saith it not that in any dubious text I call for my books turn over all expositors I have weigh well what is said by each consider of their reasons and thence collect the conclusion judging what was the intent of the Holy Ghost That yet I may mistake it is possible but you may see it is not wilfully when I take along with me such Councellors Where it is evident to me they did mistake I lay them aside yet not without some honour and veneration where it appears to me they were in the right I embrace them and blesse God that he hath made them my guides And what is there why I should not attribute unto them as much as to any new man If they were ancient they were nearer the times Euseb lib. 4.22 when the Church was Virgo a pure Virgin and therefore were better able to judge what became her Virginity and I am sure they never adjudged her adulterate for her discipline If they be new and of the Reformers I must say that God hath brought to passe wonderful things by their endeavours and yet never made them acquainted with this new light I shall not then easily be drawn to throw them off and their expositions of these places of Scripture till I finde somewhat to convince And this conviction must not proceed from blind guesses and conjectures I shall yield when I finde clear demonstrations which as yet I do not no nor so much as probable arguments It cannot be long but that you and I must stand before that great Tribunal and because we are both Teachers accompt we must give for what we have taught and upon what ground we have taught it It will not be enough for us to answer we followed the judgment of this or that Church but upon what certaine ground we followed it because we were to lead the multitude and not to be led by them to be lights to others and therefore to have light in our selves That Caveat of our Saviour would be lad to heart Take heed that the light within thee be not darknesse for then how grert is that darknesse Luke 11.35 Matth. 6.23 This light within us is the light of conscience and the ground of that is science which alwayes flowes from certaine prime immediate known principles not from probable and conjectural If our science then be not sure and certaine our conscience can never be well fixed if there be blindnesse in the one there will be darknesse in the other We may mistake that for conscience which is but humour phansie a passion animosities may seduce us and zeal hurry us too farre yea perhaps the zeal of God for that zeal is a passion still and the more dangerous when not guided by knowledge What should I say that the actions which conscience may perswade us to may be an infusion and enthusiasme of the black spirit as it is when many works of the flesh come to us under the disguise of Religion and Conscience It is with the conscience of man as it is with the eye of the body be the object never so bright and visible if there be in the eye any thing that may impeach the sight either mist or dust or lime the light within us will be but darknesse False doctrine of it self set off sometimes by the authority of the Teacher or by the power of some eminent followers and practisers of it or thickened by pride and obstinacy always by self-love that always makes us think our opinions the truest is this same caligo tenebrarum the mist that dusks the eyes of the understanding Cant. 3.6 Worldly profit and wealth are the pouders of the Merchants the dust that tickleth the eyes and blinds the sight of the wisest Envie by emulation or prejudice of affection or wilfulnesse by opposition like lime torments the eye and perverts the judgment concerning the object To what purpose you will say is all this you shall now see it is that both you and I may retaine a good conscience for when I speak to you I speak to my self And that I am sure nor you nor I shall be able to do if either humour or phansie or passion or black Enthusiasme over-sway us or the dust of false doctrine or the world or envie or hatred or wilfulnesse dim tickle or torment our eyes The Father of lights remove all darknesse from us both and guid us by the light of his Law For without all doubt it can never be truly call'd conscience unlesse it produce his Law for its rule to direct us by in this matter To conclude I wish I might be so happy as to reclaime you from what I conceive is a mistake and bring you home again as Saint John did the young man to your mother My prayers Euseb 3. c. 23. nor my paines shall not be wanting to effect it might it be effected For I beleeve you are of a tender heart and have a scrupulous soul that smites you for any errour as the least gritts will trouble a tender foot in a narrow shooe it perswades me the more that you may lay to heart what I have written and the God of heaven give to it such an issue that you may say it was a happy hour in which you writ your Letter Let it not be an offence unto you that I accompt