Exposition of the Apostles Creed

CONCLUSIO.

God the searcher of all hearts knows that I take no delight in Recriminations; and therefore have but only touched this sore with a Ladies hand, O Lord I know that the way of man is not in himself, it is not in man that walks to direct his steps. The raging flame about our Mothers Dowry, and other privileges will not be quenched, so long as man consults with his own corrupt Heart. God therefore is my witness, whom I serve with my spirit in the Gospel of his Son, that without ceasing I make mention of these froward and angry brethren in my prayers, that God would give unto them the Spirit of Wisdom and Revelation in the knowledge of him, and that the eyes of their understanding may be enlightened.

That they may lay to heart Bernard's Note, viz. That it is The Sons by the Mothers side, not the Fathers who are angry; I forbear to press it in his words. Next, that their anger is 〈 in non-Latin alphabet 〉 , Causless, in this, or other respects, as the Learned of our Church have abundantly proved. Lastly, that this unkindness had been better taken, had it come from another. Cruelty and hard measure though ever grievous, yet it always receives an aggravation from the quality of the person that offers it; 〈 in non-Latin alphabet 〉 . A stab from Brutus went deeper to Caesar's heart, than all the blows of the other Senators; a • d one trayte • ous kiss from the lips of Judas, was more unkindly taken, than all the blows and stripes of the Jews; at those, as a Lamb, Christ he was silent; at this he expostulates, Judas, betrayest thou? How passionately doth David complain! It was not an enemy that reproached me, then I could have borne it; neither was it he that hated me, that did magnify himself against me, then I would have hid myself from him; But it was thou, a man, my equal, my guide, and mine acquaintance: we took sweet Coun • el together, and walked in the House of GOD as Friends.

Our Mother may in the same pathetical words melt upon her Children, and melt them if possible into compassion. It was not an enemy from Rome or Tiber, that hath loaded her with reproaches, for then she could have borne it; neither was it a Cain that imbrued his hands in her Abel's bloo • ; no Esau that hated his brother, or struggled with him before he was born that rose up against me; for then with the Woman in the R • velation, I might have took myself to the Wilderness, till the anger had been overpassed: But they my Children, equally born in my womb, with equal care Nurst up at my breasts, companions of the same faith, and the same Table, those who took sweet counsel, and walked in the House of God as friends, these are the men who in anger have lift up their heel against me. My Masters words I see are verified, Tradet frater fratrem: And a man's enemies shall be those of his own house: which is that which most grieves the Mother, because

I know the Spirit of the Gospel is a cool, calm, mild, charitable Spirit; and therefore far different from that of Elijah, being both Legal and Prophetique, whence I willingly pass by the following verse. The effects which their anger hath wrought upon the true sons of this our mother, are Noble and Christian.

1. Their anger hath sadly set us to think upon a greater and higher, without which their wrath and Rage could never have hurt us. Our Father in heaven was justly angry with us, we acknowledge and confess it. There were amongst us some that were more busy with the flesh-hook, than careful for the Sacrifice. The Key was too easily turned to let in unworthy persons; and not turned, as it ought to be, upon scandalous and unworthy sinners. The Sacred Laws of our Mother were slighted, neglected, scorned. The Salt we were of the earth; but evanuimus, we became light persons and unsavory; and therefore God's anger hath justly taken hold of us; devised he hath a device against us; hath watched upon the evil, and brought it to pass: The punishment answers the sin, as the Wax the Seal. Habetis jam confitentem reum; and while you sit down and smile, and make your advantage of it, we will sit down in the dust, and mourn, and petition our Father in Heaven for pardon and mercy, nothing doubting but he will at last remove his anger, and our reproach.

2. But then there must be a Reformation also; for our Humiliation without a Reformation, will never avert our Fathers jealousy. And this, I persuade myself, all the pious and devout sons of my Mother have vowed, and intend to perform. They resolve to be more careful in their respective Callings, more exemplary in their lives, more studious of their mothers peace; in a word, so pass their time, that the very anger of their enemies shall be turned into love.

3. Till this come to pass, we will submit to the wrath of God, and anger of men with patience. In these troubles we have lost our Wealth, our Dignities, our temporal Goods, but we have not lost our patience; and so • ong as we retain that, we are sure to possess our souls, a possession more pre • ious than any that the world can give. And to persuade us to retain this, there be divers Reasons, but these especially.

1. Because that 〈 in non-Latin alphabet 〉 are 〈 in non-Latin alphabet 〉 that which our impatience hath mis-named a cross or loss, is from God. The wisdom of God sends it, hi power over-rules it, his providence dispenseth it in what measure, and to what person he pleaseth. Fortune, want of good take heed, malice of enemies, Revenge, Ambition, or Covetousness, are but empty words; it is Ignorance that hath set them in the Rank of prime causes: For there is no evil in the City (be it by War, Oppression, or Depopulation) but God in justice hath done it. To that hand Job looks, when he was smitten and Robb'd; Men did it, but God so ordered: God, saith he, hath given, and God hath taken. To that providence David, when Shimei cursed; God hath sent Shimei to curse David. To this eye Joseph, when his Brethren out of malice sold him; God sent me into Egypt. And this consideration may exceedingly abate the edge of all that we call evil, that thy sufferings are from God, from thy God. From God; and therefore must be, whatsoever thou thinkest of them, good; for 〈 in non-Latin alphabet 〉 From thy God, and therefore must be for thy good; for all things work together for good to those which love God, even sinners, and all.

2. The Wine is indeed red; but the Cup is in his hand, and he measures it out by Cups, that everyone of his Family may have his portion. The potion may seem very unpleasant in the taking, and troublesome in the operation, but being tempered by so skillful a hand, it must be wholesome and healthful.

That you may know we drink it with the greater patience, assured we are that it is administered for that end that other Physical potions are, viz. to remove some ill humor, that did affect, or rather disaffect the soul. Man is a diseased Creature, sick of an infirmity in his understanding, in his Will, in his affections; and affliction is Medicina animae, a Sovereign medicine for all these, upon which experience hath set Probatum est.

The first infirmity is in the understanding; in prosperity so weak-eyed man is, that he sees not clearly his way to heaven: Give me not Riches, saith Solomon, lest I forget God. Now Schola crucis, schola lucis; the Rod gives wisdom, and affliction gives understanding. By experience we find, that the wits of men are in necessity sharpest; and no man, I hope, will take it ill to be made wiser day by day.

The next defect is in the Will, by which men are not only prone to, but willfully set on mischief. Now in hard times this Obstinacy is very much mended: For as the dew falls most in the night, so the sweet dews of grace descend most frequently in the nights of sadness. Stories assure us, That the lives of God's Servants have been then most holy, then their words more mild and chaste, their behavior more modest, their prayers more frequent and fervent, their peace within most comfortable, when God hath given them this drink of deadly Wine. And I dare say, these have been the effects which our late sufferings have wrought in every pious soul. They may be then the more patiently endured, which have carried away so much perverseness and willfulness.

Our affections have their sickness also; a softness there is in us, whereby we yield to all difficulties; and wantonness, whereby we thirst after pleasing sensualities; so that our courage for God is cooled, and our love to God abated: But afflictions bring both to the Test, and make a perfect Trial both of our Ualour and of our Love. In them when nor threats, nor preferments can conquer us, we show our Magnanimity: In them, when nor the specious baits of pleasure nor gain can allure us, we show our Love: Both which, as Oare in the Mine, lie hid, till the fiery Trial hath passed upon it. This flame melts it, purifieth it, sets it in the open view, as it is to be seen in this Furnace; there remaining yet a few berries in the top of the Olive, whom nor tribulations have been able to beat down; nor yet anger, nor profits, nor delicacies, have been of power to effeminate and soften; Chos • n they have rather to suff • r affliction with the people of God, than to enjoy the pleasures of sin for a season. Thanks then to this Sovereign Antidote, that hath freed us from ignorance, hardness of heart, cowardice, and wantonness, and hath enriched our souls with light, with tenderness, with love, w • th fortitude, and a patient submi • sion to the Will and Ways of God, which are the true virtues of the Saints.

3. I know, were it not for your Patience, I had tired you; but presuming on that, I shall add one word more. Men may wonder, why when some are so angry, we can be thus Patient. Be it known to you, this is no work of flesh and blood, it proceeds from that Spirit who hath taught us, that to suffer for Righ • eousness, is a Seal of our Adoption, and a hansel of our promised Rew • rd. To come in no mis-fortune like other men, is but an ill sign; to feel no changes, but an uncomfortable happiness, because God scourgeth every Son that he receives. Now to bear this chastisement patiently in relation to God's hand, is the property of a child. This is a seal of our love to God, that as he suffered for us, so again we are content to suffer for Him.

Lastly, this is an earnest of our future happiness. For if we suffer with him, we shall also reign with him. Upon which promise when the Apostle cast his eye, He endured the Cross, and despised the shame. The 〈 in non-Latin alphabet 〉 , the marks that he bore in his body, were not considerable; the afflictions which he had or should undergo, but light and momentary. The Crown he expected, was weighty; an everlasting weight of Glory: And as the earth to the Tenth Heaven is but as a point: so the troubles of this life to that joy bears no proportion.

The Husbandman ploughs, sows, plants, waters, for hope of fruits: The Merchant at Sea endures many a storm to gain a Pearl of price. All labor is sweetened by the end. This joy then that God hath set before us, doth comfort our sorrows here; and the Glory that he hath promised, weigh down our dishonors now. This is the Handkerchief with which we wipe all Tears from our Eyes, all sweat from our face, all the gore blood from our backs.

Uicibus disposita haec res est. The world doth now rejoice, and here God's best Servants weep; but then the world is to weep, and the other to rejoice. 'Twas so with Dives; and F • there Abraham puts him in mind of it, Remember, Son, remember that thou in thy life-time receivedst thy pl su e, and Lazarus his pain; therefore is he now comforted, and th u ar • to • mented. That's the time of Retribution and Vengeance: Of Reward for the good, of Vengeance for the bad: Of Anger for those who have been angry with their Brethren without a c • use; of joy for such who for Christ's sake have sustained their anger with meekness and patience.

These are the resolutions of our souls, these the exercises of the rema • nder of our days; these the Arts we intend to use, with thes • arms and no other we threaten to fight against Amalek; and if we prevail not to avert their anger and fury, yet we hope so far to pacify the wrath of our heavenly Father, that he return and have mercy upon us. I shall close up all all I have to say at this time, with an apt and devout Prayer of the Great Basil.

A Vindication of the Episcopal Power.

THE Apostle had often in this Epistle made mention of Legal Sacrifices, and that 〈 in non-Latin alphabet 〉 , they were out of date: Well might the blood of a Bull or a Goat poured forth at the Altar, foretell and represent the precious blood of the Son of God to be shed upon the Cross, 〈 in non-Latin alphabet 〉 , to make a bath for sin; but formally to produce such an effect it was too weak: This was not the end such a Sacrifice was ordained for.

What then? must Christians be 〈 in non-Latin alphabet 〉 ; Must they offer no Sacrifice at all? have nothing to bestow upon God? Yes verily, they have their Sacrifices also, something to offer. First, The Sacrifice of praise, Ver. 15. Then the Sacrifice of alms, Ver. 16. And lastly, The Sacrifice of Obedience, in the Verse now read unto you. These three being offered upon the Altar of a pure heart, by and through his Son will delight and pacify him; for with such Sacrifices God is well pleased.

1. 〈 in non-Latin alphabet 〉 , It pleases him well that we spend some part of our lives in Devotion, and fet our lips awork to tell of his bounty and graces all the day long. It is the Tribute and Rent we are to pay him, and he is well-pleased when we come to tender it before his Foot-stool.

2. It pleases him well, when we spend some part of our means in contribution to his poor Members, and set our hands to work to make bread for the hungry, draw drink for the thirsty; to cut out cloth for the naked, and make salves and doses for the sick: These poor people are parts of that body of which Christ is the Head; and the Head is pleased, when the Foot is eased.

3. Lastly, It pleases him well, when the Elders that are in place Rule well, and they which are under obey, and submit to their Rules; when they that go before guide aright, and they that follow are well content to be led and guided: The diligent care of the one, and the ready submission of the other, give him great content. For the two first of these Sacrifices Saint Paul had given direction; but now for that of Thanks, and that other of Alms; and now he gives an order for the last, Obedience, 〈 in non-Latin alphabet 〉 . To those there be that will more easily yield; for every man will grant that he is not worthy to live, who will not say so much as the Pharisee, God I thank thee; and that he hath not the bowels of a man in him, whom the misery of a man, a man like himself will not affect: But to the third the sullen nature of man is not e • sily drawn; to obey and submit are hard Lessons; Eritis sicut Dii; the Name of a God, and Place of a God is meat to be desired; and if that cannot be had, yet the right and left hand will be sought for; and when there is no hope of these, yet much shoving, and putting on, and shouldering there will be for the uppermost room, and chief seat. Few men can be content to submit and come under, and take the lowest Room. It was the observation of the Attique Muse Xenophon, that no great Monarchs, Potentates, and Despots, but even private Masters, who had but a servant or two, 〈 in non-Latin alphabet 〉 ; and that Shepherds and Herdsmen were in better case than Prelates; for their Cattle go whether they were driven, and feed where they are put, and willingly yield the profit of their Wool and Milk to su • h as take pains about them: whereas man is of a more rebellious disposition; for 〈 in non-Latin alphabet 〉 . A precept then for the restraint of such an untoward humor was necessary, and a precept we have from the Spirit of God, Obedite Praepositis.

The Subject of this Verse is 〈 in non-Latin alphabet 〉 , Praepositi, those that Rule or Guide; and in it we are directed, 1. What is to be done unto them. 2. What is to be done by them.

1. To them two things are due. 1. Obedience. 2. Subjection; 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 ; the Verbals of Saint Paul's Verbs, we must be persuaded by them, we must yield unto them.

2. By them likewise two things are to be done. 1. The one to men. 2. The other to God.

First, Over men they be set to keep Centinel, 〈 in non-Latin alphabet 〉 , they are to be upon the Wall, and watch, when others are in their Beds; and wake, when ordinary men are asleep; for

And their watch is so much more to be attended, because it is for the defense and safety of that which being lost, all's lost, the soul; 〈 in non-Latin alphabet 〉 , they watch for your souls.

Secondly, To God likewise they owe a duty; Watchmen they are, but it is sub summo imperatore, under the Lord of Hosts, to him must they be accountable what passed in their watch; if ought were stolen by day, or slipit away by night, of their hands will he require it. Hence it is that at the great day of account two several passions may befall them, Joy and Grief, 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , and both depend upon you.

