should their bounty be rejected:  
But (saith he) this is Arminianism, and so all the offices of divine worship, may to the ruin of religion, be transferred upon Laymen.  
As though (forsooth) Arminius desired the ruin of religion, who however he had his errors, yet in this he was the friend of Religion, because he was a stout enemy against the Pope. For he (if ever there was any in the world) is the over-thrower of Christ's worship and religion. Now whereas the Stiltwalker doth in every thing imitate him, he hath also borrowed from him, this whorish impudency, imposing upon another the ruin of Religion, which he himself, by all the means he can, endevoureth to overthrow. But in this he follows his old masters the Pharisees, in casting odious names upon the truth, as they injuriously called Christ a Nazarite, a Samaritan, a Carpenter. Surely Religion should not be ruined, if godly Magistrates at this day, being furnished with faith, and spiritual gifts, should perform and help all the Offices of the Church, in which I have showed there is no special sanctity now, which should cause them to forbear, if they had fit gifts, and the matter itself required it; in this case Religion should no more perish, then when Saul was among the Prophets. Apolonius is afraid lest his pride will be brought down: for like a new. Papist, he will have some mysterious sanctity to lie hid in his church-business, not to be meddled with, except by Churchmen of his own stamp. Which device, because he sees his lay-men to despise, herailes, and is more foolishly mass then heretofore Moses his servant, when he saw Eldad and Medad prophesy in the camp, being but ordinary men, which he conceived to be an absued thing, and disgraceful to Moses, therefore said, Moses forbidden them: but Moses being possessed with a better spirit than the Stiltwalker at this day, 
Num. 11.  answered, would to God all did propheste. However, these things are consonant, to truth, yet he needs not fear, that godly Magistrates have either leisure or desire to thrust themselves upon church-business, and confufedly to perform them: they have left this care for order sake, to Preachers; to whom for this end they have collected Stipends, and a private life; but yet they must not believe, that Magistrates are not to look into church-business, nor to care for religion, and if need be, to perform religious duties, and to punish negligent and g●ady-hearded Ministers, as their hirelings. The Magistrates of Middleburgh did think of nothing less (as they say) then to put off the care of the poor, or to forbid the Church, or the Deacons, to meddle with it (as the Stiltwalker accuseth them in his writings,) but only to cross Apolonius in his Popish pride; which was, That the care of the poor belonged only to him and his Churchmen by sacred and divine right, and with such rigour, that he openly writes, [that Magistrates do oppose God's word, the divine right of the Church, and their national oath; and 〈◊〉 they give occasion to wrong divine worship and Religion, if they offer to undertake the care of the poor, either alone in the Church's name, or with the Church and Deacons, and to supply the Church-stock with recollections gathered from house to house:] if this Plagiary had read but Calvin he might have easily seen his own folly.  
For he relates, that in the time of Gregory, 
Instit. l. 4. c. 4.5.7.  the care of all the Church, stock was in the Bishop's power; of which there was a threefold use: One, that out of it the Poor might be maintained; the other, that Churches, and such things as belonged to Divine worship, might be looked to: the third was, for the maintenance of the Bishop and his family. If all these of old were of Ecclesiastic right, it is a wonder that Calvin did not accuse his Magistrates of sacrilege, whom he knew had undertaken the charge of the two last: he knew truly, that it was all one by whom these things should at this day be ●●●ged, so that the Church enjoyed the fruit thereof. But this turbulent Stiltwalker is mad that the civil Magistrate should have power over the Stipendiary sanctity, or the reparations of the Church; in which business he hath kept a stir to no purpose. But for the third Eleemosynary part, he doth not so easily let fall his courage, but with all his forces, striveth to reserve this at least to himself, persuading himself, that if once he get the power (in the Magistrate's negligence) under pretence of alms, to lay Taxes on the Church, and to distribute them as he pleaseth, he will easily take occasion to invade the Office of Aedil, or of looking to the Church-reparations, and the stipendiary sanctity, and so totally bring Laymen into subjection, as that Roman Pirate did. Because the Magistrates of Middleburgh did smell this out, they left not off to hinder by all means his undermine, vindicating to themselves the charge of the public Deaconship: but this nail the Stiltwalker endeavoureth to drive out with another nail: for they say, that he hath found out a private and most holy consistorial treasury, into which is gathered whatsoever is given by those who are betrothed, the care of which the Ministers alone reserve to themselves, excluding the Deacons and Elders. I will not assever this for a truth, which rumour hath brought to us so fare off, but if it be true, I must confess it is a fine device, with which the Stiltwalker may sense, and delight himself, with that pecuniary sanctity: neither do we doubt, but that this money is of most sublime holiness, although in respect of the terminus à quo, it may have in it some rust of profaneness; yet in respect of the terminus ad quem, and chief the terminus per quem, it must ●eeds be most holy: for touching and handling of which, the privative and cumulative civil sanctity of Laymen is not fit, neither the Ecclesiastic, whether it be the positive of Deacons, or the comparative of Elders, but the sole superlative of Preachers. So that, O you Freezlanders, we are exceedingly desirous to see some of that superlatively-sanctified money; which happiness if we cannot enjoy by reason of the distance of place, yet we will admire the cunning of this Walachrian, who not only hath drawn the waters of his Eleemosynary sanctity, out of Antichrists stinking puddles; but seems also to have learned it from judas the traitor, who durst accuse, as profane, that most holy Alms of Mary in anointing Christ himself, purposely that his Bag might be the fuller for him to spend lavishly, and steal.   

CHAP. VI Of Churchman's Prerogatives for performing this business.  
HItherto I have examined as briefly as I could, all the business of our Religion and Worship, which is called commonly the Church-dressing, or furniture; and withal I have showed, that they have in them no special sanctity or difficulty, as if they were of special right, or unlawful for some Christians, as the affairs of the levitical Temple were of old. I confess they are sacred in respect of the Author, God, and of the End, God's worship; but this only is a general sanctity, such as is in reading, praying, and singing Psalms, which are lawful for all Christians, if they be apt to perform them. Nor will I deny, but that under the Apostles they were exceedingly holy in respect of the manner, because they were ordained with gifts of the Holy Ghost, such as infallible Truth, notable Piety, and power of miracles, in which those great Master-builders of the Church excelled: hence at that time those Church-businesses did almost exceed humane capacity; which gifts albeit they have long since ceased in the Church, yet the old Papists will not give off to measure their church-business and vizard of their Ministry at this day out of that sanctity, whose footsteps the Walachrian company of new Papists follow, which prate of such wonders of the sublime spirituality of their business which they daily perform, that they would persuade us, that no Layman, or vulgar Christian, especially a Magistrate, can attain to the spirituality thereof: which how frivolous it is, may appear out of the Ecclesiastic functions, being severally examined, the exercise of which is not of such difficulty, but every common man in the Church may easily perform: or if there be any thing of more eminency, such as preaching is thought be at this day, that also is acquired by humane Arts, as mechanical trades are; so that he is thought to excel most in this, who hath best learned Aristotle's Metaphysics, Quintilians' Rhetoric, or the acting of Stage-Players: If the sanctity of church-business flows from these fountains, it is no wonder if it seldom produce effects truly holy and spiritual in its actors and workmen, but rather savouring of the flesh, whence they came, then of the spirit; so that there is nothing more ordinary, then for the flower itself of Church-spirituality, to fall with such ease into errors, strifes, pride and luxury, that he● who with Apollonius and the old Papists at this day, will place so 〈◊〉 a mystery of holiness in the modern functions of the Church, he plays the Cheater, and superstitiously makes men believe, that in the outward functions and actions of the Church, there is that which indeed is not to be found.  
It is ordinary among the old Papists, to involve their business in phrases of an unknown tongue, with wonderful pômp and gest●ula●ons, that they may induce unwary people to superstitious ignorance & admiration; which the Stiltwalker, as he is instructed by them, performs very finely, when he plays the Philosopher so abstrusely concerning his preaching with authority, concerning judicial and censuring power, the decisions of Classes and Synods, and the wonderful assistance of the Holy-Ghost; so that from the sanctity of those things he keeps off the most excellent of the Laity.  
All which things savour of Popish leaven, not of the Apostles pure bread, who were so little solicitous of hiding the secrets of then Church Affaires, that they admitted the whole Church, and every Christian to their Ecclesiastic exercises: And after the Apostles, it is known out of justin, Athenagoras, Tertullian, etc. that nothing hath been more hurtful to the Churches, then that they were forced in times of persecution to exercise their worship privately, and in vanity under ground: for, from thence were raised divers calumnies, as that their wives were common amongst them in the dark; that they had Thyestean suppers, and did feast one with another upon a child's flesh, whom they killed: which seems to have arisen from misunderstanding the supper: For clearing themselves from these crimes, they found no better remedy, then by publishing all the parts of their church-business, and therefore invited Princess themselves to be eye-witnesses of them. The precise superstition of concealing and separating church-business, was the seed of Antichrist, which by a fatal progress at last exalted that Romish Outlaw above all that are called gods, 
2 Thes. 2.  and Monarches of the world: which pride because the Walachrian doth admire and follow, he thinks to walk in the same high Chapins, but he is feign to fall to children's stilts: yet because he brabbles so much of his spirituality, which we see is not to be found in the object, that is, in the church-business itself: I will go on to inquire, whether there is any right of special sanctity in the Agents themselves, that is, in the Churchmen? For, however Apollonius seeks for the lurking holes of sanctity in the object, and business of the Church, yet every where he stays in the vocation and privileges, with which Church-governors being adorned, excel in sanctity all Christians, whether private Lay men or Magistrates: so that now we must inquire, what prerogative of sanctity there is in Church-governors, for performance after any singular manner these Church-functions, which he believes ariseth from the dignity of modern vocation; this he presenting to all Magistrates, as Minerva's target, goeth about to turn them into stones, that they may not see what the matter is; whence it may be needful to try, 
De vocatione.  what mysteries of holy Church spirituality lurketh in modern vocation.  
There is nothing that God recommends so much to men, as Religion and his Worship, which not only hath he revealed to them, but also prescribed, and hath ordered, that at all times there should be some which should preserve it, and instruct men in it, so that God in Paradise did not disdain to be the first Preacher himself: after this he raised up many at all times, whom he employed as his Ambassadors, whom he adorned with so many badges of his Embassy, that every one, who was not wilfully blind, might see, that these were truly Gods Vica● 
Extraordinaria.  whose words were no less to be obeyed, then if God himself had spoken from heaven. Among these excelled the Prophets and Apostles, whom he exalted with extraordinary gifts above humane condition, and after a wonderful manner sent them abroad to preach. I confess that some things were ordinary amongst them, when they were exercised in the Schools of Samuel, Esaiah, Eliah, and other Prophets, the children of the Prophets for this function: but in Amos and others, GOD had oftentimes rejected all ordinary means, and whensoever he sent abroad these ordinary men for this work, he furnished them with so much power of his spirit, that in the gifts of infallibility and miracles, they were to be admired and feared of all the world: for though wicked men would or might have doubted of their divine vocation, yet by their effects and manner of preaching, they could easily be convinced, to confess that which ●●●bornly these men dissembled; so that hence Paul raiseth this general Maxim, How can they preach except they be sent? Not as if he meant, 
Rom. 16.  that all those were sent by God as his Legates, who could preach (for this had been a starting-hole for innumerable Cheaters;) neither was this his meaning, that no man, though never so fit, and furnished with God's Spirit, should be permitted to preach, until he were confirmed by the outward pomp of vocation, as at this day the old and new Papists foolishly practise: but that Christians might thence firmly gather, that there was a true and divine vocation, where there was a true divine inspiration, and miraculous preaching; such as the Apostles wondered was in many places among the Gentiles, and the Jews did not a little storm at. This was an extraordinary vocation, so divine and powerful, that such as God had chosen for this function, were more than men, and as it were the Gods of the world: yet God did not bind himself to such a Law, that all whom he designed for his worship, should be still called extraordinarily, and thus gifted; whence it came to pass, that the Apostles did accustom Christians to the ordinary way of calling, lest when this extraordinary manner of calling did fail, there should want good Ministers, and consequently Preaching, and divine Worship: or lest for want of order, wicked men should creep into the Ministry, and so confusion should grow in the Church. 
Ordinaria.  Hence were begot those ordinary rules of calling, by which care was taken, that none but fit men were admitted into Ecclesiastic Functions, and all occasions of precedency or dominion were cut off: against which mischief, the chief and first bvilders of the Church could find no better remedy, than that Ministers should be called by the consent and approbation of the whole Church, in which we see the Apostles wonderful moderation and spiritual modesty; for such was their dignity in the Church, and exuberance of all spiritual gifts, that they could easily, by reason of their authority and infallible judgement, appoint and send abroad Governors, to whom people might have safely submitted themselves, without the suffrages of the inferior sort, and such as were not divinely inspired: but yet, because they had the spirit of modesty, they took not upon them this prerogative, nor did they account that vocation ratified, except it had been performed by imposition of hands, votes, lots, fastings, prayers, and by the concourse and consent of all the members of the Church. This is so pregnant an example of modesty & popular government in that most happy age of the Church, 
Act. 1. Act. 6. part. 1. p. 159.  that Apollonius and his Bucer were troubled at it, That the Apostles gave too much power to the people, because of the Church's infancy: But they smell too much of Popery, who make that the infancy of the Church, which was her manhood and greatest strength.  
And this was the more to be admired, when the compliment and confirmation of callings was performed by imposition of hands, this custom being borrowed from the ancient Jews: For though Elders, and perhaps all, could promiscuously lay on hands, yet it was known, that then great virtues did arise from the imposition of the Apostles hands, which virtues were presently seen in him on whom their hands were laid: For, on them Christ had poured out such a plentiful measure of his Spirit, that their garments, handkerchiefs; yea the Apostles shadows healed the sick, their imposition of hands than could not be ineffectual, which was then so manifest to all, that Simon Magus being moved at the novelty of this thing, endeavoured for a sum of money to buy this gift of imposing hands of Peter. Nor need we doubt, but that this virtue by little and little decreased, till at last it quite failed: so that questionless the Apostles imposition of hands was most sacred, seeing it never erred, and always manifested its effects: but in others it fell out sometimes, that it failed both in the choice and effects; so that even than Paul warned Timothy, 
1 Tim. 5.  that he lay not hands suddenly on any man. It's no wonder then, if this simplicity of mission and vocation, with the concourse of so many spiritual gifts, did give unto men some divine sanctity, which presently shown itself by its effects, that I may speak freely, if there be now in the world such a caller, or any called by such a calling, the respect of spirituality is to be given to him, above all majesties whatsoever. But now we may deplore the unhappiness of our times, and the pride of Clergymen, who though they are destitute of the badges of true divine calling, and of spiritual gifts, yet are so highly conceited of the prerogatives of their calling, that the Prophets and Apostles were much more numble. This is an old error among the ancient Papists, that as soon as one is made a Ruler of the Church by Ecclesiastic vocation, he is no less proud than if he had come down from heaven, endowed with excellency above all other men: for they say, that the vocation and consecration of the Church imprints an indelible character, not only on the body, but also on the soul of the Clergymen, which is observed by Martyr. 
Loc. cem. p. 750.   
From these the Stiltwalker hath borrowed his device as he hath other things, in arrogating to himself under pretence of vocation above Magistrates, a wonderful sanctity of special light, by which he alone is to meddle with Ecclesiastic Formalities, in a holy manner, and formally Ecclesiastic; for (saith he) the whole derivation of Ecclesiastic right, and spiritual holy power, by vocation is conferred upon the Minister: 
part. 2. p. 147.  and he affirms, that of this proceeds by spiritual right, universal dominion in Ministers, and a selfe-commanding power under Christ, even over Magistrates themselves: whence not in one, but in many places he discourseth at large of the mysteries of vocation, that with this Medusa's head he may stupefy superstitious and ignorant people. For I confess, that in this, as in other things he ploughs with the Papists Heifer, and utters many fopperies; yet because he deludes men every where with the Schoole-mens Flowers, I will also briefly shake them off.  
Our of them he makes three integral parts of vocation; 1. Slection; 2. Trial of life, and Doctrine; 3. Confirmation or Ordination. Where ever he walks he shows his wit after his manner, but if in this division he hath affected acuteness, he is much deceived; for he sets Election before Trial of life and Doctrine. For except he deviseth divers sorts of Election, he makes of the matter, or of the antecedent, the form, and perverts altogether the order, except Apollonius mean, that first one must be called, and then must be tried, if he be fit to be called. I think this is not absurd with him who is versed in the Popish Schools, where they seldom look into the Pope's calling, who he is, or how gifted, but permits him by right or wrong to thrust himself into Peter's chair, though a knave or a whore: let him have it that can, and let the possessor possess it, for Peter's chair always finds the Pope holy, or makes him holy, as they use to say: the Stiltwalker is not ignorant of this mystery of iniquity, whilst in vocation he will be first elected, then examined, if he be fit to be elected, as if you should put the cart before the horse. For if to call rightly, is first to elect; and then to inquire of life and manners, than the husbandman soweth well, who first casts his seed into the ground, and then inquires whether it be wheat or tares which he sowed.  
He errs also in the third member, when he makes Ordination, or Imposition of hands an integral part, yea the principle form of vocation, whereas indeed it is only a consequent, or (as it were) an addition: if I would show my wit (as he doth every where) I should thus reason: confirmation is a part either of that vocation which is existent, or which is not existent; if this, than it is no part of Vocation, for it is not as yet: If that, than it is no formal part of that which was before. I know that the Apostles after Vocation did impose hands, but this will not prove that imposition of hands is the formal part of Vocation, no more than Christ's breathing was of the calling of the Apostles, or the Priest's declaration of the Cure of the Leprosy: Signs do not constitute a thing, but show that it is constituted; as giving of the right hand makes not a Bargain or Covenant, 
1 Tim. 5.  but shows and confirms it: But where it is said, Lay not thy hands suddenly on any man; that is, make not a Minister or Teacher; this doth not prove that imposition of hands is either an integral or formal part of Vocation; for every one knows it is a figurative speech, when the name of the efficient or thing signified, is attributed to the effect, or sign: As if I should say, put not the King's Crown hastily upon any; it does not follow, that the Crown, or setting of it on the head doth formally make a King: Many have reigned long, yea, all their lives, without the solemnities of Coronation; this was the Pope's cunning (that I may speak this by the way) which he first exercised about the year 700. upon Charles, because ●e anointed and crowned him Emperor: This honourable service he first proffered to the Emperors, as a free thing, and so they received it, as a matter not needful but the old Cheater the Pope from hence took a power to make Emperors and Kings; from hence it came to pass, that though one were Emperor by election, yet he was not so accounted, till he was confirmed by the solemnities of Papal Coronation and benediction: In like manner he plays in Church-matters by this Artifice of Confirmation; he confirms no Bishop till he hath paid him one year's Revenue of his whole Bishopric, which he therefore calls Annats; he makes no man Archbishop, till first he have Peter's pall or short cloak, which He only must fallen. They say, that this is made up of holy wool, and hath a border of lead guilded over, and that it is so short, that it scarce covers the shoulder blades, to show forsooth the Pope's poverty, as if he had borrowed this of Stage-Players: I have not such insight in the Pope's old patched stuff, as to say, I know this by experience; yet Sleidan reports this, that the Pope fells it not under thirty thousand Florins, so dear a Merchant he is of his trifles; for his Religion is to mock God, and men, and all Religion, as may be seen in his Office of Confirmation.  
The new Walachrian Papist being suitor to the same Lais of wealth and honour, under this vizard of Confirmation, carries a high stomach; for because he placeth in vocation the special right of spiritual Ecclesiastic sanctity, as in the spring or fountain, 
p. 160. & 161.  he is very careful that the Magistrate, as being a Layman and polluted, have no power to touch this most sacred or execrated calling, lest Christ's blood be trampled on; yet because he saw that it is a received custom, and yielded unto by Divines themselves, that Laymen at this day should meet at the Election of Ministers, to inquire of their Doctrine and Manners, to judge thereof, and lastly, to approve of their Election, in which the whole vocation consisteth. He being careful and willing to provide for his Saints, borrowed this pleasant Fable from the Pope, That Imposition of hands is the integral part of vocation, and chief the formal, which because he saw that this by custom belongs only to Preachers, he prates finely, that what the Layman doth or can do in this vocation, is of no validity, nor doth it at all touch vocation, because it confirms it not; that is, he doth not impose hands, by which device it will follow, that in Apollonius his mind, neither the Church nor the Ministers do properly call, but he only who confirms: that is, who sayeth on his hands. So that if Apollonius alone in Walachria be this man, as most commonly he is, he hath reason to rejoice in his exuberance of sanctity, which he possesseth in so full a measure, and like a Torrent powers in upon others, only by laying on his hands.  
I deny not the sanctity and efficacy of this ceremony in the Apostles, but he that will search for the same sanctity and efficacy at this day, in imitating of this Ceremony, whilst the Stilt-Walker layeth on his hands polluted in the sink of all wickedness, he may as well persuade us, that because Christ (by applying clay to the blindman's eyes) restored him to his sight, and by breathing on the Apostles, sent them abroad to preach, that therefore there will be the same efficacy, if some Juggler should imitate Christ in laying clay upon a blind man's eyes, or the Pope in Consecration should belch out the stinking vapours of his surfeiting stomach.  
But that I hold it frivolous to confirm divine Rights and Ordinances by humane Authorities, I could again send this Walachrian to his own Calvin; 
Lib. 4. Instit, c. 3.16  for he discoursing of Vocation and Imposition of hands, confesseth, that there is one precept extant for laying on of hands, or whether they are to be imposed by one or more, this he leaves doubtful; but however we may doubt concerning laymen's Imposition of hands under the Apostles: yet out of the sacred Story we may gather, that many had power to preach who received no Imposition of hands; and that this power of laying on hands was common to the whole Presbytery. 
Lib. 4. Instit c. 4.15  Calvin confesseth, that in process of time, when pride began to increase, this business of Imposition of hands was left solely to the Bishop for honours or orders sake; but withal he saith, that the Bishop began, and the Presbyters followed in the Act of Ordination. So that this brabbler seems to me to be involved in his own web like a silkworm, who keeps off so carefully Laymen from his sacred affairs, yet for his own benefit (as I said elsewhere) he admits them daily into his Presbytery, except that Presbyterial Vocation (which is at this day with imposing of hands) makes some wonderful change in Laymen: I will conclude against Apollonius his assertion, that they have also power to impose hands, because I have proved both by Scripture and calvin's testimony, that this did not belong to Preachers only, but to all Elders and to the whole Presbytery under the Apostles, and long after them: It is no wonder that this new Papist thus play with his sacred things, to whom almost no thing is sacred but what he pleaseth, especially when he knows that his modern Vocation is not only unlike that of the Apostles in sanctity, but also abounds in worldly and fleshly vices.  
For as often as the Minister is to be called, 
Vocatio hedierna qualis.  there is care taken for the most part, that the Church shall not know him who excels in gifts, for at this day many Clergymen are ambitious creatures, impatient of parity, and swelling with the breath of popular applause, for oftentimes men thrust in their kindred or acquaintance, especially if it be a place fitted with a large stipend, vicinity of friends, Citizens that keep a good table, or with any other humane respect: and because sometimes many gape after one booty, it is not unspiritual, if every one extol his own creature, and keep under his corrival, if need be, with calumnies. Nor are Simoniacal arts here altogether wanting, to wit of giving, of promising, re-promising, or (if need be) of forswearing, that he who is more cunning, may deride him who is more simple, and may so long adorn with feigned feathers his Magpie, until he be inaugurate for an Eagle. The Walachrian Classis was never so destitute of Church-Sanctity in all their Church-trimming, but they rather exceeded other in this point; they say also, that in this principal sanctity of calling, if a Minister is to be removed from one Church to another, he is careful to seek out a successor that hath a good estate, or a full purse, that if he chance to leave there behind him land, or a handsome house, he may sell these at a dearer rate to his successor; and if the bargain go on, he on the other side promiseth to fasten upon him that Church his ancient Spouse, of which he is now weary, nor will he give over till by hook or by crook he hath obtained his desire; for this seems to be most essential, that the Consistory should have power to choose a new father for the Infant the Church: and because the Sanctity of the Consistory hath divers degrees, that of the Deacons is positive, of the Elders comparative only, it is most fit that the whole right of calling be left to the superlative sanctity of the Minister, whose spiritual intent is oftentimes not the edification of the Church, but the price of their own wares. Who then doubts of the effects proceeding from the mysteries of this calling sanctity, that oftentimes not one amongst a thousand is chosen fit for the place? If any doubt of this report, than I dare assever, that there is no fit witness of this spirituality than Apollonius himself; who (if he will speak truth) knows that he obtained this special right of Sanctity by the like mystery of Vocation, and that he hath no other ways almost bestowed it upon others.  
I know that sometimes things are carried more conscionably, and that the abuse of a thing takes not still away the use thereof; yet this I dare say, that because at this day are wanting men divinely inspired to call, and because the bestowing of spiritual gifts is separate at this day from Imposition of hands, though it be done by Christ's command, and for a spiritual end, yet in respect of the manner, modern vocation is merely humane, because the whole manner is fallible, humane, and oftentimes corrupted; whence the effects must be also humane, and oftentimes most vicious: so that we have instead of Apollo Apollonius, a Sophister for a Prophet, a Sycophant for a Bishop: But because this vocation is with Apollonius the chief Original of modern Church-spiritualitie, lest we should believe there is more in the effect then in the adequate cause, I conclude, that the power of excercising Church-affaires at this day, is not of divine but of humane right, and therefore Apollonius plays the Impostor, who prates so at random of the sanctity of his Church-affaires, and of the special spiritual right of exercising them; he is not unlike to them that falsify coin, who wash brass, leaden or iron pieces with a little silver or gold to impoverish others, and enrich themselves. I confess that this is the old Popish garlic, sticking close to many, but he who will look over the writings of all Divines (as he brags he hath done) may perceive that the most quicksighted Reformers have found out long since, that whatsoever is so highly talked of, the special right of sanctity is nothing else but the secondine of the Romish mother, and the pollution adhering to her sons since their nativity: there is none more stubborn than the Stiltwalker, who above all others delights in the polluted blood of that Romish Whore, and sips up again her excrements, not being content with common Eulogies; he prides himself so much in the right of this privilege, that he affirmeth every where, that the Ecclesiastic power is a kind of Majesty, and hath in it some thing that is Regal. I confess, that the name of Christians puts us in mind of our Kingly Office, which (as the Catechist saith) consisteth in this, that we strive against sin, and subdue the lusts of the flesh, and this is common to all Christians: but the Stiltwalker not content with this Privilege of a Ministerial right of vocation, he makes a right of commanding and reigning in the Church, and that special, censoriall, and nomothetical; so that many times he calls this power under Christ imperial, selfe-sufficient, absolute and regal. I confess they are but trifles which he spreads every where, yet lest he should seem to be neglected because he is not laughed at, it will not be unpleasing to rub his ears a little. 
Par. 1. p. 8. 25, etc. Mat. 13. etc.   
He is wonderfully pleased, that Christ calls the Church his Kingdom which is not of this world, but heavenly, and the Kingdom of heaven, whence he concludes, that the visible Church is a Kingdom, and that the Government thereof is like that of a Kingdom: and because the power of this Government is in the Church-Rulers, that therefore their power is in a manner Kingly; such are the Popish enthymemes concerning a spiritual and Ecclesiastic Kingdom.  
I answer, here is a fallacy in the ambiguity of the word, when they mean every where by the Church, the visible Church; for when Christ saith, that his Kingdom is not of this world, but heavenly, he means the Catholic Church, the greatest part whereof is in heaven, and there reigns with Christ. But because for the accomplishing of this Kingdom, the visible Church here on earth is appointed and her Ministry, therefore Christ transfers the name of the Kingdom of heaven to the affairs of the visible Church, not as if he meant, that the visible Church or her Ministry should be held for a Kingdom, or for the Kingdom of heaven, but by a known Metonymy he transfers the name of the effect, and end, to the efficient, which leads to that end: no other ways than we use to say, that a man labours for food and raiment, whereas he works for money, not as if money were food and raiment, but because by it these things are procured; he deserves to be laughed at who in silver seeketh properly for food and raiment, because figuratively it is called food and raiment: as ridiculous are the Papists when they seek in the visible Church a regal and celestial Power and dominion, because it is called the Kingdom of heaven, for no other reason, but because it is the medium by which we attain to that blessed Kingdom in heaven.  
This is the old Papists Logic, to seek for literal conclusions out of figurative speeches, which art almost every where the Walachrian Bapist borrows from them, and chief in this Argument; for because Christ calls the visible Church and its Government a Kingdom, and of heaven figuratively, he concludes that the Church-Rulers have a regal power, and that they are really and simply heavenly Kings; although I suspect that he wrote this and many other things but in jest, yet I will drive out this joculary nail with another nail, that any one may see the absurdity.  
If the visible Church be the Kingdom of heaven truly and simply, (as Apollonius saith) than I will infer, that of necessity the Church of Midleburg is also literally the Kingdom of heaven, which if so, than I will conclude with another consequence, that that Church is literally heaven; for England and France are the Kingdoms of England and France: Hence further I conclude, that as often as the visible Church meeteth in the temple of Middleburg, there heaven is literally; and by another consequence, as often as the Stiltwalker preacheth in that Church, he preacheth in heaven; than it must follow, that while he is there with his Hearers, he is not properly on the earth, except he will mingle heaven and earth together. And again, it will follow, that because he is a Ruler in that Church, and hath the power of censuring, he is not only a King, but the King of heaven too, as Rhadamanthus is of hell. How blessed then is Apollonius, who if he doth not reign in the earthly Consistory of Middleburg, yet he is King of Middleburgian heaven. Are not then the Magistrates of Middleburg stupid, who yet doubt whether the Stiltwalker be worthy of the earthly Kingdom of his Consistory, whom long ago they see to be King of heaven? That he may reconcile these absurdities, he will be forced to confess, that this word of the Kingdom of heaven is figuratively and improperly attributed to the visible Church: But if Apollonius may with Papists expound figurative words literally, there will be nothing certain in Divinity, but Christians will be made branches, stones, trees, chickens, sheep, fish, fruits, grass, corn, and what not? Of Preachers and Churchmen there will be made not only Kings, Pastors, Captains, Householders (as they will have) but servants, wolves, dogs, pillars, stones, belringers, pipers, walls, flames, candle-sticks, fires, and many more, to which the Holy Ghost compares them. So that if he should shake the budgets of most abstruse Divinity, he cannot compose these things, but he shall be laughed at by all. This is his error, in that he will out of figurative speeches, draw literal conclusions, as if out of painted gold, he would make a real crown of gold.  
Much of this kind he spreads every where; chief Part 2. p. 28. he doth plainly dispute for the Kingly censuring power of Churchmen.  
For (saith he) the jurisdiction of the Church is called the right of the keys, and the Church's key is called David's key, which was regal; whence he concludes, That the jurisdiction of the Church is regal.  
I answer: These things are spoken figuratively, and to be ascribed to Christ only if they be taken properly, not to the modern Church, which properly wants the keys of heaven, as I shown elsewhere.  
The chief error is in this, that with the Pope he makes of the keys the Sceptre and regal Crown: If all be Kings that have the right of the keys, than the Key-bearers of Temples, Cities, Hospitals, of Bedlams, and of all Cells, shall be Kings. And whereas he saith, that David's and Christ's key is regal, and that therefore such is the key of the modern Church; it is all one as if I should say, there was a King who carried the keys of the City, therefore all are Kings afterwards who carry those keys: How false this is, appears in Peter, who first and properly received these keys, and yet he was a poor Fisherman, not a King. Surely if Apollonius had Peter's true key, yet Christ would forbid in him all Kingly state and pride, Mat. 20. saying, The Kings of the earth bear rule, but it shall not be so with you.  
But Mat. 18. Christ gave to the Church power of judicature, which (saith he) is kingly.  
I answered elsewhere, that in this place Christ did not bestow on the Church the right of judicature, but only to intercede and to compose differences. For the power of judging one to be a Publican or Heathen, he gives properly to a Brother, not to the Church; and so every private man should have regal power. Truly if all be Kings that judge, there will be innumerable Kings in the same kingdom. If Apollonius play not the fool, he was a King long since, because he carried the keys, and judged many things after his manner.  
His chief argument is out of that place Mat. 28. Christ sending his Disciples to preach, speaks first of his regal power, saying, All power is given to me in heaven and in earth: he concludes also from his regal power, saying, I will be with you till the end of the world: thence he gathers, That the power not only of Christ, but also of the Church, and therefore of Ministers, is regal: O wonderful!  
Lindanus indeed, and other Papists are ridiculous in their devices; but what Jesuit at this day is there of any brain, who will not burst with laughter, when he shall see and think of these Apollonian scientifical demonstrations, to wit, that Calvinists by such fictions do seek after power to reign in the Church, which they have hitherto execrated in the Pope.  
Christ the King of Kings speaking before and after of his Kingly power, commanded the Apostles to teach and baptise: Ergo, he made them Kings, and endowed them with Kingly power. If Apollonius were as quicksighted in both his eyes as Lynx, he could not see this consequence. He reasons thus out of his foolish Dialectic: As often as Kings, speaking of their Majesty, command their Heralds to publish their will and Letters Patents, they presently of Heralds become Kings; that Herald were worthy of Hellebore, who would thus conclude; especially if the King in plain terms should tell his Messenger; Although my other servants may command and domineer in their Offices, yet I forbidden thee to do so, neither will I permit thee to reign: for this is the sense of Christ's words; 
Mat. 20.  The Kings of the Nations bear rule, but it shall not be so with you. So we need not stay any longer in the Walachrian devices, whereas we may every where see, that the Pope and Apollonius are both of one mind; to wit, that they have regal power, howsoever Christ and the whole Scripture contradict it: but by a Jesuitical quirk he tells us, that their power is not secular, carnal, or despotical, (for these husks he leaves for the Magistrate, reserving to himself the pure flower of spirituality) but Ecclesiastic, holy, and celestial: which because it proceeds not from the special sanctity of their Church-Discipline, as the object, nor from the dignity of modern vocation, as I have now showed, we must henceforth search into the other lurking holes of the Walachrian Church sanctity, lest these rattle-mices hid themselves any longer in their underground caves of spirituality.  
Therefore having overthrown the chief foundations of the Walachrian sanctity and dominion, which are the spirituality of their modern Discipline, and the mystical sublimity of their calling, now I will pursue the Arguments which the Stiltwalker still useth to purchase authority to himself among the ignorant, which with the Papists he borroweth from the Epithets, and names given to Preachers in Scripture, by which he strives to establish his regal majesty in the Church, in this playing the canvasse Merchant with Papists, which that the Reader may see, I will first in general point at three of his ordinary fallacies.  