you in the case of that one sheep that strayed into the Wildernesse an innocent sheep I say not one of the Wolves in sheeps clothing and this makes me go after you to try if by any endeavour I may bring you back again to the fold My indeavour you know was for that before you were quite gone and I confesse it seemed to me not to be taken in vain which yet puts me in some hope that such a thing possibly may yet be effected Why will you remain among those whom the Apostle brands with this mark they separate themselves I beseech you lend me your ears or eyes rather with a little patience and hear me speak Jude Ver. 19. compar'd with Heb. 10.25 it may be in voce hominis tuba Dei Gods Trumpet at my mouth and if you will but listen and suffer your self to be rouzed by the shrillnesse of the sound you may perhaps yet make a stand consider where you are and retreat The enemy smites at your separation the Angels would rejoyce to behold you leaving it and return back to your Mother the Church of Old England Shee is indeed now as the Teyle Tree or as the Oake when they cast their leavet Isa 6.13 yet the substance is in her Her beauty is decay'd through bitter affliction and her face furrowed with sorrowes there is nothing now left about her to make her lovely yet she is your Mother still she washed you with water she gave you milk when a babe she fedde you with stronge meat when a man she honoured you with orders when grown for a Mothers sake I crave one
part pag. 149. A Preamble AN ingenuous confession of our just provocation of Gods anger and a justification of his proceeding against us but that Papists and Sectaries alledge non causam pro causâ and the Authour hopes that upon our repentance and amendment God may return and have mercy on us 150. ad 153. Sect. 1. Of the vile and virulent head the Pope ibid. Sect. 2. Of the British King called in the Admonitory the violent head of this National Church 155 156. That this National Church was not next in naughtiness to the Romane ibid. That the British King was no violent head since in his Dominions he was the supreme Governour And every Superiour is in Church-matters Supreme by occasion of which the supremacy of all Superiours is vindicated 156. ad 161. The Reasons of the Admonitour to prove the British King a violent head proved to be very weak 161. ad 168. Sect. 3. Of the Provincial Church and its haughty horrible head as the Admonitour is pleased to call him the Arch-Bishop 170. Of the Cathedral Church and its head the Lordly Diocesan blamed by the Admonitour to be an idle and addle head 172. The vial of Gods wrath poured on the Cathedral justly but not quatenus Cathedral ibid. Of his Epithites idle and addle ibid. The title lordly Diocesan examined 173. The Prophesie of Isaiah 13.19 ill applyed 74. Of the Parochial Church and its head the oâ—de and eldest evil head as he is called in the Admonitory 175. ad 178. The Combinational Church a tradition of men ibid. What is to be thought of traditions 180. ad 182. Sect. 7. Of divers other things jeer'd at in the Admonitory as 183. 1. Communion book praying 185. 2. Homily book preaching 186. 3. Canon book swearing 187. 4. Covering or uncovering the head in time of divine service 187. 5. Of outward calling to be Over-seers in a cleansed Combinational Church 189. 6. Of reading the Scripture in Churches 190. 191 192. 7. Of Romish Rites imputed to us 194. 8. Of humane constitutions imputed to us such as are ibid. 1. Matrimonial Banes 195. 2. Marriage Rings ibid. 3. The signe of the Crosse 196. 4. White Surplice ibid. 5. Quiristers singing answered before part 2. 142. 6. Funeral Sermons 197. 7. Idol-sureties of God-fathers and God-mothers 198. The question discussed whether Baptisme may be applyed to the infants of profane Christian parents 202. ad 205. As also whether such whom our strait-laced men are pleased to call ignorant and scandalous livers may be admitted to the Lords Supper 205. ad 212. Of the Pue called in the Admonitory Monarchical and the Ministerial Pulpit 212. ad 215. A strange priviledge attributed to the Combinational Elders viz. That the Elders must stand and sit together in the face and full view of the whole Assembly 217. An answer to the recapitulation of the whole Letter 224. In the constitution of a Church how far all parties are agreed in what they disagree both in matter and form and integral parts 224. ad 225. That the texts alledged being well examined prove not the Covenant required by a Combinational Church 227. ad 236. A fault on all hands for misalledging the text We make no promise of eternal life to profane persons The conclusion wholly Apologetical 238 c. Place these Tables before fol. 1. Callis learned Readings on the Stat. 21. Hen. 8. Chapter 5. of Sewers The Rights of the People concerning Impositions stated in a learned Argument by a late eminent Judge of this Nation An exact Abridgment of the Records in the Tower of London from the Raign of K. Edward the second to K. Richard the third of all the Parliaments holden in each Kings Raign and the several Acts in every Parliament by Sir Rob. Cotton Kt. and Baronet PLAYES Philaster The Hollander The Merchant of Venice The strange discovery Maids Tragedy King and no King Othellâ— the Moor of Venice The grateful servant The Wedding FINIS