1. If none of you be taken for disorderly persons in their watch, Their account will be with joy, and that is their end and aim; 〈 in non-Latin alphabet 〉 : A comfort it will be to them to say at that day to their Lord, Of those that thou hast given me have I not lost one.

2. But if you be found in dissolute company, at unseasonable times, quarrelling and rioting, and drinking with the Drunken; if you be taken ever now and then stealing away to the Enemy, then we must bring you before our Lord, and th • ugh we do it 〈 in non-Latin alphabet 〉 , yet done it must be, and afraid we are, lest at the account-day your blood be laid to our charge, that by our default our Master hath been at loss.

3. Then whatsoever become of us, you shall be but in an ill case; at loss we may be, have fewer Rayes in our Crowns, but you will be the greatest losers. God will hear our just Apology, that we watched out our time, and took the best way we could to Reform your disorders, but Reformed you would not be: With sighs and groans such a Bill as this must be put up by us, and God when he finds it true, will take revenge on you; 〈 in non-Latin alphabet 〉 , and such an account will be altogether unprofitabl • for you.

The points then of this Text are evident.

First, the Supposition or Subject, 〈 in non-Latin alphabet 〉 , those who are to Rule, those who are to Guide.

Secondly, A Mandate or Precept for O edience, for Submission, 〈 in non-Latin alphabet 〉 .

Thirdly, Two things to be done by them.

1. One in this W • rld, Vigilare, to stand upon their watch, and look to such as God hath entrusted them with.

2. The other in the next, 〈 in non-Latin alphabet 〉 , to give an account of their charge.

Fourthly, The Reasons to persuade men to yield to them; and in this place the Apostle hath twisted a four-fold Cord to tie men in obedience and subjection unto Prelates.

• 1. Because they have Curam animarum, They watch for souls.
• 2. Because they must 〈 in non-Latin alphabet 〉 , account for souls.
• 3. Because it is their desire to pass their account with joy, with joy if you obey.
• 4. Because it is possible it may be otherwise a grievous account upon your disobedience; and if it come to that, it will be unprofitable for you. In all these Respects Obedite Praepositis, Those that are over you; and first of them.

〈 in non-Latin alphabet 〉 .] A word three times used in this Chapter, Verse 7, 17, 24. By the Latin Fathers rendered Praepositi; by Galenus out of the Syriac, Antistites; by the Rhemists, Prelates; by our Translatours, Those that Rule, or Guide. Neither have I read any Expositor either Ancient or Modern, who have not understood it of Church-Governors. Take Chrysostom 's judgment for all; As (saith he) a Civil Obedience to a Temporal Magistrate is commanded, and due by ver • ue of omnis anima, Rom. 13. So also is there an Obedience Spiritual enjoined, and to be performed by the express letter of these words, 〈 in non-Latin alphabet 〉 . And to say truth, it cannot be conceived that Saint Pau • intends any other; for it is of those he speaks, that invigilant animis, have curam animarum, and must account for them; it is of those, V • r. 7. That have spoken to us the Word of God; neither of which can directly agree to a Civil Power. It shall be then my postulatum, that Saint Paul 's 〈 in non-Latin alphabet 〉 , is no other than 〈 in non-Latin alphabet 〉 , a Priest; not the Civil or Temporal, but the Spiritual Ecclesia • tical Guide & Ruler. A Ruler and a Guide; for the word carries itself indifferently unto both; and because both could not be well set in the Text [to guide] is by our Translatours placed in the Margent: And I will consider this S • ppositum in both Notions; either as Guides, or Rul • rs; and first as Rulers.

Those that Rule over you.] There cannot then either be an Anarchy or Parity in God's Church; Rul • rs will exclude both.

1. The Church of God is a Society or Corporation made up of as many Limbs as Christians; and can any Society hold out long, when there is none to command in chief? Very nature hath • aught Birds, Beasts, and Bees to set a Master over them; ye • , and those who will not admit our Masters, wi l have a Master of their own; whence in the Lord's Discipline as they use to grace it, executed by their Linsie Woolsie Vestry-Elders, a Lord they will have, a Superintendent, Pastors, Doctors, Elders; and whether the Deacon may set his foo • upon the holy ground, is not yet agreed on; without Government then they acknowledge they canno • stand.

2. And if there be Government, then there must be Governors: and where these, some to Rule, and some to be Ruled; for Superiority and Subjection are 〈 in non-Latin alphabet 〉 , one cannot be conceived without the other; no Equality or Parity then; Praepositi will exclude that too, and the avoidance of confusion will require it; for if there be none to Rule, then there can be none to Obey; if none Positi prae, set above others, then there can be none to be under; and then there will be a mixed multitude confusedly packed together, without any Order, which God dislikes, who is the God of Order; and his Apostle contradicts, who gives it out for a Rule, Let all things be done decently, and in order.

In Heaven you shall find Stars of different magnitudes, and different luster, Stella à Stellâ gloriâ differt. Disparity there is among those Lamps; in the Hierarchy of Heaven, Angels in nature equal, in Office unequal; Angels and Archangels, Cherubims and Seraphims, Thrones and Powers, &c. A sweet order and obedience among them; if not ex praecepto, yet ex consilio; some to command, others to execute: Disparity among those blessed spirits; nay, Hell itself cannot admit a Parity; those damned Ghosts must have their Prince of darkness, and he his Angels under him, or else his Kingdom would come to ruin. Our Fratres Roseae Crucis, as if they had lately raked Hell, tell us of nine Classes of evil spirits: Disparity there is among Devils.

I come yet nearer: In the state of innocence, Man was not only set over all Creatures, Dominaberis, &c. but over his Wife too; he even then must Rule, and she must Obey; when the World consisted but of two single persons, a Parity might not be admitted. I need not go farther than our own bodies; Quam impar sibi, of what different parts is a man made! the head is placed in chief, the eyes keep watch, the hands execute, the feet lacky; that I name not our uncomely parts, nor yet how the 〈 in non-Latin alphabet 〉 , should Rule within, and command the 〈 in non-Latin alphabet 〉 . And it hath pleased the Holy Ghost to make choice of this last Resemblance of our own bodies, to teach us, that as in the Natural, so also in the Ecclesiastical body there must be a disparity; the foot must not step into the place of the hand, nor the ear quarrel with the e • e, nor all these mutiny against the head, but remain in an equal concord, though with unequal dignity.

And thus much is confessed by our advocates for the vestry, who write oversea unto us, that it is an Essential and perpetual part of God's Ordinance for each Presbytery to have a chief among them. So Beza. So a learned man since, Constitutum est, ut in una Urbe, unus inter caeteros Presbyteros Episcopus vocaretur qui in suos collegas haberet praeeminentiam, ad vitandam confusionem quae ex aequalitate nascitur, which he took out of Calvinn. cap. 8. de fide, p. 52. Preeminence and priority they are content to grant; the question on • y is about the Person, and the Power: For we say that these Praepositi, who are to Rule, must be Bishops; they a Sanhedrin, or Consistory of Presbyters, Pastors and Lay-Elders; these they would have to be the Subject of Ecclesiastical Power, whereas we confine it to the Clergy. It will not then be amiss to inquire what these Praepositi were in the primitive Church, and how they Ru • 'd; for by it we shall vindicate our Church from the slanders of Martinism, and from the Razors of ignorant Innovators.

Our Savior in his life-time had many followers, and out of them he made choice of seventy persons, whom he sent with a Commission two by two to preach where he was to come • . These he added over and above, because the Harvest was great, and the Laborers few; having made his first Election of twelve others, who being 〈 in non-Latin alphabet 〉 , eye-witnesses of his Life, Death, and Resurrection, might be Legati à latere, instructed with gifts from him, and sent by him to plant and govern the Church. A distinction and imparity here is among our Praepositi, ordained by our Savior himself, some higher, some lower; these by a general name called Discipuli, those other honored with the high name of Apostles. Suppose that I now have brought you to Elim, Exod. 15. where you meet with twelve Wells of water, and seventy Palme Trees, with whose streams you may be refreshed, under whose shadows you may rest safely; or if you had rather, Moses twelve Princes, and his seventy El • ers, designed to be Rulers of the people. Upon those it pleased God to be •• ow a part of Moses spirit, that they might bear the burden with Him; and upon these our Lord took some part of his power, and put it upon them, that so they might come in partem sollicitudinis, share with him in his loving labor.

The Disciples Commission was not at any time renewed or enlarged for ough • we know, but the Apostles was, when they received a new Ordination, John 20. Their first Commission had a limitation in it, nay, a flat proh bition, Matth. 10.. 5 Ne eatis in viam gentium, they must then have larger power, and ampler instructions, before they could be Apostles: Such they had granted them from their Masters own mouth, sicut me misit Pater, sic mitto vos; he sent to be the great Bishop of our souls, so they sent to be in that place under him; he Bishop, they Bishops. This was their mission, after that they received their Ordination; he breathed on them saying, R • c • ive the Holy Ghost with a faculty to bind and loose; and las • lie, an ample Jurisdiction, Euntes docete omnes gentes; the inhibition was cancel'd, Ne eatis iu viam gentium, quite struck out; the world was their Diocese, everyone of them was now made an Oecumenical Bishop.

Bishops I say they were, even as the other seventy were Presbyters; and I blush not to call them so, for I know I speak the language of Antiquity. Clemens was near the time, and he knew what he said, Episcopos vicem Apostolorum gerere, Dominum doc • isse, & reliquorum dise pulorum vicem tenere Presbyteros debere; and he makes Peter the Author of his words; and Damasus affirms the same, Epist. 5. & Leo. Ep. 92. says it over again. Did I need a Cloud of Witnesses, I could produce a faithful, consentient Testimony of O • thodoxal Fathers, who with one mouth should affirm, That Bishops were the Apostles Successors; and a man cannot succeed in that Office of which his Predecessour was not seized. Bishops then the Apostles must be.

But why do I produce human Testimony, when the Holy Ghost calls the Office to which they were set apart, 〈 in non-Latin alphabet 〉 , Acts 1. Judas filled the Room, and upon the Vacancy a better man was Elected 〈 in non-Latin alphabet 〉 ; so is the Apostleship called there, as if an Apostle and a Bishop, in some sense, were convertible terms. And by the way I pray observe that the Elected Bishop Matthias, was one of the seventy Disciples; a Presbyter then before; which Order had it been equal with the B shopship, there had not needed a Lot from heaven to promote him to that place.

And the truth is, that the Dignity and Office of an Apostle and a Bishop hath no real and essential difference. Some personal preeminences there were Simul • & in solidum, so annexed to the Apostolic • l body, that they might not be communicated to their Successors; such were immediate vocation, infallibility of judgment, an ability to speak all tongues, and lastly, a generality of Commission; (which last though in actu primo, every Bishop hath: yet in actu secundo, he hath not, being by a Church-law tied to a particular Sea) But in the ordinary Episcopal power they were and are the same, quâ rector, quâ o • dinator, every Bishop; even he at Eugubium, being the same with the chief Apostle.

2. This shall suffice for the Person; I next come unto the Power; for Ut vocaretur Episcopus, Moul. Ep. 2. Or such a one, Cu • specialiter dabant titulum Episcopy, Calv. loc. cit. S • ct. 52. to whom they gave the Name of Bishop will be granted: Upon ut sit, is the doubt; and how can there be a better Constat that the Bishop so called, was the same with ours now, than by examining in what manner he was set apart to this Dignity, and how he used it. For if it shall appear, that they were in a Solemn manner ordained to this Office, as ours are, and that being in the place they did discharge those Episcopal Acts which ours do, I know no reason, why any Innovatour should make ours only titular and nominal, and not real Bishops.

First, No man takes this Honor upon him, but he who is called as was Aaron, by a Solemn Ceremony set apart to God; after his Election, an Ordination he must have by a Solemn Imposition of hands; such the Old Bishops had; the Apostolical Canon enjoines that ordinetur à auobus, aut tribus Episcopis, and the 4. Can. of Nice, if it may be, that it be done ab omnibus Episcopis in Provinciâ. Had the Bishop received no more than 〈 in non-Latin alphabet 〉 , or praeeminentiam, above other Presbyters, what needed here any new imposition of hands? In the conferring of other eminent dignities this is not done: Not to an Arch-Deacon, not to an Arch-Priest, not to an Arch-Bishop, all which are higher 〈 in non-Latin alphabet 〉 , or steps in their several Orders. Evident therefore it is, that since he who was in Orders afore, at the receipt of his Episcopal Function needs a new 〈 in non-Latin alphabet 〉 , or rather 〈 in non-Latin alphabet 〉 (which better avoids the Geneva Criticisme) a new imposition of hands, that with it he receives an Order in which he was not before, and 〈 in non-Latin alphabet 〉 , to perform some special Act, with which before he might not intermeddle.

Hence it is, as our profound Andrew's hath well observed, whose steps in this point I tread in, like little Julus, Haud passibus aequis: The word Consecration in the Creation of a Bishop, was fetched e pontificali, out of a New Mint; the Old Church spake more to the point, when they wrote Clemens à Petro ordinatus, Jacobus Episcopus ordinatus, Cretae ordinatus, which answers unto the Greek 〈 in non-Latin alphabet 〉 , which lest any Critique should Cavil at, is by St. Peter, Acts 10.41. used for Ordination, Jesus, saith he, appeared not to all the people, 〈 in non-Latin alphabet 〉 ; and those were not elected by holding up of hands.

To collect all, an Ordination they had then, an Ordination we have now; by Bishops only then, by Bishops only now; imposition of hands used then, imposition of hands used now; by which there was a power given to execute some special Acts, which now only our Bishops can execute; and therefore why are not our Prelates in Office and Nature the same with theirs?

Two peculiars were especially reserved to them; power to Ordain, and power to Rule; which our Prelates justly vindicate as their own.

1. The authority of Ordination was in them. The words of the Grant are plain enough, Sicut misit me Pater, &c. You I send, and none but you; you therefore may send others, and none but you; for he never can confer a power, that hath none in himself; de jure then to give Orders was in them.

And will you see de facto how they made use of this power? At Samaria upon the conversion by Philip, there wanted a Presbytery; and Peter and John, men that had the Commission, were sent from Jerusalem to do that which Philip, though a Presbyter, and one of the Seventy, could not. Those two Bishops being arrived by pra • er, and a Solemn Imposition of hands confer'd upon them the Holy Ghost; i. e. bequeathed to some power and authority to be Ministers in the Church of such holy things of which the Holy Ghost is Author. And he who shall consider how ambitious Simon Magus was of this power, may less doubt of it, ver. 19. Compare with this Act. 11.19, 22.