1. In that the most titles are figurative and metaphorical, 
Fallaciae in titulis.  out of which he raiseth literal conclusions, by which he must needs fall into a thousand absurdities, for if this be admitted in Divinity, that every one interpret as he pleaseth, figures, similitudes, and metaphors, which are found in Scripture, there will be nothing certain, but we may infer any thing out of any thing: by this reason, I may easily of Apollonius and his other Preachers, make stocks, stones, yea brute beasts, for Church-Doctors are called in Scripture, Pillars, Foundations, and watchful Dogs: now we know that Pillars are made of stocks, and stumps of trees, Foundations of stones, and that Dogs are brute and impudent beasts: whence the folly of old Papists appears, who have erected their whole Hierarchy out of parabolical and figurative Scripture phrases, (as famous Marnixius hath merrily demonstrated:) and because he could find no other new way to set up his regal power, therefore the Walachrian Papist walks altogether in his Predecessors footsteps. Apollonius his other error is, that of indefinite Propositions, he makes exclusive, and understands simply what is spoken respectively; this he borrowed also of the Jesuits, for Bellarmine commonly thus concludes: Christ gave the keys to Peter, Ergo, to Peter alone; Christ said to Peter seed my sheep, and when thou art converted confirm thy Brethren: Ergo, this power he gave to Peter only, to feed his sheep, and to strengthen all his Brethren of the whole world, and which is all one, to reign over all the people and Kings of the earth; whence he leaps with ease to the Pope, Peter's fuccessor, that he may conclude these unspeakable privileges to belong to him alone: the Stiltwalker doth excellently well follow this Jesuitical Divinity; for as often as he finds in Scripture that Teachers are called Bishops, Captains, Fathers, etc. he presently concludes, that this right belongs always and absolutely to Ministers alone, as we shall see in what followeth.  
His third fraud is, that of conditional propositions he makes absolute, and applies to himself those privileges which belonged only to the Apostles, or at this day appertain to them, under a condition only, who have things requisite for these privileges: this is the play of old Papists: when the Church is called the mother of Christians, which title belongs only to the Catholic and truly Apostolical Church, they understand this of all the Church, or at least, of their Romish. When it is said of Teachers, He that heareth or rejecteth you, heareth or rejecteth Christ; which is only true absolutely of the Apostles, and of infallible Preachers, they understand this of themselves, chief of the Pope; although they confess him to be a most impure monster. This Walachrian Papist speaketh in the same dialect; whatsoever in Scripture is said of the Church, of preaching, of vocation, of censuring, and of the keys, being holy and spiritual, as under the Apostles, this he interprets of his modern Church and Discipline, in which he is as sottish, as if some Caiaphas or Ananias, who were wicked High Priests in the time of Christ, and of Paul, had ascribed to themselves the praises and titles that were given to Aaron, Eleazar, and Zadoc; who then lived when the holy of holies, and all the sacred things of the Temple did shine with divine honour, which in Christ's time were polluted with many spots and vices, and not only did they lose the circumstances, but almost the whole substance of sanctity; or if some Impostor and Money-changer should brag that his coin were sound and currant, which being brought to the touchstone, the goldweights, or trial of defraying of charges, will be found to be base metal, adulterated coin, and to be washed, light and clipped: what I have now said in general, I would have to be observed, for in every Epithet that the Papists brag of, you shall find nothing but sophistry.  
The Stiltwalker prides himself every where in this title, 
1. Titulus membrum principale.  that he is the eye, ear, hand and the Prince, a Member of the Church: whence he goeth about to persuade unwary men, that to him and such as he, belongs an Authoritative Government in the Church.  
I answer, that these titles are not where to be found spoken plainly of Preachers, but are consequentially only drawn out of Scripture, which way of demonstration, as we have said, is not sure, but inclining to error.  
But if this were spoken plainly, it were a figurative speech and metaphorical, which if wrested imprudently, would beget many absurdities: suppose one to be an eye, ear, nose and hand in the Church, what wise man will thence conclude, that whatsoever belongs to these Members in the body, belongs to him? The eye is most tender, round, inconstant, and movable, it alone sheds tears, it shows in what we delight, and is the window of impudence: The nose is in the midst of the face, jetting out, swelling, breathing in and out air, and pride, and the instrument of indignation; so if I should philosophically speak of the ears, hand, and other members, many things will be raised which may belong to Apollonius, but with disgrace he will say, I suppose that it is the property of the eye to see and to direct, of the nose to smell, of the ears to hear, of the hands to work: whence the dignity and office of Ministers may be borrowed, but who will persuade us that these similitudes do note only virtues and not vices in Ministers? but if we should grant, that there be eyes in the Church to see, ears to hear, and that the chief parts are appointed for chief functions, by what art can he persuade us, that this Prerogative belongs to Preachers only?  
Paul truly in two places speaks excellently of the diversity, use and consent of the principal and servile parts of man's body, and of the Church; but he that will diligently weigh all things shall find no where, that it was Paul's meaning in those places to give to Preachers, and Ministers alone, the honour of being always principal parts, as eyes, nose, ears, etc. in the body of Christ, that they might thence climb up to the top of pride and domineering, but he rather urgeth the contrary, that most honour is to be given to those that are less worthy, and more weak, because of necessary use, nor doth he define any thing else, but that to him is due in the Church, the honour of chief member, but yet without pride and command, on whom God hath bestowed chief gifts for serving and looking to the Church: in which though the Apostles did miraculously excel, yet they never so bragged of their principality, but that they yielded a parity, and in some things a superiority over themselves, even to those members that were less worthy: so far was that Apostolical Government from pride, that no absurdity or disgrace followed, if one and the same man to day were an eye, to morrow but an ear, now the foot, than the hand, and sometimes the knee, that is, they applied themselves to any office, as time and need required.  
Who will not then storm to hear a Walachrian Stiltwalker so insolently bragging of these titles, as if he were subject to none in church-business? nay, not to the Magistrate though he be the chief of all, because he thinks the title of eye, ear, nose and hand belongs to him by the right of his office? whereas we may see by his writings that if he be the eye, he is purblind, or else bloodshot: if he be the nose, he is a snotty nose, if the ear, he is troubled with the singing of sedition and pride, or else he is thick of hearing; lastly, he is become mad with the intoxicating wine of Church-majesty, 
Marejetice lymphatus.  so that neither hand nor foot can rightly perform their duty, so that he seems to be fit enough to be the neck or throat, or if you will, the Cuckoo of the Romish Church.  
The title of Bishop, Seer, or Overseer, is honourable, 
Episcopi. Ezech. 83.  the Church Teachers are also called lights in a candlestick or on a hill, out of all which Papists gather, that they have authoritative right to judge and know all things; whence at last proceeds Kingly Power.  
I answer, all these titles are figurative, of which this only follows, That it is the Teacher's office to take care of Christian men's salyation, and to fore-warne them of destruction, which is not properly an imperial, but a servile office; for he that was the Overseer of Boaz his husbandry, is called a servant, Ruth 2. 
Ruth 2.  he were a fool that should think himself a King or a man of authority because he carrieth, a torch, or a lantern before another, or because he is hired to watch on a Tower or at a Becon perhaps the Stiltwalker will tell as that he is no ordinary inspector or linkbearer, or a common watchman, but an Ecclesiastic and an honourable one, because Paul faith, that the office of a Bishop is a worthy office, and that Preachers are worthy of double honour.  
The answer is easy, I deny not but the office of a Bishop is honourable, but hence it followeth not, that therefore Bishops must domineer, for so the basest members of our body, and which serve for necessity, should be chief in the body, because Paul saith, that the greater honour is given to the weaker, 
1 Cor. 12.13.  and more uncomely members of the body: I do not think that Apollonius is such a dastard, as to persuade Christians to be subject to women's commands against God's Law and natures, because the Apostle saith, that the greater honour belongs to the woman as the weaker vessel; but what if overseeing and Ecclesiastic inspection should confer Kingly authority, by what consequence will it be proved, that this right belongs to Preachers only? for it is plain by many places of Scripture, that the burden and office of a Bishop is not only ascribed to ordinary Preachers, 
Act. 20. 1 Tim. 5.17.  but also to all Elders, yea it belonged to Deacons under the Apostles; so that here Kingly power is not to remain in the superlative sanctity of Pastors, but it must pass to the comparative of Elders, and positive of Deacons. I need not then tell, that it was common to all Laymen and the Church-members, under the Apostles, to teack, and consequently to exercise the office of a Bishop, however the Stile-walker may cunningly go about to unfold himself of these, yet this is sure, that Episcopal dignity did of old belong by a certain pre-eminence, to the Apostles, and not now to Popish Bishops, because by this right the Bishop of Rome excerciseth regal power, but he can have no leisure to teach Christ's people. This new Walachrian Papist by this his unsavoury writing, shows, that he wants either power or will to provide for, and give light to God's people being he is convicted of so many falsehoods, whence it may be justly concluded, that though Kingly power were contained under Episcopacy, yet it belongs not to him, as being no Bishop.  
The title also of Governor and Leader is often used among Papists. 
Prapositi & Ducis. 1 Tim. 5.17. Heb. 13.17.  Christians are commanded to give double honour, and to obey those that are set over them; whence they conciude, that Ministers must be precedents and chief in church-business, and that therefore they are subject to none, nay not to the Magistrate.  
I answer, if there were such Governors and Captains as there were then, of whom Paul speaks this, the consequence might have some show, because they were unblameable and infallible, and therefore were true lender's and precedents; but if we look upon old Papists, they are seducers, if on this Walachrian Divine with his Classis, (because their errors and blasphemies are so many) who will account them leaders? they are blind leaders, whom Christ wills us to avoid, lest we fall with them into the ditch.  
Again, if we should yield this also, that there are true Captains and Precedents in the Church, who will thence grant to them a perpetual presidency and dominion over Christians? May not a precedent or leader come sometimes behind, and be led? They that know military affairs (whence this metaphor was taken) know that it is ordinary, that he who leads a company to day and goeth before, is led to morrow, and comes after: now he should be laughed at who should argue that he must never come after, because he went once before, or that he must never obey, because he once commanded, for so every one must be a Monarch, and all must run into confusion; wherefore I have often said, that under the most spiritual Government of the Church, in the Apostles time, there was no such maxim, that he who was once a ruler and leader must always be so, but it was ordinary to lead, and to be led, to go before and after, to be uppermost and lowermost. I know that Government is not answerable to the Popish pride, who will always be before and uppermost, yet it agrees very well with Paul's precept, who wills us to be obedient to our leaders, 
Heb. 13.27.  but he presently adds, because they watch for our souls, whence the Walachrian Papist may see, that this title of Captain doth not patronise his regal pride, for Paul saith plainly, that Preachers are such Captains as are bound to watch over us, but there is no man so ignorant of military matters, who knows not that they are the common and lower sort of fouldiers, who are tied to keep Sentinel or Watch: So that this Stiltwalker ridiculously goeth about to make himself a General or Monarch of a poor stipendiary soldier.  
The name of Angel also is used, 
4. Aug●●.  to show their Ecclesiastic principality: but this word properly signifieth a Messenger: And who will brag himself to be a King, because he is a Messenger? I confess the dignity of heavenly Angels and Spirits is great; but Apollonius is said to be too carnal to live an Angelical life, except he mean by his subtle inventions of new Popery, to strip Thomas of his title of Angelical Doctor.  
They pride themselves more in the name Pastor, 
Pastor●●.  whence Bellarmine draws the Pope's mighty Majesty over all Christian Monarches: For, because it was said to Peter, Feed my sheep, he concludes, that to Peter belenged the right of feeding all sheep: And because that right was given to Peter, he infers, that it was also given to the Pope, as to Peter, that he should feed all Christ's sheep. But with him to feed is to rule, and to be fed is to be ruled: Hence he proveth, that it appertains to all Monarches, as being sheep, to be fed, that is, to be ruled; and to the Pope to feed and rule Kings, according to Virgil's Verse, Tytere coge pecus.—  
This device pleaseth the new Popish Walachrian: for he speaks so often of his authoritative office of feeding, that of his Shepherd's crook he makes a sword, yea a regal Sceptre.  
I answer: The title of Pastor is figurative; therefore by an ill consequence do Popish Pastors draw to themselves whatsoever is found in earthly Shepherds and sheep. At this day Shepherds are a mean and servile kind of people, which being unfit for other employment, are of mean spirits, and fit only to consume victuals: so the Poet describes the lazy Shepherd Tityrus, stretching himself along in the shade, and singing lovesongs of his fair Amaryllis: This pastoral sport Pope Hellebrand that spiritual Shepherd shown, when expecting that Honry the fourth Emperor should come to Canossa in an humble way, he betook himself to the tower of Mathildis, that in the mean while he might delight himself with his Amaryllis. Yet I do not think this Walachrian Shepherd will be proud of these pastoral virtues: so that I doubt whether he will have applied to himself all that is commonly found in Shepherds.  
So I will say of sheep: Christ's spiritual sheep differ much from our ordinary ones; for these are brutish fourfooted beasts, wooll-bearers, which can neither reason nor speak, but only bleat. But although Laymen among Papists are of little better account with their spiritual Churchmen; yet this I will say for Christ's holy sheep, that they differ much from bruit beasts, not only because his sheep are reasonable creatures, but also that a sheep in Christ's flock may become a Shepherd, and a Shepherd a sheep: which change were miraculous in other sheep, but in Christ's flock it is no rare thing: for if to feed, be to teach and rule, as Papists say, we shall find, that among the Apostles this was usual, that he who taught to day, was taught to morrow; for Apollo's taught Aquila and Priscilla, as a Pastor doth sheep: but Aquila and Priscilla taking him apart, did instruct him more particularly, and of sheep became Shepherds, but the Shepherd himself became a sheep. Neither will the Stiltwalker deny but they oftentimes sit among sheep and disciples, who are such proficients in their studies, that they become Teachers, and of sheep Shepherds. I know this transformation is not liked by Papists, because they will be always Shepherds, but never sheep. Yet this is true in Christ's spiritual flock, that such a change oftentimes there is; whence appears the foolishness of Papists, who from a metaphorical title of Pastor conclude, that they may do to Christ's reasonable sheep what our common Shepherds do to their brutish flocks. Similitudes must never be drawn further than his meaning that useth them, except we will go beyond the compass.  
The name of Pastor in Scripture is given to Kings, to show their moderation; it is also given to Church-Rulers, but with great restriction, and prohibition to reign: Let Kings bear rule, 
Mat. 20. 1 Pet. 5.1, 2, 5.  saith Christ to his Apostles, it shall not be so with you. So Peter forbids Pastors to domineer, but Papists are carried with a contrary spirit, who from this title draw their authority over the Church.  
For their Pastoral rod at this day is very imperious, powerful and regal, and it hath two keys fastened to it the one is preaching, the other is jurisdiction or censuring, which old and new Papists use as a sword to strike and push with, but in a different way: For the Pope being Antichrist, and an old Sheepstealer in Christ's flock, cares no more for the preaching top of the Shepherd staff; for though in Scripture, to feed be to preach, and teach, yet in the Popes and Jesuits exposition, to feed is to be filent as a dumb dog. For if any man be stout in preaching the truth, he is oftentimes chosen to be of the Pope's Conclave, that his mouth may be stopped; so that out of the Pope's Court to feed is to teach, but within his Court or Conclave, to fied is not to teach, but to be silent. Bellarmine to wash of this blot, saith, it is not convenient that the Pope should teach by himself, it sufficeth us, if he teach by others whom he sends abroad, as Paul did Timethy and Titus whom he left in Crect, that he might from town to town ordain Preachers: This subterfuge of the Jesuit is pleasant, but sane, because Paul and the Apostles did not only preach by others, but chief by themselves; the Pope never preacheth himself but by others; however the matter be, this is certain, that the Pope contents himself with the sole judicial top of his Pastoral staff; for although he doth not abase himself to preach, yet in this he abundantly satisfieth his Pastoral Office, in that he rules the whole Church of Christ, by prescribing Laws, hearing of Prince's Ambassadors, dividing Kingdoms and Crowns, bestowing Lands out of the plenitude of his power, waging wars for Peter's Patrimony as Julius did, excommunicating Kings and Princes as disobedient sheep, and compelling them to come as supplicants to him, and by setting all the Christian world together by the ears, or if he be of a more moderate disposition, then by erecting of obelisks, building of Castles, adorning of theatres and Stages, making of sumptuous feasts, delighting himself with his Ganymedes and many things else, by which he is thought to have abundantly satisfied his Pastoral charge; so that Christians may easily see, that this Roman Pastor is not only a hireling, but a thief also and a robber.  
The Walachrian Popish Dwarf useth as yet both the tops of his Pastoral rod, and because the judicial is too weak to subdue and knock down all as he pleaseth, he prefers the preaching top as yet, that if he dream at home of any thing which may advance his Hierarchy, this presently he persuades the unwary people by his declamations; or if the Magistrates like rams, push with their horns, and take upon them to reprove their Pastors more boldly than becomes brutish sheep to do, than out of the Pulpit openly he accuseth them of Atheism, and indirectly stirs up against them all the sheep, that is the people; that seldom doth he lay aside this top of his Shepherd's crock, except he grow hoarse and speechless. Yet it is thought he takes not so much delight in his preaching rod, but that with the great Pope he could be content to lay it down, if he could light upon a good Bishopric in England, or a Superintendency elsewhere, that so he might be silent by himself, but preach by others: The other top, to wit judicial, is surely very sacred to him, so that there is nothing more Pastoral with him then to have power of inspection into all matters, to be present at all men's tables and affairs, to entrap the honours and estates of all: lastly, to meddle with every worldly thing, with his Pastoral crook, to rule all, and be ruled by none; in which he doth finely imitate the Pope's Pastorship, but falls quite off from that of the Apostles, and of Peter himself, who prescribes to Pastor's rule without command, 
1 Pet. 5.  but this man requires command without rule, which may end either in Papal tyranny, or into a seditious Anarchy, that each Pastor may do what he please. Again, this Walachrian Pope earnestly desires, that to him (as being a Pastor) may be given authority and command without subjection, but Peter on the contrary will have the younger sort to be subject to the Elders, but presently adds, that they should all submit themselves to one another, and to be humble: so that I must oftentimes say the Apostles were such Shepherds who were content to be uppermost and lowermost, to rule and to be ruled: but Papists are such who think it blasphemy and Simony, if in Church-matters they be subject to any except to Christ alone immediately.  
The title of Housholder, is almost of the same authority, 
6. O●conemi. 1 Cor. 4.1.2. Mat. 24. Part. 1. p. 354.  by which the Stiltwalker every where brags, and denies that he is subject to the Magistrate; for he saith, That Ecclesiastic and Pastoral causes are to be judged only by Ecclesiastic Authority, and that it is absurd they should be judged by Civil Power: For though he confess, that in some cases Churchmen may be subject to the judgement of the Magistrate, yet he thinks this is only extraordinary, and when the Clergy will not be reform, and that then the matter must be judged not by the Magistrates but by Churchmen alone, as being Masters of the Family.  
This Divinity he had from Bellarmine, who saith, that the Pope is the general Master of the Church-Family, 
Mat. 24.48.  who therefore obeys none but comm●nds all, and that by right of this Oeconomie, he is subject neither to Magistrates not to a General Council, which the Jesuit finely gathers out of the parable of the householder, for (saith Christ) if that servant shall begin to drink, and to beat his fellow-servants, the lord of that servant will come to which Bellarmine; Hear you not who is the Pope's judge? He faith not, he shall be judged by a Council, but his lord will come; therefore he is left to be judged by Christ. It's no wonder that the Jesustes do delude Christians with such oldwives fables; for they know that the Pope's strength now consists not in persuasion, but in coaction: it's more to be wondered at, that such a nightbird should creep out of the Walachrian Classis, who being destitute of all secular power, dare utter such like, yea greater fooleries: for the Pootifician fopperies end in Monarchy, but the Walachrien in confusion and anarchy. For, if by the right of Ecclesiastic economy, no Preacher is subject to the Magistrates judgement, but that he depends immediately from Christ: It will follow also, that he is not subordinate to the Exclesinstick, except their immediate dependency from Christ be broken.  
The Stiltwalker will say, that this economical right is not broken by Ecclesiastic subjection; 
1 Cor. 14.  for then the spirit of the Prophet's i● subject to the Prophets; all which depend immediately from Christ, which is not repugnant to economical liberty.  
This faction I have elsewhere touched, and I will more fully hereafter refel it.  
I ask now, whether the Pastor or Housholder of a particular Church, who makes such a decree, which the householders of the same, or of another Church say is unjust, and therefore abrogate it, be delivered by authority or not? If he say, I, than he resists the light of nature, which teacheth, that that hath not absolute authority, which may be abrogated by another Judge. If he say, No, than he is forced to confess, that those Householders of God, such as these Walachrians boast themselves to be, have no absolute right; because by the right of dependency (as I said before) the Consistory can judge the Brethren, the Classis the Consistory, and the Synod the Classes; and so in infinitum.  
Surely if Paul means by these words, the Spirit of the Prophets is subject to the Prophets, that we should always rest in the greater number of suffrages, as in a truth defined by such Householders as are at this day; then Christians will be forced against science and conscience oftentimes to submit to it, which is both false and unjust: for how often doth this fall out, which Calvin complains of the Council of Trent, namely, that a hundred horned Asses may agree by their votes in a falsehood, if ninety nine on the other side stand for the truth, that greater number must decide I warrant you a matter of such weight. Neither should they except here, that they were false Bishops, and that it is otherwise in those that are pious and reformed: For even among such there will be found no certainty, except they be all divinely inspired, and infallible, as under the Apostles; or one at least, which the Jesuits (but falsely) say, is the Pope; and so in this they end all controversies. But the Walachrian Jugglers, because they dare not assever this, they must necessarily run round, so that they as Masters of the Family, must and must not still be believed. For, however they may persuade unwary people, that their commands are authoritative and unblameable, and that therefore they must be obeyed; yet if by learned men they be brought to the scales or touchstone, they will be forced to confess, that in many things they fall foul, and deceive others; which we may even see in these patched pieces of the Stiltwalker, which not only this proud Housholder of Christ vents abroad for Oracles, but he hath taken for his defence the whole company of Classiaries, whom the reader may see, have assented to lies, blasphemies and toys.  
It is most sure, that now neither in the Church, nor in the whole world, are there any such Pastors or Householders, to whom she can or should be absolutely subject, but the judgement of this remains in the examination of every one, according to the balance of God's Word alone. I know that a great many Christians are in this point either out of carelessness, or out of superstition, very supine, to believe their Preacher in many things with an implicit faith; but this supine carelessness costs the loss of innumerable souls: so that these authoritative, and domineering Householders are to blame, who hunt after honour out of Christians blind obedience.  
If the Walachrian Papists had considered with what restriction that elect vessel Paul had given to himself the title of Housholder, 
1 Cor. 4.1.2.  the Stiltwalker had not so often (to patronise his pride) alleged this title; for, Paul also in that place useth the title of Minister or Servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to row, so that he makes himself an inferior rower: But how absurd were it for one to brag that he is a rower or boat-man appointed by the King to sit and row in the lower seat? The Apostles that were divine Mariners in Christ's ship, were not ashamed to confess this of themselves, although they were Householders by an incommunicable prerogative, yet they were very fare from pride, because they confessed that they would row and sit in the lower seat.  
The name Father also contains honour and authority, but not always command; paternal right is most properly in natural fathers, for it is absolute and indissoluble: b● similitude it is given to many; for, Kings are called Fathers, Lords; 
1 Tim. 5.  Paul bids Timothy honour old men because of their grey hairs, as Fathers; so the title of Father is given to Bishops, but from hence to infer an absolute dominion and a privilege to obey no man, is childish; for if we would contend about this word, the King shall be the Bishop's Father, and the Bishop the King's Father, he shall also be an old man's Father, and again the old man shall be his Father, so the one shall not obey, but command the other: Hence will arise Anarchy, wherefore we must again consider, that figurative phrases must not be too much stretched; Paul improperly attributes to himself the title of Father, and yet he had many prerogatives by this title, none is properly Father of the Church and of Believers but God, by whose Word (as by seed) we are regenerated: Paul himself confesseth that he is a sour and a planter, who will not say, that it is improper for a husbandman to be called Father of corn or trees.  
Yet the Apostles had this privilege, because by instinct from God they produced that divinely inspired word, which begets always faith.  
He also glorieth in this to the Galathians, that he particularly as a Father had first of all converted them, and had made them a Church; though in this paternal right Paul had many Prerogatives, yet we see that in his Government he was fare from pride and imperiousness: wherefore the Stiltwalker again imitates the Papists, that under this most common right of Father (by which he is rather a Pedagogue then a Father of the Church) croaks so loud of his imperial and kingly power, that he will have himself preferred to all Magistrates, for the word which he preacheth, is but a strange kind of seed which he casts, nor is it infallible as that of Paul's, but corrupted and very lying in many things. Neither do we think the Stiltwalker so old as that he was the first Founder of the Church of Middleburg, so that he wants all the prerogatives by which Paul claims to himself paternal right: how ridiculous then is this figurative and personated Father of the Church, in making Magistrates but children and his sons? whose Father he cannot be but by a very remote reason, and in inveighing so eagerly against them, that he seditiously moves the people to rob them of their honours and estates, and then goeth about to excommunicate them with his censuring key, that is, to exclude them out of hezven itself? We did here jest among ourselves, that these Walachrian Fathers were of the race of those Cats, which, Philosophers writ, use to by't and devour their young chite which they bring forth, so that the female cats do extremely hate the male cats or sires of their young chits, not suffering them to touch or come near them. If this Wal●chrian be such a monstrous Father, he will not wonder if hereafter the Churches (as mothers) do abhor and drive him away as an unnatural Father. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
He wonderfully swells with the title of Legate, for which he quotes 2 Cor. 5.20. which Beza translates, we are Ambassadors, the word in Paul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and properly signifieth we are Presbyters, but this our night-bird delighting himself in this interpretation of Beza, cries out every where, that he is Christ's Ambassador; for although Paul presently place the exercise of this Embassy in Prayers and humble persuasion, yet this Walachrian rattle-mouse desiring always to chirp louder in his caves under ground, than the howls do cry at Athens, concludes from hence every where, that he is invested with this title of Christ's Embassadur by an authoritative and powerful Jurisdiction above all Magistrates.  
For he saith in the place quoted, that Magistrates are not where called Christ's Ambassadors but only Ministers and Vicars of God. In this his device he varieth much from his own Calvin, who very where honoureth Magistrates with the title of God's Legates; and surely had he well weighed what he wrote, he would have seen that more belongs to the Magistrate then to Churchmen, because they have the title of Vicar, which is more than Legate: For, I searce believe that Apollonjus will willingly assume to himself the title of Christ's Vicar, lest he should make himself too like the Pope of Rome, who despising the title of Legate, calls himself Christ's Vicar, so that we may laugh at Apollonius his giddiness, who would out of the greater title fasten upon Magistrates the lesser dignity, but contrary on Churchmen, greater honour out of the lesser title.  
But here the Stiltwalker seeks out another mote; for he makes a strange distinction between God's Kingdom and Christ's, or between Christ's Kingdom of mediation and creation, making that much more worthy and holy than this: whence he collects, that he is fare to be preferred to all Magistrates, because these are only Gods Legates, but he is Christ's Legate, as being the Mediator exalted, as if he would have something more worthy and holy than God himself: I confess I envy not this extortioner of phrases that every novelty may please him, only this I say, that this his device is nothing to purpose; for Paul in 1 Cor. 15. describing Christ's Kingdom as Mediator, saith, that by right and in recompense of the work of mediation as it were by which he did exceedingly humble himself, was given to him the chief honour, as being God and man, not only to fit at the right hand of God the Father, but that also by a wonderful dispensation, the Father from that time hath submitted all power, and bestowed on Christ the Mediator, which he will not lay down before the end of the world, and after judgement will deliver it up to his Father. This the Apostle calls a mystery, and I confess I am ignorant of it; yet I adore it. Hence this assertion of the Walachrian Papist falls to the ground.  
For if Christ after his Ascension alone reign in heaven, earth, and under the earth, (as the Apostle speaks) than it must follow, that all Kings and Magistrates, even Turks and Gentiles, belong to Christ's mediatory Kingdom: and that they are the Vicars and Legates of Christ the Mediator: for how can they be the Legates of any other Prince, when as he alone reigns every where? So that of necessity the Walachrian Commentators must hatch some other fiction, whose practice I compared elsewhere to Swine turning up dunghills.  
Now I add, that to express this Impost●r by the picture of a Heg, is an Egyptian Hieroglyphic: for this is the property of that filthy beast, to have cloven feet, as the clean beasts have, with which they are always dividing dirt and clay, yet never divides, or freeth itself from filth, because naturally it delights in dirt: Even so we see the Walachrian heretics dividing their fooleries with many distinctions, like impure hogs, parting the dirt with their cloven hoofs; and yet they never free themselves from their errors.  
The Walachrian chief error is, that rashly and most falsely they assume to themselves the title of Christ's Legate, no other ways then the Jews of old bragged of the Temple, and the Papists now of the Church.  
That one may be the King's Ambassador, two things are required: that he may carry his badge, and may show his Letters of credence, that he is the King's Ambassador: The other, that he may have his instructions concerning the Kings will and command; so that when he wills he may show all things ready for his Embassy. For, if either of these be wanting, the whole honour of his Embassy fails: so that if one take upon him to be an Ambassador, and having the badges, yet go beyond his commission, either out of ignorance, or malice, he shall not be a true Legate. Again, if one do faithfully deliver the Kings will as a Legate, and yet have no right, or any thing to show for his Embassy, he also is not to be accounted the King's Ambassador; and it hath oftentimes been seen, that such Legates have been punished by Princes, as Impostors.  
If according to this rule the Pope be examined, he will be found to be Antichrist: If you ask for his Letters Patents of Embassy, he will tell you, that he sits in Peter's chair, and that from person to person, from Peter to himself, this right was derived, to wit, by true election, and many other things with which he belly his Letters of credence. If you make inquiry into his instructions, though many Popes were nothing but Monsters, despisers of divine and humane Laws, yet they say that he is infallible, by the virtue of his Chair, that he hath all Laws within the cabinet of his breast. This fiction is thrust upon men, under many ambiguities, and now for many hundred years hath so prevailed in Popery, that he who doubts to yield to thus, shall be compelled to yield to arguments taken from excommunication, prison, faggots and death. This is the old Popery.  
The new Walachrian Papist brags much more unseemingly of his Embassy; because he is forced to confess, that he hath no Letters to show for his employment, nor any ways so instructed, as to deserve the name of Christ's Ambassador: for I will ask him, what certain badges hath he to show that he is Christ's Legate? he will doubtiesse say, he hath badges or marks in that he was chosen by the Church, that is, elected and ordained to preach by an outward company of men professing Christ, but this is to prove the same by the same; for then the question will be, where did Christ say, that he would account him for his Legate who is chosen and ordained at this day to preach by an Assembly of Christians? If there were now such a King who should acknowledge for his Ambassadors such as should take upon them this function by some evil and sinistrous ways, he should be held an inconsiderate Prince, and little careful of his honour. How unworthy a thing is it then to suspect this of Christ so great a Monarch, that he would so prostitute the glorious right of his Embassy in holy things, that he should presently acknowledge for his Vicars and Legates, who can show only the external pomp of Vocation? This fiction was long since exploded among the old Papists, yet we deny not but they had some kind of calling, but because it was not justly performed and according to Christ's prescript, it is therefore accounted as none.  
Though I will not ascribe the same degree of impudency to those Walachrians, yet if Apollonius will confess what he knoweth, there is nothing more certain than that the whole manner of Vocation there is humane, and oftentimes carnal; so that I think it a most unworthy thing that Christ should be so lose and profuse in bestowing the honour of this Embassy, whereas it is as easy in a Broker's shop of old  to find a suit for a noble man, as it is there by force or favour, to acquire through Apollonian spiritual Arts the title of Christ's Legate.  
Now for matter of instruction: If it be demanded, I have showed before, that there is no man at this day who dare say, he is infallible: For, as soon as the Scribes in their preaching departed from the chair, or reading of Moses, in Christ's time, they did easily admit the leaven of their own traditions in their doctrine, of which Christ will have us take heed, though nevertheless he will have us hearken to them, so long as they sit in Moses his chair, that is, continue in the simple reading. So this writing of Apollonius shows what is done in the Walachrian Classis, who placing the authority of his Embassy not in reading, but in declamatory preaching, hath been divers times convicted by me of error, and found to have departed from the instructions of his King: whence he seems to me to be no less sottish, when he obtrudes a corrupt calling, and fallible preaching, for Christ's true Embassy, then if he would pay his debts, by painting on a piece of board the figures and colours of divers coins, and so give them to his creditor instead of payment. Here is no obscure report, that the Ecclesiastic spirituality of Apollonius is so ruinous there, that not only out of the positive sanctity of Deacons, the comparative of Elders, but (which is a wonder) from the superlative of Preachers, this shameful disgrace hath proceeded, 
Versuram facere fore cedere.  that some there out of a base intent to defraud men, took up money upon use to pay their creditors, and played bankerupts. If it please Apollonius to help his Colleague with such a payment, that he may bestow upon him a large sum of painted money on a board, I will give him leave to use his bounty; yet he shall no more satisfy his creditors there by paying painted money for true, then by obtruding upon us here the shadows and pictures of his calling and preaching, when he would show us the uncorrupt honour of his Embassy.  
Paul indeed and the Apostles might glory, that they were Christ's Ambassadors, because they were sent immediately neither from men, nor by men; whence they were furnished with the badges of their vocation, with piety of life, infallibility of doctrine, and power of miracles. This Embassy of Christ, as being an Apostolical function, was only in them, and ended in them. The dignity of Evangelists was somewhat less, who wrote from their mouths, as Luke; or taught, 
Act. 1.1.  as Timothy; whom Paul confesseth to have heard the doctrine of salvation from his mouth among many witnesses; and warns him that he should commit it to faithful men, 
2 Tim. 2.2.  and apt to teach; such was Titus: These were not Christ's immediate Legates, but the Apostles, to whom notwithstanding it belonged to speak with authority, as Calvin translates it; or, with command, as Beza.  
For although their Embassy was much different from that of the Apostles, yet so long as they lived, they could have recourse to them. They also shown a great measure of spiritual gifts in themselves: so that not without cause their authority was great in the Church, yet not as Christ's 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 years after Christ did there any whit of this rare vocation remain: 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 year 1300. (shining as a light in Cimmerian darkness) we must confess that this Walachrian Juggler is but ice to compare to those fires, of whom I think none durst venture to proclaim himself Christ's 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 hang, because she was descended of the royal blood of King David, of whose riches she had nothing when Christ was born, but was destitute of all riches.  