being frustrated of their expectation they depart in a discontent resolute that the mettal is there though that it be their hard hap not to finde it This hath fallen to me in the search of this place I opened the book I dugge and delv'd deep with all possible endeavour to finde out the rich Mine you give notice of but I could not light upon the least signification of it or the least inkling that ever it had been there For tell me I pray what intimation is there in either of these verses of any kinds of Elders Lay or Clergy Every one here takes in every Inviduum of the mystical body united in all those bonds who have their particular grace given according to that measure that God pleaseth and these are advised to be constant and contend for the faith once delivered to the Saints Jude 1.3 not babes toss'd too and fro with every winde of doctrine No way then being able to finde what you pointed at in a discontent at my own dulnesse I was passing off the place but as I was departing by chance I cast my beard upon my shoulder as the Spanyard speaks and glanced my eye upon the eleventh verse where I met with He gave some Apostles Ephes 4.11 some Prophets some Evangelists and some Pastours and Teachers and then I had a thought to set to work again as supposing to finde what you intended But upon second thoughts I found that could not be neither 4. because all the Officers here named extraordinary or else ordinary temporary or to continue were of the Clergy not a Lay-Ruling Elder among them In despair therefore ever to light upon what you signified I should finde I clearly took my farewell of the place and never stay'd till I came unto the Revelation whether you next and in the last place send me Revel 4.6 And before the throne was a sea of glasse like unto Chrystal and in the middest of the throne and round about the throne were Foure Beasts full of eyes before and behinde Rev. 5.6 And I beheld and lo in the middest of the throne and of the four beasts and in middest of the Elders stood a Lamb as it had been slain having seven hornes and seven eyes which are the seven Spirits of God sent forth into the earth Rev. 19.4 And the twenty four Elders and the four Beasts fell down and worshipped God that sate on the throne saying Amen Allelujah This Book of the Revelation is so dark that as King James was wont to say it needs another Revelation to give light to it Out of this you have cited these three texts and one answer will satisfie them all which is that you can positively conclude nothing hence for your Ruling Elders There be but two words you can fix on either the foure Beasts or twenty four Elders or else on both choose which you will or both it will much trouble you to draw your Conclusion the reason is the words are subject to so many interpretations and none make for you I beginne with the foure Beasts Or Animalibus rather for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Church is Gods throne Calvin Hieron Augustine Ambrose wherein his Majesty rides as in a Chariot and the foure wheels of this Chariot are the Gospels whence some Divines make the foure Evangelists these foure Beasts that draw the Chariot Matthew is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath the face of a man beginning his Gospel at Christs generation as he was man Mark the Lyon beginning his Gospel with the voice of John the Baptist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 roaring as a Lyon in the Wildernesse Repent for c. The Calf represents Saint Luke for he begins with Zacharies sacrifice Saint John is the Eagle for at first he mounts to heaven beginning with our Saviours Divinity Napier This Napier makes his nineteenth proposition and by a Metonomy he includes all that professe and beleeve the Gospel 2. Others expound it of those Orders of Angels which excell in dignity Couper Beza and are nearer to the throne who are generous as Lyons stout and valiant as Bulls prudent as Men swift as Eagles most able to do Gods command and to aid his servants 3. Others hold that these foure Beasts are the foure great Prophets Jo. Baconth Albertus Aretius Isaiah Jeremiah Ezekiel Daniel 4. Some again will have signified by these foure Beasts the foure great mysteries of our Christian belief for Christ in his Incarnation was found as a man in his sacrifice on the Crosse as a Calfe in his resurrection the Lyon of Judah in his ascension an Eagle 5. Brightman expounds it of the faithful Ministers and servants of God Brightman Bayly