No question St. Paul upon the conversion of the Ephesian Church ordained many Presbyters; for it cannot be conceived, that he would leave so great a flock without their Shepherds; and yet had any of these, or all these jointly power of Ordination, what need was there to appoint Timothy to be their Bishop, to separate him to that Office purposely, though not only, to impose hands? The like may be said of Titus in Cre • e, 1 Tim. 5.

This evidence there is out of Scripture; but in Antiquity a whole Cloud of Witnesses, that the Apostles ordained not only Presbyters, but Bishops in every Church. Cl • men's at Rome, Polycarp at Smyrna, Timothy at Ephesus, Titus at Crete, James at Jerusalem, Mark at Alexandria, Euodius and Ignatius at Antioch, &c. Neither did the Apostles live only to see this done, but they did it, they approved it. Uid. Winch. opusc. pag. 170. & Eliens. preface to the Sabbath.

And that you need not doubt but what they did was well done, the Holy Ghost designed, consecrated, and set apart these Apostolic men to this Office. Posuit vos Spiritus Sanctus Episcopos, are Saint Paul's words to the Bishops of Miletum; out of which words Anthony Crosset at the Trent Assembly, aptly collects two things. 1. That Bishops were de jure divino; the Commission to execute their Office, was not from men; for so they should be hirelings only, that man's servants that set them awork; and so care were taken that he might be satisfied and contented, of any accompt to be made to God, the matter were not great. 2. Next, that the Bishops at Miletum were not of that number which were ordained by Christ, but either by St. Paul, or some other of the Apostles, and yet the Ordination is attributed to the Holy Ghost; what the prime Ordainers did, that the Holy Ghost approved; whom they made Bishops, he made Bishops; the Act is Attributed to him, and owned by him, though executed by the Apostles hands.

2. This was the prime power granted to, and reserved in the Old Bishops; but another power they had, and that was 〈 in non-Latin alphabet 〉 , to Rule the Church. The distinction in Nazianzen is obvious of 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 He calls the Priesthood 〈 in non-Latin alphabet 〉 , and the people 〈 in non-Latin alphabet 〉 Should a Bishop speak so in these days, he would be held for a proud Prelate: Yet Joan. Euchait. joins the King and the Patriarch, saying, 〈 in non-Latin alphabet 〉 .

〈 in non-Latin alphabet 〉 then, and 〈 in non-Latin alphabet 〉 Subjects they had, over whom they did Rule, but not they alone. For this must be granted, that the Bishops in divers Churches had their College of Presbyters who did assist them▪ in their Ecclesiastical Government.

These by Ignatius are called 〈 in non-Latin alphabet 〉 ; by Hieron. Senatus Ecclesiae, in Tertul. Seniores, who 〈 in non-Latin alphabet 〉 , and by their common Advice and Counsel the Church was governed; and I doubt not but the Presbyterium of which S. Paul makes mention 1 Tim. 4. • 4. is to be understood of this Sacred Senate.

The Bishop was the Praepositus, set to Rule by God; the Co-Presbyters chosen by him to that purpose; what power they had they received from him, and therefore together with him they might sit and determine; but without him, or his authority, they might do nothing. Now this power was either preceptive, or corrective; Rule they might either praecepto or virgâ. These by Clem. are called 〈 in non-Latin alphabet 〉 by Cyprian, Magisteria.

First, A precept or mandate; he alone, or else with them, might send out for what was to be done. Praecipe haec & doce, praecipe tanquam Episcopus docendj & praecipiendj potestatem habens; but it must not be what he please; haec it must be, those things only which St. Paul taught him. To make Rules for obedience, or new Articles of Faith, is more than any Bishop can warrant: In the essential points of Faith there is una & irreformabilis regula; nor a virtual, nor a representative Head hath any power to command in these; the Praecipe of those that Rule, must not over-rule in this case. The more to blame then those praepositj, who have given out a praeceptum for twelve Articles more, and clap'd them to the body, requiring obedience and submission to these, as well as to the unalterable Rule formerly delivered.

But parts there are that are accessory, or rather appurtenances of God's Worship, and in these we give power 〈 in non-Latin alphabet 〉 , to our Reverend Prelates to enjoin holy Ceremonies for Decorum and edification only, or for the beauty of holiness. Yea, but you will say, quo warranto? whence comes this power for this praecipe? show for this Haec Dixit Dominus, and we will obey, we will submit. An unjust demand is this, to require that of us, which they themselves are not able to show for their Magisterial Affirmative and Negative positions. It may suffice therefore reasonable men, that though in 〈 in non-Latin alphabet 〉 , actually and particularly dixit Dominus for gesture, habit, place, and time, cannot be produced; yet in 〈 in non-Latin alphabet 〉 , or a general position, a warrant there is for these; and the general Rule or Principle of Scripture in which thus much is virtually and potentially contained, is, Let all be done docently and in order.

1. 〈 in non-Latin alphabet 〉 , with that Decorum, gravity, and modesty, that becomes actions of that Nature, and with such Rites and Ceremonies as may stir up devotion.

2. And then 〈 in non-Latin alphabet 〉 , in such order, that there be times appointed, and places consecrated for public service, when and where the Priest must pray and preach, and administer the Sacraments, and the people hear with a silent devotion, pray with him, and reverently approach God's Table. And for the external guiding of this whole action, those that are to Rule in God's Church, may and must send forth a precept and Command; and in case their precept be disobeyed, then they have a Rod or Corr • ctive power to Reform what is amiss; which by St. Paul to Titus, cap. 1. verse. 5. is called 〈 in non-Latin alphabet 〉 , or a setting things to right; For this cause left I thee in Crete, 〈 in non-Latin alphabet 〉 , that thou shouldst set in order what are l ft undone or wanting. Now, a man cannot set things in order that hath no Power, and his Power must extend to divers particulars.

First, He must have power to hear Complaints, and such a Bishop hath; what else did Dic Ecclesiae stand for? what, shall men go tell a Tale to them that have no ears to hear?

Secondly, Next he must have authority to convent offenders, and examine, and determine the cause; otherwise it were but in vain to receive petitions, and give audience; and such power had the Angel of the Church of Ephesus, who was in a special manner entrusted with the Government of that Church, and commended for his Trial of the false Apostles, and finding them liars. Those that had the light of Nature only to guide them, have discerned this truth; and therefore even they had in matters of Religion their Priests for Judges, that I say nothing of the Rex Sacrorum, or collegium Pontificum, who in Religious Ceremonies ordered all among the Romans. In Greece there was over their Eleusinian mysteries, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , whose Office was 〈 in non-Latin alphabet 〉 and if any man were found profane and negligent that way, he the next day after the great Feast, was to call a Court consisting perchance of the four 〈 in non-Latin alphabet 〉 , and the ten 〈 in non-Latin alphabet 〉 , who were to act their parts in this Solemnity, and to punish the Offenders. Andocides orat. 〈 in non-Latin alphabet 〉 . Pollux. Lib. 8. Cap. 8. S • ct. 3. & Sect. 26.

Look into the 19th. of the Acts, and you shall find some such order to be easily garhered from the Town-clerks Apology. If (saith he) Demetrius and the Craftsmen had any matter of lay-cognizance against any man, the Law was open, 〈 in non-Latin alphabet 〉 , they were with a proconsular power, before whom they might implead one another: But if the action lay for other matters, as it here did, about Diana 's 〈 in non-Latin alphabet 〉 , Diety and Worship, whether she were 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , a plain Church-case, then a lawful Assembly there was, in which the matter was to be decided; and this 〈 in non-Latin alphabet 〉 , was the Ephesian Consistory, who had at that time the honor to be 〈 in non-Latin alphabet 〉 , to be the superintendent for the whole service of this Goddess.

Shall men out of the strength of Reason hold it necessary to establish a Court, and appoint Judges to decide all matters incident to the external worship of their gods? And shall we then hold such an order more than needs, or such Officers superfluous in God's Church? But I return from Ephesus to Corinth, and from their Pontifices to an Apostle; power this way he had, and reserved to himself; he would not have the Presbyters of Corinth proceed against the incestuous person, but in his spirit; i. e. in his Authority, the matter he had first heard, and upon hearing, he had decreed to deliver him to Satan.

Thirdly, For after a Trial and a Sentence, then the punishment must follow, in regard of which the other two acts do precede; and this punishment respects either the whole Flock in General, or else the Clergy in particular.

1. 〈 in non-Latin alphabet 〉 , A Reproof doth well, 2 Tim. 4.2. But if that may not be heard, then a Bishop must go further, Take the Rod, and whip an obstinate impudent sinner out of the Church; this to the whole: But if the Offendor be a Clergy-man, then the punishment must be proportioned to his offense.

2. If he be 〈 in non-Latin alphabet 〉 , one that did not build Hey and Stubble upon the Foundation, but alter the Ground-work quite, an absolute prohibition must be served upon him, 〈 in non-Latin alphabet 〉 , charge him that he do it not.

3. If he be 〈 in non-Latin alphabet 〉 , such an one who 〈 in non-Latin alphabet 〉 , steps up into a Pulpit, & magno conanime nugas, though he quotes Chapter and Verse for every word he says, yet he is far wide of the Mark; for 'tis to as much purpose, as the Devil alleged Scripture, O Timothy, Thou Man of God, 〈 in non-Latin alphabet 〉 , be about him, and put him to a strait.

4. If he be 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , a filthy Dreeamer, that will despise Dominion, and speak evil of dignities, Jude, ver. 8. A Leader of that company who separate themselves, Ver. 19. and subvert whole Families, Titus 1.11. Then 〈 in non-Latin alphabet 〉 , it is Timothies duty, an oportet is laid upon him to put him to silence. And when neither a fair admonition, nor yet a prohibition, nor an inhibition will serve the turn, then either suspension, or deprivation, or degradation, which is an utter deposition from the Ministerial Function cannot be unseasonable.

True it is that the Character of the Priesthood is undelible, and therefore Saint Paul adviseth Timothy, Not to have 〈 in non-Latin alphabet 〉 , not to be too light finger'd in imposing hands upon every head; for what grace was once confer'd, could not be revok'd: Nevertheless the execution of this power may be stopit by him that gave it; so that the Orders being taken away, the degraded person hath no license in foro exteriori, to execute his Function: Neither is this course so harsh as it is conceived; for first, Thereby the unity of the Church is best preserved, which must be preferred before any man's interest. Secondly, Their offense is greater than it is taken to be; for it amounts to Nolle obedire; nay, to teach Nolle obedire to the Superiors command in adiaphorous points; upon which there follows a Schism and Dissention, and a Rent in the Church: Why may not I therefore wish with Saint Paul, and the Prelates put to their helping hands to perfect this wish, Utinam abscindantur, Would they were rent off, which do thus rend asunder God's people; for Non opus est Ecclesiae eo Ministro qui parêre nescit.

I have been I confess too tedious upon this point, but it is no more than needs; for it removes the exceptions, which may be put in to dissuade obedience to those that now Rule; for they carry the same names that they did, they are ordained in the same manner that they were, they assume to themselves no greater power than those Ancient Bishops had, either in Ordinations of Priests or Deacons, or for giving precepts for comeliness, and order in God's worship; or else in hearing, conventing, sentencing, and correcting Offenders; and therefore Saint Paul 's Mandate for obedience, must now be of force as well as when he gave it.

'It is a saucy speech then of any mutinous Corah to come and tell his Aaron he takes too much upon him, when he assumes neither other Name or Power than the Scripture warrants, and the practice of the Church confirms; and yet there be who hold it a point of conscience to resist. By a scurrile kind of Martinism with them our Church is Babel, our Prelacy an Antichristian Corporation, and the whole state of our Clergy unruinated Towers of the City of Confusion; upon these speculations they grow contumacious, and separate, and cast in our Mothers teeth a Name which it grieves her good sons to hear. And would to God this Rebellion had stopit in Corah the son of Levi; like a gangrene it is farther spread; Dathan and Abiram, and On of the Tribe of Reuben are joined with them; three of the people for one Priest refuse to come up.

I would advise such to hearken to the counsel of old Clemens, the Apostle (saith he) of our Lord foresaw that a contention there would be, 〈 in non-Latin alphabet 〉 and therefore 〈 in non-Latin alphabet 〉 , or as Mr. Young reads it, 〈 in non-Latin alphabet 〉 , they assigned out the Bishops, Priests and Deacons places ; yea, and designed to them Successors. Thus it was when Clemens wrote, and this is with us now the order for Church-government; never go about now after so long possession to thrust these out of their Right, to get you a new Brood of Rulers; for 〈 in non-Latin alphabet 〉 The Laique is bound to obey, and let those Bonds hold him; and so I will shake hands with this point, and come to consider 〈 in non-Latin alphabet 〉 in the other Notion as they may be taken for Guides.

Secondly, Obey those that guide you.] The way to heaven is a hard way, and not easily hit; there may be many by-ways and paths, and cross-ways in it, and it may well be mist; had not a wise man therefore need to take a Guide along with him? And who is so fit to be a Guide as the Priest, whose lips ought to preserve knowledge? at his mouth thou oughtest to ask the way, whose duty it is to stand in the head of the way, and answer every Traveler that asks, Haec est via, ambulate in eá: But before we walk any farther, let us sit down and pause a little, and take notice of a direction or two, very useful for the Passengers and Guides.

1. The Passengers that would be led, ought to hearken to Joseph 's counsel, See that they fall not out by the way; and especially about the way, when they are not to point it out, but those that guide them: The way they go in, is the way of peace; first pure, then peac • able; and it behooves them to carry themselves peaceably in it. Rubs and doubts if they found any in the way, so that they lie not in the plain beaten path that every man must go, (as God be thanked there lies but few in that; for in the midst of all disputes that lies fair enough) they need not turn aside to inquire about them; about other matters that lie aside of the way, soberly they may inquire, and fairly discuss, so that they go not out of the way of peace, and submit themselves to those that have Authority to be Guides in the way.