The titles that remain are as blasphemous as fallacious: 
9 Pontisicis.  the Apostle in that notable place to the Hebrews, willing to exalt above all humane reach Christ's incommunicable and ever to be adored vocation, 
Heb. 5.4.  to his eternal Priesthood and Mediatorship for the whole race of mankind, doth chief illustrate it by the excellency of the manner, which he declared by the typical calling of Aaron, in glory exceeding the inauguration of all the levitical High Priests that succeeded him; which notwithstanding the manner of Christ's eternal Priesthood, did infinitely excel, 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 son, this day have I begotten thee; of which the Apostle speaks plainly when he saith, 
Heb. 1.5  no man takes unto himself this honour but he who is called of God, as Aaron was, and Christ: whence it is apparent, that it is temereity for any man after Christ to take upon him the privilege of this title, yet Antichrist the old Romish Pope durst do it, priding himself in this as in many other things, that he hath succeeded Christ as his Vicar and high Priest in the Militant Church. Our Stiltwalker following the footsteps 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 unskilful and superstitious people, he is so often commending it, that he would have all men believe, what the Apostle speaks of Christ alone, and Aaron, to be meant of himself and such as he: for he takes this for a general 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 appear in Aaron typically, in Christ truly: But he that will search for this in the Pope's naughty vocation, or in that vicious and humane calling of Apollonius, as I have described it, will wrong Christ, 
10. Tit●●● 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 mean title for a Bishop to be called the Bridegroom and Husband of the Church; if this be true, they will suppose that the Church (whose lesser and meaner part is the Magistrate) must be subject to the Minister, as a wife to the husband, because it is plainly said to the woman, thy will shall be subject to thy husband.  
But these parabolical allusions are of little weight among wise men, if in Scripture sometimes the title of Husband or Bridegroom were given to Ministers; but it is so fare from this, that in it we find the Baptist conferring this honour on Christ alone, that he is the Bridegroom because he hath the Bride, reserving to himself the title of friend only: which modesty is fare different from the pride of modern Papists, who boldly prate that they are the Bridegrooms and therefore have the Bride. I think that it is more injurious to Christ's incommunicable honour, for one to call himself a Vicar, Bridegroom or Husband, than the Ministerial 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 Ministerial held, but it contains obscoenity, for one to be called Vicar, Bridegroom, or secondary Husband of Christ's 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 himself.  
For first I will ask 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 Bridegrooms, which they themselves would have easily acknowledged, he will make them less worthy than the Walachrian night-birds: but if on the contrary he do confess it, he will bring upon them the suspicion of bawdry, as though they had power every where to lie with other men's wives. Which monster Mahomet in his Alcoran did challenge to himself, that according to his prophetical majesty, he might have power to leap into every woman's bed.  
Again, if he saith, that the Church is married to ordinary Pastors, I ask, whether it be not an unseemly thing for one woman to have many husbands, which no Law doth allow? and yet in this spiritual marriage there is nothing more common: for, many Churches have two, three, four 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 himself will make her to be suspected of adultery, except he be assured that she will be loyal to him as the chief husband, yet he shall carry the horns, 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 ask again, if any thing can be more proper for marriage then indissolubility? but in this holy and spiritual wedding there is nothing more absurd; for no sooner do young men leave the School, but out of the heat of their youth they begin to be suitors, neither is there any Church so mean and poor, to which they will not make suit, as if she were the fairest Bride in the World, if so be she will confer upon them a pastoral Cloak and a stipend; but this is not with any intention to stay always with this wife, but like infects, they gather company, till they can get wings, with which they may fly higher; which when they have got, they take no longer delight in their former wives, but like adulterers they begin to woe other women, which are much more beautiful, either because of rich Citizens, or City commodities, or for some others worldly respect. And those spiritual husbands are oftentimes so impudently importunate, that not only do they use unlawful ways to obtain their new Brides, but make such haste also, that before the former be lawfully divorced, they marry with the later.  
Now I will ask this also: if the Church be the Minister's wife, how will it stand with the chastity of Wedlock, that a busy Minister, who loves other men's fruit better then his own, should go to delight himself in other Provinces, and leave his Church to other spiritual Husbands, that they may perform the deuce of Matrimony to her? Is not he a Bawd to his own wife? especially if by gluttony or sloth, his means being spent, this Husband of the Church be forced to sail to the Indies, or some other part of the world, to recover his losses, in which case he forsakes his Wife, and for the time joins himself to a richer, and lest she should be forsaken like a Widow, some other Husband succeeds in the place of the former, who notwithstanding doth not suffer himself to be divorted totally from the former Wife, but reserves a power to return to her if this later afterwards displease him. Many things could be alleged against the Ecclesiastic marriages of Ministers and their Churches, which seem to me so immodest, that if it be true what these night-birds whisper, that Ministers are the Husbands of their Churches, all Churches will be accounted bawdy-houses, and Ministers Bawds or Whoremongers, but enough of this title.  
There is one thing remaining for establishing of Apollonius his Kingdom, which I wonder, that he who is in every thing the Pope's Ape, did not also borrow this of him: there is a notable place in Jeremy, 
Jer. 1.10.  where God sending the Prophet as his Ambassador, doth inaugurate him with this high elegy, Behold this day I set thee over Nations and Kingdoms, to pluck up and demolish, to destroy and to overthrow, to build and to plant, etc. If this elegy should be taken literally, you would think it gave so much power to Jeremy, that it might seem he had leave to command imperiously all Kings and Nations; but Jeremy by his own example taught that this was not to be taken literally; because he so performed that great Embassy, that floating through divers injuries, opprobrious speeches, prisons, and many dangers, he preached God's judgements in great humility. The Pope who strangely despiseth God's word, hath fare otherwise expounded this elegy; for Sixtus the fifth, in the Bull by which he excommunicated Elizabeth Queen of England in the year 1588. so takes these words, that by them he assumes power to overthrow the whole Kingdom of England, for performing of which he had Philip of Spain ready as his executioner, who by his mighty Fleet of a 150. Ships resolved then to invade that Kingdom, and by the Pope's command to extinguish all the Protestants, but that paper-thunder vanished into the wind: it appears then by his Pope's Bull what his spiritual power is, that if he cannot by himself immediately, yet by his soldiers he may overthrow Kingdoms and Nations with the spiritual Sword of Excommunication; and that by the same privilege which Jeremy had, who though he was the first possessor thereof, yet took so small pride in it, that he plainly show by the moderation of his life, that he could see no such thing in that privilege, as the Pope by his new interpretation draws from it, but what can be expected else from Antichrist (the man of sin, and son of perdition?) the Walachrian Stiltwalker, conscious of his own weakness, durst never (as I know) apply this elegy to himself; who notwithstanding seems to observe his clandestine counsels, and machinations, which he is daily practising against the Magistrates of Middleburg; they say that there is nothing he desires more, then that he may once have power to overthrow and extirpate the Government of that famous City, by the severity of which alone, he perceives that his unbridled desire of domineering is kerbed, and though no catechism is with him of greater esteem (as is thought) then that he may recommend to trusty men the care, to leave no occasion unattempted for overthrowing the foundations of that Government, and dissolving the bands of their union; yet I will counsel him, that he would not be too busy & eager about this hemp work, lest whilst he studies to wove this Church-web wherewith he may adorn himself, sit ●●st he end in a Magistrate's rope, wherewith he may hang himself.  
I have briefly touched the eulogies by which Papists do every where extol the majesty of their Church, some whereof are feigned, and not found in Scripture; most are figurative and metaphorical: but all conditional; which show not what Ministers are, but what they should be, to wit; Pastors, Leaders, Fathers and Overseers of the Church, and so they are to be accounted, if they be endowed with gifts requisite for these Functions, and use them aright: wherefore when Teachers were divinely inspired, the calling divine and imposition of hands effectual, Christians might lawfully rest in, and give obedience to their Pastors and Leaders as unto faithful Fathers, Bishops, and Ambassadors of Christ, even as to God or Christ himself, because they were infallible; but this happiness lasted not long; for even whilst the Apostles were living, false brethren crept into Churches, who proud of their eloquence and vocation, durst equal, yea prefer themselves to the Apostles, so that these Divine men than gave warning to Christians not to believe absolutely every spirit, but first to examine according to Scripture whether or not these spirits were of God. If Christians then stood in need of such circumspection, when there were so many infallible Teachers, to whom they might in blind obedience safely trust their souls; how careful now must we be of our salvation, when for the space of so many hundred years there hath been none found in all the world whom God hath so assisted with infallibility, as that we may safely rely upon him? the Pope hath now for a long time strangely bewitched the world in making Christians believe he is infallible; and this supine credulity hath in God's just judgement cast innumerable souls into hell: nor is the Pope only guity of this remerity, there is no Monk or Priest so drunk, as will not brag of the character of his vocation, and boldly cry out that he is a Captain, a Watchman of souls, as set over the souls of men, a Houshelder of heaven, an Ambassador of Christ, which is performed by these brawlers with such eagernes oftentimes, that they imprecate all curses against themselves, and pawn their bodies and souls to the people, if they teach or lead them otherways then they should, though some of the wiser sort smell that these are mere Impostors of which they brigge: yet by this their often bragging, it comes to pass that the people casting aside all care of salvation, in their supine negligence commis the most precious treasure of their souls, and of life eternal, to blind guides, whom the blind people following, innumerable souls must needs fall into the pit of destruction. The Stiltwalker stretcheth out every where the same way: he is not content to receive honour for his well-doing, and to be accounted the faithful man he shows himself to be, (which Paul speaks of true householders) but though he perceive his own giddiness, and every one sees his childishness, yet by the force of his vocation, or (as the old Papists say) by the character he ascribes to himself every where, a right to do and teach in the Church (by authority and power) which he and his followers brag of, for no other end but to induce the people to blind obedience to subscribe all that he shall say and command. Which if he obtain, it will not only come to pass that they shall rest in his authoritative lies and deceits, (with which his mingle-mangle is filled) but also if I be not deceived in the man's nature, scarce will that Church continue 14 days together in one theological opinion: For because he prides himself in this, that like a be he flies through all meadows; but wanting the true sting of Judgement, it must needs be with him, as with the changeable Chameleon, on what tree or plant soever he sits, he puts on the shape and colour thereof: whence he must daily produce new dreams; all which if his sheep and sons are bound to receive by his commanding and authoritative power, surely a giddy progeny must arise of such a giddy father, and a family fit to be sent to Bedlam. Howsoever he may fasten upon ignorant people his fictions, 
Naviget Antyceras.  yet we here in Frisia cannot believe that he shall so far blind the Magistrates and Governors of Middleburge, as not to see his potestative and authoritative frauds and knaveries; for the name of Middleburge-Governours is famous here and in other Provinces, even in this regard, in that by their Mariners they so broke the strength of the terrible name of Dunkirk-Pirats in one year, that this one City did show they might be extinguished, whom we thought had been unconquerable: And chief, in that they being troubled with the malice and treachery of strangers on all sides, by their happy wisdom have overcome all impediments to the liberty and benefit of the State, showing invincible courage among so many difficulties, deserving to sit in the Conncel at the Hague for the common defence of their country; so that the Deputies of our Province have long confessed, that they seldom repent to have subscribed to the judgement of that City: for though at present their advice may seem somewhat hard, yet time hath made it appear that their counsels have oftentimes proved most just and wholesome. But I wonder that a City of such constant prudence doth suffer so long such a Viper as (as we see by his writings) to lurk in their bosom, which is still labouring to cast out amongst them the poison of dissension, and to trouble them either with Ecclesiastic or Politic hissing, that he might shake and overthrow the foundations of that Government. The famous State of Amsterdam was brought once into such a hazard, by such a Wasp as this; but the Senate by their authority thrust him out of their hive and so restored peace to the Church and State. The Walachrian Metropolis shows an example of rare moderation, which having got among them a more troublesome Drone, have hitherto used no severity, but suffer him to grow dull in his own humming; so that we have great hopes, the Church there shall never be infested with this New Popery: for she having such famous Patrons and Nursing-fathers', will easily escape the plots of such turbulent fellows as these Walachrians are, lest new Popery creep first out of that corner of our confederate Commonwealth, where the Pope's tyrannical dominion was driven out first. I have hitherto done what I can to hinder it, and in this last Chapter will proceed to stop the progress of it.   

CHAP. VII. Of the Magistrate's duty in church-business.  
WE have hitherto seen the Stilt-walkers eloquence in extolling their modern Ecclesiastic businesses, which is done by them who in Walachria are called [Churchmen] and [Spiritual] as among the Papists [Clergymen.] And we have showed that there is not in all their Church-discipline any thing sacred, particularly or specially, as to keep off Christians by any right of sanctity from exercising them, if they be furnished with gifts fit for them: And that there is now no manner of inauguration by special Divine right, for any man to exercise alone these Affairs, (authoritavely or potestatively, as he speaks.) For, Vocation, Election, and Consecration by Imposition of hands, at this day, are merely humane and corrupted means, in which we see by experience there is no Spiritual efficacy; for they are performed by Simony, fraud, and wicked ways, that seldom is the fittest man chosen, but commonly such as promises, bribes, and favour promoteth. Imposition also of hands, retaining the form, but not the force of the ancient institution, is not found to confer any Spiritual gifts; only we find, that such as have obtained the pomp of external Vocation, are puffed up with Apollonian and Papistical pride, as if they were filled with new and infused sanctity; that is, As soon as young Fellows are freed from the lash of the Schoolmasters rod, having got Ordination, and the privilege of Ecclesiastic character, within three days after they think themselves more spiritual than all the Magistrates and common Members of the Church. But if they want the knowledge of Tongues, Sciences, and good Arts, they are not found by Imposition of hands to be made more learned: Yet if any before his Vocation be a Trifler, Cheater, Drunkard or wine-bibber, it seldom falls out that afterward he leaves these vices, but only hides them warily, lest he lose his Ministerial stipend. A fit example we see in this Walachrian Papist, who long hath bragged of the right of his Church-calling, and yet hath not forgot to lie, cheat, and blaspheme the Magistrates. I know that in the Apostles time the matter was otherwise, because of the plenty of spiritual gifts; but now such is the Church's poverty, by reason of men's corruptions and Gods just judgements, that having lost that true and pure grain with which at first Christians were fed, we are at this day reduced to husks, of the dispensing of which this Walachrian Night-bird doth now brag much more, than they did of their pure corn: he deserves the title rather of a swineherd then of a shopherd, and fit for a hogs-sty then for a sheeps-coat. He truly that will seriously weigh the matter, shall confess with me, that no otherwise then among Papists, despair makes a Monk: for many at this day, for fear of poverty, and out of a desire to raise their fortunes, apply themselves to Divinity as to some Mechanical trade; neither have they any other intention more spiritual then to enjoy a fat Benefice, and may be freed from the stink of Mechanical sweat, and fear of starving. Presently aspiring higher, they insinuate themselves, under pretence of sanctity, into rich men's houses, and so stuff themselves with worldly wealth; more wary than Christ, who did not allow so much as one bag to the Apostles his ambassadors, but these arm themselves against poverty both with public and private bags. The hope of which good fortune arising from the Calling of the Church, or Imposition of hands, it's no wonder that they place in them a spiritual power, which so suddenly change their fortune: But it is plain to them that will look into this more narrowly, that the whole force and sap of Ecclesiastic dignity floweth from the Magistrate; for except from them the Treasurer receive a command to pay them their Stipend, scarce would any Vocation or Consecration of the Church move so effectually the Ecclesiastic spirit, but it would be easily stopped and choked as it were with the silver quinsey. I will instance the truth of this by one example of the Stiltwalker, which was here told us. The Senate of Middleburg had resolved some years ago, to pacify those superlatively spiritual Bees, at that time making a strange tumult within the hive, with a silver or money-medicine, (in which Marnixius saith, Church-bees take wonderful delight) giving order to the Treasurer to bestow on each Minister of their City 100 Florins for an extraordinary gratuity. This bounty coming so unlooked for, did exceedingly please them, hoping it would prove annual or hereditary; but these Governors of the City had made an express law, That no reward or benefit should be bestowed out of the public stock upon any man for his life, or for ever, but upon condition of recalling it, if it stood with the public good. Yet there is no certain or perpetual possession there of any gift which is conferred by the Town-bounty; but whosoever enjoys any such benefit, he is bound yearly to petition for the continuation thereof; which if out of pride or carelessness it be neglected, ipso facto the benefit ceaseth, and another may beg it. This law was prudently made; for by long experience it was observed, that these perpetual possessions of offices or benefits in subjects caused pride and carelessness, so that they seemed to despise their benefactors.  
This law than not being observed, and the necessity of burdens coming on, occasioned a cessation of this benefit in Ministers. There the Stiltwalker (as if he had been fed with garlic) and his underlings, sent messengers to the Magistrates to solicit them; then they began to check them, and in their pulpits at last, yea in the streets and highways, and in every house and conventicle, to rage and rail, and revile them, as wicked Atheists and enemies to Religion, and such as indirectly went about to overthrow all Divine worship, by withdrawing food from the Ministers, and in muzling the mouth of the Oxen that tread out their corn, lastly plotting all means to cause sedition: But the Magistrate being nothing moved at all this, their spiritual pride and anger at last grew cal●, and all their froth vanished into the air. If this be true, (which I will not assever) it shows that the principal foundation of Ecclesiastic spirituality among the Walachrians, is not in the heart, or mouth, or in the head on which there was Imposition of hands; but there where Judas his devotion lay, in the bag. For every Philosopher knows, that the chief organ or sense is there which when it is moved, driveth all the other organs. N●w because the Ecclesiastic bag being touched, all the preaching, censuring and thundering spirits grew so quickly hot in these Walachrian Clergymen, that they wrong all sorts and functions. I am of Erasmus his judgement, of whom Sleiden writes, that being asked of the Duke of Saxony, why there was so much trouble in the world at Luther's preaching? answered, that Luther undertook a hard task; for he touched the Pope's crown, and the Monk's belly: showing that the whole spiritual heat of old popery consisted in the honour and pride of the Pope and great Bishops, and in the belly or food of inferior Priests and Monks. And now let this my jesting discourse serve for a preface to what I am now to speak in this last Tract, in which Apollonius hath opened all the boxes of subtleties, that he might make a formal and specifical distinction between Ecclesiastic and Secular officers, or (as he speaks) between the Ecclesiastic and Secular power, which he so divides, that he placeth this as a star in heaven, but the other on the ground; which two he thinks can no more be united then heaven and earth; so that secular men, as secular, can no more meddle with church-business, than one standing upon the ground can touch the heaven. Thus like an Exorcist he makes a circle (of Ecclesiastic internals, and of internal externals) as he speaks, within which if any Layman offer to set his foot, he shall be presently smitten with Vzziahs' leprosy, or vexed with a devil. Upbraiding the Magistrate, if he venture to break in upon the preaching, censuring, legislative, & chief Sacramentary business, that he is Simoniacal, wicked, a Tyrant, a trampler upon the right and laws of Christ, a violator of Christ's spouse, yea a trampler on Christ's blood, lastly a Monster, and a Secular Antichrist. These he every where sets down as orthodoxal, Dictator-like, and therefore saith that Musculus, Macovius, Vedelius, and so many as disagree from him, contradict sound doctrine, have wide shoes, they cover their shame with figleaves as Adam, and that they ere the parasites and flatterers of Magistrates; the poisonable betrayers of the Church's rights and liberties. So that no stable can be fuller of dung, than this work is of Apollonian flowers of rail against godly Magistrates, the Fathers of their Country. And although (to speak freely) these are childish toys what he utters here with such eagerness, yet I will gather together in a heap all his foolish chantings upon this business, that the Reader may see in an epitome all to be of no validity what he spews out here against Magistrates.  
The sum of his Arguments tends to this, That he may show Ecclesiastic functions to differ generically and totally from those of the secular power, because they differ in the Author, end, object, means, 
part. 1. p. 47. & p. 4● 94.  subject, and other things. Now he proves all by ask still the things in question, that is mere fictions and chimaeraes, which he borroweth (without judgement) from Papists and sellers of trifles.  
As for the Author he saith, that the secular power and Government belongs only to the Kingdom of God as Creator, as though God (as Creator) only were the Author thereof, but the Ecclesiastic power to the Kingdom of the Mediator, and hath Christ the Mediator, for its Author, and as he is exalted, because it is said, 
Eph. 4.  that Christ being exalted, gave gifts to the Church, some to be Apostles, etc. but not secular Magistrates.  
I answer, that I wonder at the man's drunkenness, who seeks for diversity in things well compared: For, what matter is it whether God as Creator, or as Mediator, do appoint or command any thing? If this mincing of Divinity into small parcels be admitted, innumerable fooleries will arise. But I have hitherto answered principally, that all secular Magistrates have been instituted in the New Testament by Christ as Mediator, and exalted, and there are daily such. For I will ask whether he thinks not that Paul by the gifts and command of Christ the Mediator, did affirm the secular power which carrieth the sword, to be esteemed for God's Vicegerent, 
Rom. 13.  and every soul to be subject to it? except he will say, that Paul wrote this by the command of God the Creator, not the Mediator: it follows necessarily that the secular Power and Government in that place is established by Christ the Mediator, as Paul his divine Ambassador affirms: So that now no doubt is to be made, whether Christ as Mediator and exalted hath ordained the secular Power. For, it is expressly said by Paul, whatsoever power there is it is, ordained of God; and he that resists it resisteth the Ordinance of God. But that the Stiltwalker may not think that by God here is meant the Creator, let him remember that I shown before in 1 Cor. 15. that Christ the Mediator after his exaltation hath received the full power of reigning, and therefore of ordaining upon earth: For, as Mediator, he hath received of his Father all power deposited by him, till the consummation of the world, which then he shall give up again to the Father; whence I conclude, that now there is no secular Prince who hath not his Authority from Christ the Mediator, because he alone in heaven, earth and under the earth conquereth, reigneth and triumpheth, whence the first difference taken from the Author falls.  
The other he placeth in the end, for thus he writes, As for the ends of these powers God hath placed apart the secular power in order to natural things, 
Fine par. 1 p. 62, 61, etc. p. 51. p. 58.  and Ecclesiastic apart to supernatural, so that both cannot extend themselves to these things alone which are are of another order: And because Vedelius said that the Civil Magistrate had for its chief end the eternal salvation of the people, he answers boldly, but we deny that is spoken of the proximate and immediate end which the Magistrate by himself in the force and power of his office aims at or cares for; 
p. 52.  and elsewhere more plainly, so we must confess in Christian Commonwealths, that the Civil Power doth not touch nor can by itself, or of its own nature do any thing towards the attaining of eternal bliss, except we will be Pelagians. Because this saying is most absurd and monstrous, therefore I was willing that the Reader might see it in the Stilt-walkers own words, the impiety and falsity of which I will now briefly touch.  
First, observe the madness of this brawler in calling it Pelagianism, if the Magistrate by the nature of his Civil function should touch or meddle with the affairs of modern Church Discipline, it seems he is ignorant, what was Pelagius his opinion; Pelagius thought that a natural man without grace could attain to true faith; which opinion is as false as if one should say, that Lazarus being half rotten could rise by himself, though Christ had not called him. Wherefore this opinion hath been justly rejected, but what is this to the question now in hand? First, he shows his mad malice against Christian Magistrates, because he considers them in respect of their office of Magistrateship, and as secular men, as in the state of nature, the property of which is to be blind in their minds, perverse in their wills, the enemies of God and sons of wrath, so the Scripture speaks of a natural man, of whose power Pelagius disputed. Is not this to blaspheme potentates and to curse the Rulers of the people? To make them in respect of their holy office, which God himself ordained and appointed, men blind in their mind, perverse in their will, the sons of wrath, and of hell? Was there ever any Anabaptist that durst so rail against Magistrates as this night-bird doth?  
Another of his fictions is, that he equals the external works of modern Church-Discipline, to the most holy, divine, and spiritual work of true faith: For, true faith is a work of that difficulty that none of the holiest Apostles had any power to confer it, much less can a natural man attain to it; for Paul saith of himself, he that plants and he that waters is nothing, 
1 Cor. 3.  but it is God that giveth the increase, and elsewhere, the circumcision of the heart is not in the letter, but in the spirit, true circumcision is that whose praise is of God, not of men, 
Rom. 2.  so that they are mad indeed, who think with Pelagius that man by himself can acquire true faith, or confer it, being the work of God alone. Now let the Stiltwalker here see his own perverseness, who that he may despise the Magistrates compares them to a natural man, and that he may extol the affairs of his Church-Discipline among ignorant people, compares them to the most divine work of faith, from which they are infinitely distant: For, no man can truly believe but he that is truly spiritual, holy, and the child of God. But the outward Church-Discipline as it is now, hath so little excellency in it, that Judas himself a Devil, Nicolas the Deacon, false Apostles and innumerable wicked men could perform them with profit and praise. For, Paul saith, that in his time all did not preach Christ sincerely, 
Phil. 5.16.  but some for honour, some for profit, and yet he confesseth, that their preaching was fruitful; it is then so fare that the Civil Magistrate (in respect of his secular power) should be debarred as sacrilegious from the outward Church-Discipline, that scarce can there be found any Impostor so wicked, any Brawler so perverse, any Stage-player so impudent, who may not (if he will dissemble) perform these Church-businesses, and sometimes too have with applause performed them. We need not go farther than this Walachrian for an example, who will not have us doubt but he hath a long time performed these spiritual works of Discipline and Doctrine with authority and power, and yet we see he is an impudent blasphemer of Magistrates, but this by the way.  
I principally answer, that he is a manifest corrupter of Scripture, and a blasphemous falsifier in saying that secular Magistrates, as secular, that is, in respect of their secular power, are so ordained by God, and restrained, that they only can and should meddle with carnal and secular things of this world, and by no means with spiritual, and such as may of themselves procure the people's eternal salvation: which is both false and blasphemous against Magistrates, and God himself. This he learned not of the Apostles, but from the Master-builders of Romish Babylon; they (as I have often said) handle the Scripture irreverently, taking out of them what they will, and adding to them what they list: when it is said to Peter, when thou art converted confirm thy Brethren, they expound this, (by adding) thou Peter alone shouldst confirm all thy Brethren, nor thou only, but all the Bishops of Rome also alone, who are thy successors, shall have the same right to confirm all thy Brethren, that, is, to judge, spoil, and pervert all Kings and Kingdoms of the world: In this phrase spoke the old Romanists, which this new Papist hath finely learned of them; the Scripture speaks simply, that the Magistrate or higher power is ordained by God to defend and maintain public peace and tranquillity. 
Rom. 13.  It saith also, we must obey for conscience sake, and that he is the rewarder of them that do well, and that he bears the sword to punish the evil doers, not discriminating whether it be secular, or Ecclesiastic, good or evil, which is subject to this power. This Walachrian night-bird willing to free himself in his church-business from this power, he trumpets out with swollen cheeks, that God hath appointed Magistrates in his Word to worldly affairs only, and that he contains them as such within the business of this life, and of temporal tranquillity, yea that he hath ordained, that they must not meddle with the things of life eternal, nor aim at them, or properly procure them, because it belongs not to them to bind the conscience: Is not this to corrupt and wrest the Scripture? That we may see what a monstrous paradox this is, I will show the absurdities thereof.  
1. If God ordained the Civil Magistrate for intent, and with this restriction, than it follows, that all Magistrates do well in neglecting, despising, and not procuring what belongs to Worship and Religion: for he that so performs his duty, as to follow the prescript and order that God hath set down, he performs his duty well, but the consequence is blasphemous and absurd, Ergo.  
2. If the Stilt-walkers opinion be right, than Magistrates are worthy of praise and reward when they lay aside the care of Religion and are provident only in the corporal things of this world, and profits of this life, such as were the Gentiles, and wicked Emperors, and Kings, who had little or no care of Religion, these followed God's Ordinance exactly, but this consequence is impious and blasphemy, Ergo.  
3. If the Stiltwalker be in the right, than Josua, Solomon, Josias and all good Princes who were careful to restore Religion, did evil, and deserved punishment, because they went beyond their office, and Gods command, which was, to forbear meddling with Religion, and to remain within the affairs of this life; but the consequent is absurd and blasphemy, Ergo.  
4. If the Stiltwalker be in the right, than the order and power of the Magistrate is the most monstrous thing in the world. God makes and ordains all things for himself, even the wicked for the evil day, all are from God, by God, and to God, nor is there any thing which hath God for its author, that hath not for its chief and proper end God's glory, which is no where more advanced then when true Religion is advanced. Whence I gather, that the Ordination of Magistrateship is most perverse, because God did expressly ordain this, that it should not meddle with Religion, but contain itself within the dunghills of the world; whence it will follow that Magistracy is not properly ordained for God's glory: but the consequent is blasphemous, Ergo,  
5. If God hath shut up the Magistrate within this end and prescription, than he hath strangely perverted his own order, where so often he hath armed Kings and Princes, and hath commanded them that they should meddle with his Worship and Religion: for this end he gave the Law to Moses, the Book of the Law to Josua, and he hath prescribed and commanded many other, that leaving their secular affairs, they should be chief careful about matters of worship and salvation, as we may see in one Solomon; all which God hath done against the first institution and ordination of the politic power, which inconstancy to attribute to God is blasphemy: We must then rather ascribe giddiness to the Stiltwalker, who obtrudes so false an Ordinance of God to men, concerning the power and office of Magistrates.  
Lastly, if it be Gods perpetual Law, that the Magistrate (as such) must not meddle with Religion by himself and properly, than it is very absurd, that in the Scripture so many contrary commands are found, such as Psal. 2. and now O Kings kiss the Son, etc. Esa. 40. King's shall be nursing Fathers, etc. 1. Tim. 2.2. Paul bids us pray for wicked Kings, that under them we may live peaceably with honesty and piety: whence it is apparent, that God is so fare from debarring Civil Magistrates from the care of Religion and piety, that on the contrary he commands, and will have it their chief business to promote Religion and his Worship.  
Hence the Stiltwalker willing to award this blow, brings out his satchel of distinctions, that with his canvasse smoke he may blind the Readers eyes; for first he saith, Paul doth not show that the end of Magistracy is to look to the good of the Church, because there he speaks of wicked Princes, who then intended no such thing, but rather the contrary.  
I answer, men do not always intent in their offices, the end prescribed by God, yet on the contrary they often resist, and yet nevertheless it is true, that they should follow the end prescribed by God, if they would do well; this Paul saith, to be tranquillity and piety, which those wicked Princes than intended not, but they should have intended: and Christians ought to hope and pray that they would intent it. If the Stiltwalker would understand the matter, let him look on himself, he knows that he seldom intends the salvation of men's souls in his Ministry, but rather maintenance, worldly honour, and revenge on all them whom he thinks do not sufficiently regard his sanctity, such are chief the Magistrates; yet I believe he will have no man doubt but that the end and intent of his Church-Discipline is properly the salvation of souls, let him say the same of the Civil power.  
At last he confesseth that Paul here shows the end of the Magistrate prescribed by God, to be the promotion of piety: but lest he should seem to yield any thing out of the Scripture to the Magistrate in sacred affairs, he interposeth an army of distinctions; for he saith, that this end is not immediate, proximate, proper, which it may by its self produce, but only by accident by the Ministers of the Church, and of piety, so that though the Scripture should say a hundred times, that the end of Magistracy and the chief intent of the Magistrate is the care of Religion, and advancing of salvation, this will not a whit move the Stiltwalker, for he on the contrary will say, that he hath no right to these sacred affairs, but he must continue in his proper end, which is the care of peace and worldly good things, but matters of salvation are an improper end, remote by accident, for obtaining of which, he of himself doth nothing, but to procure that it may be done by Christians, especially by Preachers, to wit, if he build fair Churches, bestow large stipends upon Ministers, get good bread and generous wine for the Lords Supper, the taste whereof may warm the Preachers spirits, if they afford good tables, and plentiful feasts, and invite oftentimes the Preachers thither, that shaking off the gravity of mechanic sobriety, their spirits may be made fine and subtle, for pumping out the starry spiritualities of their Church-Discipline: which things when they have fallen out heretofore according to his desire. I doubt not but he hath oftentimes said to himself of his discipline, as the Pope once said of Christian Religion, How much honour and profit hath this fable of Christ brought us? How much honour and delights are conferred upon us by this fable of the wonderful sanctity of Church-Discipline? The indignity of the thing, and the manifest corruption of Scripture, have driven me against my will to break this jest upon the Walachrian feigned sanctity of their Church-Discipline and Doctrine. I wish that before he had abused this excellent place of Paul, with so many childish subterfuges, he had read calvin's Commentary upon this place, which for fashion's sake he so much esteems, that he calls him his Calvin: but here truly he rejects and neglects him as a stranger: for rarities sake I will set down here a few passages.  
If then any care either of the public peace, or of piety, or of honesty move us, let us remember that a care must be had of them (he means Magistrates) by whose Ministry so many excellent things come to us. If one ask whether we should pray for Kings, by whom we reap no such thing. I answer, that our wishes tend to this, that being ruled by God's Spirit, they would begin to be Ministers of those good things which heretofore they have deprived us of, etc. For this principle must be always remembered (Stiltwalker prick up your ears) that God hath ordained Magistrates as well for the preservation of religion, as of public peace and honesty, no otherwise then the earth is ordained for procreation of food. Therefore as we praying for our daily bread, beseech God that he would fructify the earth with his blessing; so in those former bounties we ought to look upon the ordinary means, which he hath in his providence set up, etc.  
Besides, let Princes and all Magistrates be warned here of their duty; for it is not sufficient, if in rendering to every man his due, they suppress all injuries, and cherish peace, except also they study to promote religion, and by honest discipline to compose men's manners. For David doth not exhort them in vain to kiss the Son; 
Esay 49.  nor doth Esay in vain call them nursing fathers of the Church. Therefore let them not flatter themselves, if they neglect to afford their help in maintaining divine worship.  
As these passages are notable and godly, so they are diametrically opposite to this Walachrians fictions. So fare is he from denying the care of religion to belong to the Magistrate properly, proximately by itself (as the Stiltwalker prates) that he rather shows him to be principally ordained by God, to take care of religion, and that not remotely, improperly, and by accident, but properly and by himself; except this Walachrian Papist will persuade us, that it belongs to the earth, improperly, remotely, and by accident to produce fruits; so that if we weigh this matter with an even hand, we shall find that Calvin ascribes more, and greater parts to the Magistrate, in promoting religion and salvation, then to the Ministers themselves. 
Rom. 13.  For these are only considered as husbandmen, and sowers of the seed, but the Magistrates as the earth. But as we know the earth is the more proper and nearer cause of corn, which receiveth the seed into its bosom, some, and ripens it, than the husbandmen, who rest after they have sowed, and removed what may hinder the growth thereof; even so Calvin either wrote unwisely, or else he hath made the civil Magistrate the prime & chief efficient cause of religion, & procuring of salvation. I have been somewhat large about the end of the civil and Ecclesiastic power, that I might refel all the Stilt-walkers fooleries: he truly deals not otherwise with Magistrates, than Circe in Homer did with Ulysses his Fellows, whom though they were other ways prudent men, yet she is said to have changed them, with her singing and rod, into hogs, so that they could not lift up towards heaven their brissly necks; and this she did to make them her slaves. Even so this Impostor, that he might reign alone in his Ecclesiastic Kingdom, by his preaching rod endeavours to make beasts of Magistrates, that they may believe, the care of heaven and salvation belongs nothing to them, but that it exceeds their capacity: and that they have abundantly discharged their office, if they have thought only, with Martha, of corporal, earthly, and culinarie things; and, like hogs, wallow perpetually in things fading, and only fit for the belly, leaving high and heavenly matters to Churchmen.  