Lambert 2 Cor. 5.20 especially Pastours But some more largely of all faithful believers and earnest professours of the truth in all the foure quarters of the world These are in Gods seat when they teach Gods people to persist in the truth and round about his seat when they labour diligently to defend them from the doctrine of devils and fallacies of hypocrites I remember when I spoke with you you urged this place and the foure Beasts for your Ruling Elders as you do here But you see how various the judgments of learned and pious men are upon it and that the most of them vary clearly from your judgment and the last which comes nearest doth only squint that way for their words carry a larger sense then you would put upon the place It can be no wisedome then peremptorily to conclude that from hence which may and hath been taken By the gravest and modestest Divines in another acception You must demonstrate to me your interpretation to be solely true and the minde of the Holy Ghost before I shall yield you this place viz. That the four Beasts are Ruling Elders Theologia symbolica non est argumentativa 2. And touching the twenty four Elders Interpreters are of many minds Quot homines almost tot sententiae Napier 1. Napier out of Jerome understands the twenty four books of the Law by the twenty four Elders and he brings Zanchy to countenance it to which opinion he is so fix'd that he makes it his eighteenth proposition and asserts it again in his notes the which saith he are cloath'd in white for that in them is found no lie and crown'd with victory for conquering Satan and enlarging Gods Kingdome but he addes that by these books Metonymicè all that professe the doctrine of the Old and New Testament contain'd in the books are to be comprehended Brightman 2. Brightman for ought I see dislikes not this opinion but understands with him all professours or at the least true believers but explains aptly the reason of the number of twenty foure For he saith the Holy Ghost alludes to Davids order in disposing all things in the Temple and his Kingdome The chief Priests were distributed into twenty four orders so the
the same song In these passage Revel 15.3 Bright in lec of holy Scripture we have set formes of prayer somewhere commended somewhere commanded somewhere used somewhere reiterated and all inspired by the holy Ghost and therefore certainly the use of them can be no quenching of the holy Spirit whom we finde to enflame our hearts in rehearsal of these sacred formes 3. And in the last place if we look upon the custome of Gods people find we shall that in all places and in all ages they have made use of publique set and sanctified forms of prayer Hâ—gesippus an ancient writer one that was near the Apostles times writes that St. James chosen Bishop of Jerusalem by the Apostles themselves for a forme of service or common prayer compos'd by him for that Church yet extant was call'd Jacobus Liturgus To omit Justin Martyr in whom I find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Common prayers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prescribed prayers in Origen Just Mart. Apol 2. Orig. lib. 6. contr Cels Cypr. in Orat. dominicae Perk. resut of the real presence Fox Mart. fol. 1275. In Cyprian we find the Priest before prayer using this Preface Sâ—rsum corda and the people answering habemus ad Dominum which forme as Perkins confesses was used in all Liturges of the ancient Church This then was no rag of Rome but as Mr. Fox truly saith was borrowed from the Greek not the Latin Church Which is so true that the Centurists confesse that in the blessed Martyr Cyprians dayes without all doubt formulas quasdum precum habuerunt Be pleased to look in the latter end of my Catechisme where you shall finde the old Lyturgies cited to that purpose And as Christianity begun more and more to flourish so were the Fathers of the Church careful that the people should not be destitute of these excellent means to serve God the Bishops for their several Diocesses composing their Liturgies Basil for Cappodocia and those parts Chrysostome for Constantinople and the Greek Church under his jurisdiction Ambrose for Milan Gregory and Isidore for the Westerne Churches all which are extant to this day and out of these and some more ancient attributed to the Apostles themselves all the famous and known Churches of the world have composed their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we among the rest so that it was no vaine brag which Arch-bishop Cranmer made that if he might be admitted to call Peter Martyr and four or five more unto him he would make it appear that the same forme of worship which was set forth in the Book of Common Prayer had continued for substance even then one thousand five hundred years and give me leave to adde this to the honourable burial of it since it must be buried that before it was