2. To submit I say, 〈 in non-Latin alphabet 〉 , to those who are to guide them, which is the second direction for a Traveler, and very necessary: A Lesson often taught, but soon forgot; for the World is come to that pass, so old, that it needs no Guide, of age it is to go alone; or if any Guide at all, one of its own choosing; not 〈 in non-Latin alphabet 〉 , not that hath Ducatum, as Cyprian speaks. Let but a young man a Levite, who goes to so • ourn where he can find a place, hired for ten shekels, meat and clothes, (a goodly prize to value a guide to heaven at) start up in an odd corner of the way, and cry, Lo here is Christ, or one of Jeroboam 's Priests cross him on the other hand, and say, No, he is there, the Guide set over them by God is forsaken presently; after those they go.

I can think no less than that the time of which Saint Paul foretold, is come, That men will not endure sound doctrine, but after their own lusts shall they heap to themselves Teachers, having itching ears; and that they shall turn away their ears from the Truth, and shall be turned to Fables. An 〈 in non-Latin alphabet 〉 of our times, when as if men were all ears, they would convert their Guides into nothing but Tongues; always they must be licking the itch that stirs there, and rub they must, and scratch, to allay their curiosity, not according to truth; for from that avertunt, they turn away; but preach they must ad sua desideria, as the Poet made his plays, Populo ut placerent quas fecisset Fabulas; Fables to please, not Truths to guide God's people.

And this is the true Reason that 〈 in non-Latin alphabet 〉 , they heap Preacher upon Preacher, and Lecturer upon Lecturer, and Guide upon Guide: 'It is not to be satisfied of the way, but to oppose and thwarit those that should keep them in the way; to pull back, and resist, rather than to yield and follow; the Guides appointed by God will not serve the turn: And why not these I pray as well as the other? what infallibility of judgment is there in a private Priest more than in a Bishop? Or which way went the Spirit of God from the Guide, to speak to him that must be guided? (for the best of them all who holds himself to be 〈 in non-Latin alphabet 〉 , some goodly Master in Israel, and is consulted with as the only Guide, is under yet, and ought to be guided. ) They then take too much upon them, and the people attribute too much to them, when they inquire of them only, and neglect 〈 in non-Latin alphabet 〉 , Aaron, that under God, is to lead and guide his people.

And these two Directions shall serve for the Passengers.

First, That they behave themselves quietly in the way.

Secondly, That they set not over them their own Guides, but content themselves with such quos praeposuit D • us.

Now for the 〈 in non-Latin alphabet 〉 ; those who are to be guides, a Rule or two will not do amiss.

1. That he be well acquainted with the way; for he is never like to lead aright, th • t knows not which way to go; 'tis not for a blind man to take upon him to lead the dark; for si coecus, coecum, easy it is to know where to find both. Ignorance in a Traveler may be borne with, but in a Guide it is unexcuseable, whence Saint Paul adviseth Timothy to be attentive to reading; d • cat prius q • od alios doceat, that he learn before he teach; and continual reading was the w y to make him skillful about the way. And if Timothy, that had l • arn'd t • e way from his youth, was yet to learn; then certainly other Guides far inferior to Timo hy, must ply thei • Book better, and read more: by this means they come to know the way: But to know it is to little purpose, except he will be 〈 in non-Latin alphabet 〉 , a Guide all • o in it; and a better way there cannot be to guide aright, than to lead he way in words and works. Saint P • ul requires in a Guide both; Be thou an example of the Believers, 〈 in non-Latin alphabet 〉 , in Word and Conversati • n.

2. Go before in Word; the Word of God must be a Guide to him, otherwise he never will be a good Guide to them; he must be sure that what he delive • s, be sound and solid meat, pure and sincere truth, not serous and watery stuff, in wh ch there is no spirit. The Apostle requires in a good Guide ability to divide the Word f God so ri • ht, that everyone have his portion; that the Bab • s have their milk, the strong m • n their • olid meat; that it be Lucerne pedibus, a Lanthorn to the wandering foot, and a light to the • lind m • ns eye: So it should be, and so a good Guide will use it. But there be that tur • it to another use; from Rome we hear of 〈 in non-Latin alphabet 〉 , at home 〈 in non-Latin alphabet 〉 , Oratores Novi, Stulti Adolescentl • , everywhere 〈 in non-Latin alphabet 〉 , that make it their practice to seduce: Those false Guides, if they make the Word anything besides a Nose of wax, make a dark Lanthorn of it; these new and vain Guides while they labor among the people to divide the W • rd, make the Word a means to divide the people; all three of 〈 in non-Latin alphabet 〉 , become 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 Of D • ctores, Seductores; they neither walk aright themselves, nor any man that w • lks after them; whereas he who hath a care to be a true Leader of God's people, must labor in the Word and Doctrine; set his feet by that rule, 〈 in non-Latin alphabet 〉 . Gal. 2.14. Fetch his Notes and Observations thence, and not b • ing them thither; what he fancies must not be • he way, but what God the chief Guide hath taught him; for then he shall be sure to go before his people in truth.

3. But to go before God's people 〈 in non-Latin alphabet 〉 , is not enough; a Guide must add 〈 in non-Latin alphabet 〉 , his Co • versati • n; and good example to; for otherwise he does but bid others go, he is no Guide, 〈 in non-Latin alphabet 〉 , he leads not. The counsel • hen which Saint Paul gave at Mil • tum, cannot be ill taken, & Tibi & Gregi; Take h ed to yo • r own feet first, an • to the steps of your Flock after; for I cannot be persuaded that he will have a conscionable care to lead his Flock without Error, that never c • res how often, how foully, how fat he steps out of the way himself. It was observed by Tertull • an, Tum denique auditur Philosophus cum videtur; not so much the position, as the disposition of the Preacher is hearkened to, the life being the strongest leading Reason. Your words and doctrine will prevail with the judicious only, and they are like a Ber • y or two in the top of an Ol • ve; but your 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , Phil. 3. will draw the many after you, Confessor Papa, Confessor Populus; and therefore you that are Guides, lo k you tread not awry; for the least dev • ation in a Guide, is like the Error in a principle, Mille s • quuntur; the absurdity is scarce visible at first, but after it appears so vast, that no Art can cure it. Behold thou art confident that thou art 〈 in non-Latin alphabet 〉 , a light to them that are in darkness, an in •• ructer of the fool sh, a teacher of babes; glorious titles, and specious prerogat • ves; well now, thou that teachest another, &c. I forbear the rest, desiring to conceal it for very shame: Pray yet I will, that Origen's Encomium may be your Crown of Glory, who as he lived, so he taught; and as he taught, so he lived; for we know as the Clergy of Antioch wrote to Rome, that the whole Order of Priesthood ought to be a pattern of good works unto the common people, that so they might de occursu suo vitia suffundere, as that African Master speaks, their very life might put sin out of countenance. Now could we find these duties performed by the Guides, it were no hard matter to persuade men to obedience and submission, which are the two duties the Apostle calls for.

〈 in non-Latin alphabet 〉 .] I never yet could incline to think there were Tautologies in Scripture; the Spirit by which those Sacred Oracles were inspired, was too wise 〈 in non-Latin alphabet 〉 , to speak superfluously; hence it is that I distinguish these duties, and make them two, obedience, and submission, in respect of the objects to which they are refer'd. If those that are to Rule, give out precepts and directions for the policy of the Church, or the Decorum, or Order of Divine service, obedite then; in this case obedience is due. And if they do either 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , then yield to them; here submission is necessary; in a word, obedience active or passive, is there due.

1. But first Obedite, be obedient to their commands; for if you yield that, you shall not need to submit to their Censures. That severity takes no place, but upon supposal of your stubborn disobedience: Neither do the Act only, but do it from the heart, willingly do it; the very word of the Apostle will enforce that; it is not 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , the ordinary words for obedience, but 〈 in non-Latin alphabet 〉 , a choice word, and full weight, be persuaded men to obey; not by a necessary compulsion, but out of a voluntary submission; let Reason and Religion persuade you to it, not the Rod, not the power, not the fear of the Superior. God loves not that any duty be drawn from us as Uerjuice from a Crab; with much pounding and squeezing. Non propter iram, saith he; ira is the servants and hirelings Argument. In the conscience God sits as Judge, and considers what is done, and with what heart it is done; whether • ad oculum, or ex cord; and if it come freely and cheerfully from us, then he is pleased with it, and he will reward it; but if otherwise, it is 〈 in non-Latin alphabet 〉 , away with it, it stinks in his nostrils.

And I pray consider how necessary it is, that it be 〈 in non-Latin alphabet 〉 , when to be performed to Prelates. Withdraw your submission to your Sovereign, or any of his Substitutes, and some Law or penal Statute shall bring you to it again; either loss of Liberty, Limb, or Life, or Estate, &c. will force you to submit. But with the Prelacy it is not so; Co-active power they have none, they claim none; compulsion they can use none; their authority is not regalis, but pure Ministerialis; persuade they must, and exhort they may; and chide they ought, and use the Church Rod, when anything is amiss. In foro coeli, they can go no further. In foro soli, what you are forced more than this to endure, is done by virtue of the Civil Sword, put into their hands by the indulgence and favor of the Prince.

Now when the Ecclesiastical Arm will not reach home, if they make use of the secular, and give a blow with that, as afore with the other, yet you are bound to suffer and submit to both. To the secular, • y virtue of omnis anima, now put into their hands; to the spiritual, by the Apostles 〈 in non-Latin alphabet 〉 here, to yield to their Rod, as well as their words; 〈 in non-Latin alphabet 〉 requires this last, 〈 in non-Latin alphabet 〉 exacts the first. To submit, is within the Apostolical charge also.

2. 〈 in non-Latin alphabet 〉 .] Subjacete, vulg. lat. Even put your hands under their feet to do them good; Concedite, Erasm. give way to their C •• sures; if they require your helping hand, Ne detrahite, pull it not aside. Oecum. & Theophil. require the most exact obedience that can be expected by virtue of this word, for it signifies cedere, locum dare, se submittere, & obsequentem praebere.

The Master, (whose seal we have set upon our foreheads, and whose Name I hope is in our hearts) appears before an unjust Judge, was accused maliciously, condemned unjustly, crucified most ignominiously; and yet, what one ill word fell from his mouth? He reviled not, but prayed; prayed for them that despitefully used him; and in a most pathetical manner, at the very last gasp, Pater ignosce. His servant Saint Paul being convented, says in his haste, Paries dealbate; but how suddenly, how coolely doth he recant? Brethren, believe me, Non novi, I knew it not that he was the High Priest; for this, saith he, ought not to be done; flat Scripture there is against it; Non maledices, Thou shalt not speak • vil of the Ruler of thy p • ople. Both good examples to be well weighed by our furious spirits; for both these did nothing amiss, and yet were content to suffer under mal • cious, hypocritical Prelates: Whereas these men resist and do harm, and suffer too too seldom under a just Judge, and yet yield not. Michael the Arch-Angel who strove with the Devil about Moses body, shall rise up in Judgment against them, and condemn them; for he durst not b ing any railing accusation against him, no not against the Devil, that unclean spirit: The sharpest word he spake, was, The Lord rebuke thee; he referred the matter to God, 〈 in non-Latin alphabet 〉 , and to his Tribunal; 〈 in non-Latin alphabet 〉 because he could not repay the whole, he remitted the whole Vengeance.

But these men do ill, and yet will not submit to suffer for it; and are highly guilty of the gainsaying of Corah, and yet for all that, are murmur • rs and complainers, walking in the • r own lusts, and their mouths speak proud sw • lling words, having men's persons in admiration, because of advantage: The Apostles direction then would be laid to heart by such, that since they cannot frame themselves to obey, they would be content 〈 in non-Latin alphabet 〉 , to yield, and submit, and frame themselves to undergo that punishment which is due to gainsayers. This were the way, could they justify their cause, to come in the L • st of Martyrs; whereas by their out-cries, and murmurs, their libels, and opprobious words (let their cause be what it will) they come in the compass of Revilers, and must lose the Crown of Patience.

Would to God the Authors of these scandalous Pamphlets and Rebellious distraction, in the Church, would lay to heart our Savior's words, Uae • lli per quem scandala fiunt: Zeal they would seem to have, and fired it is, but not about that which concer • es their salvation; they are 〈 in non-Latin alphabet 〉 , too busy in the B • shops Diocese, where they have not to do; and hence proceed tongues that a • e set on fire by hell. Before they vent such scurrilous and scandalous Books, they should do well to weigh Molam asinariam, the weight of the Mill-stone that were better about the neck than the offense given to Chris • s little ones.

For this their scurrility and separation hath given occasion to many a wanton Wit, to turn things serious into mockery; and by their hot pursuit of lesser Controversies, to contradict the chiefest and settled principles of Religion, 〈 in non-Latin alphabet 〉 , to use Clemens words. God grant that this sin be not laid to their charge; and that it appear not upon the Bill, that these men who would appear so little in the eyes of the World, would fain be 〈 in non-Latin alphabet 〉 and that because they are in despair of a Rulers place, therefore they have taught others to disobey, and not to submit to Rulers.

But, they will say, Is there not a cause? Pretences they have, and specious Arguments, why they may be backsliding heifers. Were the Yoke, say they, of God's making, then God forbid that we should strive against God; the words of many are steep'd in such smooth oil. But when man in God's stead will be a Yoke-maker, then he is liable to many exceptions; either his Yoke is too heavy; nec nos nec patres; or else it is too strait; it wrings too much, or else it is superfluous, more than needs; it may be laid by, or else those that Rule have no power to put it on. So unwillingly do men obey, and submit to their Superiors. To speak a little more plainly, exceptions they have against▪ 1. The person of the Prelate. 2. Against their injunctions. 3. Against the manner of imposition of them. First, say they, these Prelates are wicked men. Secondly, Then their injunctions are the Doctrines of men. Thirdly, And yet are imposed upon necessity, and to bind the Conscience; and therefore in these cases we need neither obey nor submit.

1. It is a Note from Geneva upon this Text, Jubet Apostolus piorum Episcoporum doctrinam obedienter amplecti. But who taught any man to add p • j to Episcopy? I am sure there is no such word in the Original. Saint Paul speaks indefinitely, obedite praepositis, good or bad; and for any man to tie obedience to piis, is more than can be warranted. True it is, that the Holy Ghost describes here the Office of good Bishops, that they should watch over men's souls; that they should always be casting up their Reckonings, and think what accompt they should make: But he saith not that if they sleep when others watch, or be careless of their Audit, that then presently every Rebellious Dathan, or Abiram, shall step up and say, We will not come up; or factiously revolt, and say, What portion have we in Aaron, or what to do with the Son of Levi? By this Rule a Servant need not obey a froward Master, nor a Child a naughty Father; which is contrary to St. Paul's Order, and St. P • ters too, 1 Pet. 2.3. Servants, be subject to your Masters; not only to the good, and gentle, but also to the froward; 〈 in non-Latin alphabet 〉 , pravis, morosis, Masters of as an untoward nature as may be.