The third difference between the civil and Ecclesiastic power he placeth in the means which they use; which he feigns to be most different, and as fare as heaven is from earth.  
The power of the Magistrate, saith he, exerciseth its judgement after a carnal way, by a corporal sword, by a force external, coactive, and armed; but for that of the Church, after a spiritual manner, by censure, reproof, suspension and excommunication. And elsewhere he calls these means sanctified and spiritual: so here again, he considereth his church-business and government as heavenly and spiritual, but the secular, as carnal and earthly.  
I answer: Here Apollonius fills his bagpipes of lies again, that he may adorn the fringes of his Church-government. For both the Members of the antecedent are false and fallatious; that the falsehood, may be found out, I will ask whether he thinks the means which the Magistrate useth (which wrongfully he calls carnal) to be quite void of spirituality, so that they neither have nor can have it? Again, whether the Ecclesastick means (chief those of the Walachrian Church-government) be such as have no corporality or carnality in them? If he affirms that, and denies this, sense and experience will easily convince him of falsehood. As for secular means, imagine they are nothing else but rods, wracks, halters, and swords, all corporal (which is false) yet it will not follow thence, that those means are merely corporal and carnal, for they may have much spirituality joined with them: such accordietly the Ordination of God, and Christ the Mediator, who as a spiritual King, arms them with a spiritual command, and in that respects Gal 〈◊〉 saith he makes them his spiritual and holy Ambassadors. Again, these means are much changed in regard of the use, for at that which pre●ecds not from true faith, is polluted and ●●●●all; soq●● which hide dont, by truly faithful men puts on a far other manner of sanctity and spirituality, so that the sword of reformed and pious magistrates, may have in it much more spirituality and sanctity, because it is exercised in reverence and fear 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 odds whether he use the sword, to establish idolatry and false worship, as the wi●●ed doth, or on the contrary, to premote the time worship and salvation of souls, which is the intent of the pious Magistrate; he that seethe not this difference, he must needs confess that he doth as justly use the sword who defends murthesers and wicked men, and ●ppresseth good men, as he who punisheth 〈◊〉, and defends good men; these things thus considered do show, that the secular me●●es, even the sword itself, are not so carnal as that they ha●e no spirituality mixed with them, but they become spiritual, in the Author, subject and end; if Apollonius understand●●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 spiritual and body means; but the sacred History teacheth that they often used corporal 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 Adulteress, whom he had not absolved, if she had had just aquasers, when with his Word he laid ●at on the gro●nd the South●ers that 〈◊〉 to exprochend him; when Peter in a moment flew Animins and S●●ita, at his foot; whem they struck Simon and E●y●● with blinll ●●●e; when Paul gave up Hymene●s and Ale●●●●● to Satan so be vened in the flesh. Were not these caternall and corporal means 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 corporal means 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 corporal and not spiritual means, and consequently evil in building of the Church, which is blasphemy, or else that those external and corporal means of the sword may be spiritual and ecclesiastic, which he hath now denied; there is no chink then left to escape thorough, except what the Pope affords him.  
He useth prison, sword, arms, poison, and all carnal means, yet he denieth them to be carnal, but spiritual, because they are used by him who is most spiritual; which though it be mere mockery, yet being armed with main power, he so awes men that they dare not whisper against him; if this Walachrian Papist had equal power with the Pope, though being guilty of so much wickedness doth now execrate and fear this carnal sword of the Magistrate, he would in a short time make use of prisons, tortures whips, and the sword, to fulfil his own mind, which notwithstanding he would quickly honour with the name of spirituality, because he that useth them is Ecclesiastic and spiritual, and that against ecclesiastic men and Christians.  
Before I leave the first member, I will add this also, that all the means which the Magistrate useth are not whips, tortures, and swords: he oftentimes useth laws, admonitions, reprooffs, and threaten, which we doubt not but the Stilt-Walker hath felt sometimes, by reason of his turbulent spirit, which experience showeth is oftentimes of such force, that those whom Churchmen by a hundred reprooffs could not curb and reform, 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 means, which they use contemptuously, corporal, external, carnal.  
Now let us see the ecclesiastic means, he brags every where that they are merely spiritual; but he lies egregiously, for we have seen Christ and his Apostles, the most divine bvilders of the Church, to have used lawfully many corporal means, for though it be certain that they used spiritual means for building of the Church, yet they did not take them so precisely, that all must be spiritual, nothing corporal, which they may use, for they used common water to baptise, bread and wine in the Supper, oil to anoint, and many other things, which are corporal and natural, to which notwithstanding were added a spirituality, and relative sanctity from the use, the Stilt-Walker elsewhere out of his Parker discourseth so spiritually of the ecclesiastic mulistry, that he scarce leaves a hair of 〈◊〉 in it This i● done (saith he) by gifts, and the Author of our spirits, for the edification of our spirits and souls, by spiritual a●●●es, the Word and sacraments, and by a spiritual 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 persuade us us that there is no corporality; or carnality in his ecclesiastic means. For Paul among the spiritual means of his worship, numbers the red Sea and Cloud, 〈…〉 Is●uelits were baptised, as also the Manna & w●●ed that flowed out of the rock● which he calls spiritual meat and drink●● asliany should go to persuade that that Sea, Cloud, Manna, and Rock, were altogether spiritual, and had in them nothing carnal or natural, because they are called spiritual; we should think he were almost a fool, because not only men, but greater and smaller beasts also went through that Sea, did eat of the Manna, and drink of the Water out of the Rock 〈◊〉 that here again he player the Cretian in the Papist● dialect, and takes simply what is spoken respectively; to wit, because in Church means & Discipline there is something spiritual vergo, they are totally spiritual: and in them nothing cardal. The matter might have some show oft●●● if he spoke of the Church Discipline in the Apostles time, of which only that is to be mean, which he citeth out of his Parker. But he is there faulty, ●n that he vapours such great matters of his modern C●●rch g●vernemt, which he knows to be so corrupted, that it may he turly said, what the Prophet saith of the worship in his 〈…〉 and thy Wins is mixed with mitter, if Apolleni●● should be 〈◊〉 to a feast, where looking to drink Theologicall 〈…〉, should receive from his Host wine mixed with much water or piss, would he not complain of wrong done him, and of his cheasing Host, who thrust upon him such stoffe for good 〈◊〉 after the same 〈◊〉 doth this Night-bird cheat Christians, 〈…〉 of this corrupted Church government, with that 〈◊〉 the Apostles; for his preaching is fallible, yea in many things ●uga●orie, lying, and blasphemous: the use of the Sacraments, chiefly of the Supper is vendible, and serviceable to humane affections; oftentimes he 〈◊〉 them to the impure, and denies them to the worthy; his preaching key is rusty, and most unfit to open or 〈…〉 heaven against them, to whom God faith (in is open, and openeth it to them, against whom God saith it is s●●t; 〈…〉 Key, such is he affects, is nothing but an encroaching indirectly upon men's fame and estares, and the corturer of the conscience in simple and superstitious men; as for his legislative power, it is nothing else but a spring of novelties, childish scruples, and feminary of strife or law suits; so that what one approves, the other reproves; what is ratified to day, is abrogated to morrow, and so one suit begets another always. For because these Walachrian whirlwinds have no certain stars to direct them, or rules of equity and justice, which they may follow in, working, but do all things at their pleasure, so that he shall carry it, who with fraud, clamours, and pertinacy, draws most votes to him: hence it falls out very seldom, (as we see also among Papists) that truth and equity prevails amongst them but rather opinion, which depending on the whirligig of men's dispositions and perverse affections with which they boil, it's no wonder (as experience showeth) if out of this legislative dependency nothing proceed, but what is prejudicial to the Church's peace directly, to the Civil indirectly. Lastly, their vocation, as it is at this day, is not only humane, but also if the Walachrian be considered, as the Stiltwalker useth it, it is simonaical and defiled with much fraud and perverseness; and to speak freely, the Stiltwalker hath no reason to upbraid Magistrates with the carnality of their means, because he is forced to confeesse, that there is no less carnality in his Ecclesiastic means: and indeed in the end and intention of spirituality, it yields to the Civil, which though they use corporal means, yet there is found in them such as directly tends to God's worship and man's salvation. In the Stiltwalker, and such like vermin, there is never any direct intent to God's worship or man's salvation, but properly to maintenance, worldly honour, and a fulfilling of their humours, in such as obey or disobey them.  
He scrapes together many things out of certain circumstances, which befell not to the Ecclesiastic, but to the Civil power; of which, if these things be true that he saith, he may constitute as formal a difference between the Ecclesiastical and Civil power, as he can make between a Crow and a Swan, out of their blackness and whiteness; yea between one Hen and another; for an accident can make no essential difference, especially such a one as may be common to both subjects.  
The Civil power (saith he) may be in a child, wom●●, or wicked man: it may be also (hereditary) all which cannot befall the Ecclesiastic power, hence he concludes that there is a formal difference between both these powers. I answer, if thence a formal or generical difference should arise, then doubtless the Kingdoms of France and England should differ formally, because there only men, here women also reign: so these two Kingdoms should generically differ, from the Kingdom of Poland, because this is elective, and not hereditary, but those are successive: this fiction should have some show, if he spoke of such accidents as are not to be found in Ecclesiastic power; but most of them are found in ecclesiastics, those great Ecclesiastic Levits from whom he is still borrowing his sanctity, were they not born Levits, and being children they had right to this sanctity? Samuel, the children of the Prophets, Jeremy, Christ, John and Timothy, were not hindered from the Church-service because they were children, or as yet very young, being furnished with gifts for that service; it is not the infancy of years, but of knowledge and piety, that debars men from Church-functions, in which how much Apollonius is defective, this his unsavoury writing shows, who being now many years a Churchman, yet is indeed but an old boy, who hath not lived long, 
Seneca.  but hath been long. By the Prophetesses Anna, Mary, and others, it appears, that God hath not altogether debarred women from Church-affairs, as this trifler persuades; but when he saith that Gentiles and wicked men, could perform civil offices well he saith nothing; for in the end of the world many shall say, have we not prophesied in thy name, and yet Christ will say to them, I know you not, Apollonius knows that there are many preachers who are impious and hypocrites, whom notwithstanding he keeps not off from Ecclesiastic functions, why then should Magistrates, be kept off? he hath much more such stuff, which I pass by, as being of no validity.  
His chief and most beautiful argument, which he often delights in is this: Ecclesiastic power and government is heavenly, because it is called the Kingdom of Heaven, it is not of this world, 
Mat. 13. Joh. 18.13. 2 Tim. 24.  ●or Christ saith, my Kingdom is not of this world: lastly, no man that warreth entangleth himself with the affairs of this life, hence he concludes that the civil government is altogether distant from Ecclesiastical, because that is earthly and of this world, and they who serve the commonwealth, entangle themselves with the affairs of this life; yea, (as we saw before) like hogs they should wallow in them alone; I answered before somewhat by the way, to this fiction, now I will more narrowly look into it, for both the members of the antecedent is false and fallacious. First, I deny that visible Churches are the Kingdom of Heaven; for then the Church of Middleburg, should be Heaven indeed, which is False, as may appear by this mark, in that Christ saith men do not marry, nor give in marriage, in that Kingdom: but in that Apollonian heaven of Middleburg there are marriages daily. I confess that in the visible Church, men are instructed and taught concerning the Kingdom of heaven, that at length they may obtain it, which business (metonymically) is called the Kingdom of Heaven: but to conclude thence that the visible Church is properly the Kingdom of Heaven, or that the things thereof are heavenly, is two childish and repugnant to sense: then certainly the Stiltwalker the Metropolitan of the Walachrian Church, should be very heavenly, whom yet by these his patched pieces we see to be very earthly; so that the leprosy of the earth, sticks not only close to him, but is also very familiar to most Kings of this heaven; that if that heavenly Kingdom were not contained within compass by the civil earthly Kingdom, those Heavenly Kings would quickly destroy one another, so that I may truly say, that the earthly Kingdom sustains that heavenly Kingdom, or else it would fall to the ground.  
Another fraud of his is in the other place, where Christ saith, my Kingdom is not of this world, Christ was asked by Pilate, if he were a King? he confesseth that he was a King, but not of this world, that i● he would not exercise his Kingdom in this world, he adds a reason, if my Kingdom were such, my soldiers would fight for me, whence it appears, that Christ spoke plainly, because he said that he had such a Kingdom, which he did not exercise upon the earth, as openly and properly he did not, but in Heaven when he sat down at God's right hand.  
The Stiltwalker thinks that by this Kingdom of Christ is to be understood the government of the visible Church, which if true than Christ had answered Pilate intricately and captiously, because so taking it, Christ's Kingdom had been properly in the world, and a part of the world, yea in this Kingdom he had his soldiers, and in process of time he got more: for Kings and Emperors were made the defenders of this Kingdom and Church of Christ, although then I should yield, that in some respect, the title of Christ's Kingdom and of Heaven belong to the visible Church, yet it were absurd in this place so to take it; whereas it is here absolutely denied; that this Kingdom is of this world; but the visible Church, chiefly that which the Walachrian deviseth, is in the world, and of the world, and is too full of worldly corruptions.  
And there is no less fraud in corrupting that place of Paul, which he preposterously citys with the Pontificians; no man warring to God, doth entangle himself with secular cares, the words properly sound thus, no man that warreth, entangles himself with the affairs of this life, that he may please his General: in which words the Apostle compares, to soldiers, the Preachers of the Word, and also what he saith that Elders who labour in the Word which consecrate themselves to the Ministry of the Word, ought not to entangle themselves in the affairs of this life, to wit, in merchandizing, husbandry, and such like, so that they entangle themselves, and be so carried away with the business and sweetness of them, as with Demas, to forsake their station for the love of this present world. This is the plain sense of that place in Paul, how perversely it is corrupted, I will now show; out of this place he concludes, that it is altogether unlawful and unseemly, for a Minister of the Word to care for the affairs of this world, or any way to meddle with them; which not only is repugnant to Scripture; but is also a mere Popish fiction: Paul indeed would not have preachers entangle themselves, that is, altogether involve themselves in secular business, but not to touch them at all, or totally to forbear them, he commands no where. Yet the practice of Christ and of his Apostles show the contrary; for I will ask whether fishing, be a secular work of this life? I think no man will deny it; but the Apostles, for the three years together, that they were Christ's disciples, did still exercise their fishing, yea they went to fishing after Christ's Resurrection: and who knows whether they did not fish after the Holy Ghost was sent? truly Paul himself after he had long exercised his Apostleship, at Corinth, whilst he was a preacher with Aquila, he exercised his mechanical trade of making tents. If Paul understood his law, as this Walachrian wrists it, than he was a manifest breaker of his own law; therefore it is a Popish fiction, which this new Papist hath borrowed from the old ones; when he interprets these words so as if it were altogether unlawful for preachers to meddle with secular business: this error in length of time hath made Preachers idle, and dainty, yea it occasioned Antichrist; for rich Christians considering with themselves, that the task of preaching was a difficult business, and required a whole man, by degrees they furnished them with so many things out of their own estates, that they would have them be altogether free from the care of things necessary, belonging to their food or livelihood. For which end they built Monastries and cloistures, and endowed them with great revenues, in which the preaching Monks might live pleasant and commodiously, being free from all cares, that so they might the more freely give themselves to their studies. This institution at first though worldly, yet was not evil, but in process of time covetousness possessed the minds of the Clergy, that like spiritual harpies they still affected and craved for more, until their covetousness grew to that height, that the Pope alone became richer than all the Kings of the earth: from which vice at last proceeded pride, than laziness, and neglect of theological studies, and lastly all kind of luxury, so that these Monasteries became brothell-houses, and swine-styes of Sodomites; all which sprung up, out of the misunderstanding of that place, which now the Stiltwalker goeth about to wrest against the Magistrate; for because he thinks he can by these delude ignorant people, by persuading them that it is unlawful and unseemly for preachers to meddle with secular affairs, hence he concludes, as in a round, that therefore it is unlawful for secular men to handle Church-matters: for he feigns them to be hogs, only addicted to worldly things, and of this life; in which they are still entangled: thus not only doth he injure godly Magistrates, but impudently patroniseth his ecclesiastics; for as it is known that many godly Magistrates have been very moderate both in managing of secular affairs, and also matters belonging to Religion very zealous, so experience teacheth, that not a few preachers having neglected and contemned their duty in preaching have been so entangled with worldly business, that as at this day it must not offend Christian ears, if some preachers, having broke their estates with Merchandizing and taking up money upon use, have cheered godly Christians by turning bankerupts; which shows that this Walachrian is an impudent vermin, who under pretence of avoiding secular affairs, puts so great a difference between Civil Magistrates and Churchmen, seeing he is convicted by these Walachrian examples and his own conscience, that there is nothing which busy Churchmen more affect, than the affairs of this world.  
Like to this is another, which he is always prating of The civil Power is Monarchical, the Ecclesiastical should be always Aristocratical: ergo Civ●● Magistrates cannot rule the Church. This argument also is made up of divers lies, for it is false that the Civil Government is always Monarchical, the Government of our Country is Aristocratical; such also is that of the Venetians, Helvetians, and others: another lie is, that the Church-Government is always Aristocratical, because under Heli, Samuel, Macchabees, and others; it was Monarchical: yea in the New Testament it was not still Aristocratical, but oftentimes Monarchical. For I ask, when Christ lived upon the earth, and ruled the Church, whether the Church-government was not then Monarchical? Doubtless it was, if ever it was. Again, when Paul alone was at Antioch, and in Syria, was not then the government of that Church Monarchical? For who was to be compared with so great an Apostle? Lastly, when John the Apostle was alone in the world, (for he lived longest) had not then the Church on earth a notable Monarch? Surely, if such a Doctor at this day could be found in the world, he should be as it were the Monarch of the Church, and worthy to whom the whole Christian world should rise and give honour.  
Whence the Pope makes no bad consequence, in calling himself the head and Monarch of the whole Church, and not Kings and Princes; because they rise and give honour to him: if it be true what he brags, that he is Peter's successor, and endowed with the gifts of infallibility, as well as Peter. But because experience teacheth, that he wants all Peter's gifts, chief that of infallibility; and on the contrary, to be nothing else but a monster, and load of all vices: hence it is, that he is a mere Impostor, and a mocker of Christianity; and Princes are miserably deluded, in yielding so much to so unworthy and wicked a man. All then that the Stiltwalker babbles for Oracles, are mere lies. But this I will add, that though Christ and his Apostles were by right Monarches of the Church, yet they still ruled the Church with that moderation, that their government seemed rather Aristocratical, then monarchical; so that hence it appears, there is no necessity that he should always rule monarchically, who hath the right of Monarchy; for he may use it aristocratically. If this be true of ecclesiastics, why should it not also hold in civil Princes, that though they be Monarches, yet they may handle Church-matters in an Aristocratical way, as oftentimes Kings do. And so the Kingdom of the Church shall not be monarchical, though a Monarch live in it, ruling Aristocratically.  
He ascribes much strength to this Ram, which he is still showing, as if it had exceeding great Horns; whereas indeed it is a hornlesse calf: The power formally Ecclesiastic depends immediately from Christ the Mediator, the Church's husband, who gave Apostles, Prophets, Teachers, 
par. 1. p. 37.  and Pastors to his Church; but not Magistrates, Ephes. 4. And hath placed this power in the Church, Mat. 18. But Magistrates are not the Church: whence he gathers, that the Magistrates office is neither requisite nor belonging to the Church, and consequently that it appertaineth no ways to them to use the Church's power. He parted this one Argument into divers; I have gathered his fooleries together in one bundle, that I may fling them down together.  
First we must note, that this is an old, and oftentimes refuted device of his, in persuading us that Ecclesiastic power hath for its author Christ the Mediator and Spouse of his Church, but not the Civil Power, I have showed before, and now will more at large demonstrate, that this is a most notorious lie.  
His principal Argument is, 
par. 1. p 37  that while Christ lived on the earth, he did all Church functions either by himself, or by his Apostles; but did not meddle with the Magistrates office, but refused it, and prohibited it to his Apostles: whence Anabaptist-like he concludes, that Magistracy hath neither Christ for its Author, not belongs to the Church: all which are a mere heap of lies.  
For first I ask, whence learned he that no Function is required for the Church till the end of the world, but what Christ must discharge, either by himself, or by his Disciples living upon the earth? The Scripture saith no such thing, but is the mere fiction of Apollonius: otherwise let him tell me, when did Christ or his Apostles perform the Precentors' part in the Church? because Martyr doubts whether in the Apostolical Church, there was any use of public singing, which we borrowed at best from the Jewish Church: many offices ceased in the Churches upon the Apostles departure, to supply which, Necessity hath gathered together many things, & man's industry hath found out without any sin, or blemish, if Antichrist had not corrupted all with multitudes.  
His other lie is that Christ and his Apostles did not here discharge the Magistrates office; that Fiction I have already refelled: for they used a co-active external power, equivalent to the sword. Christ with a whip purged the Temple; 
Mat. 21. John 8.  he suffered the judgement concerning the Adulteress to be referred to him; with his word he cast to the ground the Soldiers that came to apprehend him, and chief when on the day of Palms, sitting upon an Ass he rid to Jerusalem in a Princely but humble pomp, suffering the acclamations of the People, and their garments to be spread in his way, 
Mat. 21.  as if he had been a King; which is so manifest, that Matthew adds Zacharies Prophesy to be fulfilled, Behold thy King cometh to thee, meek, etc. So the Apostles inflicted in the Church corporal punishments, as death, blindness, etc. All which evince, that however they despised and avoided the pride and earthly pomp of Civil government, yet the office itself they discharged in the Church when necessity required.  
But (saith he) Christ being exalted, gave to the Church, gifts and offices necessary for it, among which the office of the Magistrate is not mentioned, whence he concludes, that this is not requisite fore difying of the Church. I answer, among these offices mention is made of Governors, 1 Cor. 12. and of Rulers, Rom. 12. which Calvin and Aretius on those places show to have been censures of life and manners, supplying the Magistrate's office. Lastly, suppose that in those places no mention is made of Magistracy, did he therefore not ordain it? Yea Peter did plainly institute this, and chief Paul, Rom. 13. and 1 Tim. 2. as I have at large showed before; neither needs he tell us that Christ himself gave these offices by himself, but Magistracy he commended only by the Apostles; this is but a frivolous cavil, for he sent the Apostles only immediately, than the Apostles instituted the other functions, and after them Timothy, Titus and others: whence it appears, that Christ the Mediator being exalted, is no less the author of Magistracy, then of Church offices; because that by a most famous Elegy of the same Apostle is ratifyed in the name and authority of Christ exalted, by whose government alone, now all things in heaven, earth, and under the earth are ordained and ruled, as I have often showed.  
He objects that these offices and gifts were given to the Church, but not Magistracy.  
I answer, that these were given indeed to the Church, or in the Church, as it is said, 1 Cor. 12. but Ephes. 4. the Apostle saith, that they were given to men, using a general word. so Paul gave and instituted to the whole world the office of Magistracy, but under them also to the Church: because he makes him to have the charge of every soul, except he will say that Churchmen want fowls: whence it follows, that Paul hath also subjected the Church to the Civil powers, so that she must be by them defended in good things, and punished in evil. What wise man then will deny that Christ hath instituted Magistracy, and hath not given it to the Church? when as he by Paul hath ordained the Magistrate for his alone Legate upon earth, to whom alone he will have all souls be subject, and therefore ecclesiastics also, and that for conscience sake; by whose sword and authority he will have the Church defended in good things: all these are so clear in this place of Paul, and in other Scriptures, that by no means can they be darkened.  
I know this Divinity doth not please the Stiltwalker, who is possessed with papistical fury, that the Magistrates office is not Ecclesiastical, that is, necessary for the edification and conservation of the Church; yet he rather placeth this office without the Church, not within or in it, 
par. 1. p. 24.  because that phrase is too ambiguous to him, and repugnant to Divine right; and therefore placeth the Magistrate's office only about the Church, or Churchmen; so that he speaks no other ways of Magistrates than Heccius and other Cornuted Asses of Luther, who coming to the Conference at Worms, was not presently admitted into the full Assembly, where the whole Choir was of holy Churchmen, but was lead first apart into a private closet, which these Cornuted Beasts said was well done, and according to Scripture: for it is written, Without shall be Dogs and Witches. Not much more reverently doth this Walachrian prate of godly Magistrates, whom every where he fasteneth to the cares of this world, as carnal men, but elevates the Church, and Churchmen above the world, even to the Skies; but these are mere chimaeras: the Scripture on the other side doth so extol Magistracy, as a thing perpetual in the Church, and so necessary, that it cannot be parted from her; and without this she cannot subsist, but must whither; no otherwise then corn that wants earth, as Calvin speaketh, which I will show hereafter more at large.  
He prates every where that the Church under the Apostles, and at other times wanted the civil Magistrate; but these are Lies which I have already refuted, and will hereafter refute more: and if this impossibility should fall out, that the Church were totally destitute of civil government; yet it should not cease to be an office in the Church, and as it were a part necessary for the constitution thereof: for as a body that hath lost a foot, remains yet without that foot but lame, being destitute of a necessary part: so the Church may consist without Magistracy but not long, and that with much difficulty; for presently there would arise Anarchy, and every one would do as he listed; which because Apollonius doth what he can to bring into his City, under hope of a new Popery: hence arise so many railing devises, by which he endeavours to hisse out the Magistrates, as mere worldly men, that they must not meddle with church-business, how ever the matter be, because the Church hath often wanted godly Teachers, Sacraments, and other things requisite for her; I might also as well infer that these belong not to the Church, but are accidents circumjacent; which were most absurd to the Stiltwalker.  
Perhaps he will object if this were true, than Christ had made the Church's power imperfect and lame, which must depend from an outward civil power; but this is repugnant with Mat. 18. tell the Church, where he hath furnished her with full power.  
I answer: That all these are Jesuitical fictions which they have devised for their Hierarchy, and which he hath borrowed from them; for first I deny when Christ said, tell the Church, that he understood by these words, as if he had armed Churchmen (being discriminated from Laymen) with full power of exercising Government among themselves, excluding the Magistrate: For I said before, that by the word Church is understood in Scripture, any kind of meeting, whether merely Ecclesiastic, or Ecclesiastic and Civil, yea any tumultnary Assembly called together to determine business, 
Act. 19 Act. 15.  and oftentimes the whole body of the faithful in opposition to their Rulers, sometimes the body of the Church with their Rulers, but never (for aught I know) the Rulers separate from the body. Now here Apollonius must needs go to consult with the Delphic threefooted stool, that he may divine to us what Christ meant here by the Church, seeing he did not define it in this place, nor do we see it elsewhere explained in Scripture.  
Apollonius doubtless with the Papists having a watchful eye over his merchandise, rather understands it of the Church-Rulers; for this is all his care, that this wonderful Ecclesiastic power, by many wind and turn, being snatched from the body of the Church, and chief the Magistrate, may be settled only in the Governors as in the Centre, that is, in the Consistory; and because Deacons are only positively Churchmen, as bellows in a pair of Organs, Elders only comparatively, as the pipes which of themselves sound not: hence at last the whole power ends in Preachers superlatively Ecclesiastic, as if they were Masters of the music, and so sing and play upon that Ecclesiastic Organ, that every pipe shall yield no other sound then what pleaseth these Organists. Thus the old and new Papists do play the Philosophers upon this there, tell the Church, as if Christ had meant tell the Pope, or the Clergy, or the Preachers of the Gospel, but of this never a word in Matthew; yea it is contrary, for Christ being so understood should have named a Judge who was neither then, nor long after in the world: What an absurdity had it been for Christ to have said to the godly, that you may free your consciences from strife with your brother, go to the Consistory, or Church-Rulers, which were not then, nor to be in many years after. Whence it is more likely that Christ by the Church meant there a Judge or Arbitrator in controversies indefinitely, and (as I said elsewhere) without any express quality; that is, such a one as they could repair to, whether consisting of ecclesiastics and Civil Magistrates, as the Sanhedraham was then, or only of ecclesiastics as afterwards under the Apostles, or of Civil Magistrates, as was in the Church after Magistrates became Christians, members, keepers, and nursing fathers of the Church. Hence we see how much the Stiltwalker is deceived in thinking Magistrates to be excluded from Church-affaires in this place, because of the word Church, seeing in the most significations of this word Church, the Magistrate is included only one that excludes him which is not only devised, but is not plainly expressed by Christ; how vain then is this his argument, wherein he so much prides himself! Christ gave this power to the Church, but the Magistrate is not the Church, for if he deludes us under the collective name of the Church, represented or representing, than we grant that the Magistrate is not the Church: but so neither is Apollonius the Church, except he will call himself the Pope; and so this power belongs no more to Apollonius then to the Magistrate, but if he speak of the Church as it is indefinitely used by Christ, than he cannot make it appear that Ministers alone are more comprehended under this word, than Magistrates alone, because both are parts of the Church, and the Magistrate in respect of his judicatory power the more excellent part.  
The other error is, that out of these words tell the Church, the old Papists beat out by a strange paraphrase the whole building of the huge papal Hierarchy, as if they would show that the Pope is Judge of all controversies between Kings, the donor and distributer of Lands, the Monarch of all Monarches, the infallible censurer and poler of all Nations, the dispenser of all wickedness in others and in himself: all this they think Christ established in these words, tell the Church.  
The Stiltwalker instructed in the same Catechism, out of these words tell the Church, doth almost draw out every thing, to wit that the Magistrates must not meddle with Church-matters, and that they are not within but about and without the Church, that they have no power of Vocation, making of Laws, or decisive censuring of Ministers, but that all these belong solely to Ministers, who in this are free, and immediately depending on Christ and no way depending on the Magistrate, so that if they should fail in their life and manners, yet the Magistrate if he be a pious son must not presently rise up against the Minister his Father, but he must first wink at his vices, and then (except in some few cases) must not punish him, but only he must procure that Churchmen, as being specially holy, punish the specially holy Minister, which is as likely that these Walachrians will do, as if you should make Elephants clear one another of their leprosy. These and much more doth he conclude out of these three words, tell the Church; but indeed this is to make a beam of a mote, I rather say, that Christ in this place ordained nothing else, but that a brother who is willing to be reconciled to his brother which is unwilling, should and may (for ending the controversy) implore the Church's help, and in this case the Church ought to help him. But what I pray, is this for grounding that huge Hierarchy of the Church, that she must have absolute power of consecrating, excommunicating, commanding, and such like? for, if the words following, if he hear not the Church let him be to thee as a Publican and Heathen, ordain the right of excommunication, than Christ bestows it not there on the Church, but on the brother who desires to be reconciled: For, he doth not say, let the Church account or declare that brother for a Publican and Heathen, but let him be to thee a Publican and Heathen, etc. that is, as a brother thou may esteem him for a Publican, etc. if this signifieth to excommunicate, than Christ gave the power of excommunication not to the Church, but to every private brother, that I wonder so proud a Divine should so carelessly weigh his own laws, out of which he draws so many privileges.  
One lie more there rests in this Argument to be showed, in saying that Ministers are immediately subject to Christ and depend from him: whence he concludes, that they are not subject to the Magistrate, but this is a mere fiction, for I will ask, how shall we know this, for I never read it in Scripture? he will say, that Christ is the immediate author of the Church power, because he gave the keys to the Church, he said tell the Church, and he gave Apostles, Prophets, etc. out of all which it is manifest, that the office, or (as he calls it) the Church power is immediately ordained by Christ. I confess, this is truly said of the Church functions, and it is no less true of the civil power, which Christ the Mediator also immediately established, saying, give to Caesar what is Caesar's, & to God what is Gods, especially when by Paul he hath declared Magistrates to be his Legates, and hath subjected to them the Ministers for conscience sake, so that now the Civil power depends as well immediately from Christ as the Ecclesiastic: But how will he hence prove, that all who use this power, that is Ministers and Preachers, are immediately subject to Christ, and depend from him? This is a Popish fiction and an old cheat, the falsehood whereof any may quickly perceive; for if all do immediately depend on Christ who discharge any office which Christ or God hath immediately ordained, than all Magistrates, Fathers, Masters, Deacons, Readers, and whosoever exercise any function ordained by God, must depend on him immediately, and therefore shall be under the command of none, in respect of that function, but of God or Christ. Which fiction the Stiltwalker will find in himself; for if all Preachers be subject to none but to Christ, because of their free Ecclesiastic power which they exercise, how will their dependency consist, and the spirits of the Prophets be subject to the Prophets? For, he confesseth, that the brothers are subject to the Consistory, this to the Classis, the Classis to the Synod, and the lesser Synod to the greater, and so in infinitum. I know Apollonius teacheth this only pro forma, because he saith elsewhere, that he is only tied to the authority of the Synod as humane: But here I hold him fast entangled in his own gin, for either it is false, that Ministers in regard of their Ecclesiastic functions are subject only to Christ immediately, or else it is true, that the Consistory, Classis, and Synods are nothing else but Christ himself; but this last is blasphemy; Ergo, the first is most false, it's truly ridiculous to say, that he is only subject to Christ immediately, who is subject to so many, of which none is Christ. So we see this Walachrian is carried every where with a Popish giddiness. Whence now I conclude, if it be no ways against the immediate and fictitious dependency of Preachers from Christ, that they are subject to so many Churchmen, why should this be a hindrance from being subject to the Civil Magistrate? he will say (I suppose) that this subjection is of another court, to wit carnal and altogether absurd, and insociable, (for this is all his care, that he may free himself from the power of the sword which he doth exceedingly execrate) but I have showed already that there is no such difference or disparity between the Civil and Ecclesiastic power, but rather conjoined by God, and so coupled, that the one cannot subsist without the other, but yet so as in marriage, the Ecclesiastic must be subject to the Civil, as the wife to the husband; for, the Apostle saith, that every soul must be subject to the Civil powers, and therefore the Church and Christians who are souls, and to whom properly the Apostle wrote this command. But I find not where that every soul must be subject to the Church-Rulers, for it were absurd and against God's Ordination, even as if the husband should be forced to be subject to his wife: this was Antichrists invention, as John foretell, who paints him out as a woman and a proud whore clothed in scarlet, 
Apoc. 12.17. etc.  armed with a cup and enchanting wine, with which she hath so bewitched Emperors and Monarches, that she hath subjected them like beasts to her, and sits upon them; which we truly see in the Pope, who is a Church, and indeed a woman and whore, with her superstitious devises of sanctity hath so bewitched Princes, that laying aside their manly and husband-like strength, like uxorious men, have given to the Pope and the Whore, all the strength of their Dominions and government; but he like a Hecuba or imperious Woman, hath compelled them not only to kiss her Thumb, but basely her very feet too, a most monstrous thing! which risen from this, that they cast off the care of Religion, and of Church business at home, the Magistrates committed them, as if they had nothing at all appertained to them, to the Churchmen; no otherwise then if the husband should commit the whole business of the Family to his wife; only contenting himself with feeding of his own belly; or as the Historians report, like uxorious Ninus, who for three days only gave to his wife Semiramis the command and government of his whole Kingdom; but what fell out? She presently with rewards, delights, and divers cunning ways did so entice the Peers of the Kingdom, that before the three day's end, Ninus was murdered, and the whole Empire came to his Wife: so it fell out with those uxorious halfe-men in spiritual things, as soon as Princes by their sloth, neglect God's worship and religion, or being affrighted from them, as not belonging to them, with childish fears, commit them to Ecclesiastic women, the purity of Religion doth not continue long, and the Peace of the Civil State is also disturbed, which is not only true in the Pope's Dominions, but also in some neighbouring Kingdoms of late.  