authorized and published in that beauty we lately saw it it went under the file fifteen times And by what men even by those who many of them sealed the truth of it with their blood in the fire It should seeme about those former times when those Liturgies were first published there were some so wedded to their own fancies that they preferred their own conceptions before the Churches Ordinances and yet they came not to that brain-sick-fancie as to bring into the Church extempore prayers Angry they were not with set formes but displeased because they might not make them And against these two famous Councels have provided Concil Laod. Ca. 18. Can. 159. Concil Mil. c. 12. Caranza legit comprobatae first that of Laodicea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad horam nonam vesperum celebretur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in Africa the Milevitan Councel more expressely Placuit ut preces orationes quae probatae fuerunt in Concilio ab omnibus celebrentur nec aliae omnino dicantur in Ecclesia nisi quae à prudentioribus tractatae vel compositae in Synodo fuerunt sufficiently divised considered or approved by the wiser men and allowed in a Synod and the reason which the Councel addes is most essectual ne forte aliquid contra fidem vel per ignorantiam vel per minus studium sit compositum Which is the very reason that Master Selden one of the last Assembly gives for the Jewish Liturgy from Ezra's time Seldens notes in Eutychium The Jews saith he about the end of the Babylonish Captivity had their ancient manners as well as language so depraved that without a Master they either were not able to pray as they ought or had not confidence to do it And therefore that for the future they might not recede either in the matter of their prayers through corruption or expression through ignorance from that forme of piety commanded by God this remedy was applyed by the men of the great Synagogue Ezra and his one hundred and twenty Colleagues out of which words Doctor Hammond makes this collection Ham. viero of the Direct Sect 15. That one special use and benefit of a set forme is not onely to provide for the ignorance but to be a hedge to the true Religion to keep out all mixtures and corruptions out of a Church To this purpose 't is no newes to tell you that all reformed Churches abroad have some forme of worship or other that Master Knox in Scotland composed a Liturgy for that Church That those zealous brethren who were so earnest for Reformation in Queen Elizabeths dayes Anno 1585. though they complained to the Lord Burleigh against the Church Common Prayer-book yet professed they were not against Liturgy and 't is evident they were not by the composing of two formes one year after another And here I cannot choose but put you in minde of a passage of Master Cartwright which I have seen in a little Manual of his in answer to one that charg'd him as an enemy to set formes To which his reply was that he was so farre from this conceit that if any were pleased to come to Coventry where he then did preach and hear his Lectures they should before and after his Sermons hear the same prayers used by him except that portion of Scripture upon which he insisted gave him occasion to adde some few words I shall shut up this point with the judgement and practice of Master Calvin Calvin epist ad Protect his judgement he hath fully declared in his Epistle to the Protectour then Quod ad formulam precum c. As for formes of Prayers and Ecclesiastical rites I very much approve that it be set or certain From which it may not be lawful for the Pastours in their function to depart that so there may be provision made for the simplicity and unskilfulnesse of some and that the consent of all the Churches among themselves may more certainly appear and lastly also that the extravagant levity of some who affect novelties may be prevented Thus he And his practice is evident The Liturgy by him composed for Geneva being yet extant I
inward man is renewed day by day 2 Cor. 4.16 the faith hope obedience charity humility and patience of many by this fiery trial hath been made more conspicuous SECT 1. The words of the Letter Of the vile and virulent head the Pope 1. FIrstly hath not the long provoked Lord begun in this Island and in Ireland to pull down lowest that loose that lofty and lawlesse Church which the corrupt Clergie had lifted up highest namely the Oecumenical or Romane Catholick Church whereof the sinne-pardoning or rather soul-poysoning Pope was the Vile and Virulent head who was therefore and upon that account publickly declared and generally though not universally beleev'd to be a horrible Monster as well as a very abominable beast because of his ten hornes Witnesse what is written Revel 17.3.5 The Reply To what you say of the vile virulent head the Pope I assent and so did and do all Orthodox Divines of our English