Let praepositi therefore stand alone, as St. Paul set them; Pii is more than needs; vitiosa est glossa & corrumpit textum; not that the command of a good Prelate is not to be obeyed, but not so, as if his only, and none but his. For to tie obedience to his manners only, is more than ever the Apostle meant, or our Savior either, who commanded thus much to those hypocrites which sat in Moses chair. It was not our Savior's purpose in that place, to command the people to obey the Pharisees in all points of Doctrine, or to teach that they could not err e cathedrâ, but that they should not, for the evil life of those Hypocrites, be offended at that which they might teach well: In Moses Chair they were, and that was enough for obedite.

Every Prelate were in an ill case, if this exception were of force against him. Take the words in the literal sense, Praelatus in mortali peccato desinit esse Praelatus, and farewell all obedience. The good man that first spake them, meant them not, as they were interpreted at Constance. His meaning only was, that a Prelate was no Prelate, that is, he had no power to be a Prelate, or command any mortal sin; or if he did, he was not to be obeyed; not that any man who was under him, upon his Commission of any mortal sin, may lawfully withdraw his obedience. For if this were true, what son of Belial, that were disposed to draw his shoulder from the burden, or his neck from the Yoke, would not step up and cry, Thou painted Wall, D • us te percutiet, and so slide back. The first exception then to the Person of the Prelate, is very ill taken.

2. And the next is of no more force, viz. That their injunctions and Doctrines are from men; merely human Traditions, and constitutions; and therefore cannot bind those men who mean to worship God in Spirit, and in Truth.

For first, it is an error in them to call these injunctions merely human constitutions; for howsoever, they are not framed by an immediate inspiration from heaven, as are those precepts found written in the Law and Gospel, yet grounds they have out of the Scripture which make them Divine and Venerable. Those that make them, are Authoriz'd thereto; such quos praep suit Spiritus Sanctus, Act. 20. In the framing of them they follow those Rules which the Apostle requires, Rom. 14.19. 1 Cor. 14.26, 40. Being made, there is nothing in the general Laws of Nature, or any positive Law of Scripture to contradict them; and the end for which they are made, is not to add to the Rule of Faith, or to cast a new frame of obedience; but only that the Church be well governed, and God decently and reverently served; and therefore whether you look upon the Authors giving out these Laws, or the end for which, or the Rules by which they are made, they cannot well be called Human Constitutions; and this Calvin acknowledgeth, Unde colligere promptum est has posteriores [leges Ecclesiasticas] non esse habendas pro humanis traditionibus, quandoquidem fundatae sunt in generali lege Omnia decenter & in ordine.

It will not be sufficient then to separate, and cry out Superstition, Will-worship, or Doctrine of men. The Ancient Christians did not so, who were obedient, and did submit to those Constitutions of their Prelates; a List whereof we find in Tertul. cap. 3. de coron. militis; and for which they had no other ground than Tradition and the Mandate of Superiors: For till such time that they prove these precepts to come within the compass of 〈 in non-Latin alphabet 〉 , and make them merely human additions, this very Text will bind them to obedience, and a conformable observation of them.

3. Yea, but say some of that side, so long as so much is done by counsel only, we are content to obey. These injunctions are not grievous, so long as they leave what they enjoin, adiaphorous. But if you command the observation of any Rite or Ceremony under this peremptory form of Hoc fac, then we must re • use. For then our praepositi set a bar upon our Christian liberty, and bind the conscience by a bond of necessary obedience, which no human Constitution can do.

First, It behooves him that shoots a bolt, to take heed that it be not returned in his own face. For how comes it to pass that the Human Constitutions of our Church, as they call them, do more debar their Christian liberty, than those of their own? Why must theirs be necessary, and ours left loose and at Randome? Sana consilia, good counsel only, and for every man to embrace or cast off at his pleasure. Is it, that there is more authority to prove theirs than ours? I suppose that when all's done, Omnia decenter, & in ordine, must bear the burden of both sides.

Those that have wrested the Scripture that way, could never yet find what they aimed to collect from thence, farther than by poor and marvelous slight conjectures. The Father of the Consistory could never conclude in 〈 in non-Latin alphabet 〉 , in every particular circumstance from Scripture what he desired; potentially he confesseth the Platforme he drew, might be there contained, but actually he knew it was not. And therefore all he desired of the Helvetian Churches, was no more than a Declaration that his Discipline was consonant unto the Word of God, without any qualifications, cautions, ifs, or ands. And their answer was as modest, that it was a Godly Ordinance drawing toward the prescript of God's Word; that it was there contained, nor he desired, nor they determined.

Was it not strange then that he at his first admission should bind the whole City with a Solemn Oath to live in obedience to such Solemn and Ecclesiastical Constitutions as the Consistory should ordain; and a second time after his Revocation from Banishment renew this Oath again? We are accused to lay a snare upon men's consciences, and to confine into narrow bounds Christian liberty, when we say that these Rites and Ceremonies are to be observed in God's Worship, and settle such a Form of Aristocracy in the Church, which may be easily proved by the perpetual practice of the Church in all Ages, enjoining inferiors to obey the Constitutions of those whom God hath set over them; and yet he which laid his burden upon their necks with the strictest Bond that man can be bound in, with the Bond of a double Oath, was never yet impeached for encroaching upon Christian liberty; it seems he might do what we may not, and yet with the person the case is quite and clean altered.

2. But the truth is, nor we, nor he can violate any man's Christian liberty, nor take from that liberty with which Christ hath made us free, a place by that side pressed very much to this purpose; but will it thence follow, that we may not be commanded to obey an Ecclesiastical Constitution consonant to God's Word? Or if we be commanded, that then our Christian-liberty is trampled upon?

Never any sound Expositor that wrote upon that Text yet thought so; the liberty of which Saint Paul there speaks, was from the observation of the Mosaical Law, out of a Jewish opinion of Justification to arise from thence: Those Ceremonies then by Christ antiquated, were not to be pressed upon any man's conscience, as observations necessary to salvation; for in that sense they were mortiferae; Circumcision, or any other Rite used to that end, made a man a Debtor to the whole Law, and evacuated the virtue of Christ's blood. Should any Jewish Proselyte urge the Observation of a Mosaical Rite unto that end, here a new Convert might plead his Christian liberty, stand upon it; and he that should go about to bow his neck to Moses yoke, was to be accounted an enemy to his freedom which he had in Christ. Now what makes all this to withdraw obedience from Church-constitutions, in things indifferent in their own nature, imposed by a lawful Authority? Men must not be forced to observe Moses Law, therefore not the precepts of those that Rule; that is against Christian liberty, therefore this, Arena sine Calce. Did ever any press these as a necessary means of Justification, or a way to purge and abolish sin? Cannot a man be a partaker of that liberty which he hath in Christ, which is a freedom from the Curse of the Law, and the Dominion of Sin, and yet observe Church-constitutions! It behooves those men who with such zeal press the Commandment, Thou shalt not take the Name of the Lord thy God in vain, to take heed, lest by putting false glosses upon God's Word, they be not guilty in a high manner of the breach of this precept.

Yea, but say some of them, let these things remain as they are in their own nature, indifferent things, left to every man's judgment to observe, or not to observe, and not to be made necessary; and we will submit; marry when they are imposed upon us with the opinion of necessity, a burden they prove, and tie the conscience (which is free from every Bond, except it be imposed by God's Law) to a necessary obedience of the Traditions of men.

Grave crimen Caje Caesar, and such as in their sense cannot be justified against us; Say we should call these injunctions sometimes necessary and a burden, yet we had good warrant so to do; Caft your eyes upon that Aposto • ical Decree which Saint Chrysostom called a Lordly Charge▪ and you shall find it about such things as are in controversy betwixt us, mere indifferent things, such as were alterable, and are altered (except you will hold that it is now unlawful for Christians to eat any blood, or what is strangled) and yet in this very Decree, we meet with both terms necessary, and a burden: It seemed good to the Holy Ghost and us, to lay no more burden upon you, than these necessary things. Did we then follow the Apostles letter, we might call these indifferent constitutions necessary, which yet we do disclaim, and say plainly, These Ceremonies are retained for Discipline and Order, which upon just occasions may be altered and changed, and are not to be esteemed equal with God's Law: Thus we publish before the Service-book. Their loud clamour then, or lewd slander is more than needs, that they are obtruded upon them as necessary observations. Indeed we must confess that there is a necessity in them, but not such as they dream of; necessary they are, and must be performed; yet not for themselves, but in regard they are commanded by a Superior. To illustrate which point, we distinguish necessity.

There is a Necessity of Doctrine, when out of an opinion of Sanctity, Efficacy, or Merit, or God's Essential Worship, any Ceremony is ordained; and whatsoever is thus decreed, must have three Essential Properties.

1. It must be necessary to salvation.

2. It must be unalterable by the Authority of man.

3. It per se, must bind the conscience to observation; What human prescription soever shall be imposed with an opinion of this Doctrinal Necessity, is a presumptuous Act against the Sovereignty of God, and a manifest encroachment upon our Christian-liberty; Opinio nec ssitatis in this sense, tollit libertatem.

But there is a Necessity of Obedience, established not by Permissive or Admonitory, but by Mandatory precepts; such as are, Children, obey your Parents; Servants, your Masters; Inferiors, 〈 in non-Latin alphabet 〉 ; and by virtue of these commands it is, that positive constitutions in things of their own nature lawful, tie and bind the conscience to obedience. We look not then upon the precepts of men, as they are merely such, when we require obedience to them; for we know that directly and immediately, qua talia, they bind not; but we consider man as a Superior, as he that is set in God's Room over us; and then acknowledge that by this Text, Obedite praepositis, and the like, we are tied in conscience to obey his commands, and to submit to his censures.

It is a Rule in the School, that Voluntas humana eatenus est bona quatenus continuatur Divinae Voluntati ut principio moventi, & conformatur ei ut regulae dirigenti; that the will of man becomes then most right and equal, when it conforms itself to the will of God, as the first Mover, as the first Director; which Rule if we will here follow, we shall obey, we shall submit; for in this one Verse he is both principium dirigens & movens. 1. He directs by his precept, Obedite praepositis; and then he moves by a four-fold Reason, They watch for your souls, they must give an account, &c. therefore obey; of which briefly in the last place.

To command had been more proper for the Majesty of Heaven; but he vouchsafes to give many Reasons of his Will, that he might find us a willing people; he would not force, but incline and win men to obedience.

1. Consider the care and employment of those that Rule and Guide, it will draw on your obedience; invigilant animis; as the Liver in man, which is Officina sanguinis, is at work, when every sense is fettered with a deep sleep▪ so these our praepositi, are watching, when others are fast; for that of the King of Sodom runs always in their heads; Take thou the Goods, and give me the souls. Quia tot occidimus, quot ad mortem ire quotidie tepidi & tacentes videmus. Greg. Hom. in Ezek. 11.

Look into the World, and you may find many men awake, but to little purpose; watching, when it were better they were fast in their Beds: Ad Galli Cantum consultor, the Client betime at at the Lawyers door; Chrysidis udas Ebrius ante sores extincta cum face; a drunken wanton knocking at his Mistress Closet before day: Covetousness pulls the pillow from that man's head; Surge inquit avaritia, eja surge; and which is yet worse, surgunt de nocte latrones; all these rise early, and too late take rest; but they place their di • igence awry, and upon a wrong object, be it spoken to their shame. There be that are up to a better purpose, that watch to save not vestra • ed vos, you, and the best part of you, your souls; the soul, which wh • so loseth, though he gain the whole woe • ld, yet he m • k s but an ill bargain; the soul, which cost the Son of God his life; and therefore it fits not well that if they be so careful about you, and watchful to save what is most precious in you, that you be disobedient, and untoward to them.

But if you be careless and regardless of their great care, yet let mere pity move you to obey, and submit; 〈 in non-Latin alphabet 〉 , they poor men must give an account for everyone of you; for the Lor • s sake pity them when you hear this; good God, what a danger are they in, to be accountable for every • oul that is under them! Oh happy you of the Laity, that must give an account only for yourselves; our case of the Clergy is far more dangerous, that must account for you and ourselves to; too too much we shall have to answer, when we reckon for ourselves; but the Lord knows what we shall say, when we must put in a reckoning for your lives too; this consideration did so amusest Chr • s • stom, that it made him cry out in a fearful and terrible pang, Miro • an fieri possit, ut aliquis e rectoribus salvus sit. Some pity then we beg of you for God's sake; obey our directions, and submit to our censures, for by it our account will be the easier.

3. Be but such as you ought to be, a willing and an obedient people, and we shall be glad at heart to answer for you: To live without sin, we expect not from you; sine scandalo, sine querelâ, that you may; do but so much, we shall give up our account with joy.

4. Whereas if you be a stubborn and stiff-necked Nation, that will neither obey what we teach, nor submit to what we order, our audit will be with grief: We have not converted so many as we desired unto righteous •• s, and therefore we shall not shine as the Sun; shine yet we shall, but like some lesser star.

Our loss will be great, but nothing to yours; we shall be saved as through fire; whereas you shall go into eternal perdition; the account we shall make with grief, will be altogether unprofitable for you; for what profit will there be in your blood, when you go down into the pit? What profit in all things under the Sun, when your souls are lost? What sorrow and grief to you, when your Pastor and Guide shall step forth and say, Uoluimus sanare Israel, sed sanari noluit; Lord, thou knowest we would have cured this man of the dropsy of covetousness, and that man of the tympany of pride, and her of the itch of lust, and him of the fever of revenge; but sanari noluerunt, they would not be healed; such a Bill as this will be unprofitable for you. Now all these Reasons brings us about again to 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 ; our care about you, our account for you, our joy if you do well, our grief if you do ill, your own loss if you be disobedient, are sufficient inducements to move you to obey and submit.

And if these work not upon you, all I can say else will be to little purpose; my Reasons will be Tekel, Tekel, all too light, where the Holy Ghosts are not not of weight enough. I will not therefore presume to add to these, but leave them with you to ponder; and God grant that they may so far prevail with you, that you may obey those that have the Rule over you, that you may submit to their Directions and Censures, that when the day of Reckoning shall come, they which have watched over your souls, may give up their account with joy; for that will be profitable for you: Profitable indeed, in that for your obedience and submission here, you shall have a Reward in heaven; a Crown you shall have for your head, a Palme in your hand, a long white Robe on your back, and live in joy, and rest and peace forever and ever, Amen, Amen.