Apollonius his other demonstrative argument followeth; the power of the Magistrate, saith he, is architectonical, with command and coactive power; but the Ecclesiastic power is ministerial, without command, for it is said Mat. 20. The Kings of the Gentiles bear rule, it shall not be so with you; ergo, these two powers differ altogether, nor can they be mixed. In this Argument, if any where, he playeth the Juggler and Witch, as Poisoners use to cover their venomous Medicaments or Pills with gold; so doth he use the Scriptures: so the Devil used it, by depraving it, with a purpose to deceive Christ when he tempted him.  
First he sets down a true Maxim, that the Magistrates power is architectonical, which Paul confirms, not only Rom. 13. but hitherto no man hath questioned it, except the old Papists and the Walachrians agreeing with them: but that this matter may not lurk in obscurity, I will in few words declare wherein this Architectonical power consists. This power doth not require that he who possesseth it, should or can do all things by himself; that he should be exempted from all laws, subject to no counsel or reason; so Bellarmine speaks injuriously of the civil Power, calling it despotical or domineering, which power should be barbarous and tyrannical: from this kind of reproaches our Stitewalker can scarce refrain himself. But the Architectonicall power doth not require, that none should be absolutely subject to any, except to God: For, so none should have this power properly, except he that had all the Monarches of the world in subjection to him; but there was never yet such a Monarch on earth: whence Paul did prophecy well of Antichrist, 
2 Thes. 2.  that such should his pride be, as that he shall exalt himself above all that are called Gods or Monarches. This we see in the Pope, who saith, that he is subject to none except to God alone, and that all Monarches are subject to him: For, he obeys none, he commands all, saith Bellarmine. This power indeed were chief architectonical, but it is seldom or never given; therefore the architectonical or Supreme power commonly described consisteth in this, that one hath chief power within his own precincts subject to none other; but on the contrary, all are subject to him, none excepted; so that there he alone can prescribe, command, and compel with power to punish and force, if need be. Thus Pharaoh describes it, when under him he bestows upon Joseph architectonical power over all Egypt, 
Gen. 41.44.  I am Pharaoh, without thee no man shall lift up his hand or foot in the Land of Egypt: he exempted him not from his own power, nor did he free him from the law and justice, but (except himself) he subjected all men and all things to him; so God describes the supreme regal power, that it had right over their sons and daughters, their servants and cattles, 
1 Sam. 8.  finally over the goods of their Subjects, not that he could do all that he pleased, (for in this he should do ill and tyrannically) but that he had power according to the rules of justice, to take notice of all things, to order and put them in execution; for so the Lawyers say, that there is no Empire without Jurisdiction, no Jurisdiction without power of examining, judging, and executing, such is the architectonical power, which if he understood well, and if he wrote seriously, not ironically, he confesseth doth belong only to Magistrates, as the title of his book, the Right of Majesty, showeth: but he mocks Magistrates, as I will show by and by.  
The other member of the antecedent is, that Churchmen want altogether this architectonical power, and that therefore the whole power Ecclesiastic should he Ministerial, and without command: which Maxim precisely taken, is false, because I shown before, that Christ and his Apostles, when they ruled the Church, had an architectonical and supreme power, which they exercised in the Church sometimes, but not with any external pomp, nor always. But it is objected, Matth. 20. that Christ said, the Kings of the Nations bear rule, it shall not be so with you; for than they disputed about precedency in Christ's Kingdom, and Christ said absolutely to the Apostles that were to be Rulers of the Church, you should not reign, but serve: whence he gathers, that the whole government and power of the Church should be without command, and rather with service; these are the enthymems, which he after a Jesuitical manner, hath patched together.  
I answer: That I cannot read in that place the Stilt-walkers fiction, to wit that the whole power or government of the Church should be without command, or architectonical power always: For, if he say, that the whole power of the Church was in the Apostles, to whom he speaks here, he asks the thing in question, or at least supposeth it. For the chief part of Ecclesiastical power and government is always (as I said) in the Magistrate, and in the supreme power; whence it fell out, that in the Apostles time this architectonical power resided in Christ and his Apostles miraculously, because the ordinary Magistrates were enemies. 2. I deny that this Law which he gave here to the Apostles was perpetual, at least, it cannot be showed out of this place, that what Christ there commanded his Apostles, doth belong always and to every Minister of the Church, this will be clear by an example: When Christ sent Apostles, he said to them, take not a staff, or bag, nor money, nor two coats, nor houses would he allow them, but whatsoever house they came into, they should abide there till they departed, etc. all this he commanded the Apostles that were to be Rulers in the Church, when he sent them to that purpose: For except one will allow the institution of Monks, of Beggars, of nasty Anchorites, which are ridiculous among Papists, every one may see that these precepts are not perpetual and common to all Preachers. This literal exposition should not be welcome (I think) to the Stiltwalker, and his Walachrian Papists, to have never above one coat, to be without money in their purse, and to have neither a house of their own nor hired, but hop to and fro, like locusts: If so many Laws so solemnly delivered to the Apostles, the Church-governors, are not perpetual and necessary to the Church. It will be a difficult thing out of the circumstances of the place, to draw a just difference, by which it may appear that this Law is perpetual and common to all Ministers; which if he should effect with his rusty instruments, he will never make this to be true, that what was prohibited to the Apostles or Bishops, was prohibited to the whole Church: For many absurdities will arise, they may not meddle with secular affairs, nor wear rich, soft, and Court-garments, nor wander from place to place, nor be abroad sometimes in the Country about their business. Must none of those things be done by any in the Church? They be frivolous fictions which arise hence, in that the Walachrian Papist thinks that nothing is Ecclesiastic or belonging to the Form and Government of the Church, but what is concluded in the Consistory or Choir of Preachers alone: the Scripture contrarily makes Kings and Magistrates the chief part of the Church, to wit tutors and nursing fathers, and as Calvin saith, as it were the earth in spiritual husbandry; let me show by a simile or two the stupidity of this Walachrian, it is all one as if one resolving to be a husbandman, provideth seed, horses, and instruments fit for husbandry, have also Plowmen, Waterers and Planters in a readiness, and thinks that he is now perfectly furnished for husbandry, whereas he hath not Land or Fields to sow his seed in, or play the husbandman upon: he doubtless will be laughed at as a fool, and one altogether ignorant of agriculture. 
Mat. 13.  I confess that out of Christ's Parable, all men are as the ground into which the seed is cast: but this is not repugnant to Calvin's Simile; for private men are but little clods, separated from one another in the ground, on which the seed immediately falls; but the Magistrate is considered as the general ground, which if it did not contain all the clods together, they could not fructify, but would fall away, and the seed whither in them. So fitly doth this Simile of calvin's express the Magistrates office in the Church, and the Stilt-walkers stupidity, who is still striving to thrust the Magistrate out of the Church: I will use another Simile which Paul intimates, 
1 Cor. 4.  when he calls Preachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Rowers in the lower seat of the Church: whence he considereth the Church visible as a Ship. Now who will imagine a Ship in a tempestuous Sea, without a Master, or Mariner? Christ's Church then must have a Master or Steersman. It is asked who this is? The Stiltwalker saith, it is he and his Preachers, because they are Captains and Governors, and many other prating Speeches which I have heretofore refuted: I say that they are not even, because Paul calls them Rowers, and that of the lowest rank in this Ship: who ever saw in the Kingsship or Galley; that the naked Rowers and those of the inferior rank, tied to their Oars, should have the command of the Ship?  
This stands not with reason, and experience; and if the Stiltwalker did not perceive this absurdity, the law of Christ would convince him; for he as the Master of the Ship said, you Rowers must not do so, that is, I will not have you to bear rule in my Ship. Hence than it appears, that to whomsoever the government of the Ship belongs, it belongs not ordinarily to the Preachers, by the Princes own express will: now there remains nothing but that this Ship of Christ either want a Master, or else some other must be sought for besides the Preachers, who cannot be her Masters: the Walachrian to award this blow, saith, that there is no Master, which is the scope of his whole argument, that he may drive out of the Church architectonical power, and may place it only about the Church: but the absurdity of this will appear out of this Simile; it is incongruous to imagine a great Ship in the vast Sea without a Master or Pilot: or to conceive such a Master who is not within the Ships decks, but without them, flying about like a Coot, or Sea-mew. These opinions of the Walachrian are chimaeras and monsters, the Master then should be within the ship; and if this night-bird were not purposely mad, he would see that this can be no other than the Magistrate, because he confesseth himself that the Magistrate is the head and father of the people. But if he should again deny what he hath granted, Paul would convince him, who makes the Magistrate the general governor of every soul, that is of this ship of Christ's also. So that here all the Stilt-walkers false opinions tumble down together, towit, That the architectonical power should be without the Church, that the Magistrates supreme regiment cannot be within the Church; but that all the power and government of the Church belongs to the Preachers, as Captains, for by this Simile all these vanish to nothing; surely if he had diligently weighed these words of Christ, King's heararule, but it shall not be so with you, he would have found by them, that the government of the Church belongs to Christ, for the Disciples disputed not simply for rule, but for rule in the Church: whence I collect that Christ gave to Kings and Magistrates rule over the Church, for what he denied to the Apostles and Preachers, that he hath granted to Magistrates: for he said Kings bear rule, it shall not be so with you, but he denyeth to the Apostles rule over the Church, ergo, by the law of opposites he hath given and granted to magistrates rule over the Church: I will expect how the Stiltwalker will elude this Argument taken from Christ's own words, it agrees surely with calvin's Paraphrase upon this place, out of whose commentaries I will allege these few passages.  
They are deceived then, who extend this saying to all godly men promiscuously; when notwithstanding out of the thing itself Christ teacheth, that the Apostles were ridiculous, who disputed for degrees of power and honour in their order, because the office of preaching, to which they were appointed, hath no affinity with the Empires of the world, etc.  
But Christ hath set Pastors ever the Church, not to command, but to serve. So the error of the Anabaptists is refuted, who exterminate out of the Church Kings and Magistrates, because Christ denieth them to be like his Disciples; whereas the comparison here is not between Christians, and profane men, but between their offices: Besides, Christ had not so much reference to the men, as to the condition of his Church: for it might be, that he who was Lord over a town or village, upon necessity might be forced to undertake the office of teaching: but it was sufficient for Christ to show, what the Apostolical function did import, and what it was not to meddle with. And a little after: I answer, if we examine every thing, Kings themselves do not rightly govern, except they serve: yet in this the Apostleship differs from earthly principality, that Kings and Magistrates are not hindered by their service from ruling, and with magnificent splendour and pomp to show their eminency over their subjects; so David and others, etc. And a little after: Christ separates the Apostles from the order of Kings; because the condition of Kings is different from that of the Apostolical function.  
There is yet one thing remaining concerning this argument to be touched, to wit, that Apollonius wrote this in jest not in earnest, when he grants to the Magistrate supreme power, and denieth it to Churchmen; he meant no such thing: but in all this work he strives to make Preachers supreme, and the Magistrates poor slaves; for of himself and Preachers he saith every where, That Christ's Legates depend immediately from Christ the Mediator exalted, who have power to command with authority, who have selfe-sufficient power under Christ, and that regal. Can any man have such a power, except he that is supreme? But that I may not seem to dispute about words, let us wei●● the thing itself. What doth agree more with supreme power, then to be absolutely free, and subject to none in any Commonwealth; so as that he may not be punished, though he do evil, no not by the supreme power of that place: but such doth he feign all Preachers to be. Their calling ought to be free and absolute, they ought also to use freely and absolutey the preaching and censuring keys; it belongs only to them to make and proclaim Ecclesiastic Laws, and to force the disobedient with punishment and excommunication. And in all these, as being formally Ecclesiastic, he saith that the Ecclesiastic power of Preachers is so free, that it is an way lawful for the Magistrate who is supreme, to meddle with them: For, if the Magistrate call, that is, (by his paraphrase) confirm, if of himself, and decisively, he appoint Ecclesustick Laws, if by himself, and by ecclesiastics, he offer to punish Churchmen, yea if he dare take off any Church-penalties inflicted upon any man, or defend them who are thus oppressed, when they appeal to them, though the lawfulness of the penalty be questioned: In all these cases, he affirms the Magistrate to be a tyrant, and a trampler upon the Church-priviledges, Christ's spouse, and which Christ bought with his blood. Yea, which is more, 
par. 1 p. 91 93, 94.  if the supreme Magistrate offer such things, he saith, that the Churchmen have power to punish him with excommunication: and that it is his duty, as being a sheep of the Church, to subject himself and all his to the Ministers. This is the Stilt-walkers hierarchical divinity, which indeed makes of Ministers supreme Magistrates, and of the supreme Magistrate, a poor flave to Preachers. Neither should the Magistrate permit Apollonius to delude them, in saying, that his power is only in ecclesiastics; and (as he speaks) formally internals, or externally internals of the Church. For, this he saith every where, That nothing canbe so secular, 
par. 1. p. 9  but that in some respect it belongs to the Ecalesiastick Court. Whence it follows, that there is nothing in the whole Empire, in which the Magistrate can be free from the jurisdiction and censure of Churchmen. Nor is this of any moment, which he saith, that the Church inflicteth no punishment but spiritual, and of excommunication almost, which belong not to the body: For, all these are mere mockeries, with which he would cover the turpitude of his intentions, for all Ecclesiastic penalties, chief the Walachrian, have no other end, but directly to wound men's reputations, and so indirectly their estates and lives; for li●● and a good name go together, who observes the seitious speeches, writings and counfells, which he daily hath with seditious Tertullus, whom the Magistrates punished with disgrace, but he useth him as his right hand, may easily perceive that this Stiltwalker breathes no thing spiritual in his censure and Ecclesiastic government, but all are carnal and corporal, which the Magistrate should quickly feel, if they would be careless, and suffer him to obtain his will: he hath the Pope for his Master in this fraud; he by the same songs, and (as it were) by the Sirens melody, hath subjected to himself Monarches, by bragging that he is the servant of servants, and that gold and silver he hath none; which yet he speaks falsely at this day: he saith that he is altogether spiritual, and that all his affairs are spiritual, and therefore altogether different from the affairs of this life, which belong not to the civil Court, therefore he hath made to himself a particular court, and a particular hall; in which though he doth every thing with barbarous pride, yet he brags that there is nothing secular, but all spiritual. By which arts not only hath he freed himself from punishment of the secular power, (to which by divine right he is subject) but on the contrary by his counterfeit humility and verbal service, he is flown so high, that now he gives and takes away Kingdoms and Empires, and hath compelled the greatest Monarches of the earth like horse-boyes, to hold his bridle and stirrups, yea to yield their necks as a stirrup for him to tread upon, and humbly to kiss his feet. Although the Stiltwalker be many miles distant from this height, yet he is no less tickled with the thought of the event thereof then Alchemists with hope of making gold; upon which though they waste their estates till they turn beggars, yet they are still affected with that imaginary gain, the desire whereof doth still renew in them, and their minds grow sick with curing of them; but enough of this argument.  
Hitherto he hath fought indirectly; now he flings his dart directly taken from the levitical worship. For he thinks it is most certain, that God in the Old Testament under the Levites made an insociable rapture between the civil and ecclesiastic powers, which difference he thinks to be moral and perpetual, and aught now to be religiously observed. I have divers times spoken of the vanity of this argument; now I will more particularly show its absurdities and falsehoods.  
First, I say, it is false that God hath put a difference between Secular and Churchmen properly; he made indeed a difference between the Levites and other tribes, that whether they were secular or ecclesiastic, being not Levites, they were debarred from the office of Priesthood: if on the contrary they were Levites, although they were secular, they were not kept off, as we see in Samuel, Eli, and others, in whom the secular and ecclesiastic government were united. I hope the Stiltwalker will not deny that the most divine Prophets were Churchmen, and yet they could not sacrifice nor perform Levitical functions, if they had not been Levites; for God chose them out of all tribes. So that here we see the Stiltwalker betakes himself again to his old trick of lying, in labouring to persuade us that God had put a difference between all secular and ecclesiastic persons, which is his fiction, whereas it is now known, that this difference was between some secular and ecclesiastic persons, and the sole Levites; so that this cannot help the Walachrian Preachers except they will show that they alone are the true Levites, and that all other secular men are of other tribes.  
Secondly, it's known that all this difference was ceremonial in the business of the Priesthood, which God by an express law had tied to the temple, and so likewise all the Levites; but now it is certain that all this was ceremonial, and tied to the temple, as we may fee in the Epistle to the Hebrews; which consisted in entering into the Holy of holies, lawful only for the Highpriest, in keeping of the Ark and other things, in sacrificing within the temple on the altar, and other things which God prescribed, how they were to be performed by the Levites alone. But now we see that the Temple is overthrown and all these sacred things abolished, and all sacrifices ceased with Christ's passion; who then sees not that this special levitical privilege is also ceased and abrogated? so that if the true Levites should arise again, they would confess that the Temple and sacred Ceremonies being abolished, their special is also ceased, because it should be now of no use. Out of this we may see what a stiff Levite the Walachrian is, who elsewhere so fearful to dig up again Judaisme, that he could not endure the harmony of Organs in churches; here he is more light than the ancient Levites, and will reserve the Levitical sanctity of special right, though the temple with all its sacrifices and ceremonies be abolished.  
But let us yield that there remains at this day among Christians a levitical separation, must he therefore do what he pleaseth in appointing the sacred rites of Divine worship? this was not lawful in the old and true Levites. If the Highpriest had said to the other Priests, it is lawful only for me to enter into the Holy of holies, therefore you must not enter into the holy place; they had denied this, because God had otherwise appointed. If the Priests had said to the people and Magistrates, it's lawful only for us to sacrifice, therefore it is not lawful for you to come hither, to see these sacred things, to pray, to teach in the temple, to celebrate the  and circumcision, and to perform other parts of divine worship; they had been laughed at by the Magistrates, because God had not allotted all those things by special right to the Levites, nor had he prohibited them to the people and Magistrates. Here I hope the Walachrian Levite will see his own unsavoury licentiousness, which he learned with other things from his masters the Papists, who that they might adorn the dressing of the Church-service with the greater pomp, to catch simple souls, they have borrowed most of them from the Levitical Priesthood, such as they pleased, but so that they fitly adorned their Comedy. The Levites of old were consecrated and set apart for holy duties, so are the Clergy there; they had their holy vestments, so these; they had their sacrifices, so these their unbloody sacrifice of the Mass, which no Layman must touch; they had their Highpriest, so these their Pope; the Highpriest were a crown, the Pope wears 3 crowns; the Highpriest had a breastplate, the Pope hath Peter's cloak; the Levites had their sanctum sanctorum, the Pope's conclave is his sanctorum sanctorum; in the levitical holy of holies was the Ark and Propitiatory; in the Pope's conclave is Peter's chair. There be many other sacred things, which I confess I am ignorant of; there was one chief among the Levites, which was the Vrim and Thummim, in the Holy of holies, whence God gave his infallible oracles by the Highpriest: so when the Pope fits in his conclave, and in Peter's chair, he saith, that God by him gives infallible oracles; not in all things, as Bellarmine confesseth, (for that were too palpable a lie) but in matters of faith and general manners; so that if the Pope should deliver every day an hundred oracles out of his conclave, which were plainly false, yet he should be always free from falsehood, either because he failed only in the determination of a particular fact, or by what means soever he were convinced of lies, yet he shall never err from that infinite scope of verity, which is the general prescription of faith and manners; so that if in the conclave the Pope should play the wanton with his whore (as it fell out in the Delphic temple) and not his Oracles, but his Mistresses should thence be delivered to the Church, we must not doubt but that it is of most high holiness, whatsoever issues out of that most holy place. So then every one may see, that the acts and scenes of old Popery are most finely fitted according to Judaisme. Apollonius seeks the like among the Protestants, but hitherto (for aught I know) he hath not found them.  
We should wish surely, 
Par. 1 p. 391  that according to the liberty of the Walachrian heaven, under which he is born and educated, and accustomed to all kinds of boldness, he had called a boat a boat, and an egg an egg; for it is not safe for us to be always in such danger. Who will not pity Vzza, who was struck dead by touching the Ark only, which was not to be touched. Was not saul's fact destructive, in daring to sacrifice partly out of fear, and partly out of impatience for samuel's long staying? whereby he fell not only into the displeasure of Samuel, but also of God himself. What Prince will not tremble to see Vzziah struck with leprosy, for touching that which he should not have touched; 
Quid apud reformates sanctum sanctorum.  whereby whilst he lived he was deprived of his kingdom, and when he died, of the King's sepulchre? So then the Stiltwalker will do a most acceptable work, if he will hereafter unfold what things in his Church-government are not to be touched.  
I could never yet find the place of holy of holies among Protestants, except it be among the Walachrians, Apollonius his study, where with his Tertullus and other conspirators he is secretly plotting to overthrow the Magistracy of Middleburg, and to erect a new Papal hierarchy. Though the Consistory be a conventicle of superlative Spirituality there, yet it doth not seem to me to deserve the name of the Holy of Holies, because the Keeper, with Women, & dogs, do familiarly go in thither; and then there must be also so many Holy of Holies as there be Churches: therefore in this point the Walachrian Judaisme is fallen into a swound.  
Now Levites have no external sacrifices peculiar, except they will have the Mass with Papists: Spiritual sacrifices are Alms, Prayers, Psalms, which are called the calves of the lips, and the whole reasonable service of God, which is commanded as common to all Christians. So that we are sure Magistracy cannot be removed from all these, by reason of any special sanctity. For who will say that it is unlawful for Magistrates to pray in the Church? He may (saith the Stiltwalker) but not publicly: Then sanctity here consisteth in a circumstance, to wit, the same prayers uttered in private are holy in a common manner, but in a special manner holy if they be said by the Minister in public. This subtle difference is not where mentioned in Scripture: but the Walachrian Levite differs much from old Judaisme; their sacrificing was a special privilege not only in public, but in private also: for if they had granted to them that were not Levites to sacrifice privately in the temple, reserving the right of sacrificing publicly to themselves, the Levites had polluted their sacrifices.  
But if it be so sacrilegious a thing for the Magistrate to pray publicly in the Church, and like women to be silent; why not only is leave given to Magistrates, but also to women to sing openly and with a loud voice in the church? for this also is a spiritual sacrifice of praise. In this surely he seems to prostitute his sacrifices, unless he will say that this liberty is also taken away from Christians, because it is the Precentor, whose singing hath the special privilege of sanctity, whose tune the whole Congregation followeth; but so the Precentor also should be received among those that have the special right of sanctity: but I think this Mechanical smell will be too Goatish for Apollonius to make him partaker of the authoritative and special right of preaching stacte. I confess there is small difference; because this man only in of the book sings the Psalms and sacred hymns, but the other not willing to be a clerk in the book, prayeth there without book, yea I believe oftentimes without the Bible, whatsoever the Apollonian spirit is able in his heat to some out. There are indeed very godly prayers set out by Calvin and other Divines in their Catechism, for this purpose, that all the people may be acquainted with them, and so may be uttered by one spirit, the Pastor going before, which use many times the Church in Synods hath established: but these things are vulgar, and come too near that straight and bookish spirituality of the Precentors, to satisfy the spirit of the Stiltwalker, that most servant Zealot.  
This, lastly, is a wonder, That he placeth special sanctity in public prayer; when under the ancient Levites, Anna samuel's mother, Solomon at the dedication of the temple, K. Ezek. & in Christ's time the Pharisee and Publican, did pray publicly in the temple. I confess that the business of prayer hath been sometimes upon special command committed extraordinarily to some, as to Isaac, Moses; No, Daniel, and Job; but this was no Levitical or ordinary privilege, but proceeded from the person, whether ecclesiastical or civil, as he was most in God's favour. It were to be wished that all they to whom the Magistrate hath out of his bounty given charge to pray publicly, may not be only fit to do that modestly, but also acceptable to God for their piety; for in many there is such a confused babbling, and such an impurity in their hands, that we may fear lest by such messengers the Church-prayers prove detestable to God, I conclude that there was no special sanctity in prayers under the Levites; why then should it be under these new Levites?  
He seeks for prerogative in Preaching; and saith, 
Praedicatio.  that it is lawful in private for all men to preach, but in public only for Ministers; for this is authoritative and potestative, and by right of the Legate, that is only edifying. Much more such stuff he hath devised upon this matter, but without Scripture: so that here again sanctity consists in the circumstance, much different from that of the ancient Levites for if the Highpriest had placed his special sanctity in this, that he entered publicly and by daytime into the Holy of Holies, but he granted to the rest of the people that privately and in the nighttime like rats they should creep into the holy of holies; he had certainly polluted his sacred mysteries. This new Levite is no less ridiculous, who gives leave to Magistrates, Laymen and women, to preach privately the same Word, but reserves to himself the circumstance of preaching publicly in the Pulpit. This circumstance was not of such sanctity among the Levites, much less among the Apostles; for they would not have been so bountiful as to grant to every one who was fit, leave to preach publicly, so that they did not forbid women to prophesy with their heads covered, if occasion served; otherwise let Apollonius resolve me how Paul, who elsewhere bids women be silent, saith expressly, A woman praying or prophesying with her head uncovered, dishonoureth her head. For Paul doth not give charge of that which was never to be, if it was absolutely unlawful for women to prophesy; neither doth he speak of any private speaking at home, for it was not required there that she should in that case be always covered. Then it is certain that this subtle difference of preaching sanctity was not known to the Apostles, that the Pastor alone should preach in public by special sanctity; and authoritatively, but not others who did this in private.  
He placeth wonderful sanctity in the right of Calling; but in this also he deviates from the old Levites: they were born Levites; and if particularly they were selected to the priesthood, or to any office of special privilege, this was done commonly by the Magistrates, not by the Levites.  
Moses a Magistrate, 
Num. 20.28.  made Aaron the Highpriest; he put on his robes, and took them off, and set up Eleazar after him. There were many famous Priests, but God preferred the Magistrate. They say that he did this exrraordinarily as a Prophet, but this the Scripture doth not affirm, but by not showing the cause of a matter of such importance, intimates that this difference is nothing. So David did order the levitical ministry; 
1 King. 22.26.35.  Solomon thrust Abiathar from his priesthood, and set up Sadoc in his stead: neither was then religion decayed, nor is he said to have taken advise of the Levites, but this he did of his own authority, neither had he done this if he had supposed that in it there was so great danger of sacrilege. If then the Levites had no peculiar privilege of calling, the new Walachrian Papist did ill to borrow this from them.  
Of the same nature is their privilege of [Judicature and Censuring] which he calls the Legislative power, and of the Keys. This also was not peculiar to the Levites, but had under God its general original from the Magistrates.  
So Moses, 
Deut. 17.9.12.  Joshuah, David, Solomon, Jehosophat, Josias, all Magistrates, not ecclesiastic Levites, ordained ecclesiastic laws. God gave indeed to the Levites and to the Highpriest, power to judge by Moses, yet not apart from the Magistrates, but jointly with them: yea because twice he puts the secular Judge in the last place, it is not unlikely that he place the principal right of Judicature in the Magistrate, from whom the power of punishing depended. So that this new Levite is a plain perverter of Levitical privilege, who under pretence of a Levitical custom goeth about to thrust Magistrates from the legislative & judicatory power in Church-matters; when on the contrary we see, that God by an express command hath, in point of Judicature, joined the Magistrate with the Levites.  
Nor were the Apostles of any other mind, who admitted the whole Church, which consisted of Laymen, in all weighty matters of the Church, both of Calling, Making of Laws, and Censuring; 
Act. 15.  so that they gave them power also of Decision, which they had not done, had they conceived that it was altogether unlawful for the Magistrate.  
Now rests the right of [Administering the Sacraments] which with Apollonius is of such precise sanctity, that it is to him as Urim and Thummim, or the Holy of holies, from which not only he debars Elders and Deacons, as well as carnal Magistrates, but also the Proponents themselves under pain of sacrilege: so that in this he placeth the height of his authoritative and potestative preaching, which is with the privilege of administering the Sacraments, as he wrote to the English.  
In this fiction truly he hath plainly forsaken the old levitical privilege; for in this they had no special right; seeing the Passeover at first was killed by any one in his own family, Circumcision was administered at home by the father, 
Josh. 5. 1 Cor. 10.  or Joshua the Magistrate did it by public authority; all did gather and eat Manna, they all did drink of the Rock that followed them, they were all baptised in the sea and cloud. These were the spiritual Sacraments of the Old Testament, which were common to all; nor had the Levites alone any special right in these, but by process of time it fell out that the administration of these was solemnly performed by the Levites. But this was rather brought in by custom, then by God's law, which seems rather to be against it.  
As the Walachrian here forsakes his old Levites, so he cannot claim the Apostles for him in this preciseness, in that the power of Baptising was of less esteem among them then of Preaching; for Paul saith, Christ hath not sent me to baptise, but to preach; he also thanks God that he did not baptise many. How much is this from the Walachrian Divinity? Calvin himself out of Austin proveth, that presently after the Apostles, Laymen baptised, which Christians had not done so quiekly, had they suspected that the precise and sacred right consisted in this.  
The like reason is of administering the Supper, the precise right of which (so far as I can perceive) came from Popery, where the Supper was turned into an Idol. If in the right of administering this Sacrament, there did consist so much sanctity and preciseness as the Stiltwalker feigns, the Holy Ghost had done imprudently in saying nothing of a matter of such importance in Scripture, but rather the contrary.  
It's commonly alleged, that Christ instituted the first Supper, took bread, brake and distributed it; likewise the wine. Because Christ was Pastor and Doctor of his Church; hence they take it for a sure law, that none but the Pastor, not a Doctor, must administer the Supper. I have showed already that this ground of the Stilt-walkers is imperfect, and now again I show it. Christ washed the Apostles feet, refeled the Scribes and Pharisees objections, explained the parables and obscure passages of Religion; he prayed for all the elect: Must therefore no man but the Pastor wash the Apostles feet, refel objections, explain the doubts of Religion, pray? etc. Christ used to pray at feasts, must therefore hence a law be made that in weddings and feasts none must pray but the pastor? If the Stiltwalker too curiously affect this example, he will be suspected that he desires to borrow also from Papists this gluttonous Spiritualty, among whom it is an old custom, that the Pastor should sit down first at the feast, and by right of Spirituality sit next to the bride. Christ did many things upon occasion, which are not laws for us to imitate, except it be expressed that this example is so, and no otherwise to be followed, which the Scripture in this circumstance never doth, no more than that the Supper must be administered at night, 
1 Cor. 11.  or in unleavened bread, because Christ did both. Besides, in that place of Paul concerning the institution of the Supper, there is no such thing found, but rather the contrary; For Paul wrote not this properly to the Bishops only, but to the whole body of the Church; for he saith, that he delivers to them the institution of celebrating the Supper, which he received from Christ. What was that? Not only to receive the bread broken, and eat; but to take, break, eat, drink, distribute among themselves with reverence; For he saith, that all this rite which he received from Christ, he delivers to them. I wonder whence this superstitious partition should arise, that the Pastors alone, under pain of sacrilege, must have right to [receive, break and distribute] the Bread with the Wine, and that other Christians must only receive, eat & drink, and examine themselves well before, as a certain Divine speaks; for although he enjoins the whole Church with the Bishops, that they should each one prove themselves: yet the modern Hierarchy assume also this privilege to themselves, of prescribing to others power to try themselves, whereof they are to be Judges; but to try themselves, they think they are not liable to, but that they may without any proof at all thrust in upon the Sacrament: For, by virtue of their special spirituality, they may dispense with trying themselves, and with all their vices. He that doth not smell this Popish Garlic, he is certainly a dull-nosed Divine. Therefore I gather out of this place, that Pasters alone have not right to take bread in the Supper, to break and distribute it; and that it is no sacrilege, if a Deacon, Elder or faithful Magistrate, or any other member of the Church that is a godly man, do the same.  
I confess, that for order's sake, and decency, in process of time, these solemn actions were appropriated to preaching Ministers; but this did not proceed from any divine precept; and therefore if any be so superstitious, as to believe, in case the Pastor be dead, absent, or sick, that a Deacon, Elder, or any famous member of the Church had minister the Sacrament, he seems to me to have licked, not only the outward, but the inward rind also of the Mass. Briefly I will say this: Apollonius can find nothing in the ancient levitical worship, which by special right he can transfer as sacred into the modern Church-discipline: For, all the affairs of this modern government, which he counts so specially holy, were under the Levites, not of any special right, but common to all Magistrates. He took these rather from the Papists, but so unfitly, that both Priests and Levites may laugh at him.  
His last dart against Magistrates is cleft into divers parts, filled with poison of malice and contempt.  