Church holding his claim to be Universal Bishop to be Anti-Christian profane proud foolish blasphemous by vertue whereof he doth ingrosse to himself full power and authority over all Christians in the world both Ecclesiastical and saecular the principal actions whereof are 1. To frame and set out for all Christians the rule of faith and good manners to point out the books of Canonical Scriptures and the traditionary word and to deliver the sense and interpretation thereof and to determine all controversies in religion with an unerring sentence 2. To prescribe and enact laws for the whole Church equally obliging the conscience to obedience with the divine Law 3. To exercise external power of directing and commanding and also of censure and correction of all Christians 4. To grant dispensations indulgences absolution from oaths and vows 5. To canonize Saints institute religious orders to deliver from Purgatory 6. To call and confirm general Councels 7. To dethrone and conculcate Kings c. All this we disclaim as well as you and you needed not have said that it begun in this Island and Ireland as if it begun with you for it begun more then one hundred years since assume not therefore that to your selves which was done to your hands to take down this head was the work of the National Church you so slight and had it not been done to your hands I doubt whether all the power you could make had ever been able to have done it And for this that head being of a revengeful nature hath ever since been plotting which way it might unroot us that unrooted it For the proof of this I shall acquaint you with what a friend acquainted me and others about five years since A good Protestant he is now but about 30. years before was as he confess'd reconciled to Rome by one Meredith an ancient and learned Jesuite for he was one of those that Dr. Featly had to deal with in France This man told him that in England they had been long and industrious about their work of conversion but it went on slowly and so would till they took a wiser course Two things there were that must be done before they should bring their businesse to a full effect They must first find a way to remove the Bishops and Ministers in whose room they must bring it so about that all should have liberty to preach Then secondly they must get down the Common Prayer book and suffer every man to use what prayer he list Thus much the man offer'd to make good upon his Oath before any Magistrate he should be call'd And now I pray tell me out of what shop do you think your work comes That generation are a sly subtle people as the devil they can transform themselves into an Angel of light If many printed books lye not there have been many among you and they know to insinuate their poyson under guilded pills Positions they have many like your's and beware least when you think you suck in the Truth you drink not poyson Verbum sat Sapienti They owe us a splene for casting off their head and they will never give over to seek a revenge We were the men that cut it off and take heed least unwittingly you set it not on again 'T is too true I speak it with grief they have won to their side in the time of our dissentions more proselites then they did in divers years before The Laws are now silent and any man may be now any thing so he be not an old Protestant of the Church of England that if he professe then there will be a quick eye upon him An Ordinance shall be sure to reach him which for ought I heard is but brutum fulmen to a Papist Boast not then of your taking down that same vile and virulent head the Pope when it is permitted to stand in more favour then a Protestant whose work hath been to take down that abominable beast with his ten horns as you call him SECT 2. The British King the Violent Head Mr. Matthews 2. SEcondly hath not Christ hid his face from and bent his brow against the National Church as being that very next naughtinesse Whereof the British King was although not an invincible yet a violent Head which was therefore lesse victorious and more vincible partly because the head not only of a very uncanonical but also of a very unspiritual corporation and partly because of the said national-corporations inconsistency with the Scripture precepts Matth. 18.17 1 Cor. 14.23 which doth require its ordinary congregating in one place seconded and aggravated by its notorious inconformity to the Scripture patterns Eph. 2.19.22 Philip. 