A Vindication of the Ecclesiastical, or Church Censure.

A Word there is in the Text, it is 〈 in non-Latin alphabet 〉 , may I come? and it suits with the present occasion. The Apostle was absent at this time; at Philippi, as some; at Ephesus, as others think; yet he makes a promise of a journey ere long to Corinth; 〈 in non-Latin alphabet 〉 , I will shortly come unto you; positively, at the 19. verse.

A journey; not of complement, nor yet of pleasure, but of necessity and profit for the Church. Ueniam & Cognoscam; 〈 in non-Latin alphabet 〉 Cognoscam, a juridical word. Matters there were in the Church of Corinth much out of Order, fit for a spiritual Cognizance; and therefore he resolved to come to them speedily, and keep a spiritual Court.

1. That carnal people had their Zealots, who raised a faction about their Teachers. Apollos, saith one, is a very eloquent man, and m • ghty in the Scriptures: in comparison of him, Paul is but 〈 in non-Latin alphabet 〉 , speaks but like another man; and therefore 〈 in non-Latin alphabet 〉 , I am for Apollos, 1 Cor. 1.12. Well, quoth another, it may be so, Paul's person may be weak, and his outside very mean, yet his l • tters are writ with power, and carry weight with them, and for this, 〈 in non-Latin alphabet 〉 , I prefer Paul. Neither of them both, quoth a third, is to be compared to Cephas; he is the Rock, he is the Head of all Apostolical power; 〈 in non-Latin alphabet 〉 , and for that I lean to Peter. Scinditur incertum, &c. This was the state of the Church of Corinth at that time, b • ing distracted by a few, hot, contentious, factious spirits.

2. And, as it falls out in contentions of this Nature, many things in life and the exercise of Religion, were out of square.

1. An incestuous person tolerated.

2. Much vexation by unnecessary suits of Law.

3. Fornication too much winked at; the Apostle was fain to prescribe a remedy, cap. 7.

4. Things offered to Idols, scandalously eaten.

5. Little reverence used to the blessed S • crament.

6. And (that which undermineth the foundation) the Resurrection of the body called in question, cap. 15.

High time you must confess this was for a visitation, 〈 in non-Latin alphabet 〉 , to set in joint again what was started aside. Thus much the Apostles presence was like to effect, and that he promiseth.

But yet before he sets one foot forward, he gives an intimation of his Apostolical power. both for Cen • ure and Indulg • nce; A Rod he had by Christ put into his Hand, and Love he had couched in his Heart; in their power it was to make choice of either. To them the motion is made, and the option refer'd, Quid vultis? What will ye, &c.

The words are 〈 in non-Latin alphabet 〉 , of one who purposed to stownd them a little, and put them in a fear; Very lively, and quick; and so much the quicker and livelier, because the phrase is question-wise. The very figura dictionis puts life and spirit into them. Ueniam, I will come, is but a heavy and flat expression, to Q • id vultis ut veniam? And to me it shows a little of the Apostles zeal; as if he were heated that they were so hot, so hotly bent to faction, so eagerly enflamed to i • cest.

You may then, if you please, take notice of the manner, and of the matter of this verse.

1. The manner of delivery is passionate, by a double Interrogatory, and makes the matter del • ver'd more tart and piercing.

2. In the matter you may consider,

1. That he would take a journey for their sakes.

2. What he would bring with him when he came, Meekness, or a Rod.

3. And that the reference was made to them, of which these two he should make use of.

So upon the accompt there come to be handled these points.

1. That a zealous eloquence well becomes God's Ambassadors.

2. That a veniam, a visitation is sometimes necessary.

3. That the execution thereof be so far as may be, with love and meekness.

4. That where love cannot, there the Rod must take place.

5. That it rests in the visited, which of the two the visitor shall use; by an 〈 in non-Latin alphabet 〉 , the Apostle deliberates, and consults with them what he should do; Quid vultis?

You see the boundaries of my discourse: With the manner I will begin, and with what I observe from thence, that eloquent expressions fired with zeal, are fit for such as are sent upon God's errand.

That a man should be 〈 in non-Latin alphabet 〉 , came out of the 〈 in non-Latin alphabet 〉 at Athens; Paul teaching in Tyrannus School, neither admits, nor practiseth it; angry he may be, and angry he is; and then most angry, when God is angered. His own affronts he could easily pass by; but if a brother be scandalized, and by that scandal Christ less set by, or Religion discredited, then 〈 in non-Latin alphabet 〉 , pure zeal sets him on fire; and the flame cannot be suppressed, but it breaks out into some such passionate question as this, Quid vultis? what mean you? will you have a rod on your back for this?

Now the passion in my judgment, became the Apostle well; and the like will well become any discreet zealous Minister of God.

For first it removes the Objection, Si vis me flere, dolendum est Primum ipsi tibi.

Secondly, Then a speech so enliven'd, hath more activity in it, and works more nimbly upon the Anditory.

You are the Salt of the Earth; and in Salt there is sharpness by which it pierces, dries up all crudities, and so preserves. Will insulsa oratio ever do this, think you? I pray tell me what good he did, except raise a tumult, who being 〈 in non-Latin alphabet 〉 , stepped up, 〈 in non-Latin alphabet 〉 , chatter'd like a Daw, he knew not what!

Words that are either watery in themselves, or run away like Water apace out of a Preachers mouth, have but a watery fatuous relish; they coldly affect, and do little good, God wot. Aculei, Goads they should be acutely pointed, if ever we mean they should pierce home. The Masters of the Assembly fasten none but such; and such only are quick and powerful, and sharp, and pierce, to the dividing asunder both of soul and spirit.

That which I would have, is this, That Sermons be not made to the people in a heavy, insipid style, without any Art or Elocution at all; but that they be framed by the Prophets and Apostles mould, to whose Writings the Honey of Nestor was but windy stuff. Take, my Brethren, the Prophets for an example, who did not barely teach necessary Doctrines, but by Tropes, Figures of Diction, Elocution, and Amplification: In a word, by all Rhetorical Artifices did work upon the affections, to embrace what they taught. Neither did our Savior, or his followers, come short in this Art.

Go therefore, and do you likewise: Your zealous reprehensions will search deeper, when rubbed in this Salt; and your loving admonitions be taken down with more delight, when they are perserv'd with this Sugar.

But I will leave this point, having perhaps pressed it too far upon so small an occasion; I come unto those observations which are more pertinent, and properly issuing from the Text. The first of which, is, That

2. A Veniam, a journey to visit the Church is sometimes necessary. What the eye of the Master is unto his Beast, the eye of a Physician to his Patient, or the eye of a Shepherd to his sheep, that, and much more is the eye of a Bishop to his flock; and therefore it is necessary to come and see how they do.

To bring forth children, and leave them to the wide World, without ever more casting an eye after them, is an Argument of an hard heart. Some Civil Nations have done it, but they have always been branded for it with cruelty. True spiritual Fathers know not how to be thus obdurate; but as they have begotten them by the Gospel, ver. 15. and travelled with them • ill Christ be formed in them; so are they careful of their Nursing and Education, and ever and anon will come and see how they come on, and take their breeding.

This was the Reason that the Apostles themselves made journeys to the Churches they first planted; they did not found them, and so leave them, but went over them again; so that I may safely affirm, that to visit Churches, began with the Christian Church: And every visitation is either 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 . as the terms were borrowed from physic, so was the end to comfort, prevent and cure; in the first visitations we shall find all these.

Baronius by virtue of those words, Acts 9.32. Peter went through all quarters, will needs have the Apostle to be the Visitor General: 'It is likely the Cardinal, in whose head there swam the dream of a Monarchy, enlargeth his circuit too far; That a Visitor he was, I easily grant, as Saint Paul was, who with Barnabas did visit the Brethren in every City, wh • re they formerly preached the Word of God: These were the first visitations we read of, and they were 〈 in non-Latin alphabet 〉 , wholly for comfort, in the nature of Cordials; the end was • o see 〈 in non-Latin alphabet 〉 , how they did, ver. 36. 〈 in non-Latin alphabet 〉 , to confirm the Churches, ver. 41.

To these there succeeded another at Miletus, Acts 20.17. and this was a Provincial Uisitation, where we may find a fit Precedent for such a Synod.

1. A Visitor, Saint Paul.

2. The visited, the Clergy, the chief of the Clergy, Bishops; for the 〈 in non-Latin alphabet 〉 , ver. 17. were at the 28. 〈 in non-Latin alphabet 〉 .

3. Concio ad Clerum, a Sermon at the Visitation, preached by Saint Paul.

4. The end, the safety and well-being of the Flock; that they would take heed Et sibi & Gregi, to themselves, and to the Flock; the Synod was wholly 〈 in non-Latin alphabet 〉 , or ad Cau • elam, to make both Shepherd and sheep heedful of the Wolf.

Now a man would judge that not Saint Peter, as Baronius dreamed, but rather Saint Paul had been the Vicar-General; for in this place he gives warning of another Visitation; he had gone through Syria and Silicia, Derbe, Lystra, and Iconium, Phyrgia, and Galatia, &c. and was now coming to Corinth. And what to do can you imagine? In the same manner as some Ladies and Courtiers use to visit their friends more for form, than love; no such matter, it was no such idle visit: When he came he would keep a Consistory, and call those that were puffed up before him, and he would know what was in them; not their words, but their power; yea, a Rod he had, Authority to punish, and if necessity required, they should feel he would fetch blood; his Visitation in this place was 〈 in non-Latin alphabet 〉 , to Reform the Schism, and amend the Manners of the full-fed Corinthians.

2. This was the practice of those Virgin-times, and the succeeding Churches took it up by their example; they supposed that might be of use still, which was of use then; and that abuses by this means might be prevented or reformed, as well as at first. Hence the Bishops were commanded to visit their Diocese; they had their very name from it, 〈 in non-Latin alphabet 〉 ab 〈 in non-Latin alphabet 〉 , which is to visit; their name will put them in mind of their office, which if they forget, the Decrees of divers Councils will pull them by the ear; that of Tarracon, Can. 7. enjoins that it be annuatim; the fourth of Toledo, Can. 35. that it be per singulos annos; and that of Trent, that it be quolibet saltem triennio, Sess. 24. which is the order established among us, yea, and before that Council.

When this order was first enacted, it is hard to judge, but it is like to be very Ancient; for the second Council of Braccara (that prescribes a Form how Bishops ought to visit their Churches) speaks of sicut antiqui Canones • ubent; and I have read in some Canon, that all is to be done Secu •• um antiquum ritum & consuetudinem: An old custom then it was, and there were old Canons for it, and foot-steps thereof it is easy to trace in the practice of the ••• st Ages.

For it is evident that the Chorepiscopi, either in the absence, or sickness, or peradventure negligence of the Bishops, supplied this place; and of these there is often mention made in the Epistles of Damasus, the Ancyran and An • iochian Councils; and by this means there grew such estimation to those Rural Bishops, and so small regard of the Episcopal power, that the Councils thought fit to call them to task. The Ancyr. Can. 13. that they should not ordain; for that indeed was a mere usurped power. The Antiochian, Can. 10. Ut modum proprium rec • gnoscant, &c. that they should know their place; and the Laodicean quite removed them; 〈 in non-Latin alphabet 〉 mark that word, 〈 in non-Latin alphabet 〉 , you may translate them with Pe avius, Visitatores; with Meursius, Lustratores, or else C • r • itores, whose Office was, as Balsomon glosses that Canon, to ride their Circuit, and visit all the Churches in that Diocese, and to inquire of their well or ill being; 〈 in non-Latin alphabet 〉 , as his words are, 〈 in non-Latin alphabet 〉 . The like may be collected out of Genna • ius in h • s Encyclio, save that he placeth them after the 〈 in non-Latin alphabet 〉 , when i • deed they did, as is evident by the words of the Laodicean Council, succeed in their places: But be it as it will, Visitors▪ these Circitores were, and for the Bishop; whence we may collect that the Visitors Office was Episcopal at first, and very Ancient.

3. But because it is impossible that any constitution should be so well made, but in the execution thereof there may be much wro • g done; therefore the wisdom of the Church hath made Visitors over these Visitors, and set an higher eye to overlook them. The Canons have ordained the Metropolitan to be the General-Visitor in his whole Province, and given him a facul • y to inquire how his sheep are dealt with; easy it were to heap up Decrees of Councils to this purpose. The sum of what they deliver is this, That the Arch-bishop is Custos Canonum in his whole Province, that he is the univ • rsal Rect fire of all Customs; that Jure positivo, by a Church-Law he is the ordinary Judge; that the Bishops are subordinate to him, and have dependence on him; and therefore he may come and visit his sheep, take some part of their milk and wool, inquire in what pasture their Sh • pherds feed them; call any man to an account who doth deglubere, when his Warrant runs only tondere; and if he be found faulty that way, or any other, Authority he hath to censure or punish h m; that to him either by Appeal or Devolution any case may be referred.

And therefore our new Masters of Trent were over-magisterial, when they exacted à Metropolitanis post plene visitatam propriam dioecesin non visitentur Ecclesiae Cathedrales, neque dioeceses suorum comprovincialium, nisi causâ cognitâ & approbata in Synodo Provinciali. They might have kept their nisi to themselves, the Cla • se is too too childish; by it they would seem to grant a favor, which no Metropolitan is like to enjoy; for who can conceive that the Bishops within the Province would ever consent to an inhibition, or approve the Arch-bishops Reason, when he meant to visit them?

They have removed the old Bounds, let us let them alone; these are the Fence about us; and though they cost us somewhat the keeping, yet the charge is not to be valued, in regard of the benefit; did they not over-see us, we should perhaps feel other Visitors, such as would never make question in what manner they should come; put it to you, wi • h a Quid vultis? but put it upon you with Rod enough.

Veniam in charitate;] I will come in love; of which in the next place: For however the Rod stand first, yet it is to be used last; and when taken in hand, even then to be guided by love; for love stands in this Verse as the point in a circumference, from which all the lines are drawn.

1. His journey to visit issued from thence; a matter of much pains it was, and he would never have undertooken it, had it not been out of mere love.

2. The lenity and mildness with which he would proceed when he came, was but a gracious impression of the loving spirit; mildly he never would have dealt with such a froward people, had he not loved them.