Magistracy is only a separable accident of the Church; it consisteth of the basest Members of the Church: whence he concludes, that it is a most unworthy thing, that the Magistrate should guide the Church and perform Church-businesses. I answered before, that Apollonius did again pre-suppose a falsehood, that in the Apostles time, and at other times, the Church wanted a Magistrate, of whom again I will discourse. Now I will explode this Philosopher's consequence; he thinks that to be a separable accident, which can be a way without the destruction of the subject, whether it be a substance or an accident, by which shilosophie he can make at his pleasure an accident of a substance, to wit, if a thief take away Apollonius his cloak from him, than it will be an accident, if in his purse he hath ten Crowns, and his purse-bearer steal one, because Apollonius his purse remains with the rest of his money, that crown will be than not a substance, but an accident; so that the Stiltwalker must not be moved if he sometimes have such a loss, seeing it is but the loss of an accident; nor will the thief deserve any great punishment, who did not steal a substance but an accident. If we may prate so in Divinity, than the written Word of God will prove an accident separable from the Church, because without it the Church hath been sometime: the Apostolic office will be an accident of the Church, because the Church was sometime without it, and is now again; and let me speak without blasphemy, Christ's actual passion and incarnation will be a separable accident of the Church, because it was only in the fullness of time, and now long since hath ceased: So absurd then is this Philosophy. What if Magistracy be accidental to the Church? Will it therefore follow that the Magistrate can do nothing in the Church? Are not accidents the original of all operations, without which substances can do nothing? For though a coal burneth, yet it burneth not without a fiery quality and heat. I will not urge further this absurdity of Apollonius, because I know that he is more afraid of this secular accident than he hath hope in an Ecclesiastic substance, so that accidentally he vexeth himself and in vain, in thrusting this accident out of the Church: which if it were absent, by the concourse of Ecclesiastic substances, on a sudden, heat and cold bodies, moist and dry would bring in again the old chaos; so that I may truly say against Aristotle's Tenent, the secular accident sustains the Ecclesiastic substance, or else it would fall to the ground. But now I will pass from the accident to the substance: For, the Stiltwalker is such a wonderful Philosopher that of Magistrates he can on a sudden make an accident, and again a substance; for he makes them members of the Church, but of the meanest or vilest sort, the reason is because Paul saith, set them to judge who are least esteemed in the Church: 
1 Cor. 6.4.  whence by a Walachrian paraphrase, he concludes, that at all times the meanest members of the Church are to be Judges; 
part. 1. p. 14, 15.  wherefore by inverting the Proposition, he collects, that whosoever are Judges are to be accounted for the meanest members of the Church, though they had been heretofore the most learned of the Church. Thus doth he use the Scripture like a nose of wax, that he may persuade us, that Magiftrates are to be esteemed no better than Asses, as the Papists compare Magistrates and Kings to the Ass on which Christ sat. I do not think the Stiltwalker wrote this in earnest, for they say, that he earnestly endeavours to place his Legate a latere on the bench directly, that so he may sit in it also indirectly: But now I will show how he handleth the Scripture irreverently, and abuseth this place of Paul, that he may make it serve his fancy. This I will clear by a plain explication of the words, there was an ill custom among the Corinthians, that Christians went to law one with another about worldly businesses, which controversies they did not take up among themselves, but had them decided by Magistrates that were Infidels and Enemies of Christ. Paul (as he ought to have done) reproves this custom, and like a good Physician prescribes remedies to mend it, one whereof was above the rest, that they should lay aside their quarrels, and rather suffer loss, for if all Christians were of this moderation, rather to suffer loss then to go to Law, all occasions of quarrel would be cut off: But the Corinthians wanted this moderation; for Paul saith, you yourselves do wrong and defraud your Brethren, therefore he farther persuades them, that if they would go to Law, they should remain within the Church which was then separated from the unfaithful Magistrates, and that they would among themselves take up their quarrels. He useth many reasons for this purpose, especially this, that no faithful man should be so unfit to judge, but that he may easily be able to judge an Infidel or wicked man; for, he saith, that faithful Christians shall judge the world: whence he concludes, if the godly are reserved for judging of such great matters, it were absurd, if they were not able to judge of trivial and worldly matters. Whence appeared their absurdity in choosing wicked and unfaithful Magistrates for their Judges; for they were inferior to Christians, they did all one, as if they had made the basest amongst them their Judges, passing by those that were worthiest; to this Paul's words tend, they that are of least esteem among you make them Judges, which ironically he speaks, not that he approved that Judges should be chosen of the meanest persons, but contrarily he dislikes that evil custom, for he saith presently, I speak this to your shame; is there never a wiseman among you, who may judge between brother and brother? By which words he doth plainly show, that he doth not like their custom in going to law before Infidels, because in doing so, they made the meanest men their Judges; but this (he saith) is preposterous, because this belongs rather to the wiser sort, so that he upbraids them for want of wise men, and in that they passed by their brethren, and made Infidel Magistrates Judges of their differences, whom they exceeded, or should have exceeded in wisdom. This is the plain meaning of Paul's words, which overthroweth the Stilt-walkers fooleries: He thinks that Paul here made a perpetual and absolute Law, as if they that sat on the Benches, and were Judges of secular affairs, that is, Magistrates, were, in respect of their Magistracy, the meanest persons always; whereas on the contrary, Paul considers this meanness in respect of infidelity, because they were then Infidelis that bore the office of Magistracy: Whence it follows, that Paul's reason ceaseth in Magistrates, when they become faithful. And whereas they are such, under whom now the Stiltwalker lives, he is injurious to ubpraid them with this meanness, which Paul expressly imposeth only on Infidels.  
Apollonius his other perverseness is, in calling Magistracy base, and the Magistrates base, in respect of their office; when as Paul assevereth, that the office of a Judge is so excellent, that it should not be committed to the basest, but to the wisest: So that he reproves them for want of wise men among them, that they were forced to appeal to Infidels, who were not wiser, or worthier than Christians, but rather, because of their infidelity, base: And therefore they did ill when they made them their Judges, by which means they accused themselves of unfitness and unskilfulness, and preposterously conferred the office of judicature upon base and unworthy persons. So then, Paul affirms the office of judicature and Magistracy to be most worthy, and therefore to belong only to wise men, so it be not transferred upon Infidels, for than it is accidentally conferred on the meanest. Is not then the Walachrian injurious, to account faithful Magistrates base, whom Paul thinks worthy of honour, and the prerogative of wisdom.  
I have now examined the arguments, or rather scoffs and fallacies with which the Stiltwalker would persuade us that Magistrates are so carnal and vile, that they neither can nor should meddle with the holy and spiritual affairs of the Church, such as they are at this day. And so unbridled he is in his language, that he could not rail with greater audacity, if he had the sole Dictatorship in the State of the united Provinces.  
For, what Nathan, Eliah, or Paul, who were divinely inspired, durst thus rail against impious Magistrates, as he doth against godly ones? You (saith he) are only a separable accident of the Church, your power is not in, but about the Church, you are the basest members in respect of your Magistracy: you are only carnal and worldly, who are not to meddle with the affairs of heaven, but of earth; and if you would ascend higher, to handle the holy affairs of our Church-government; it is impossible for you to handle or touch them, so that you cannot meddle with spiritual things, and belonging to the salvation of souls, by yourselves, but by us: you are not to prescribe laws to us in Church-matters, or abrogate without the consent of Churchmen the laws prescribed by Churchmen,: controversies and Church-censures are not to be judged by you, nor can there be from hence appeals to you; yea whatsoever Churchmen shall in Church-matters ordain or judge, that you are by your cumulative power to approve and put in execution, and to submit yourselves and all yours: if you do otherwise, you are monsters, amphibious animals, Church Laymen, Popes; that is, Lay Antichrists, outlaws, 
part. 1. p. 16. 2 Thes. 2.  Christ's enemies, men of sin, and sons of perdition. You will be sacrilegious tramplers upon the Church's privileges, and Christ's blood, you will offer violence to Christ's Spouse; and such like. I only proffer the glean: he that will have the whole crop, let him repair to his patched pieces, and they will see that he is no less mad, then if he had been hired by the Pope or Spaniard to stir up the people against the Magistrates and united States. For, no man is so ignorant, that seethe not the laws which he positively sets down, to be broken by the Magistrates in their Synods and other Church-businesses; and that therefore they deserve, as being wicked and sacrilegious, to be destroyed by the people, and thrust out of their Magistracy: that these things are indirectly intended by those Walachrian Sticklers, every one may see who is not blind. I recommend the care of this business to the Magistrates, as Fathers of the Country; and I will further show, with what privileges God doth honour them in Scripture, what power they had in Church-affaires in the old and new Testament, and consequently, what their office is at this day.  
That is a famous elegy above the rest, 
Esa. 49.23 & 60.16.  which God gives to Kings and Magistrates, in that they were to be the nursing Fathers of the Church, which Prophecy is twice repeated in Esay; by which metaphor is showed, that Magistrates should be as it were keepers and nurses, to nourish and feed the Church. Which if it doth belong to the Magistrate in respect of his office, how should he be without the Church? For, who will not say, it is an absurdity, that the nurse, who should feed the infants of the family, must be placed without the house? no other ways, then if a Shipmaster or Pilot be placed without the ship.  
The Stiltwalker storms against this title, and saith, That it must be understood warily; 
part. 1. p. 29, 30.  at last he concludes, that it is impossible for the Magistrate to nourish Christians with the dug, which is not much less, then to upbraid the Prophet with falsehood, who plainly saith, it shall be, which this man boldly saith, shall not be, by Kings properly, but by Churchmen: so that the Prophet should rather have foretell, Churchmen shall be thy nursing fathers, not Kings.  
I confess this title is figurative, and not to be drawn beyond the Prophet's intention: This is also true; that Magistrates cannot properly nourish the Church, as nurses do infants; but so neither can any ecclesiastics do at this day: For, as I said before, no man is properly a father, but he that hath seed within him, and generates: not he who casts another's seed; so none is a nurse precisely, but she that hath milk in her breasts, and with this nurseth the infant; which honour belongs to none, but to God only.  
God's grace alone is the nurse properly, whose two breasts are the old and new Testament, in which all saring 〈◊〉, is truly contained, which not only Churchmen, but Magistrates, and all Christians ought to suck, as being the quickening and saving milk, so that neither Magistrate, nor Churchman is properly the Church's nurse, except we feign such a nurse as transfers milk from the breasts of other women, to here when; and that being in a manner corrupted, at last by a pipe conveys it into the infant's mouth, which were a monstrous kinds of nourishing. So that now there is nothing belongs either to secular me●, or Churchmen, but to distribute to God's children the milk drawn and sucked out of the breasts of grace in the two Testaments, which is not properly to nourish, except we will call milk-women, who sell milk from house to house, which fredeth infants, nurses.  
I think the Stiltwalker will say, that there is no absurdity, if he transfer the milk drawn out of the breasts of Stripture into his brain, as into a dug, and from thence imparting it to the Church, he perform the nurse's part. But I say, this is an improper way of nourishing: for, as often as his study transfers the milk which he sucks and draws out of Scripture, into his brain, as into a milkpail, which is rank with malice, and the filth of ignorance: the milk which he distributes to Christians is vitiated by the vessel of his corrupted brain, which is improperly to nourish. So that now properly the question is concerning the right of distributing the milk which is contained in the breasts of holy Scripture. The old and new Papists excluding the Magistrate, say that this right belongs only to them. The old Papists boldly, like thiefs and pirates, have driven all Christians away from the breasts of Scripture, forbidding the reading thereof; by which cunning they have reserved alone the right of distributing that milk; and they do it so sparingly, and made so thin with waterish traditions, that they starve many of God's children.  
The new Papists are more wary, but withal more basec they commanded all Christians to suck out of the breasts of Scripture, and to abound in it; this also they command the Magistrates, that they would flow with it, and bestow it upon others; or cause it to be bestowed: yet they cry out that it is unlawful for any or impossible; except he be a Churchman, to distribute any drop of this nutritive milk; because they alone have a power to confer it by reason of their Vocation: they confess indeed, that it is lawful for Magistrates, and all private men to bestow this milk privately; but they will have us believe, that whatsoever they do there is not one drop of true nutritive milk bestowed by them: for this is Stapletons' perpetual fraud, that God's Word is not truly milk, but as it is preached by the Church, which is as much as if you would say, milk is not properly nutritive as it is milk, but as it is publicly distributed; so that in this they are like base Monopolists, who confess the milk to be nutritive in itself, however it be drawn in or sucked out of the breast privately: But they will not have it to be accounted so, except it be brought from them only.  
I know, it is an old song, that this right is conferred only up on Churchmen by their vocation: but I have showed before sometimes, that now there is no Vocation which is divine, or which shows any divine effects, or confers any divine right, but that it is merely humane both in the manner and right thereof, which though it was divine of old, yet now it depends only from the gifts requisite for that function, which if they be found in any, his Vocation toeth him as a hireling of necessity to perform this office, but hindereth not others (who are also furnished with these gifts) from the free exercise thereof: whence appears the fraud and violence of Papists, chief of the new ones, who confess that the quickening saving milk is contained in the breasts of the Scripture, out of which, all may suck and draw, even Laymen, and may distribute it privately, but publicly they must not, or if they do, it is not nutritive, which are mere mockeries. However I have been large in discoursing of this nourishment, yet this I affirm, that Isaiah by this doubled and rare Prophecy did foretell some extraordinary matter of Magistrates, when he saith, that they shall be nursing Fathers of the Church. Apollonius thinks that nothing else is foretell but only that they shall procure bountiful stipends for Churchmen, to fatten themselves well, and so may nourish the Church the better: But this was no new or extraordinary matter, God himself provided meat for the Levites, and godly Kings had now a long time done that plentifully; and it seems absurd to ascribe such a work to Kings, the chief perfection whereof could never be reached by them, but by Churchmen only.  
Wherefore this seems to agree with the said Prophet, that Kings and Magistrates in the New Testament, the levitical separation being taken away, should handle all ecclesiastic business by themselves, or else that they should be so diligent in them, that if they did not perform all things by themselves, yet at least, they should be so diligent in procuring of them, that they should go before churchmen, take the charge of them, and prescribe to them no other ways than if a Mother Queen who had permitted her infant to be nursed and bred by nurses, and her handmaids, afterward out of her motherly care should sit down among her nurses and maids, and give her own breasts to be sucked, performing herself all the parts of a nurse, which we see many famous Princes have done in the New Testament.  
Above other titles, that of God is most illustrious, with which the Psalmist honoureth Princes, which title we never find in Scripture given to churchmen. Aaron was an eminent man, and was to be the most worthy Highpriest; yet God said not, I will make thee a God to Moses, but contrarily, I will make Moses a God to thee; whence we see that God from the beginning did not purpose to commit the supreme care of the world, and of the Church to churchmen, but to secular Magistrates; for he knew that things would not be well guided by churchmen, as appears by Aaron, who when Moses was absent but 40. days, 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, he permitted it to Magistrates, but denied it precisely to churchmen: so that in this famous title of God all churchmen are subject to the civil powers; and all civil powers are to rule the churchmen: for these are called only Angels, but they gods, who will not confess men to be subordinate to Gods, and Gods to have superiority over men▪ I doubt not but Apollonius will here murmur with himself, 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 churchmen, than to Magistrates, for these as sheep should be subject to their ecclesiastic pastors. Magistrates are only earthly Kings, but cleargymen are beavenly, Magistrates are Legates of God the Creator; churchmen of Christ the Mediator exalted: lastly Magistrates are carnal and worldly, but churchmen are spiritual and holy, who seethe not from hence that churchmen come nearer to God, than Magistrates, and that therefore the name of God belongs more justly to them? So that we need not doubt but in time the Stiltwalker will mend this magnificat; as his predecessor the Pope did, who not being content with the titles of Bishop pastor, and precedent, in which the Walachrian for the time rejoiceth, hath assumed to himself also the title of God; so that now he is styled 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 he shall consider, that he alone by divine gift and right doth possess this title of God, which bee cannot without sacrilege impart to Ministers, by which also is admonished, that he is subject to none, but to God only, and that there is nothing so spiritual, 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 he is honoured with the name of God, but also is endowed with the privilege of Divine pre-eminence.  
Among other eulogies, 
2 Pet. 2.13. Rom. 13 1  that is notable one which is given to the Magistrate by Peter, and chief by Paul, where the great dignity of the civil power upon earth is described, which he 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 he 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 inquire who or what he is that useth this power, nor how he hath attained to it, nor indeed how he useth it; but absolutely commands to give obedience civil, whether to the King as chief, or to governor's: 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 general 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 King's 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 murdered, he rehearsed this sentence; Whosoever entereth into the house of a Tyrant, he is his servant, though he entered a filee-man. This then is sure, wheresoever there is a superior power bearing the ●●●●d, no man ought to inquire how he hath obtained it, which is the form of it; how he useth it, at least not too curiously, o● 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 ●y every soul understands the Natural 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 〈◊〉, than every body, because men in respect of their bodies differ much, but in respect of their souls they are all uniform. Whence chrysostom 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 another's jurisdiction, can free himself 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 Patriarches, and as it appeared afterward, more excellent than King Abimilech himself, yet confessed humbly, that even to death they were subject whilst they were under his jurisdiction. Who more worthy than 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 Paul's general maxim, That every soul should be subject, none excepted.  
The third thing is, That he commands subjection in all, and obedience to Magistrates; so that he will not have them resisted, not only for punishment, but also  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 emphatical, and show 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 spiritual and ecclesiastic matters, (as the Papists at this day prate) the Apostles had done unwisely in commanding Christians so absolutely to obey Magistrates; for they might have known (had they known this new divinity) that Churchmen as Christ's Legates, especially in formal Church-matters, are not any ways subject to the Magistrate, but to Christ immediately. Paul hath no such cautions and exceptions; whence I collect that he knew them not, but that they are devised.  
Must all then obey the Magistrate, 
Act. 5.  and in all things? What if he command that which is evil, as not to preach Christ, or to commit sin; must we not then say with the Apostles, We ought rather obey God then men? Therefore the Magistrate is not absolutely to be obeyed in every thing. Whence it followeth, that this law of Paul concerning obedience to Magistrates, is not general. To remove this scruple, I will observe these following passages.  
There is an obedience which is most absolute, admitting of no conditions or exceptions, such as is due to God in all things, whose will is always just, and therefore the rule of justice, because it is impossible that that should not be just, which God who is justice itself commands. Therefore we must always yield absolute obedience to God, because he commands it.  
The same power also was eminently in Christ, God and man; therefore it is said that he taught as one who had authority, and not as the Scribes: for though he suffered his commands to be examined because of men's ignorance, yet he was to be obeyed absolutely, as it was said from Heaven, Hear him; not only because he commanded what was just and right, but also because he commanded absolutely.  
The like obedience was due to the Prophets and Apostles, who were divinely inspired, but it was ministerial; for though they were not God, yet because the infallible Spirit of God kept them from erring, hence absolute obedience was yielded to them: so that if such now were in the world, absolute obedience must be yielded to them by all, and in all things. But there have been none such now a long time, although the Pope brags this of himself falsely as Antichrist.  
As for the Magistrate, he must also be absolutely obeyed in all things agreeable to God's word, or not repugnant to it; such are things indifferent. You I say perhaps, that in these things we must obey Preachers, and all who propose them; ergo, they are of equal authority with the Magistrate. I answer, there is great odds; because we obey those only for commanding what is right, but we obey the Magistrate because he commands, and because it is right which he commands; for God hath given to them a coactive power and the sword, by which they command with authority, and can by right of their office compel all subjects without exception to fulfil his just commands; which supreme power belongs only to them by divine right, which is here insinuated by the Apostle.  
But as for evil and unjust commands, which are flatly opposite to God's law, although the subject is not bound to obey them, yet he is bound by this law of Paul to be subject to him, either by counsel and prayer in removing the Prince from his evil purpose, or in flying away; or if they cannot do these, in suffering: so did the Apostles, and chief those famous young men, who seeing the King's wicked edict, endeavoured to persuade the King with reasons; when they could not do these, nor could they fly, they were cast into the furnace. Here appears the supreme civil p●wer, in commanding not only what is good, but also what is evil, 
Dan. 5.  with authority. For though in commanding evil, they deviate from the object, for which they shall be punished by God, yet they err not in using their absolute power with which they are invested by Divine right.  
Hence then appears the great difference that is between the Civil and the Ecclesiastic power, which the Papists strive still to confound.  
1. In that every Civil power, whether great or small, new or old, of what quality soever it be, or by what name soever it is called, if so be it bear the sword, it is divine, having God for its author; otherways that saying of Paul were not true, The powers that be are ordained by God. But among Churchmen there be functions which have not God for their author nor the Scripture for their authority; such are Arch-deacons, Archbishops, Metropolitans, Abbots, Canons, Cardinals, and such like proud names of offices are not to be acknowledged, but rejected.  
2. In the Civil power it matters not how one hath got the sword, whether lawfully, fraudulently, or forcibly, as oftentimes. I confess it is more just to obtain government by lawful means, for such can command with a better conscience: but in respect of the power it's no matter, nor is it fit for a Subject to be too carefully inquisitive in this, but he ought to obey and acknowledge God's ordinance wheresoever he seethe the force of the sword; For how could Paul truly say, The powers that be are ordained of God, and whosoever resists them resists God's ordinance? It is otherwise in ecclesiastics: if any enter in at the backdoor by simony or fraud, Christ saith he is a thief, and must be accounted and avoided as a robber, but no ways to be obeyed or acknowledged for a Pastor.  
3. If he too rigidly command good things or indifferent, or if he command unjust things, to which the Conscience is not bound; the Subject must not tell him that the things which he commands are not necessary, but unjust, therefore we will not, or we are not bound to obey: but on the contrary, Subjects must obey; or if they obey not, he hath the sword, he may by divine right force them. But in ecclesiastics, all their power is conditional: If they teach rightly, command justly, and according to Christ's prescript, than they must be obeyed for Christ's sake; but if they err, and command that which is evil, we must not obey, but resist them, we must drive them out and forsake them, as the Scripture shows every where.  
In Ministers it is required that they be found faithful; Believe not every spirit, but prove the spirits if they be of God, So Christ commands to hear the Scribes whilst they sit in the Chair, and enjoin what is good; but withal he bids us take heed of their leven; and if they should go quite out of the way, he will have us leave those blind leaders of the blind, lest we fall into the ditch. All which do show that there is no necessity of obeying Churchmen, but only conditional obedience is requ●●ed; for God hath not given them a coactive power to compel Christians absolutely, but it is lawful for every Christian to examine the life and doctrine of their Pastors; and if he find them to be repugnant to God's word, he may resist them, contradict them, and if he have the Magistrates power he may depose them, or if he have not, to departed from them. Thus the first Reformers did against Popery; and the Magistrates daily do, in 〈…〉.  
I believe this will be a paradox to the 〈…〉 Innovators; but it sufficeth that I have showed it to agree with the Scripture. And that I may not seem to have seen this alone, I will bring Calvin, on whose suffrage among 〈…〉 I will willingly rest. There is a passage in his Commentary 〈◊〉 c 23. Act v. 5. where he discou●seth of Paul reproving Ananias that wicked Highpriest; in which Paul corrected himself, saying, I knew not (brethren) that this was the Highpriest: and he adds a place out of Moses, Thou shalt not speak evil of the Ruler of thy people. 
Exo. 22.28  For (with Austin) he makes this correction of Paul iroical, at length he thus writeth— But here ●●iseth a question whether we are to they the Prance when he acts the Tyrant? For if he is not to lose his honour that performs his office ill, Paul sinned in robbing the Highpriest of his honour. I answed 〈◊〉 the Civil Magistrate and Church Governors there is 〈◊〉 difference; for though the administra●●● of he 〈…〉 and ●ivil 〈◊〉 be confused and untoward, ye God will have subjection to continue, but when the Spiritual, government degenerates, the consciences of good men are free from ●●eying an unjust government, especially if the wicked and profane enemies of hol●n●sse do falsely pretend the title of Priesthood, for overthrowing the doctrine of salvation, arrogating to themselves a domineering power over God himself. So at this day it is not only lawful for faithful men to shake off the Pope's yoke, but also it is needful when they cannot obey his laws but by falling off from God. Thus he.  
Whence it appears how much the Pope doth pervert divine order: He doth not acknowledge them for lawful Princes, who bear the sword by election or inheritance, unless they receive inauguration from him; and if they obey not, he excommunicates them, absolves Subjects from the oath of allegiance, and commands to dethrone them, and if he can, he poisoneth them; so that he hath made a mere slave of the supreme Architectonicall power; whom he accustometh not only at his beck to draw the sword, as if he were his hangman, but also to come in an humble manner and kiss his feet. And on the contrary, he hath made himself and his Clergy the supreme powers; for first he hath exempted all Clergymen from the Secular power, which are innumerable souls; Then, that he may satisfy that place in Paul, hath assumed to himself the sword, though he be a Churchman, yea he carrieth two swords, so that now he must needs be the Supreme power armed with the sword; and Christ (it seems) hath not said, Kings bear rule, it shall not be so with you Churchmen; but contrarily, Churchmen bear rule, it shall not be so with you Kings. These are the mysteries of old Antichrist.  
The new Walachrian Papist delights himself exceedingly in the same fable, and indirectly goeth about to renew it; for first he endevoureth to prescribe to secular Magistrates, what civil offices they are to appoint, and on whom to confer them; if this be not done, at his pleasure he reviles them in private and public, and stirs up the people against them.  
Then in all this work he maintains, that churchmen in the affairs and formalities of the Church, are not subject to the Magistrate, but are immediately under Christ, so that churchmen have an absolute power of calling, making laws, and executing ecclesiastic penalties, in which the Magistrate indeed may cumulatively help them, but no ways hinder them, or do any thing of themselves, nay not inquire with an intent to hinder or change them, or do any thing of themselves, except they will be accounted sacrilegious; whence it appears that the supreme power of the sword, given to Magistrates by Paul, is very short, having lost the command over Clergymen so long as they meddle with Church-affaires, for then the Magistrares (as sheep) must be subject to their Church-Pastors: Perhaps the Stiltwalker will say, that they are subject, but only by reason of some secular circumstances in their Church-government, which the Government cannot want. But the answer is easy, that the power of the sword in Church-affaires is now become very poor and weak, seeing it consists only in circumstances, when as on the contrary the Ecclesiastic power is substantial in Ecclesiastic matters: and because there is nothing so fecular, which in some sort doth not belong to the Ecclesiastic Court; if then Ecclesiastic power is every where substantial, who seethe not that this is much more supreme than the civil? because that meddles with substances, this a mere accident, handleth only accidents and small circumstances; so that we may wonder what Paul meant if he knew these mysteries, in not ascribing this supreme power rather to Churchmen then to Magistrates. This the Walachrian learned not out of the Apostles, but out of the Pope's School, and if he be employed by him to make a combustion in our native Country by this new Popery, let him look to be well rewarded by this his rich Master. 
2 Tim. 2.2  There is also a notable place of Paul to Timothy for the civil power in Church-matters, but because I have largely handled this elsewhere, I will now leave its Eulogies, and will examine the practice to wit what godly Magistrates have under the Old and New Testament done in church-business: we will find that there is now nothing among the Walachrian formally Church-matters, and sacred things of special right, which have not been cared for by godly Magistrates, and immediately performed by them.  
The most holy work of the whole Church-Government, is the reading of holy Scripture, because than we go into the holy of holies, and consult with Vrim and Thummim: But because the Stiltwalker is guilty to himself that he handleth the Scripture basely, and as Jesuits use to make a nose of wax, and a Lesbian-Rule, for he takes more delight in reading of Spalleto, Bellarmine, Thomas, Cajetan, and other triflers: hence he placeth not much special privilege in this matter, but leaves it for mechanics, and he would think that it did not consist with his honour and authoritative power if he should stand in the Readers place and read the Scripture to the Congregation.  
Vocation is with him of greater account, which is his holiest of holies, and the spring of all special privilege; wherefore he will have this handled warily, and will have great care taken that this fountain of holiness be not polluted by the touch of secular men; yet because he saw, that against his will by the grant of godly Divines, the right of electing and approving of Ministers, now for a long time doth belong to Magistrates, in which election the form of Vocation properly consisteth: that he may not seem to be driven out of this lurking hole of his feigned Sanctity, he hath so narrowly contracted that form of Vocation, that he placeth it only and properly in confirmation, that is, in Imposition of hands, which he hath learned of old Papists: for, because now use hath prevailed, that Preachers only should impose hands, that is, imprint the character of Vocation and special Sanctity, he thinks that it goeth well now with his superlative holiness, in that only Preachers are to imprint this character by imposing of hands, and that only upon Preachers; hence he is assured that the Sanctity of superlative holiness consisteth in Preachers only, and in them only should remain: he grants indeed elsewhere, when he speaks of the right of decision in Synods, that it hath some show of Vocation, when a private man (by the  consent of the Synod or Church) is admitted to suffrages: But these are only spurious Vocations that is only holy, which makes one a Preacher by confirmation and Imposition of hands: let us then see what godly Magistrates in the Old Testament could do in this point.  
The most notable confirmation and auguration above the rest, is that of Aaron, when he was made high Priest, but this was performed by Moses the Magistrate at the command of God: For he put Aaron's robes upon him, and anointed him, and when he was to die upon the mountain he took off his robes and put them upon his son Eleazar. I know he will say here, that Moses was a Prophet, and an extraordinary man, but this is thing: for however God, we see, performed this notable work of Ecclesiastic confirmation by the Magistrate. Hence we may conclude, God never thought that Ecclesiastic callings should be ordinary and holy, and that Consecrations should be performed by Churchmen only, for this had been all one, as if God should make a law for chastity and wedlock, and begin himself from Whoredom and Adultery, there were indeed many famous Levites and Priests, by whom he might have performed this work if there had been so much holiness in it.  
Such is recorded by David, 
1 Chron. 16.22.  when he appointed orders and turns for the Priests in their service, it was common indeed, for all to perform this divine service; but to do it on this day, or after this manner, it was a particular right and duty, though this than was a mere Ecclesiastic business belonging to Ecclesiastic men, yet David a secular Prince performed it, and did not grant it to the Priests.  
That act of Solomon is more illustrious, 
1 king. 2, 27.35.  when he thrust Abiathar from the Priesthood, and by his own authority set up Zadok in his stead. Here the Stiltwalker being put to a nonplus, flies to the help of petty distinctions.  
He saith, 
par. 1 p. 84  that Solomon did not properly depose Abiathar from the Priesthood; for, by his Divinity, he had been sacrilegious. But, what then? he only banished him, which secular punishment alone the secular Prince could inflict, by which means the Priesthood became void casually.  
Surely now Apollonius deserves to plead for thiefs and robbers: if one be accused for murder, the Walachrian Philosophy will deny that there was any such thing done. What then? only he thrust his sword into his breast, and so pierced first the skin, than the muscles, and at last opened the greater veins, and then casually the life fled away with the blood. Or if a thief be accused for stealing of money, and should deny it stoutly, he will say, that principally he only carried away the purse, that he neither saw nor touched money: that he gave the purse secondarily to another; and thirdly the purse was opened, and consequently the money taken away. He will make a pleasant piece of work, who out of the Walachaian patches will make up such jesting serious disputations. I do not think that Apollonius will be so senseless, if he be banished by the Magistrate, that he may not any more make tumults, and stir up the people to sedition: But he will think, that by this punishment he is thrust from his holy preaching charge at Middleburge, if he had not a Swine's soul, or if it were not his purpose to delude the Scriptures, he might have easily seen his foolery out of the very Text: For, the place showeth, that the punishment which Solomon would inflict upon Abiathar was not properly banishment, for this was rather a benefit he bestowed upon him, for he said, thou art a dead man, but I will not slay thee: he had deserved this punishment which he remitted, and showed mercy in banishing him. What was then the punishment properly which he inflicted upon Abiathar? To wit this in deposing him from the Priesthood; for the Holy Ghost saith, in express terms, thus Solomon cast out Abiathar, that he might not be the Lords Priest; by which it plainly appears, that Solomon intended and did that which this night-bird saith he did not, nor could do: besides the History adds, that Solomon made Zadok high Priest; and because he did all this, whilst the Priesthood stood by himself, without taking advice of the Priests, surely Solomon in so doing was very sacrilegious, or else the Stiltwalker is a cheating Divine.  
The special privilege of holiness is placed in prayer and public preaching: And because this authoritative sanctity consisteth in a circumstance, in that these are done publicly, it is to be wished, that Apollonius would declare out of the cabinet of his abstruse Divinity, what properly it is, to pray publicly: whether only in the Church and pulpit, or not also at a table, in a ship, in in the street, in the marketplace, in a chamber, as Paul did? If he should unfold that exactly, yet I will say, that pious Princes have prayed and preached in public.  
So did Moses on the Mount, 
Exod. 17.  when Aaron and Hur held up his arms.  
So did Solomon at the dedication of the Temple, 
1 King. 8. 2 Chron. 17.  and he blessed the people in the presence of the Levites and Priests.  
Josaphat sent his Nobles with the book of the Law, to preach from city to city.  
Josias standing in the Temple, 
2 Chron. 34.31.  read and preached to the people.  
When Nehemiah restored religion, not only Hesdras and the Levites, but joshua and the Nobles read, and publicly spoke to the people. So that here are no footsteps of special sanctity in preaching, from which Magistrates are prohibited.  
At first there was a right of administering the Sacraments common and promiscuous to all masters of families; and when they had been a long time omitted in the desert, the right of renewing them was given to joshua a Magistrate, 
Iosh. 5. 2 Chron. 35.  and afterward to King josiah, by God.  
The power of making Laws concerning things indifferent in Religion, David and other Kings undertook, though the Levites were present,  
The taking up of controversies was in the power of secular as well as of Churchmen, 
Deut. 17.  as appeareth by Moses his first institution, where plainly there is joined with the high Priest a secular Judge.  
For josaphat gave Lay-Judges of controversies to all Cities, not making any mention of Levites. At jerusalem he set up the chief Tribunal, which consisted of Law-men and Clergymen. The Stiltwalker concludes, that the Ecclesiastic Tribunal under Amarias the high Priest, in the matters of the Lord; was distinct from the secular under Sebadia his predecessor, 
2 Chron. 19  in the King's business: but this collection is not certain; for, presently to Sebadia are subjoined the Levites: so that we can see nothing to hinder us from thinking it to be the Sanhedrim of Magistrates and Priests, in which the high Priest was to handle Ecclesiastic matters principally, and Schadia secular; but so that the sentence should be pronounced by the consent of both. The Laity then were never secluded from Ecclesiastic controversies, but still included.  
The ordinary power of punishing was in the Magistrate; even for Ecclesiastic offences.  
Aaron and the people sinned by idolatry: Moses the Prince commands to slay three thousand Levites. Achan stole the holy things, joshua punished him. Jehu slew the Priests of Baal, Solomon deposed the high Priest Abiathar, and so oftentimes Magistrates have punished Ecclesiastical persons for Ecclesiastic offences, or else have defended them from the unjust ordinances of Churchmen.  
The fact of jeremy is memorable, who being accused by the Priests for preaching, was defended by the Princes: And although the Priests endeavoured seditiously and unjustly to murder him: Yet Ahiacam the Prince resisted, 
Jer. 26.  and delivered the Prophet from the unjust judgement of wicked Clergymen; who notwithstanding is commended for it, and after the captivity is left in stead of a chief Ruler among the remainders of the Israelites: whence it appears, that then there was nothing in all the Church-government in the old Testament of any special right, or not to be touched by Magistrates; from the separation of which notwithstanding the Stiltwalker borrows his separated right, as if all had been Sacerdotal functions, and enterings into the holy of holies, which had been ridiculous to the very old Levites.  
It remains that we look into the new Testament, what the Magistrates did there.  
Here the Walachrian sings the triumph; and thinks that the Magistrate had no power, because he saith there were none in the Apostles time: whence he concludes, that the Magistrate is a separable accident of the Church; and that non- 〈◊〉 have no accidents, or right and operations.  