2.15 Revel 5.9 where the Scripture Combinational Church is call'd not a whole nation but a holy City a growing Temple a Spiritual house or a sin-enlightning and a soul-enlivening Church gathered built framed cull'd and call'd out of and from a carnal and crooked nation which was both dark and darknesse it self witnesse what is written Ephes 5.8 The Reply That Christ hath hid his face from and bent his face against this National Church you have reason to lament and grieve and not to stand by and clap your hands at it Rather take up the Lamentation of David for Saul and Jonathan The beauty of Israel is slain upon the high places how are the mighty fallen 2 Sam. 1.19.20 Tell it not in Gath publish it not in the streets of Ashkelon least the daughters of the Philistims rejoyce least the daughters of the uncircumcised Triumph c. Posterity will have cause to mourn when you and they shall be invaded and set upon by those uncircumcised Philistims of Rome who will smile at the armour wherein you trust and the speares you brandish against them as a dart of a bulrush 'T is not your Sophisms that will prevail with them nor your popular arguments that they will regard and they as smoke being vanished set upon you they will with armour of proof and so inviron you that
to proclaim as a Herauld the Word of God now whether this be within or without book is not material The Sheriff reads a Proclamation what then does he not therefore proclaim it And a man reads a Sermon to the people and this materially is the Word of God such that for the truth of it you dare not except against shall you then disavow it barely for the reading This is a childish exception yea and very dangerous also Hook Eccl. pol. lib. 5. pag. 51. For then it would necessarily follow that the vigour and vital efficacy of Sermons doth grow from certain outward accidents which are not in them but in their maker his virtue his gesture his countenance his zeal the motion of his body and the inflection of his voice who first uttereth them as his own is that which giveth them the form the very nature the essense of instruments available to eternal life Put case a man cannot read but desires to have a Sermon read unto him of Mr. Cottons Mr. Burroughs c. I would now ask you whether any good might come of it or no if not to what end are they published what meerly to publish to the world that the man is a man of rare parts and to no benefit of the Reader But if this last in earnest tell me why that the auditory may not be as much benefited by the Church Homilies read unto them as they may be by any private mans works should you nor I find any profit by what we read we might cast away our books Had indeed the reading of these Homilies quite excluded Preaching you had had some colour to except against them but the words of the Rubrick are these If there be no Sermon then shall follow one of the Homilies already set forth So that it presupposeth there should be a Sermon but in case there be not as if you look into the paucity of Ministers able to preach when that Constitution was made it was not possible there should be then it ordains Homilies to be read which only differ from a Sermon in this that the man hath it not without book Put case one of your own should in one Church read a Sermon that is in print and in another having committed it to memory preach it to the people would you not say that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proclaim Gods Word in both places Indulge as much to us and then we will say he that reads and after committing the same homily to memory delivers it without book Preacheth In a word Impartially consider these Homilies that they are found for doctrin plain for the stile composed of the most necessary points of Religion and framed to the capacity of the vulgar so that those Ministers that were wont to read them had taken the pains to have learned them without book viva voce have delivered them to the auditory you had wanted what to say against them 3. Canon-Book-swearing This exception might have been well spared First because the Canons were not to be sworn too but subscribed as was the engagement Secondly because the holy Covenant and the negative oath were pressed upon us You must then acquit yout party for what they did before you can justly lay the pressure of the conscience upon us 4. If all bare heads were barred out from these places and utterly rejected for ever for ever being any spiritual Over-seers again afore they were inwardly qualified by Christs sinne-crucifying and soul-quickning Spirit in a cleansed conscience and also outwardly and orderly called by Christs Covenant-servants in a cleansed Combinational Church The Reply To cover or uncover the head in these places in the time of divine service is a Ceremony and therefore if the observation or non-observation of Ceremonies be a superstition he that uncovereth not his head may be as superstitious as he who is bare-headed The reason is because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we usually translate superstition hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fear in it which proceeds from an imbecillity of the understanding which fears where no fear is is afraid that God will be displeased if such or such an external act be omitted or such or such an act done when one and the other