3. Yea, but what say you to the Rod? is there love in that? yes love, and great love certainly, which put this Instrument into his hand, and not a sharper weapon; for however to punish, seems to proceed from wrath and anger, not love; yet when it is executed with a fathers hand, and laid on with a Rod only, from the bowels of love it proceeds; Castigat, non quod odio habet, sed quod amet; 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 : for Edification, not for Destruction; which moved Saint Augustine to observe upon this Text, Et Virga Charitatem habet.

Lastly, In his quid vultis, there is great fervor of love; that be the offense very foul, yet it was in their choice whether they would be whipped for it; that depended upon their carriage 〈 in non-Latin alphabet 〉 ; may I come, saith the Apostle? he doth as it were ask leave of them. Love then there is in his journey, love in his lenity, love in his Rod, love in his question; the center love in the midst of the Verse, makes fluxus punctorum, all the points to meet in it.

〈 in non-Latin alphabet 〉 , Iron-sides there be in the World, who as if they were of a Foreign Body, have no fellow-feeling of a wounded part; Quod pereat, pereat, is their churlish tone; and that which is cut off, let it be cut off; ready enough they will be to supplant a man, but staff he shall have none from them to stay him, that he fall not; nor hand he shall have none to help him up, when he is fallen; what becomes of any besides themselves, they reg • rd not; thus these sibi nati: But our Apostles name cannot be entered in this Roll; they, the Corinthians, his children might be what they should not, a Schismatical, Heretical company, Separatists, and scandalous sinners; yet a spiritual father he was; through the Gospel he had begotten them, ver. 15. and therefore he could never put off the bowels of compassion.

See how all these just occasions of dislike offer themselves in the Church of Corinth, for which the Apostle doth not yet desert them, as if God by his love would teach us what to do in the like case.

1. Heresy they were guilty of, Haeretici n • scientes at lest they were; for they were utterly ignorant of, if not flatly denied Fiduciam Christianorum, the Article of the Resurrection; our Apostle is forced at chap. 15. to prove it unto them by invincible Reasons and Demonstrations.

2. Their Schism was grown to a great height; everyone had his Master to follow, Apollo, Paul, or Cephas, just as the wind of his own fancy carried him.

3. As for their sin, that was become clamorous and impudent, 〈 in non-Latin alphabet 〉 , all Corinth rung of it again.

4. And to this their spiritual father they proved ungracious children: nothing he could do could please them; Not his person, 〈 in non-Latin alphabet 〉 , a weak man he seemed, he carried not Majesty in his looks; N •• his office; for as if he had not been Legatus à latere, he must come in the second Form, and not be matched with the chief Apostles: No, nor his preaching; for though his letters were 〈 in non-Latin alphabet 〉 , yet when he came to a Sermon, all was 〈 in non-Latin alphabet 〉 , addle stuff, they could make nothing of it.

This they were, and thus they dealt by him; and yet for all this, Audi sanctam insaniam, saith Bernard, in a case much like this; with us this were madness, not love, thus to love, where there appears no cause; thus to love, where we are not beloved; but be it what it will be, so mad Saint Paul will be; Whether he be besides himself, or sob r, the love of Christ constraineth him; & affirmato est animo, obstinate and stiff he is in this to do as he does; love 〈 in non-Latin alphabet 〉 , not only those that loved him not first; but 〈 in non-Latin alphabet 〉 , those vhich loved him not again.

An excellent pattern for us to work by, that aim at the same end that he did, to take men, and save souls, that nothing bring us into hatred with their persons; nor unkindness, nor sin; nor heresy, nor schism should quench our love; obstinately we should resolve to become yet more vile to do them good; follow them, and prosecute them even revolted, in the words, St. John, forgetful of his years, did his flying young man; Oh my son, Why fl • est thou me, thy father unarm • d, and old? Oh my child, tender my case, be not a • raid; as yet there remaineth hope of salvation; I will undertake for thee with Christ, I wi •• die for thee if need be, as Christ did for us; I will hazard my soul for thine, trust to me, Christ sent me. Love should transform us into anything, make us become all things to all men, to win some.

Aaron had a very untoward people to deal with, and therefore he doth thus apologize for himself to Moses, O my Lord, thou know • st that this people is set upon mischief; which caused Saint Stephen to set two brands upon them, and that justly; one upon the neck, and the other in the heart; 〈 in non-Latin alphabet 〉 . And yet was he commanded to carry them in two eminent places about him, in superhumerali, & in pectoral • , upon his two shoulders for a mem • rial, that he might call to mind that the people's burdens were tied fast to his back; and in the breast-plate beautified with twelv • stones, and in every stone the name of a Tribe, that his eye might pr • mpit his heart, how dear the safety of that people was to be unto him. By patience he was to carry them on his shoulders, by love to lodge them in • is bosom; in sin, in his bosom; there where the Nurse carries her child; there where the kind husband lays his wife; there they will be next the heart, and the heart is the seat of love; God will have his people be in the High Priests breast, upon his shoulder, above the rest.

And a word there is in this Text, though a little one, that being well weighed, will persuade them to accept of the burden; it is Uos; now who were they? Look back to chap. 1. ver. 2. and you shall find that they were the Church of Corinth, men that were sanctified in Christ Jesus, and called to be Saints; sanctified I say, and reputed to be Saints, notwithstanding their Schism, Heresy, and notorious sin; and can any love be too dear for such? God so loved them that he gave hi • Son; his Son so loved them, that he gave his life; and shall the Priest love these so little, as not to bestow his pains? The price is that which makes everything of esteem.

And of the higher esteem anything is, the more eagerly it is affected; let it be so in this case, where the price was the blood of the Son of God, and the Church the purchase; that which was so highly prized, and so dearly bought, may well be the object of our love, most tender and dear to our affections, ever under our eye, upon our shoulder, and laid next to our Heart. And put case we meet with a discourteous people, and a profane, seditious multitude, yet Elijah's spirit doth not so well, till we have tried what we can do by love, and with the spirit of meekness, 〈 in non-Latin alphabet 〉 .

4. 〈 in non-Latin alphabet 〉 ] And meekness is one of the ways that love shows itself, Charitas benigna est, 1 Cor. 13.4. Kind it is, and so kind, that it pities those that are in misery; rejoiceth not over them, but is willing to redress their wrongs, relieve their wants, reform their errors, and procure their welfare.

It becomes not a Superior to give that command of that bloody Emperor, Ita feri ut mori se sentiat; rather if he must punish, to be drawn to to it unwillingly, aculeo justitiae misceat mel clementiae; and wish with Nero in his golden days, Quam vellem nescire litteras, when he is to sign a penal Warrant. Sins are sores, and there is great Art in curing them; a Corrosive when it is requisite, laid on with a gentle and easy hand, will be less felt, and better taken than a Lenitive clapt to in a boisterous manner. It is reported of the Judges of China, that their words are accompanied with such an incredible sweetness, as they are gracious even to those whom they Condemn. For by this kind usage it will appear that all is done animo medentis potius quam saevientis, that it is not the purpose to Torture the disaffected party, or to put him to pain, farther than the necessity of his Cure requires.

But this is not a work for every man to undertake. Uos qui spirituales, Gal. 6.1. a carnal-minded, man hath no skill of it; flesh and blood is too proud and insolent, to restore in meekness a poor Christian-lapsed-soul. 'It is a task only to be performed by such an heart which is softened by the Unction of the Divine Spirit. And therefore our Apostle asks not simply, whether he should come in love and meekness; but in a new phrase, never to be read in a profane Author, in such love and meekness as the Spirit of God did breath into him.

5. 〈 in non-Latin alphabet 〉 ] Another direction this is to proceed by, proper and peculiar to a Christian.

1. Love is one Rule.

2. Lenity another.

3. But Sp ritus lenitatis, is a third, and far beyond either of the other two. For love and lenity will not be kindly till they come from within; and from within they will not come, till the Spirit dwell in the Heart. Get the Holy Spirit thither, or else his Graces will not come there; moral civil virtues without him you may have, but Graces you shall not have; something to commend you to the world, but nothing to commend you in the eye of God. Many a Heathen you shall find highly extol'd for their clemency and sweet mildness, who are, being compared with other Nabal's, deliciae generis humani. But because this gracious behavior proceeded extrinsecus, was taken up for some worldly respects, perchance to be seen and praised of men, or arose from a natural constitution, or a careful education, it was neither kindly, nor yet constant; ever now and then you shall find it interrupted and soured with some Act of cruelty, as it fell out in Nero, that did but counterfeit the work.

But when this sweet disposition is breathed from the Spirit of God that dwells within, you shall see with what freedom and ingenuity it will flow, and with what constancy and uniformity it will continue; so that truly gratum faciet, a Grace it will be that will make a man's person, and what he does, truly gracious in the eyes of God and men. The word Spirit then, in this place is not to be taken 〈 in non-Latin alphabet 〉 , for it is added 〈 in non-Latin alphabet 〉 it is no superfluous or paraphrastical term, but it hath its full weight added for necessity, in that it in spirits both our love and our lenity; quickens both, and sets both aright.

'It is not unknown unto you, that all activity is from the Spirit, yea, even in mere natural bodies; take off that, and what remains behind but bruta pars, a mere earthly part, that is better cast away, than reserved. The Galenists know this well, who of the spirits of Vegetals, and the Paracelsians, that of the spirits of metals compose their Doses. By the spiritual parts they hope to effect what they desire. 'It is thus in natural Physique, the spirits do all; but in spiritual much more; the Do • e will never work kindly, except there be some ingredients of the Spirit in it.

Too too often when a brother is fa • len, homo exuit hominem, he considers not the slippery ground upon which his brothers feet stood, and that he hath the same seeds of evil in him, that his brother had; and therefore his feet may slip as his brothers have done, and those seeds may grow into as rank a stalk, and bear as bad fruit as they did in him. Upon the Fact we look, not that the person that committed it, is like to one of us. Hence we are so far 〈 in non-Latin alphabet 〉 'tis Saint Paul's word, Gal. 6. from setting in that which is out of joint, that if we find ought dislocated, or slipped aside, indicamus, irridemus, spernimus, homo homines, delinquen • es peccator. We cry with Pilate, Ecce homo; we bring forth the bloody Coat, and make show of it openly, and ask in scorn, An haec tunic • filii, whether such a menstruous Cloth as this, can sit well upon a Childs back?

I know not well what to say to it, but sure I am there is little of the spirit of meekness in this course; much there is of an Ishmaelitish nature in it; neither will all the precepts or persuasions of Moralists better it. U • runtamen quod non potest natura, potest gratia. That man whom the Spirit of God shall anoint with this gentle oil, will presently recover his humanity again; nay more, have a super-unction of Christianity; and so his brother whom he is to restore, from the meekness of a man, and the spirit of a Chr • stian, shall receive help.

Hitherto every line hath breathed nothing but Love; now you must give me leave to call for the Rod; and yet I promise you, non quod odio h • beam; The fault may be such, that a sour look must be put upon the matter, and the love that lies in the heart not without danger shown. Charitatem erga fidel • s Apostolus animo gerebat, non semper os • endebat. The Apostle did not always make show of the good-will he bore; neither may I, nor any other Spiritual Father, but chide we must, and fight we must, as occasion serves; and so I unwillingly betake me to that Taske, To the Rod.

6. Where first I will show you what the Rod is; next, how it must be used.

There is in the Scriptures Uirga Dominationis, Directionis, & Correctionis.

First, The Rod of domineering power; but this it is not; it being too much superciliousness in any Prelate how Eminent soever, 〈 in non-Latin alphabet 〉 , to domineer over God's Heritage. And yet a man there is, but it is the man of sin that hath made him such a Rod; and as if he were another Sennacherib, virga furoris, takes upon him to whip the Kings of the Earth at his pleasure. His Parasites have told him, that in ordine ad sp ritualia, he may domineer, and lash whom he list; and it seems he believes them, rather than Christ. His Masters prohibition, Uos autem non sic, is out of Date; and Bernard was but an old doting Monk, to tell him Dominatio interdicitur, indicitur Ministratio; and the Abbot Rupert knew not well what he said, when he was so positive, Uirga dominationis non est concessa Ministris Evangelij pacis.

Our Lord had no earthly Scpter.

1. None jure haereditario, not by inheritance; he might descend of the Blood Royal, and yet not be next in blood.

2. None by Election; his question carries with it the form of a Negative, Qu • s constituit me in judicem? Luke 12.14. And when the people would have advanced him to the Crown, he fled, and hid himself.

3. None by Conquest and Victory; for his War was not with earthly Princes, but with the Prince that compasseth the earth. His works he came to dissolve, 1 John 3.8. His power he did spoil, Col. 2.15. By him this P • ince was cast out, John 12.32. Caesar was no way disturbed by him; in this point he gave full satisfaction to Pilate, Regnum meum non est hin • . Upon which place St. Augustine, Audit Judaei, audit gentes, audi circumcisio; audit omnia terrena Regna, Non impedit dominationem vestram in hoc mundo. And therefore it is impudence in his Courtiers, to m • ke the Pope Lord of all, at the least of the Christian World, by a Donation from Christ, when Christ himself as Man, or Mediator, was no temporal Lord or King; and therefore much less gave any temporal Dominion to his Apostles. To put such a Rod into his hand, were to make the Disciple to be above his Lord; Esto ut aliâ quacun{que} ration haec sibi ven • icet, [viz. Papa] sed non Apostolico jure; nec enim ill alicui dare po • uit, quod non habuit. It was not then this Rod of Monarchy, Power, or Domineering tyranny, that our Apostle here means.

Secondly, A second Rod yet there is, and it is the Shepherds Pastoral, by which every wandering Sheep is reclaim'd from the wrong, and directed the right way. Precepts, and wholesome examples, frequent advices, good counsel, and exhortations in season and out of season, make up this Rod; and this our Apostle had made use of toward the Corinthians now for twenty ei • h • months; from a bad course he had dehorted them, to a right path he had advised; but they had this of the Sheep in them, that they would be always straggling; wherefore laying aside his Rod of direction, he calls for his corrective Rod.

Thirdly, For as I told you such a Rod there was, Uirga correctionis, and this was it which St. Paul threatens to bring with him to Corinth, the Disciplining Rod, and therefore the Rhemists position on this verse is not to be rejected. The Apostles had power of Censures and Discipline against • ffendors. The word is Metaphorical, and fetched out of the School; Chrysostom interprets it in large terms, Poena, & supplicium. Ambrose takes in Correptiones, & increpatoines; but both at last speak out for excommunication. Uenit in virga, qui à Communione Sacra convictum removet; and E •• ius upon this place is positive, Uirgam nominat non gladium, tametsi gladium ab cissionis, i. e. excommunicationis jam cogitans quia Patrem se dixerat; patris enim est virgâ castigare Filium. And he that shall but read the next Chapter where he gives order for the incestuous person tradi Satanae, need not doubt, but that it was his intent to come to Corin • h with this Rod in his hand.