I answered before, that the Church was so fare from wanting Magistrates, or supreme power at that time, that on the contrary it resided in Christ, and in his Apostles, who indeed used not that earthly pomp, but yet by their word they miraculously effected that which Magistrates did by their sword; but to deny that this power was corporal, or supreme over bodies, because it was used by Ecclesiastic persons miraculously, and not in any ordinary way, is as much as if you would say, that to kill as Phineas did, is not to kill, because he being a Priest, did it extraordinarily. I do not think the Stiltwalker was ignorant of this; but he is angry, because that power was then in the Church, and among Church-rulers, but is not without the Church, and among Magistrates. He had rather it should continue within the Church: for all that he intends is, to hurt and disgrace any man by direct, or indirect courses: But if he will have the same supreme power which was in the APOSTLES, CHRIST'S Legates, to remain, he should by some sure token let us see, that the same gifts are in him, which were in them; but being destitute of such, he doth all one, as if he did brag of Croesus his wealth, and yet is poorer than Irus, not having scarce a penny to buy himself a halter. It is familiar with him to imitate the Pope his Predecessor, he drove Magistrates out of the Church, & snatching the sword from them, took to himself both the Secular and Ecclesiastic sword. If by this gulf he swallow the Magistrates, especially the prudent Middleburgeans, that being in discord by his devices, they let go the civil helm of the Church, and commit it to this Churchman, he will be to us a great Apollo, and the wonder of the world. This, I hope, I speak not without reason; But secondly, I answer, it is most false, that there were no Magistrates under the Apostles, who by the Civil power defended and guided the Church, either without or within. This the Rattle-mouse dreamt to be out of all doubt, because Nero and other supreme Magistrates were without, and the Church's enemies. What then, were there no chief rulers of an inferior rank, who favoured the Church? he is as much deceived, as if he should say, that our Chmmon-wealth of the United Provinces had not in the beginning any lawful Princes, because the King of Spain and his bloody Council were their enemies. For the lesser Governors, to wit, the Nobles and the Cities, that is, the States, endowed with just power, under the government of the illustrious Prince of Orange, did happily begin their business of Reformation and liberty. So there were then lesser Magistrates in the Church under the Apostles, such as Cornel us the Centurion, the Gaoler, Sergius Paulus the Proconsul, Erastus the Treasurer at Corinth, Narcissus, Nero his Chamberlain, whom the holy Ghost hath recorded, and doubtless many whom he hath not recorded. Shall we not believe, that these men prudently used their power & estates also to defend the Church, if they had not done so, and had not been members of the Church? they would not have bestowed their gifts for the common benefit of the body of the Church.  
Now to place all these without the Church, is to place the Sun out of the world. Surely the Church-government under the Apostles was so popular, that the whole body of the Church was present promiscuously at the famous acts of calling and law-making: 
Act. 16. Act. 15.  the Walachrian then is a preposterous practice, in thinking that there Magistrates were excluded from Church-business, except he will say, that they were of meaner condition than women, and could not do that, which women could then, or that they should lay aside their supreme right, as soon as they came into the Church. All which fictions agree well with the Pope's institution, who accustomed the Emperors, when they came to him the head of the Church, to lay down their Crowns and Sword, to kneel on the ground, and to kiss his foot, which comedy doubtless is very pleasant to the Walachrian new Papist; but this grieves him, that he hath as yet a large sea to sail over, before he can arrive to that harbour. I say, that all these Chimeras were unknown to the Apostles, and that they permitted Magistrates as Magistrates to be present at sacred meetings, and to deliberate in sacred business, and consequently, that there were Civil Magistrates then in the Church.  
I add, thirdly, that among Church-offices, there were such, who though they were not Preachers, and Pastors of the Church, yet had a government in it, 
1 Cor. 12.28.  for Paul saith, that among the offices of the Church, there were Governors, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Precedents or Bishops: Which offices, because they were separated from the general government of the Apostles, it is not to be doubted, but that they consisted in the special power of censuring and curbing of Christians, 
Rom. 12.  against Ataxy, and also of defending the Church. Whom therefore Aretius thinks were Laics, who had inspection over men's manners, 
Lib. 4. Instit. c. 20.  and discharged the office of Magistracy. So Calvin saith, that there were grave men who had charge of manners, which is all one with the Civil power, that under these may be commended every kind of just government.  
Lastly, I will prove by a necessary reason, that there were then in the Church who judged of secular matters, that is, were Magistrates. For we know out of 1 Cor. 6. that there were among Christians, controversies about secular business: Hence I necessarily collect, that their Judges were either within or without the Church. If they were without only, than the Corinthians did well in going to them, or else they must have left them still unjudged. But the former is repugnant to Paul's reprehension, the latter to equity and reason. Hence necessarily it follows, that within the Church there were such as decided controversies, or might have decided them; and I pray what else were these, but such as Magistrates at this day? So that here I hold this Walachrian Bat by both his wings fastened with tenpenny nails to the doors of his Church, where having discovered his deformity, he may spend his days in biting and chirping.  
But what if it were as certain, as the Walachrian would have it, that there were not Civil Magistrates under the Apostles, and consequently, that then there were no right and operations of nonentity, how will his Logic prove that it must be so continually? except he will persuade us that Magistrates should be always infidels, and enemies of the Church, because they were such under the Apostles; which assertion were impious and monstrous and contrary to experience. For three hundred years after Christ, Emperors as it was foretell, kissed the Son, 
Psal. 2.  were made the Churches nursing Fathers and Patrons, as it was apparent in Constantine and others. Whence we see the Stilt-walkers madness, for he disputes no other ways, then if I should say of Nabuchadnezzar, so long as he was a beast, he was unfit for government, and therefore had no command in his Kingdom. Hence I should collect that this was perpetual, and that he never had his Kingdom again; whereas we know, that as soon as he was restored to his reason, he was also restored to his kingdom and honour, and betook himself to his ancient government: or if a Master of a Family should be unfit to rule his house, because he is distracted in mind, so that he must guide it by some other: but if he recover his health, who will say that he must not return to guide his family again? This is the intent of these Walachrian Sophisters, because impious Magistrates were sometimes mad, and unfit Fathers to guide the family of Christ's Church, that therefore now they are still unfit, although they be restored to their wits: and albeit that God hath honoured them with faith, piety, knowledge, prudence, and all other gifts fit for a Father, yet they must be accounted mad still, and must be kept out of the Church, bound fast in Bedlam, that these unnatural sons alone might rule as they please.  
I will rather thus reason, because Magistrates did not in the Apostles time rule the Church, (which they always should have done, by Gods own institution) because they were Infidels, and enemies, therefore now they are bound to rule her, in that now they are made by faith tutors and nursing fathers of the Church. This is all one as if we should say of the Israelites, that they must never use husbandry and mechanical trades, because God for 40 years together sent them Manna from heaven, and kept their utensils from wearing, so that neither their clothes nor shoes were worn, for experience taught the contrary. And although perhaps many would have been well content to have been idle, and to enjoy that benefit still; yet as soon as they went over Jordan, 
Josh. 5.  Manna failed them, and their utensils began to wear, whence they were forced to return to their agriculture and mechanic trades. I will then hence infer, since Magistrates are become Christians, they are to be admitted into the whole ancient right, which out of the Old Testament we have showed what that was. So that there is now nothing in the whole Church-government which is not lawful to them by Divine right, both for matter of action, rule and care. This is not my opinion alone, but Calvin himself every where insinuates this in his Writings.  
Although Christ would not have the beginnings of his Kingdom to be helped by the sword, 
Com. in Deut. 13.5.  etc. yet he had not prescribed to himself an eternal law; but at last he forced Kings to obey him, etc. and of persecutors, made them keepers and patrons of the Church. Magistrates at first exercised tyranny against the Church, because the time was not yet come that they should kiss the Son of God, and having laid aside all violence, should become nursing fathers of her whom they persecuted.  
In his Commentary upon 1 Tim. 2. he saith, that Magistracy in the Church is as the earth, by whose fertility as the corn is procreated, so by the Magistrate's office the Church is nourished. In his Comment. on Mat. 20. saith, that by this command of Christ, we see the Anabaptists fury in excluding Magistrates from the Church of God, for it may be, that he who was Lord of a town or village, might also in case of necessity perform the function of a Teacher. It is then plain, that this man was of a far other opinion than the Walachrians, who under pretence of hostility exercised by Nero in the Apostles time against the Church, go about to debar Magistrates for ever from meddling with Church-business. This was the cunning of growing Antichrist, to keep off Magistrates from Church-affaires, as being holy, and not to be touched; so that like another Aeolus he swaggers alone in the Church court. Neither have there been wanting at all times, some Hermaphrodites, half men, soft and effeminate Princes, who with Sardanopalus laying aside all their masculine vigour, have submitted themselves to Ecclesiastic whores. Such was among the rest Theodosius the younger, who wrote to the Synod of Ephesus,  
That it was unlawful for any man who was not in the catalogue of holy Bishops, to meddle with Church queries. But much more carelessly Basilius the Emperor, who in the 8. Synod said,  
That no Laey-man of what dignity soever aught to move questions in Church-matters; this belongs to the Patriarches, Bishops and Priests, who have power to bind, and have the Church keys, and not to us who are to be fed, and stand in need of losing. These words, as if they were golden and pleasing to the Pope's pride, are oftentimes cited by the Jesuits; and the Stiltwalker out of them, 
part. 1. p. 265, 266.  as if they were very notable, doth every where repeat them: for this is properly his intent, to strike a superstitious fear in Magistrates, that they may abstain from the Church-government, that he and his may the more freely domineer, and use Papal Tyranny.  
Yet there have been now and then famous and generous Princes, who by their masculine carriage have kerbed these whores, and made them betake themselves to their distaffs, especially those of Rome, by prescribing Laws to them, and forbidding them the privilege of caling. Among others, Justinian the Emperor, who had well deserved of the Civil Law; about the year 500 he made divers Laws concerning the election of Popes, by which he commanded the Church of Rome, that they should not think of calling a Pope, except they paid a sum of money, and should by way of Petition, ask leave of him to choose: Such an order was prescribed to Gregory the Great by Mauritius; but he being murdered with his sons by Phocas about the year 600. gave occasion to Boniface the third to become Antichrist, who then was first called, and held the head of the Church. Then the Empire struggled to get out, and the Pope's licentiousness increased, until after the 800. year it was again repressed by Charles, as appears by the Institutes of Ludovicus Pius, Otho, and others, concerning this matter; but chief about the year 1070. Henry the third Emperor, a generous Prince, caused the people and Clergy of Rome to take an oath, that they would never afterward meddle with electing the Pope, until first they had obtained leave of the Emperor, which law within ten years after Pope Hildebrand did utterly overthrow; bringing his son Henry the 4. unto subjection, whom he compelled at Canossa to come on his knees to him, as may be seen in Platina and Onuphrius.  
There hath been always strange stubbornness in the Pope and Churchmen in making of Laws, and inflicting of punishments, by name spiritual, but indeed corporal, against which many times generous Princes have struggled, until by a fatal violence the Pope at last got the mastery.  
This Ambrose first began to put in practice; who by Theodosius of a Praetor was suddenly made a Bishop, whom afterward he vexed very much with divers penitential inventions, that if the Emperor had not for the greater good of the Church endured it then, it might have given occasion utterly to destroy the Church.  
Pope Anastasius was more impudent, who durst excommunicate the Emperor, by whom he was justly punished. This boldness increased in Nicholaus, and others, so that they durst resist the Emperor to his face, as Onuphrius brags. Generous Princes at last lost their vigour, in that they would not command these Church-witches to be brought to them in chains, thrust them from their Bishoprics, punish them with exile and death. Lastly, in that they did not rule all things in the Church-discipline according to their authority and will, when they saw how they were handled against Law and Justice. Besides, their power lasted so long over the calling and decrees of Counsels, that Churchmen could do nothing without their beck and Suffrages; and Princes were too blame, in that they did not curb by their authority, the inbred stubbornness of contention in those spiritual men, and did not interpose their judgement, in the most serious affairs of the Church and of Religion, slighting the infinite quarrels of ecclesiastics.  
Bellarmine citys examples out of Brevic. Collat. that in Austin's time there was a great question between the Orthodox and the Donatists, which could not be composed by Divines, but at last was ended by Marcellinus notary, and Tribune to the Emperor Constantine the younger.  
The same reports out of Socrates, 
Socrat l. ●. c. 10.  that under Theodosius the younger, Divines had disputed long concerning the controversies of Religion, which could not be taken up by the Synods. Theodosius then commanded that every one should deliver to him the form of his Religion, which being read and weighed, he prayed and at length chose the Orthodox opinion, rejecting the rest, and commanded that alone to be observed.  
Bellarmine doubts of the credit of Socrates, for, how could he know (saith he) what Cesar did in his closet? He thinks these things fell out upon the prayers of Theodosius by chance, rather than by providence, for if he prayed to God (saith he) it was rather, that he would pardon him for putting his sickle into other men's corn, in that he thrusted himself rashly upon this Church business: So it is plain, that the old Papists, and new Walachrians speak with one mouth, and play upon the same strings.  
But I on the contrary, out of this conclude that this mystery of iniquity was not known to those famous and pious Princes, that they must do nothing precisely under pain of Sacrilege in ecclesiastic business. For had they understood that this was so ordained in Scripture, they had abstained, and so many Pious Doctors of the Church with whom they lived, had not so easily granted this to them. But histories tell us, that all contention about this arose from the Bishop of Rome, who was driven to this by his pride and antichristian fate. With whose arrogancy the Walachrian Stiltwalker itching now again, hath published so many absurdities, falsehoods and blasphemies, against Pious Magistrates: which I have hitherto touched, that I am glad to have got out of the dirty and thorny place of his fooleries. But that I am in the last place to show the acuteness of his distinctions wherein he every where abounds, which though I have scatteringly refuted: yet here as in an abridgement I will briefly point at: for whilst he counterfeits modesty, he seems to bestow bountifully on the Magistrate power in Church business; but this he doth so inconstantly and carelessly, that presently he puts some obstacle or other by a petty distinction, lest he should seem to have yielded too much.  
Such is this above the rest, that he grants leave to the Magistrate to handle Church matters objectively, not formally: by which distinction he will easily obtain, that, if he hath done all Church-business, he hath done none, because he hath done ecclesiastic things, 
par. 1. p. 91  but not ecclesiastickly, or as ecclesiastic. The vanity of which device consists in this, that of a circumstance and base accident he makes a form, for he will have so great force and efficacy in modern vocation, chief among the Walachrians, that it introduceth a new form into a man, or as the Papists speak, a new character which pierceth into the soul; so that one and the same thing being handled by a Magistrate, is not ecclesiastic, but being done by a Churchman, or one that is called, it is formally ecclesiastic.  
Which difference seems no greater to me, then if one should do the same thing in a gown or in a cloak, in a long black Divines cloak, or in a scarlet and military coat. For so the old Papists play with this their formality, who being secure of the possession of their spirituality, have very frequently this changing of gowns among them, that upon the changing of the gown, the formal sanctity is also changed. For it is not unusual, that he who is to day a Church-Cardinall, to morrow laying aside this gown, and changing his habit, become a Secular Prince. So that some are Churchmen in the morning, Secular-men after dinner: nor is the Stiltwalker as yet so secure of his own holiness, as to play so openly, especially in the superlative sanctity, but in the comparative he useth the same bounty, when he calls Consuls and Senators to the Eldership, who therefore must either in the same, or in another gown, be in the morning Aldermen, in the afternoon Churchmen. He is so rigid in his preaching superlative holiness, that he will not impart it to proponents, although now they be half-men, but to them alone, on whom there hath been imposition of hands, whence the authoritative and sacramental dignity proceeds.  
I confess this fiction is not without a beginning, and some show also: for it is taken from the Levites, in whom there was an innate and genuine sanctity by God's Ordination; whence arose this difference, that one and the same thing being touched or handled by a Levite it was holy in Priesthood, by reason of the sanctity of the person: but it was profane being handled by him who was no Levite. So in those first workmen of the Ark and Tabernacle Bezaliel and Aholiab, whom God had filled with his Spirit, and dedicated for this work: The same work might have been done by others, as it was in Solomon's Temple, which work had been objectively holy, but they were not done formally holily, that is by holy men, and for this work sanctified, as Bezaliel and Aholiah were. The Walachrian Legendary from this beginning took his fable, which we would confess might have some show, if he could himself without laughter assever that modern Vocation, and chief his Walachrian had in it any divine thing, except the common institution of Vocation, and the end; as for the manner, he knows himself that it is so worldly and carnal, that no other ways is a cloak or gown bought in a Broker's shop of old ware, then there this special right of sanctity. So that if he would lay aside his dissembling vizard, he would say with Scevola in Cicero, that he wonders when one soothsayer sees another, why he doth not laugh; for, the office of sooth-saying was of great authority and honour, and the ignorant people had a wonderful opinion of it; but that most learned man knew well, that in the secrets of soothsaying there was no true solidity, because they collected uncertain trifles from the chatring, feeding, and flying of birds.  
Even so I am sure that this Walachrian amongst his fellows (if he may with freedom) will oftentimes laugh, for cheating simple men with such a fine fiction, that there is in his Vocation wonderful sanctity which he knows himself to be none at all; or if there be any, it is spoiled with his evil devices: So that oftentimes he is not called who is best gifted, but whom favour and promises promote. Whence we need not wonder that no spiritual effects at this day do follow upon this Vocation and Imposition of hands, but oftentimes carnal, as of pride and envy, surely he seeks water in a pumaice-stone, who out of so profane a Vocation doth hunt for special sanctity, and thinks that it is introduced and infused into men. If in modern Vocation, and Imposition of hands there were any thing like that express Ordination, or levitical separation ordained by Gods own Law, or if it were any ways to be compared to the special calling of Bezaliel and Aholiab, or to that notable calling of the Apostles, which spiritual gifts and eminent sanctity either followed or went before, then there might be some show of obtruding the special right of sanctity, although the Apostles had an humble opinion of their own authority and would not brag of it. 
1 Cor. 3.  But because this calling wants all these gifts and prerogatives, and is deprived of them, by reason of the wicked fraud of Churchmen, what else is this, than (as I said) to boast of riches, by having a board full of painted money? Their Vocation indeed hath the outward form of that Vocation which was in the Apostles time, though in many things corrupted; they have also Imposition of hands after their manner, but although all things were done without fraud, lawfully, and as near the Apostles manner as could be, yet there were no certain reason to infer that they have special and certain sanctity who have this calling, (as the Walachrian brags) because there is not any special promise extant in Scripture, that all who are called after this manner must be holy in a special manner; therefore it is folly and Superstition to believe this so firmly, because faith is Superstition which hath not for it Gods express promise; and suppose God had promised that this should be, because God's promises are conditional, to wit, if men do not by their corrupt actions hinder his grace: hence it is, that God's bounty at this day is many ways hindered, that from the Vocation and modern Imposition of hands, especially the Walachrian, there can proceed no store of spiritual gifts, much less any permanent sanctity of special right, no more than health follows upon Popish breathing and anointing, as daily experience showeth. There is no Vocation then at this day so holy and lawful, as to confer any special privilege of sanctity, or make any man after a special manner sanctified and Ecclesiastic, but the whole right depends now from the gifts. So that there is a lawful calling and right, for performing of all sacred things, where God hath bestowed gifts and aptitude, whatsoever the party be, whether Churchman, or Layman; modern vocation, confers nothing else but order and a power to perform these businesses of divine worship, which may be done by any man who is fitted, but he that is called is bound to do it, because he is hired: no otherwise then in a ship (which simile Paul useth 1. Cor. 4.) all promiscuously may row if they will, or if there be need; but he that is the Boat-man, or is tied to the lower seat, is bound torow by the Law, or because he is hired; 
1 Tim. 5  which seems to be Paul's opinion, who saith, that Bishops who labour in the Word, that is, spend their whole life in thus labouring, are worthy of double honour; that is both of honour and profit, because he adds presently, thou shalt not muzzle the mouth of the Ox that treadeth out the corn, for the Labourer is worthy of his hire. Whence it appears, that Presbyters are not so distinguished by Paul, as if it were not lawful 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 affairs would permit; but others again 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 Public purse. Surely, now in modern vocations, all the extraordinary gifts of the Spirit cease, with which the church did then abound, in God's just judgement. 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 yearly stipend, whence it appears, that Preachers have no special right of sanctity by their vocation but only that (leaving their secular affairs, which they are loath to do) they spend 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 mercenary work, 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 soldiers who are hired to watch and ward and perform other military duties, should brag against that Prince who hires them, or against those Volunteers who freely venture their lives, who are therefore more happy and worthy than others, because they are not hired, but fight out of mere honour, and may, when they please, lay down the dangers and burdens 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 keep off Magistrates, from touching his holy things. For if this which he seared be evinced, that Magistrates or Laymen can be formally Churchmen, as surely they are when they be chosen Elders; because Presbyters by the Apostles institution were all Bishops, Pastors, and therefore Preachers: 
Act. 20.21.  that he may put in a cavil for his special sacred things, he affirms, that whatsoever Magistrates do, is nothing, because they do only [imperatively] not [elicitivelyly] in which distinction, as in most, he seems to affect obscurity of terms, that he might cheat with such canvasse ware, country people cheaters with multitude of words and nimbleness of hands, hid their trifles, and oftentimes cry out, Let not one Artificer confound another. If the Stiltwalker should cry this a hundreth times, yet he could not save his impostures from being ridiculous, which now I will in few words show. If he understood his own distinction, this is his meaning, that Magistrates must not meddle with modern church-business [by themselves] that is, they must not preach, pray publicly, administer the Sacraments, call or do the rest Immediately which with him is to do (elicitively) and properly [to do] for this (he saith) to do were a great sacrilege 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 heap benefices upon them, he may admonish them will veverence as Fathers, and if they be quite negligent, he may compel and punish them, but not by himself, for this were sacrilege, to touch those anointed, except it be by Ecclesiastic persons; and even in the case of Rebellion and Sedition Churchmen ought to be Judges. This is that he means by acting [imperatively & elicitively] by which pleasant devise, he thinks he hath obtained a means to delight Magistrates, with words and wind, and whereas he seems 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 mere fables, as appears by what is said before, concerning the special sanctity of Church-affaires, which we cannot find to be such as should exclude any of the faithful, 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 special manner objectively holy at this day, there should be now no medium to obtain this special divine right for performance of that sacred business: 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 spiritual imposition of hands, conferring any extraordinary spiritual 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 frauds: so that there is nothing more sure, then that such a vocation cannot make one spiritual and holy by special right. For there should be more in the effect, than was in the adaequare cause, and so of a bad tree should come good fruit. Modern vocation doth nothing else, but only for order's sake, tie one to his office of performing divine worship in such a place. So that what others, who have the gifts may do, as voluntary soldiers, he is always bound to do, as a Hireling. For which cause he 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 persuade us that by this vocation a man is made [spiritual, holy, and in a special manner 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 infancy babble among themselves, whom the Stiltwalker truly imitates, when he would persuade suade 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, show by their example. So that now we see it is a mere fiction that Magistrates as such, cannot elicitively by themselves, properly and immediately perform all the business 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 ceremonial preciseness is taken away and all faithful men are made truly holy, and sanctified to be Prophet's Priests, and Kings, as Peter speaketh, and so Calvin doth openly confess, that a Lay-Governour of a Place or Village may teach in case of necessity: we shown also before, out of the Law and institution of Christ, and his Apostles, that the administration of the Sacraments was not of such special sanctity, but that it was permitted to lay men: and the Christians at Corinth did administer the supper among themselves, without respect or presence of any Bishop, or Preacher, as appears out of Paul's narrative; 
1. Cor. 11.  now if under the Apostles, there was no such special sanctity of those things, it is clear, that that which the Walachrians obtrude, is either fictitious, or borrowed from Popery.  
2. The other devise of this distinction is, that it affirms, the Magistrate can do nothing in Church-matters properly, or formally, because he doth nothing by himself, or elicitively, but yet all things imperatively, and by others. For this he saith, is to do nothing, which truly is an elicitive fiction: for if this be true, than a Hammer, Saw, Plainer, and other tools, do properly make a statue or hedge because they properly touch the subject, & produce the effect, not the workman. Then David did nothing in murdering Vriah, because the enemies did it by themselves, and properly; joab by so ordering it, and David imperatively. But the Srripture contradicts the Stiltwalker; for it doth not say to the enemies, or to joab, but to Da●id only: thou killed'st Vriah.  
There is a notable example of the building of the Temple by Solomon, in which we know the King did nothing by himself, or elicitively, for he was no Mason, Carpenter, or any other tradesman. All these things he committed to the Master-builders and hirelings: he only commanded and directed Hence the Walachrian Divinity will conclude that Solomon did nothing properly or formally, but only the bvilders and mechanics. But the holy Ghost speaks the contrary, who doth not name those in the building of the Temple, but the whole work is ascribed to Solomon, who was chosen of God to that purpose: so that he is called the builder of the Temple, and every where it is called the Temple of Solomon. So we see that the Stiltwalker scatters abroad mere fooleries, when by his specious distinction he will persuade us, that the Magistrate doth nothing in Church-matters, because he doth all things imperatively, but nothing elcitively; that is, he did by his command, order, and cost, as the Magistrate doth at this day.  
His last distinction is altogether seraphical, and so subtle, that the Magistrate will never be able to break this bar, but if he seem to do things formally and elicitively, yet the Walachrian Divines will mock and hisse him out: for when he believes that he hath done something in holy Church-government; because it is a mere accident, they will say, that he hath not touched, yea that he cannot touch the substance of Church holy things, but to be conversant only in worldly circumstances, and accidents, which fine fiction, fit indeed for Oedipus, doth for ever debar Magistrates from Ecclesiastic holiness, and will also free the Walachrian Ecclesiastic from carnal, and civil circumstances, except among the secular circumstances, one should prove very substantial, which is the procurement of the Ministers yearly stipend which comes so near to Ecclesiastic substances, that it is of more worth than the substance of all sanctities. The old Papists have long challenged this part of Spirituality to themselves, that they might have spiritual lands, revenues, and treasurers, by which art they have totally freed themselves from the lay carnality,  
There is no doubt, but that the Walachrian Papist, who sees every thing, saw this also, that it was a base thing for such spiritual men, to be maintained by such carnal and secular money, Whereas chiefly they scrape together our of the Spiritual Tenths, what they bestow sparingly on the maintenance of Ministers. But Magistrates as yet have not been so spiritual, as to let go the right of this circumstance, for they fear that seeing they are excluded from the whole substance of Ecclesiastic Government, by those superlative holy men, they shall be divested of all circumstances, if that principal circumstance be omitted. However the matter be, surely this last fiction at first sight, smells of the Pope's forge.  
For they to maintain their Idol of transubstantiation, that the bread may not be eat up and vomited by dogs, or gnawed by rats, have found out the like fiction, to wit, that what soever it be they eat, there is nothing diminished from the Sanctity of the bread, because they gnaw eat, and spew but bare accidents, and not the substance. One egg is not more like an other, than this new Walachrian papist is like the old one; who that he may the better preserve the sacred things of his Church government from the Majestrats profane touch affirmeth also, that whatsoever they can, or will do in these sanctified things, yet the dignity of Church facred mysteries, shall be never a whit lessoned because they never touch but the [accidents and circumstances] being debarred from medising with the substance. For my part, let like lips, have like lettuce, I think it sufficient that I have showed all the fooleries of these distinctions, with which the Stiltwalker every where plays in his sacred things. He hath fully by his example proved that ignorance is very bold there is no question so absurd, but he if it come into his head, will vent it for an oracle. That he may keep off godly Magistrates from his holy things, not only doth he for the most part use the example or wicked men, but else where he openly affirms, that a faithful Magistrate [hath no power in regard of his dignity and office] over Ecclesiastic matters [which doth not equally belong to an Infidel, in regard of his Office] he shall persuade wise men to believe this rash assertion, when he persuades them, that Lazarus had the same power to come out of his grave, whilst he lay half rotten, which he had when after Christ had raised him, he stood up alive, or that a Dog hath as much right, who is turned into a Wolf, to keep the flock, as he that is naturally apt to keep the sheep, and is an enemy to the Wolf, or that a blind man hath as much right to show the way, as he who is quicksighted, and hath both his eyes.  
He doth so contemptuously mince the inestable gist of faith and conversion, that he makes it almost but a small circumstance in Magistrates, whereas in Scripture it is so described, as that it makes a blind man see, and of a Wolf makes a Dog, that is, changeth as it were the whole man.  
He also many times cries out, that the Church was happier under the cross, then now under Godly Magistrates; if they should make their power [privative] not [cumulative] that is, if they should hinder Ministers from discharging their sacred affairs by themselves, which he chief meaneth of the power of the [keys, of making Laws, and of calling] for he thinks that this chief belongs to the Church's happiness, that Church men may freely call whom they please, preach what they list, make Laws as they think good at last, censure when and whom they will. This he thinks was absolutely done under the cross, and because he perceives that Magistrates do meddle with these affairs by reason of the fleshly corruptions and sins, which they observe are introduced in these things by Churchmen. Hence surfeiting with this peace [like the dull Oxê in the Port, he wisheth for a saddle, and with the Horse desires to plough the ground] he thinks the Church was happier under the cross, when she had no Magistrates, than now when she hath such. This I will confess, if the Church's happiness consists in this, that new Walachrian Papists domineer in her, as they please: but this is a childish happiness. For youths are glad, when in the absence of their Parents, they manage the estate and Family as they will, and they wish it might be so still, whereas things are never more unhappily managed in the family, then in such a case: So that it is a Proverb among us, when things are in a confusion [there is none at home, but the children,] How happy this Ecclesiastic selfe-government, is without the Magistrates inspection, may be seen in Popery, where the Magistrate being thrust out, only Churchmen rule, but how happily? When there is nothing there except miserable butcheries, both of bodies and souls. The Game was not much unlike this, which the spiritual king Becholtius played at Munster, swelling there with as great pride as the Pope doth at Rome, who wanted nothing to make him happy but continuance: if the Stiltwalker thirsteth for this, he deserveth to consume away with despair. He speaks too freely of the Church's happiness under the cross; Apollonius thinks it no trouble, to lean upon cushions stuffed with other men's blood, and as they say [subdue Alexander at the Table] if he had seen but a fare off the whips, rods wounds, and tortures, all his courage would quickly be cooled.  
I have insisted somewhat long upon this discourse, not as if I disliked the Worship of Christians, or the lawful Church-government, but that I might show the impudent fooleries of the Walachrian Stiltwalker, whose purpose is not to maintain true Religion, but to introduce a new Popedom: therefore, I hope, impartial Judges will not think I have done amiss, that I have with laughter exploded his unsavoury fraudulencies, not that I mock at true holy matters, but because I would tread down the Walachrian swelling leven of Popery.  
For no godly Magistrate intends to overthrow the Churches true order, to defile the sacred things of Religion, or to destroy them; this were a madness fit for Libertines & Atheists, from which I am very averse.  
Neither do I think that any godly Minister doth seriously believe there is such abstruse spiritual sanctity in the affairs of modern Church Discipline, as this Walachrian Rat dreameth, out of the jesuites writings read by him without judgement: for this were to thrust upon Magistrates in stead of truth, the Legends of Frances, or the Ottoman trifles of the Turkish Alcheran, which we saw lately, whom no wise man will believe, except he be carried headlong by Superstition, or violently compelled to confess & disseble that to be true, which he knows is false, such is the impudence of these Walachrian sticklers, who are not content to persuade christians to esteem of that which the Scripture recordeth hath been by Christ ordered in matters of Religion, but they will have men also believe chief that in the work wrought in the persons working, and in other circumstances, there do lurk wonderful and secret worth of holiness, with which they so bewitch ignorant men, that neglecting the kernel of truth, they do nothing almost, but lick the outward rind of holiness'; by which madness it comes to pass, that Churchmen are puffed up, and obtain too much respect, which is that they hunt for, and account superstition Religion. I will freely appeal here to the conscience of godly Ministers, who will here confess ingenuously, I know, that in the whole outward work of Church-government at this day there is not any such, internal, mystical, spiritual, and untouchable holiness; for where doth this lurk? the word of God is read, the Psalms are sung by all, prayers are said, either by heart, or in the book, the Text of Scripture is explained by a humane manner and way, known to all; he that is haptised, is besprinkled with ordinary water, in the name and after the ordinance of God, Men sit at the table common bread and wine are distributed ●ats, and drunk by all; concerning the order of administering the Sacra● eats, care is taken that confusion may be avoided; they that transgress in the Church, are admonished and reproved, or by public authority are separated from the communion of Christians. The gifts and alines of Christians are received, and as much as can be, are bestowed on the poor. All these things I rehearse as they are done in a most simple manner, and come as near as may be to the Apostles custom, from which we see how far every day the Wallachrians departed, so that almost there is not greater corruption in Popery, than there is among them in matters of censure, etc. Will any ingenuous man say, that in these, there is such abstruse mystical sanctity, or in the Ministers themselves? and if this were necessarily in them, who will say, that it proceeds from modern vocation? they are men that choose, that call, that lay on hands; and although the Church at this day, useth imposition of hands, prayers, fastings, and other means, yet Christ never promised, that he would so concur by his Spirit with these actions, that the same effects should be prounced, which the Apostle she wed by their vocation; neither will any man, except he be superstitious, affirm, that he hath upon imposition of hands, received suddenly the gifts of tongues and sciences, and if this Wallachrian smatterer should brag any such thing of himself, experience, and his own actions will refute him, who then seethe not that the Stiltwalker is a fool, who in such things seeks for the lurking holes of special sanctity, that he may beg a domineering power in the Church, to the overthrow of all Religion●●● true piety.  
If it were lawful to bewith men with such fictions, what may not we believe of Magistrates? for as soon as they are chosen to the supreme government, although they were private men before, now on a sudden, they become Gods holy Logats, Vicegetents, and servants, every soul to them is presently subject, the Sword to them is committed, with the power of life and death, nest her matters it how they obtain this power, whether by right or wrong how they use the sword whether justly or unjustly; and although they since against God, yet they must be obeyed by their subjects, except they will resist God's ordinance and bring judgement on themselves. Lastly, they become Gods not by humane, but divine right. Who then will wonder if Hered, Alexander, and other Monarches dreamt of themselves that they exceeded humane pitch, when they had such infinite power, and had the command over so many lives and bodies of subjects, so that if superstition can puff up any with pride, it may have a place among Magistrates, whom not opinion, or superstitions persuasion, but God's Law, and manifest oracles make Gods, and such as have the charge of all men's souls: Yet there is no godly Magistrate so mad I know, as thinks not himself to be a man, and subject to all human infirmity, that by his supreme power he hath not obtained any sudden sanctitre or divinity, but that they are the fame what they were before, ●●●ly made more honourable, and bound to a new service of the State: They that have any higher conceits of themselves are mad, and deserve with proud Herod to be smitten by the hand of an Angel with Lice and Vermin. If then such pride is unseemly and unlawful for Magistrates, to whom both divine and human Laws have given power to reign, and bear role with power, and to have the supreme authority, let the old Roman, and new Wallachrian Papists be ashamed, who place the whole strength of divine worship and Religion in this, that spiritual dignity may ●ecr●●e to them, also a superstitious respect, and a power grounded on feigned privileges, by the charge which they have of sacred things, and the mercenary performing of them: so that in this the unhappiness of human affairs is to be lamented, In that from the best things, do most cammonly arise the worst corruptions. For whom God hath expressly set over the preservation of Order, worship, Modesty, and Piety: they 〈◊〉 given occasion of Confusion, Pride, Impiety, and contempt of divine worship, as experience of all times do show; God of old made the ●●vites holy by consecration, by his Law, and by an accumulation of many honours on them: but who knows not, that in process of time, of them have proceeded wicked men, despisers, and overthrowers of Religion? He gave Vrim and Thommim to the High Priest, and special privileges, as to the Keeper of the most sacred things, but what more hideous m●nsters could there be in the world, than some of them were? It was the High Priest with his company, 
Jer. 23.  who would have treacherously put Jeremiah to death, excent Abican the Magistrate had resisted. Caiphs' and the Chief Priests put Christ to death unjustly, 
Acts 20.  It was Anonius the High Priest whom Paul called a Whited-wall and that deservedly, because he went about treacherously to murder him, the Scribes and Pharisees had the key of knowledge and a right to sit in Mose● his chair, but the world could not show more pernicious monsters, whom Christ for often cursed. After the Apostles time, for a whil●, the Bishop of Foam did excellently maintain Religion, as we know out of Histories, but afterward by degrees Antichrist proceeded of them; as we see at this day in Popery. What wonder, if the same fall out now?  
That of the reformed Wallachrians there arise a seditious crew, breathing Anarchy, or papistical Hierarchy, with the contempt of godly Magistrates, and the open blasphemy of Potentates. I purpose not to wrong the piety and esteem of all: there are many godly Ministers, who deserve honour, whose moderation doth abundantly testify that they are exceedingly displeased with the wranglings and quarrels of proud men, about their devised sanctities, they place their chief honour in modesty, integrity of life, and simplicity of doctrine: but because the mind of man, out of innate corruption, is bend upon error, except it be strengthened 〈◊〉 the extraordinary assistance of God's Spirit, which God hath seldom done, and it is certain that now for so many hundreth years he never did it.  
Hence godly men have endeavoured always to find out and prescribe remedies against this spreading disease, or carruption of true Religion, an evil so fatal, that scarce could any Age be so provident, as to keep it from ruinating itself, and breeding its own moth, because it seemed to stand upon firm pillars, and to be shut up within a strong Bulwark.  
Our Reformers in the beginning did write Confessions, and Catechisms, that they might preserve the purity of Doctrine, the Laws and Ordinances of Church-Government, for the better ordering thereof, have not been more exactly looked into (as they say) then in Zealand, where the States by their approbation have ratified the Ecclesiastic Polity. The Hollanders and Frislanders, have not as yet attained so much happiness, upon a just suspicion, as they would have it, lest this peevish● and extravagant kind of men always seeking one law our of another, should deduce right out of right, and should force the Law givers by their own Laws and Statutes, to become servile by their consequentiast wind and ambiguities. Yet, as we see in this 〈…〉 Magistrates were never more railed against, then there where Apolloni● himself confesseth the best Church policy is erected, there were never greater rebellions any where, then there where the Magistrates have out of piety and gentleness most favoured the Clergy; so that this, like an incurable sickness, seems to increfe by the cure: Before I give off writing. I will briefly, according to my ability, show by what means this Leprosy, and increasing evil may be met with, lest the force of Religion be weakened by contempt, or by reason of too much respect given to the Clergy; Instead of Religion, we have superstition; between these quicksands the Ship of Christ's Church hath always with much difficulty failed, so that coming too near either of them, she hath endangered herself, or made shipwreck. This the care of the Magistrate may prevent in matters of Church Discipline, Laws, and Vocation.  
Let this be held sure in the first place, that the Modern Church Ducipline is of order, not of Divine right, properly, or spiritual, whose effects are none, except on them who are bewitched with superstitious persuasions, or are moved with the reverence of the Order; but in others who are stubborn, it is no ways effectual, except by the Magistrates secular force, it be supported: for what had excommunication or discipline been, except under the Apostles miraculous force, and fear of punishment had kerbed the refractory? this now passeth to the Magistrate, by an ordinary way. At this day also, the order, censure, and discipline of the Church, had been nothing, if refractory and disordered persons were not contained by the awe of the Magistrate, and fear of the Sword. It had been an unworthy thing in the Church to have excluded the Apostles, in whom was the force of all government, they are guilty of the same error, who at this day would separate the Magistrates Authority from the Church, which is indeed the foundation of all order and discipline; wherefore godly Magistrates should be confident of this, that it is in their power, now to give vigour and life to Ecclesiastic order and discipline; whence it belongs to them to prescribe Laws in this, how, and on whom they are to be observed; that simple men may not rashly be deluded with the false persuasion of sanctity, or with the mercenary collation of holy Offices, or denial thereof, men's minds be disquieted; or the holy things of Religion be profaned. This was surely the chief criginall and foundation of the Pope's mighty power, and the base contempt of Princes, that he armed himself with a power of censuring, and excommunitating, by reason of the carelessness of simple Laymen, and the superstitious gentleness of Magistrates, to which the Wallachrian incendaries hope that they also will come, and so do every where all the new hierarchical Papists, but they shall never come to it; if by your authority it be established, that nothing be absolutely commited to Church-Rulers, or Ministers, concerning the denial of the common Sacraments, or the conferring of them; nothing concerning receiving into the Church or excommunicating thence, but that all these things be judged and ordered by you. So you shall by your supreme power bring to pass, that the malice of ill-minded Papists, shall not hurt the consciences, fame, goods, and lives of godly men, and that the wicked perverseness of seditious Incendiaries may never hinder the sincere labours of godly Ministers, in preserving of Religion, promoting of man's salvation, and in maintaining the true order and decency of the Church, this benefit also with many more, will be had by your presence, that new Papists will be hindered from profaning the Supper, and all holy things: there is nothing more common among these Outlaws, then to prescribe Laws of sanctity to others, which they themselves will scarce touch with one of their fingers. They seem to have taken this from the Levites, who as Christ told them by keeping of the Sabbath profaned it. For they did labour, and perform all the work of burchers, whereas the Sabbath commanded them to rest. But this was unavoidable, and belonged to their worship, but the Papists enormity, is neither necessary, nor unavoidable, but Arbitrary and agreeing to the Pope's evil custom, who indeed prescribes innumerable laws to Christians, but he himself is lawless; that when he sins, he must not be thought to sin, for who dare excommunicate the Pope? If he lead a thousand souls to bell, who will say to him, what dost th●●? because he hath power to dispense, and to forgive all. Who knows not that he hath dispensed all things to himself aforehand? this Leprosy comes creeping by degrees upon the new Papists; they command Christians that they come not to the Supper, till they be examined; they make inquiry into every man's life and manners, not that they might help or ease their minds (for this care they have cast off) but that they may show their power, and may entrap every man's estate and good name, but if they quartel among themselves with violent malice, if they brawl and fight with all disgraceful names, if they also are scandalously drunk, if they play the merry Greeks, or be convinced of notorious fraud, yet who will think that they will offer to come to the Supper without examining themselves? every one of them dispenseth with his own corruptions. But if the matter be committed to the censure of the Consistory or Cla●●s, they do but as Affes claw or by't one another. The censurer will say, Brother, thou hast offended: He that is censured will answer with laughter, Brother, I have sinned, but not I alone, you also, etc. do you remember? so the matter is hushed up ridiculously, and daubed over with a dirty pencil. What else is this, but to profane all sacred things? therefore it is necessary that your supreme power be present, with penalties, and the terror of the sword, which may curb such A●axes, and teach the Ministers not to prostitute their holy mysteries.  
Now I come to their Legislative power, and dependence, which as a most holy thing, the Wallachrian Papists will have free to themselves, but I have showed before that there is no divine right in them. The Apostles indeed had meetings, but they were popular with the presence of all the Members, in which there appeared no pride, or arrogancy at all, but order. But now pride hath found out the arrogant names and inventions of Classes, Synods, Provincials, Nationall, Universal, and the rest unknown as I shown before, to the Apostolical Churches. Neither do we find that the Apostles made many Laws there or rigid or necessary, which might lay a yoke upon Christians, and give occasion to will-worship, but they did stoutly every where forbidden such, lest it should be said to Christians what the falls Apostles urged, 1 eat not, then taste rot, lastly, much not; Besides the Apostolical meetings were extraordinary, for the supreme power resided in the Apostles miraculously, which shown itself when occasion served. Many were present who had the gifts of Prophecy, of Tongues, of Government, of discerning spirits: and a full measure of the Spirit, so that there was no need then of contentions and quarrels, for seeing all were moved by one holy Spirit, it was easy for the spirits of the Prophets, to be subject to the Prophets, and to agree among themselves. He that will compare to those Divine meetings, the modern Conventicles of Papists, were as good compare the running together of Bears, Porters and Pedlars, to the assembly of the seven wise men of Greece. Nazianzen was not the first that observed, but experience of all times hath taught us, that the chief use of clergymen's, meetings, is to spend victuals, or by settling of one quarrel, to raise many more, for because every one thinks that he is Christ's Legate, subject immediately to him, under no man's command, and full of the Holy Ghost. Hence it falls out seldom, that the one will yield to the other, in matter of spitting, quarrelling, and contending; until they that are more moderate, though they excel the rest in piety, wit, and other gifts, being wearied with their brawlings, dismiss the business, and suffer by connivance, the worse cause to prevail, this might be seen even in the first Nicen Synod, where there had been no end of contentions, had not the Emp●rour ●e●n Precedent in the higher seat; by whose authority notwithstanding the contentious Churchmen were not hindered from exhibiting to the Emperor's bundle of Petitions and papers full of reproaches, brawlings and quarrels, how that he might ease himself of their burden, fling them all into the fire, if it were thus with Church men, when the Emperor was there present armed with the sword, what will not fall out there, where lumps of rank 〈◊〉 shall meet together, without the mixture of secular salt. Such are oftentimes found among the Wallabrians, as may be seen by this work. It is most sure, that there are no such contentions and disorders, as are in their Consistory, and Classical meetings, so that it hath been still troublesome and scandalous for moderate Christians to be present amongst them. And many have taken such offence at them, that they have afterward doubted whether piety, true Religion, or the Spirit of God could be there, where they saw order, right, and modesty, so shamelessly violated, he that will truly consider the truth of this, will he not be of my opinion, that it will prove a most unjust, and calamitous thing, if liberty be granted to such meetings, to prescribe Laws for men's Consciences, and force Christians to observe what they please, under pain of the greater and lesser excommunication? If this superstition once get hold of Magistrates, surew●ll Religion; Protestants must look for no other Religion than Popery. There is no other remedy for this evil, but to hinder such Churchmen from meeting thus often, the end of which meetings can be none else, but to beget one quarrel out of another, and to seek out a period for Ruling. Let not the● the Civil Power be absent, not that there you may sit as harmless Constitoriall Lamb●, among the cornuted Rams, for ●o the Sti●●-walker will by plurality of Votes cunningly deride you; but that sitting in the higher seat, as Gods Vice-gerents and having the supreme power, to which God hath subjected every soul, you may take charge of Ecclesiastic souls also, lest they leaving the charge of souls, should gape 〈◊〉 secular business, and lay shares against your Government.  
Vocation remains, the lurking hole of all sanctity; from this 〈◊〉 Wall●thrians earnestly desire to keep the Magistrates by right of 〈◊〉, or at least of 〈…〉 and imposition of hands. But we have showed that these are feigned things to affright men. As for the right of election the ●●●●t-Walker though unwillingly, grants to the Magistrate, Imposition of hands is nothing but a consequence or appendix of vocation: neither is it of such a separated and precise right, but that the Ap●●●●es sometimes used it, sometimes not, and sometimes it was permitted to divers that were not Preachers, as an indifferent ceremony; so that Calvin showeth how the Elders did promiscuously impose hands; but pride and custom did at last confer this upon the Bishop: to remove which evil, this will be the remedy, that confirmation by imposition of hands may not be superstitiously done by the Preacher, but sometimes by the Elder, the Deacon, the Magistrate, or any Christian who is of a known godly life, and not always one, but sometimes more, that the old simplicity being restored, it may abolish Popish superstition. If the Magistrate will effect this by his authority, he will cause that enchantment of Ecclesiastic superstitions sanctity of special right to cease, and will hinder the spiritual knaveries of some Clergy men, which are solemn, there in their Vocations, as I have often showed, and experience doth daily teach us; especially, that superstition shall cease, which the Stiltwalker strives to taint all men with, that it is not lawful for Magistrates to choose their Ministers, under pain of Sacrilege, and being chosen, to remove them, without the consent of the Clergy.  
I confess, that when these men become moderate, the matter should be handled by their counsels in common, but if this come to pass (what we see in the Stilt walker and his company) that the whole strife be about pre-eminence, that what the Magistrate approves, the Churchmen by right or wrong disapproves, that they may obtain to themselves the whole Church-government; if in election of Ministers their intent be to choose such as by secret catechisings and promises, they have tied to them in promoting the Ecclesiastic Liberty, as they call it, that is to say, the Popish Hierarchy, which at this day is called the holy Mystery of the Wallachrian Vocation. In such a case why should not the Magistrate use his authority? which not only Solomon and others did, but the Apostles also being supreme and plenipotentiaries, who suffered indeed the Church to choose men by prayers, lots, imposition of hands so long as order continued sincerely, but as soon as the people by their carnal choice began to err, and false Apostles intruded themselves perversely and violently when Alexander the Smith, Hymeneus, and Elymas, and other deceivers stirred, they failed not, by their miraculous Monarchical authority which they had, to force them all to their duty. This power is now in godly Magistrates, and by them in the Church. Who will dream this to be sacrilege, if in calling of a Minister, Churchmen should desire him who is most unfit, looking to their own private interests, who if they be stubborn, even to the Church's ruin; I say, who will think it, sacrilege if the Magistrate use his authority in procuring betimes for the Church an able man? Again, if by fraud such a Fo● as wants spiritual gifts should creep in, and strive mainly for pre-eminence and go about to overthrow the civil government, sow quarrels, and hunt for popular applause, that he may raise sedition against the Magistrates, when they will not flatter him in his pride; who will debar the Magistrate from curbing such a man with his authority, and compelling him to submit to Divine Ordination, that is, obey the secular Sword? not that he should be still thrust out of his Ministry, which Solomon did, and some of our age. Many remedies may be against this evil, so that there is no necessity always to use desperate remedies, against desperate diseases. First, let the fault be mended by some mulct, or penalty, not that ridiculous Church one, that the censurer should reprove in words, and the party censured shall satisfy with words again, or laughter, but let the mulct be pecuniary. which will vex the Churchman's soul; Let a command be laid upon the Treasurer, to detain some part of his yearly stipend, for neglecting his Ministry, and not discharging his duty; I know there is no Minister so spiritual, as will not fear this sensible penalty.  
There is a higher degree, which they say in Ecclesiastic Policy is ordered in Zealand, among their acts; that who, though upon just cause, shall stir up any party in the Church against the Magistrate, he shall be silenced from his Ministry in that place, and never to be admitted thither again. Let it not be amiss if they borrow a remedy from the Gentiles, even from the Pope himself, as Solomon of old did gold and wood from the Tyrians and Gentiles, for the building of his Temple.  
Among the Lacedæmonians and Athenians, they had their Ostracism and Petalisme, by which they used to banish from their Cities for ten years together, not those that were infamous, but whom the favour of the people made suspected of affecting the tyranny. This banishment was not dishonourable, nor perpetual, for after the expiration of ten years they returned. This was the effect thereof, that by their long absence they ceased to be burdensome to the State, and less feared. The like custom at this day the pope or Bishop useth, when he seethe any man either for his virtue or preposterous zeal, or else for some tolerable fault to be any where suspected, or burdensome, he sends him away to some other place, by a change not dishonourable, that so the personal or local inconvenience may be avoided without any great loss of honour or profit to him who is thus translated. There are other remedies which may be found out by others to cure the heat of Ecclesiastic pride at this day; which if you will carefully prevent, by plucking up the cares of superstition, and papal tyranny, the corn of Religion and Order will continue pure, and free from all contempt: One perhaps will say; what shall be done, if a wicked Magistrate, and an enemy of the Church should be endowed with such power in Ecclesiastic matters? Will not such an exorbitant power prove destructive to the Church? Which will be prevented, if he be debarred from meddling with holy things.  
I answer, We must not do evil, that good may come, neither must men's minds be filled with devices, that the Church may be kept from danger. Paul, as I have often said, was not ignorant of this evil, and yet he enjoins every soul to be subject to every Magistrate. Besides, we must note that religion, hath been more ruined by too great Ecclesiastic, then by too great Secular power; so that this is always an intestine and domestic destruction, that when necessity requires may be secluded. Let Papists, and chief Anabaptists witness, amongst whom the contempt of the Magistrate is the occasion of infinite, and irreconcilable Schisms. This had always been incident to Christ's Church, if the supreme power had not preserved unity, and purity of Religion, miraculously, under the Apostles, and after them, by the ordinary means, so that in the fullness of Antichristianisme, Religion was not extinguished, until the secular Sword was suppressed, and Church-tyranny had seized upon all. If it should please God to afflict the Church with this extreme misery, that our Magistrates should prove impious and enemies to the Church; Apollonius his fictitious hierarchical Government, will prove but small help against it, no more than children's seed, which they sow in their little Garden-plots, will resist hunger, if the ground be generally barren, as it was in Egypt: in such a case we must pray to God, saith Calvin, that he would turn the Magistrate; and we must endure the affliction; and if Order and Government cannot be precisely observed yet by all means the purity of Religion must be maintained, as we see how little contention there was among Christians for pre-eminence, command, and power, when they were under the cross, who rejoiced, if by any means they could preserve the form of Divine worship, and true Religion.  
I confess I have been longer than I purposed in this Discourse, and have given this advice in general, not that I might carp at the true Chrian worship, or the true Order thereof, but that I might bring my b●cket of help and counsel, to quench the raging hierarchical fire among the Wallachrians; and chiefly that I might perform the funeral Obsequies, to the Ghost of your worthy Vedelius, so pious and well-deserving, which the Popish Wallachrian crew, with their Captain the Stiltwalker, did endeavour to bespit and bepiss. I hope, I have not done amiss, if I have for his misdeeds rubbed him somewhat roughly, my chief drift is, only to unfeather this Wallachrian Cuckoo, or Aesopicall Magpie, who hath adorned himself with divers sorts of feathers, the greatest part whereof he hath borrowed from the Pope, the Roman Peacock; as I have showed at large. And whilst I am now drawing to an end, that which Aristotle records of the wild Bull, is very pat for my purpose: This beast the Paeonians call Bolinthus, which had a Mane like a Horse, 
Arist. lib. de mira●. initio.  but in all the rest of his body. he was like a Bull, or Ox; so that his horns were black, big and crooked. He defended himself with his heels, and squirting of his belly, for he used to void great store of dung, for the space of four paces, so hot, that it scalded off dogs hairs, if it had touched them; but this was only when the beast was angered, for when it was quiet, the dung had not such force, thus fare he.  
Surely the Wallachrian Ox that treadeth out the corn, Maned like a Horse, hath exceedingly struck at the Magistrates with his horns, but such as are crooked or bended inwardly, and so could touch nothing, he endeavoured to kick with his heels, but to no purpose, so that like that enraged beast, he hath done nothing but shit out dung in a large measure, and for many paces together, which he had gathered out of the Jesuits Privies, of such heat, that it seems to scald; but this heat hath only touched the hairs, and I doubt not, if the beast be quiet, but that his dung will lose its heat and force: But if he go on in his madness, I believe he shall find those who will shit and squirt his own hot stuff upon his own back, so that the beast will stink, and be scalded with his own excrements.   
FINIS.   

ERRATA.  
Page 1. line 23. for follies read follies, p. 15. l. 21. for of r. or, p. 28. l. 27. for Apolian●. Apollonian, p. 31. l. 37. for spiritually r. spirituality p. 51. l. 30. for is it r. it is, p. 60. l. 28. for ● r. of, p. 63. l. 9 for seized r. seized, p. 73. l. 11. for there r. this, ibid. l. 35 for loosen r. loosed p. 75. l. 25. for are r. as, p. 77. l. 13. for assia●●e r. assistance, p. 84. l. 14. for excommunicates r. excommunicants, l. 28. for bad r. old, l. 31 for old r. bad. p. 85. l. 30. r. contumacy, p. 86. l. 1 for held r. chapter, p 89. l. 35. for it r, is, p 92. l. 35. r. the matter, p 93. l 16 r. such as, l. 21. for pawn r. power, l. 35. for Pope r. Popes, for flires r. flies, p. 99 l. 28. r. believe, l. 30 for arguing r. urging, p. 103. l. 9 r. the, p. 110. l. 14 deal in. l. 36. r. it, p. 111. l. 29 r going to, p. 129. l. 26 r. to be, p. 136. l. 17. for one r. no, p. 160. l. 17. for held r. head, The letter Y. for 101 r. 161, 162, 163, 164, 165, 166, 167, 168 p. 161. l. 4. for husbands r husband, p 162 l. 22 for his r. this, l. 27. for show r showed, p. 164. l. 17, r. Bee. p. 165. l. 1. for yet r yea. p. 168. l. 30. for ●re r. are, p. 172. l. 19 r. this, p. 181. l. 38. for is r. are, p. 202. l. 1. r. sanctity. p. 204. l. 29. for this r. his, l. 32, deal of. p. 209. l. 19 r. administer, p. 218. l. 22. a is left ou●, p. 251. l. 34. r. not p. 255. l. 2. for how r. now, p. 256. l. 38. for spiritual r. fit, or acquired.   

THE KINGDOMS Weekly Intelligencer. SENT ABROAD To prevent misinformation. From Tuesday, May 11. to Tuesday, May 18. 1647.  
I Had an intent in the Preface to this Intelligence to acquaint you with what is THAT which hath raised a coil in the Army; And truly to inform you with the first Rise the Growth and progress of it, and how at hath been headed and handed on: I should have told you of the admirable care and patience of the General, I should have elecred the common Soldier. I should have extolled many officers, I should have acquainted you with what subtle boldness some men drive on their Design to to oppose those Worthies by whose Authority they have acted, and performed great and glorious things. I should have represented to you the sad condition wherein we are, but having spoken something of LIBERTY the last week, lest I might be mistaken for a Libertine, I will begin this week with something concerning RELIGION.  
For this is the Bond by which we do oblige ourselves to God in a commanded obedience for the performance of holy Duties according to his Will and Word. I say a commanded obedience, for should we sancy a Divine worship of our own, there would be as many Religions as men, since every man doth differ from another as much in opinion as in countenance, and is more precisely singular in the business of Divinity. We should not therefore trust to our own dark and false and misguiding lights, but in submission unto order apply ourselves to such Pastors and teachers, who presume not too much on private inspirations, but take pains to receive their light from the Counsels, and Doctors of the Church, who so the suppressing of Ignorance and superstition, have been famous in their Generation, and shall be forevermore.  

Tuesday, May 11.  
THe printed Books of the Confession of Faith with notes of Scripture annexed to it were this day delivered to the Members of both Houses of Parliament, the Members subscribed their Names at the receipt thereof; before the Books are published, the Parliament are to give their Licence and approbation of them.  
This day Judge Jenkins a Prisoner in the Tower, Petitioned the House of Commons, whereupon it was ordered that an Ordinance should be drawn up, and brought in for his trial, which it is believed will be very speedy.  
It was this day ordered that no Passes shall be granted to go beyond the Seas, but upon business of some great concernment. A Vessel was taken passing from Dover unto Calit. wherein were some Merchants and their Wives, who intended for a day or two to see foreign Countries only for their pleasure, and to make mecry at Calais, but the Pinnace being taken by Captain Mildmay, they were sent prisoners to Captain Batten, who (as I hear) hath with some check discharged them.  
A Letter was received from Sir John H●lland, one of our Commissioners with the King at Holmby; wherein he desires leave to go awhile about some business of his own into Hampshire. The Earl of D●●●igh did also write to the House of ●●ords, that for a certain space of time he might have leave to come to London, to the condiscending of which I shall acquaint you in the passages of the day following.   

Wednesday, May 12.  
THe Commons this day received a Message from the House of Lords, concerning the Letters of the Earl of Di●bigh for his coming to the City, to which the House of Commons did give their assent.  
A Letter being the day before received from the Scort Commissioners concerning the going of the Earl of Da●●irm●●ing unto the King at Holmby, It was this day Ordered that the said Earl should have access unto the King according to agreement.  
This day the House of Commons finished the Propositions to be sent unto the King and they were passed with this Caution, That all such who have compounded for their Estates shall be free, Provided that they have delivered a just account of their Estates and at a true Rate. It was Ordered that the Assent of the House of Peers should be had unto it. Colonel Rainsborought Ordinance for the reducing of jarsoy was this day sent unto the Lord; for their Concurrence. The differences in Ga●●oso● betwixt the Deputy Governor Colonel Russell, and the Inhabitants of that Island were referred to a Committee to have them examined.  
Letters from Wales did this day confirm that the Soldiers at Poole in Mountgomeryshire have made a new Insurrection and have seized upon the persons of two of the Committee and a Gentleman who was Collector of monies in that County: Master Thomson who was the Collector had his liberty upon his assurance that he would within three days pay three hundred pound unto the Soldiers.  
It was this day Ordered by the Lords that the Ordinance for the two hundred thousand pound for the securing of all those who sha●● advance the said monies for the service of England and Ireland shall be forthwith Printed: The Ordinance is extant at large to which I shall refer you.  
The Lady Cave who brought Letters from the Qu●●n● unto his Majesty and perempterily and boldly affirming that she would deliver them unto him, was taken, examined and sent Prisoner to Northampton; she was said to be as full of height of spirit 〈◊〉 her deportment as she was delicate in her beantyes.  
From Ireland we hear but little this week of action, I shall in this place insert some Proceed of the general Assembly of the Confederate Catholics in Ireland.  
WHereas the Confederate Roman Catholics of precant have been forced to take Arms for the necessary defence and preservation of their Religion, plotted, and by many foul practices endeavoured to be quite suppressed by the Puritan faction, as also for the defence, safeguard and maintenance of his Majesty's regal power, just prerogatives, and rights invaded upon by the Mangnant Parliamentary party of England, Ireland and Scotland and for the presrvation of the Religion, lives, liberties possessions, estates and rights of the said Confederate Catholics, have to that effect heretofore taken an Oath of Association in Declaration, and firm binding of a real and unanimous union among them for the effects aforesaid.  
It is ordered that all and every Magistrate and Officer aswell within Cities and Towns Corporate, as likewise all manner of Offficers of what name condition or degree either in the Marshal or Civil List within the Quarters of the confederate Catholics shall upon the taking of any employment swear and take the Oath of Association aforesaid, Otherwise not to be admitted in any such public trust or employment. And all and every Magistrate or other Officer of what nature, name or comdition whatsoever already in authority, or entrusted from the Confederate Catholics in any employment either Civil or Martial, that shall fail or refuse to take the Oath aforesaid to be immediately upon such refusal displaced and put from command power, Office or employment among the said Confederate Catholics and to be treated with and proceeded against as an enemy in manner as before declared: & forasmuch as grievous and daily complaints are made against the Commanders and Officers of the Army for their contempts and disobedience to the Orders of such as are placed in authority, or in the government of the Kingdom, to prevent the like in the future, by the tye and obligation of obedience, by the aforesaid Oath imposed. It is further ordered that no manner of Commander of what degree soever in any the Army or Armies of the Kingdom shall receive or be paid either for any past arrears or future means, to accru from the public unto him or them respectively until such Commander or Commanders officer or officers do produce his and their certificate respectively of taking the Oath aforesaid. And it is further ordered and declared that no person or persons of what degree or quality soever shall be admitted to sue, implead or shall have any other judgement, sentence or decree in any court or courts Judicature or Judicatures whatsoever either spirit all or temporal within the Quarters of the confederate Catholics before such person or persons first take the said Oath of Association, and that they not taking or refusing to take the said oath of Association shall be a sufficient plea in Bar, and shall abate the suit or suits of any such person or persons whatsoever. And the Superiors and other persons aforesaid of secular and regular Clergy entrusted to administer the said Oath of Association and to return Rolls as before declared are enjoined as they tender the public good of Ireland and of the Catholic cause duly and effectually to pursue and observe the contents of this order, and lest herein they or any of them should prove negligent those to be entrusted in authority and with the government of the Kingdom by this Assembly are upon such failer, by issuing of Commissions to such whom they shall think fit to trust or by some other means to prescribe a Course; whereby the said Oath of Association shall be generally taken by all the Confederate Catholics of Ireland in manner as is before expressed and declared.  
Given at Killkenny the 12 of March 1647.   

Thursday May 13.  
THis morning there was a debate in the House of Commons about a Burgess for Rippon in Yorkshire, by name Solomon Small of Gray's Inn Esquire, a gentleman of a very ancient family in that County, and of undoubted fidelity to the Parliament, which moved the Corporation to make choice of him in his absence, without any seeking of his at all; and they carried it for him with so general a consent, that Sir John Bourcheier his competitor had (though present at the election) but sixteen voices at most, whereupon the Indenture was returned by the Major of the Town for Mr. Small to the most worthy, and faithful high Sheriff of Yorkshire who very nobly and freely signed and sealed it, sending it to his undersheriff to be return up speedily to the House: But to the affront of the Town, and the noble Sheriff, and the dishonour of the worthy gentleman elected●●e taken the boldness to retard the dispatch; while in the mean time some Adversaries to this election have endeavoured to null it by questioning Master Small yesterday upon a pretended delinquency at Haberdasher's Hall for passing through the King's Quarters to a solemn funeral of the Lady Vicountesse Cambden, Henry Nonell Esquire, and his only Son and Heir; all at the same time interred in Cambden in Glocestershire: At the performance whereof he was engaged to be present, being much trusted by the said Lady in the execution of her great Will, and also in her real estate, for raising Portions and preferring her grandchildren; and accordingly had leave given him to pass, by a warrant signed under the hands of the Committee for safety of both Kingdoms: All which I mention, to note the insolent partial dealing of an under-officer, in a business of so high concernment as the free election of a faithful Gentleman, for the service of his Country in Parliament.  
The Petition of the Earl of Mulgrave, the Petition of the Earl of Northampton and the Petition of Mr. Cartwright were this day read: It was Ordered that the Earl of Mulgraves' Petition should be referred to a Committee to consider of his losses: It was Ordered in relation to Mr. Cartwrights Petition (who desired ten thousand pound out of the Earl of Northamptons' Composition) that the said Earl of Northampton shall be referred to Goldsmith's Hall to compound for his Delinquency upon the usual Rates.  
It was Ordered that a Letter should be sent to Captain Batten for the discharge of those Ships which belonging to the Queen of Swethland he lately brought into the Downs.  
A Committee was named to consider of the great losses of Master Bourcher and Master chaloner and to receive Petitions and consider of the whole business concerning Alum and Aloms' Pits.  
Ordered that a third part of the Arrears of the Officers of the North shall be paid unto them in full of their Arrears which shall be charged upon the Excise in course with allowance of eight pound in the hundred to such as shall advance it.   

Friday May 14.  
IT was this day Ordered that a fortnight's pay shall be added to the Soldiers six weeks pay upon the disbanding: And that those who go for Ireland shall have six weeks pay more: The Ordinance was passed for Indemnity of Soldiers as also of the Committees of the several Counties for what they have done in the parsuance of the Ordinances of the Parliament.  
Letters came from Helmby certifing the King's expectation of the Propositions to be sent unto him to which already he hath prepared an answer, and that if he could not be allowed a Secretary to transcribe his answer he would write it over himself as fair, and as well as he could, the King was heard to say, that his answer was such that he hoped to be justified in it, Letters were also directed by the King unto the House of Peers, representing something (as is conceived concerning the Proposition.   

Saturday May 15.  
By Leteers from Ireland it was this day certified that the Town and Castle of Caterlagh is surre ydred to the Rebels upon quarter, and that they intent to advance from thence to besiege another hold called Trymen: Our ●orse are taken into the field, the Rebels intent with a running Army to shall into the English quarters and sweep away all the cattles before them. There is a report that the Lord I●●he q●i● hath performed good service in Munster and taken a strong Castle from the Rebels called Cupoquine where was found some store of Ammunition and provision. It is also said that General Preston is designed with a strong power to march into Munster to divert the proceed of the Lord Inchequin against him.  
In the mean time from the Headquarters at Walden it is certified that the Soldiers have made their several returns by their officers who say that they find no distempers in the Army, but many grievances: It is referred to a Committee of general officers to digest into order and method what is propounded by the whole Army: this accordingly hath been done, and the grievances distinctly set down in the name of the officers and soldiers of the whole Army, which hath been presented to Field Martial Skipper to represent them to the Parliament. In this they meddle with nothing, but that which pertains to them as Soldiers.   

Monday, May 17.  
THe Committee for Ireland did this day sit for the promoting of the affairs of that Kingdom from whence we received further confirmation, that General Preston being advanced to hinder the prosperous success of the Lord Inchequin, in the Province of Munster, Owen Oneale is ordered to defend the Province of Lemster, and what the Rebels do enjoy about Kilkenny, which is a flourishing Country, and by some called The Garden of that Kingdom: A numerous party of our Horse, with some companies of Foot are marched into the Field, betwixt whom, and the Rebels you will shortly hear of Action.  
The Letters from Scotland do this day certify, that the affairs in that Kingdom do continue in the same condition, as I declared to you in my last, with little or almost no alteration at all: Kolkiteth continueth, and repeateth his old cruelties.  
Lieutenant-generall Lesley doth continue still at Pearth, on the foot of the hills, not far from Saint johnston's, he doth what he can to incurrage and fortify the Garrisons in the Counties of Carlisle and Larue; He is making great preparations to advance into those Counties for the relief of the poor Inhabitants, and to fight with Kilkitoth, who it is said expecteth daily Recruits of men and Arms from Ireland.  
The Lord Dunfermeling is not as yet gone unto the King to Hol●●by but setteth forth from London about Thursday next.  
The present necessities of the Kingdom of Ireland, do crave sudden and considerable supplies.  
That which this week is most remarkable is first from England.  
The King's Letter to the Parliament, His Answer drawn up to the Propositions: And his judgement of it. The Queen's Letter is the King. The Desires and the Demands of the Soldiers of the Army, and an Order for more Pay for them. The strong Castle of Catterlagh is Ireland surrendered to the Rebels, And the success of the Lord Inchequin in Munster. The preparations there of our Forces, and the Designs of the Enemy. The cruelty of the Arch Rebel Kolkitoch in Scotland, and the preparations of Lieutenant General Lesley to march up the Hills, and to give battle to him.  
Printed for H. B.