But because there be, who are too busy with this Rod, plagosi Orbilij; who, forgett ng that they are Fathers of God's people, whip any man upon every light occasion, out of the Temple, fit it will be to set down some Directions for this Rod of Correction; and I know not whence they can be better fetched than from this Text, and context of the Apostle, which we have now in hand.

For here we shall find

• 1. In whose hand the Rod is.
• 2. That it is a severe Rod.
• 3. We meet with the person that must feel it.
• 4. The quality of the Fact for which he is to be whipt.
• 5. That it may not be taken off at pleasure.
• 6. We have a solemn form to be used in the laying it on.
• 7. The place where the offender must suffer,
• 8. And lastly, the ends for which all this is to be done.

First, The Rod is in Saint Paul's hand, an Apostle, a Clergy-man; the Pronoun Ego here appropriates to him: For it is not likely that he would terrify them with that power he had not. This Rod in Saint Paul's hand, is all one with the Key in Saint Peters; there was the same use of it in both. By this the chief Apostle might shut out, and let in; with this the least Apostle might whip out such as deserved it.

To them this power was promised; by name to Peter, Tibi dabo claves; but in him to all the Apostles, Petrus gessit Ecclesiae personam; quae ergo dicta Petro, dicta universae Ecclesiae, August. in Psal. 108. For to all it was bequeathed, John 20. by a formal conveyance, Quorum remiseritis peccata, remittuntur ijs; and what was Peter and his Colleagues at this time? Lay-men, trow ye? not so, for they had their Ordination by virtue of these words, Receive the Holy Ghost; they had their Mission, As my Father sen • me, so send I you; and then, and not before, they received their Commission, the tenor whereof was Reten • ion, or Rem • ssion of sin, injunction of Penance and Absolution: So careful our Savior was before he committed so great power into their hands, to make them capable of it. Neither was this their Commission temporary, or to last only for the Apostles days; because when they had run their races, there would be as great sinners as lived in their days, who would have as great need of the grace of Absolution and Indulgence from the Priests Hand, as they could have. As Priests then, and not as Apostles, they received this power; to last forever, as the Gospel which they preached was to be aeternum Evangelium, Rev. 14.6. to endure forever; and therefore to be a perpetual Legacy to their Successors. But in their places none but Priests succeed them, and therefore none but Priests can succeed them in their power and function. The Commission to loose and bind, was granted to none but to them and their Successors; and therefore it may be executed by none but by them and their Successors. In their Hands it is, and solely in theirs, in fieri, in esse, in conservari, in operari. Let them then in God's name, quietly enjoy, what by Original grant is theirs.

Hence it follows that a Lay-man, qua talis, how eminent soever, nor yet any Corporation of Lay-Elders how godly soever, may wrest this Rod out of Saint Paul's Hand; no, nor yet by any means be invested with, much less arrogate to himself this power, because it is a prerogative annexed to the power of Order.

But this you will say may easily be granted, that a Clergy-man, and none but a Clergy-man, hath the power of the Rod; the question is, whether he may not delegate this power unto a Lay-man; by virtue of which delegation a Lay-m • n may sit in the Temple of God.

To which I answer first, that our Savior did it not; to the Apostles only he committed this power, and not to any Laique; now his actions ought to be presidents, nay precepts to all following cases.

Next, no man ought to confer a Grace upon that man of which he is not capable; and of this grace, as I have sufficiently proved, no Lay-man is, in that he is not inspired, in that he is not sent; and therefore since he hath not the former grace of sending, he may not execute the latter of binding and loosing; either the Bishop must send him, and inspire him by Ordination, or else he cannot give him a Comm • ssion.

I am not ignorant with what fig-leaves they go about to cover this their nakedness. The School hath taught them to Apo • ogize by distinctions. They distinguish of the Key, they distinguish of the Court; one Ke • they have ordinis; another they have jurisdict • onis; and one Court they have called poenitentiale, but another litigiosum, or conten •• osum; and though that the Key of Order be alone to be used in foro poenitentiae, and by none but a Priest; yet the Key of Jurisdiction may be exercised in foro cont • ntioso, by a Legat, Offi • ial, or Arch-Deacon, that are not in Ord • rs. Thus they: But Cretice pelluces, their nakedness cannot be thus hid. First the distinction is new, the Bishops Court being in the prime institution forum poenitentiae, and nothing else; O • iginally the whole 〈 in non-Latin alphabet 〉 was there decreed and transacted, and the poenitentiary was a Priest; that Lites were there composed, and a Trial passed upon other matters, proceeded merely from the indulgence of Princes. That a Lay-man may be deputed by the B shop in foro exteriori, or contentioso, to hear and decide such cases, I deny not; I question only whether he hath power to excommunicate. Their distinction then may serve them to prove their right of Trial, but not their power of Excommunication.

Yea, and their very practice evinceth so much; for grant that the party who hath a case to be tried in the Court, obey not the Monition and Citation of the Church, for this he is pronounced contumax, and so proceeded against; but by what Key? ordinis, or jurisdictionis? Not by the latter, for that hath his use only as they teach, in foro exteriori, where Lis is decernenda, and his Contumacy is not of that nature. A sin it is, and an high branch of pride, and therefore must be brought, and the party for it in forum poenitentiae, where the Key of Order must teach him to humble himself, and submit unto his Superior, before he can stand rectus in curia, or have his cause tried in that Court.

Out of this you may collect thus much, that by their own confession they turn no Key upon any man in this Court but for sin: either for some sin committed, or else for willful contumacy; and of sin only since a Poenitentiary Priest may be Judge, it follows that he only may bind and loose. And this Truth Uignerius saw well enough, and therefore in h • s Epitome of Thomas, was forced to confess, that Non est proprie actus clavis ea excommunicatio, quâ homo à consortio hominum separatur, s • d magis exterioris judicij q • od promulgatur, and that non ligat in foro conscientiae, qua ca sa aga • ur int • r hominem & Deum, but ad hominem tantum. If it be no Act of the Key, then it is nothing; and if it bind not the conscience, nor yet in Heaven, by their own ground it is but brutum fulm • n, it may be contemned.

Thus have I proved that this key may not be put into a Lay-man's hand. What then? shall the Bishop keep it only in his own? if he please he may. But if he list not to do it, he may delegate it to a Commissary, so he be of the Cler • y. Any Ecclesias • ical Judge may decernere excommunicandum, but a C • ergy-man only pronounce the sentence of Excommunication; and the reason is, because the power • f the K • ys, in respect of that internal effect that it hath upon the Conscience, is annexed to the Priesthood, both in fieri, in esse, in conservari, in oper • ri, as I but now said.

That they apply it not without a special Commission ad Corpus Christi visible, in the injunction of any public penance, or reconciliation of any public penitent, is, because they are not Bishops, have no • a Diocese assigned to them, over which they may jus dicere, as a Bishop may; without whose leave were it lawful for every Priest to execute that power which doth belong unto him potestate ordinis, there would be no uniformity, no unity in the Church: But that in fieri, that is potentially; and in esse, that is essentially; and in • onservari, he is made the Keeper; and in operari, he may be the instrument to execute this power, the absolutions which every Parochian Rector and Curate doth publicly pronounce, and the reconciliation of private penitents doth suffi • iently declare. And therefore the Bishop may delegate his power to any Suffragan in the Clergy, because he was in his Ordination originally invested with it; Tunc ei Claves datae, then the Key, and the power of the Key; then the R • d, and the Authority of the Rod was del • vered un • o him; so that the Bishop by his Seal gives him not any new Faculty or Authority, but only a Liberty to execute that power (which is primarily in him) publicly, and in his stead, without which License for the common good, and peace of the Church, he might not intermeddle.

Secondly, You see in whose hand the rod is; next take notice that it is a rod, the sharpest penalty that can be inflicted. When the good Emperor Theodosius felt it upon his back, he gtoaned at every blow that Ambrose gave him, and with tears in his eyes, thus bespoke his Favorite, Thou O Ruffine, makest but a sp rt of these things; but the consideration of these stripes make me sigh and lament; for that whe • ease the doors of God's house • are op • n to slaves and beggars, so that they may be admitted to present their petitions to their Lord, these are shut against me; nay, which is worse, the gates of heaven are fast locked against me also; for I cannot forget the words of my Lord, Quicquid ligaveritis in Terrâ, erit ligatum in Coelo.

A most heavy blow this is, and yet you feel not the full weight thereof; a worse matter yet there is behind; it is Tradi Satanae, ver. 5. of the next Chapter. I will not affirm with divers of the Fathers, That the person thus whipped out of the Church, was put into the hands of the Devil, as Job was, to be scourged by him with a plague or bile in his body; I rather enc • ine to think with Mr. Calvin, Ideo Satanae tradere dictus est, quia extra Ecclesiam Diabolus, quod in Ecclesia Christus: That being by this heavy censure driven out of the Church, which is Christ's Kingdom, and by that means deprived of all graces annexed to that society, he is exposed to the Tyranny and Incursions of Satan, subject to the dominion of sin, and ready to do as that Prince of darkness bids him. To this wretched estate, so much as lies in us, we bring that man upon whom we lay this Rod; this therefore is not lightly to be done, except we judge it a small matter to shut a man out of Heaven, to pull a Member of Christ's body from him, and cast it to the Devil; or a light thing to debar a man of the Oraisons, Suffrages, and Sacraments of the Church, which are his buckler of defense.

In the Primitive Times the Excess of Charity in correcting, did make the Corrector to feel greater pain than the Corrected; so that in the Church no punishment was imposed without great lamentation of the multitude, and greater of the better sort; and this was the cause, why to correct, was to lament; so St. Paul rebuking the Corinthians for not chastising the Incestuous, said, You have not lamented, to separate such a Tran • gressor from you, Tert. Con. Fol. 330.

Well be it that this Rod be sharp and smarting; yet a time there is, when it must be laid on for all that: In this, that we be not mistaken, the Apostle sets us a precedent; then it is when we meet with a heinous sinner; such an one there was at Corinth, ver. 1. not among the Heathen scarce the like to be found, one who with Reuben, had climbed up to his fathers bed; necessary it was that such an offender should be well whipped. Sinners would be distinguished; some are delinquentes, others flagitiosi; and in delinquentes such severity is not to be used; flagitia graviori supplicio, heinous offenders only would be well jerked.

Fourthly, Especially if the Fact be notorious, such as this was, 〈 in non-Latin alphabet 〉 , Verse 1. Res notior quam negari possit, it was plainly heard, Rhem. or all the City rung of it again. The old Rule was, Up peccator sit gravis, scandalosus confessus, vel convictus, before he migh • smart. Delicta there be, privata, & palam manifesta; of the first Christ saith, Argue inter te & ipsum solum; for the last Saint Paul gives direction to Timothy, Coram omnibus argue. Ambrose takes up Syagrius the Bishop of Verona, That without any just ground he had questioned a Virgin, affirming that this was no legal course; Ubi enim est haec Cognitionis solennitas? ubi talis judicandi formula? Look (saith he) into the Imperial Laws, and they require an Accuser; into the Laws of the Church, and then every word m • st stand by the mouth of two or three witnesses, Mat. 18.16.

Fifthly, Now when the person appears to be scandalous, and the Fact notorious, then the Rod must be laid on, and laid on till it smart again; it must not be taken off at pleasure. Ueniam in Virgâ, was no sporting threat of the Apostle; there was severity in it, and he laid on for all their crying; yet it never repented him of the blows he gave them, because they made them repent; the Rod that made them sorry, made him a glad man, because it made them sorry after a godly manner; it wrought Repentance in them; nay, what Care? nay, what Apologies? nay, what Indignation? nay, what Fear? nay, what vehement Desire? yea, what Zeal? yea, what Revenge? These were the effects of the Rod in them; and till we find these, or some of these in the penitents, they must smart still.

How childishly then did the Pope and his Conclave dally with this Rod, when the Ambassador of Henry the fourth, that Hercules of France, was not whipped at Rome, but had a white wand for penance softly laid on upon his Cloke! the Whip was here turned into a Wand, and jerking into stroking: And 'tis said that at Rome the purse may do penance for the Master; the bold Germans cast it in their teeth, and cry out, M • rces magnae Meretricis, a Proxy with which the Ancient Christians were not acquainted.

Should a man cast his eyes upon the Prostration and Humiliation of penitents in the Primitive Church, he would aver that they felt the Rod smart: You shall have it in the words of old Tertullian, De ipso quoque habitu & victu mandat 〈 in non-Latin alphabet 〉 , sacco & cineri incubare, corpus sordibus obscurare, animum maeroribus dejicere, illam quae peccavit tristi tractatione mutare, caeterum pastum & potum pura nosse, non ventris sed animae causa, plerum{que} vero jejunijs preces alere, ingemiscere, lachrymari, omnibus fratribus legationes deprecationis suae injungere: Much more might be read to this purpose in the Council of Agatha, cap. 9. & 11. & Gratian. Dist. 50. Do you think they felt not the Rod smart, who underwent all this? And under this rod, 〈 in non-Latin alphabet 〉 , continued sometimes their whole lives, sometimes divers years! Basil, Can. 58. makes mention of 14. 〈 in non-Latin alphabet 〉 . This their severity is not in use, and that justly; yet sure they would be, that it should be what it was, a rod, before they would take it off; they would not with Mos • s, turn it to a white Wand, or a Serpent at pleasure. To remit of this severity, lay in the Bishops power.

Sixthly, But I go on; they proceeded to the use of it with great circumspection and reverence; they knew that the sentence which they pronounced, was promulgatio sententiae Dei, God's sentence in their mouths, and therefore they came to do it with fear and trembling, In the Name of God, a solemn form borrowed from the Apostle, Ver. 4. In Nomine Domini nostri Jesus Christi. He begins with his Master; he hath his Lord, whom he daily serves, before his eyes, and under him he executes his office; he dares not in his own name offer a b • ow to the least of his fellow-servants; but by God's power he does what he does, and strikes him only whom his Master will have stricken; this should put us in fear, lest by giving a wrong blow, We take God's Name in vain. Tota actionis solennitas praeter Nominis Dei invocationem eam gravitaetem habere debet, quae Christi presentiam prae se ferat,