may be omitted and done as occasions and circumstances offer themselves and God no way displeased The covering or uncovering of the head is one of these Ceremonies and he that thinks he may not be uncovered out of a fear to offend God is superstitious yea while he speaks against all Ceremonies is Ceremonious And he that thinks upon no occasion he may cover his head is Ceremonious also and yet for his superstition he hath a fairer excuse than the other For the one doth it for the most part out of contempt and perversenesse and in a disobedience to some higher power the other out of a kind of necessity which his present condition may put upon him and 't is a certain rule that charity dispenseth with all Ceremonies The one by it may give occasion to suspect his irreverence the worst that can be made of the other is that he desires to serve his God with fear and reverence as judging himself in his presence before whom he cannot be too vile The one hath no countenance nor colour of any Scripture for what he does the other looks upon those plain words of the Apostle Every man praying or prophesying having his head covered dishonours his head 1 Cor. 11.4 and thinks he is obliged to it as indeed he is till the meaning of the Text be otherwise cleared to him The question then ought to be this whether a man ought to be covered in the service of God If uncovered why do you jear at our bare-heads If covered why do you not keep your own rule but sit covered at one part of service and uncovered at another covered when a Chapter is read and expounded covered all the time of Sermon which yet I hope you will not deny is a chief part of Gods service which if you should deny I know not how you serve God and yet uncovered again at the singing of a Psalm at your extemporarie prayers before and after Sermon at the administration of the Sacraments Tell me what priviledge you have to dispense with this Ceremony in one part of divine service more than another Let it then be but considered who it is that speaks from heaven unto us that in voce hominis tuba Dei that it is God that speaks by mans mouth that the message is his and man onely the Embassadour to deliver it and then I think no man deserves a scoffe that hears it with a bare head When some of your party were prest with this argument at last they came to this result Bayly pag. 122. that there was a necessity for all men to keep on their hats all the time of divine actions more particularly at the time of the Celebration of the
Text of the sacred Record but such slender and far fetch 't and forced collections as these are I beseech you weigh them once more in the balance of sad reason and set aside passion humour fancy prejudice and over-much love to that cause you labour to defend and say if you can without blushing whether they directly speak out what you have produced them to witnesse 'T is no llight offence to take Gods Name in vain but to deliver that for his word which he never spake nor meant is a heinous transgression You seem to me to have done that here which you and I and others were wonâ— to do in the Schools when we were young Sophisters our aime you know was to presse the respondent with an argument till we had clapt upon him a Text of Aristotle which he durst not for shame deny whether the Philosopher intended to say that in that place for which we produced his words we never regarded we thought it enough if we put our Adversary to a non-plus And thus you have done here offered your assertion and backed it with This is witnessed by God in Jeremy Ezekiel Isaiah Saint Luke Paul not much regarding what was the purpose of the Spirit in those words sufficient I suppose you thought it to say something that might serve the turn for the present and non-plus a weak Adversary But it ought to be Truth for which we should contend and not victory which will never be till we weigh our words in the balance of the Sanctuary and value our Texts by weight and not by number God amend what is amisse for Iliacos inter muros peccatur extra Till then to use your own words nor you nor we can upon good grounds expect the manifestation of sure mercy or the enjoyment of solid peace You go on Knowing that Combinations are properly appertaining to vile and violent sinne-loving sinners as is shewed by the Oracles of God Psal 5.5 11.5 6. Rev. 14.10 22.15 The Reply This no man will deny you And you prove it well out of the Psalms and the Revelations but if you will be pleased to consult the places and view the Characters by which those vile and violent sinne-loving sinners may be known you may with a wet finger pitch upon the men Only I shall desire you in that twenty second Chapter of the Revelations to look a little further and at the twenty ninth verse you shall read that if any man shall take away from the words of the book of this prophesie God shall take away his part out of the book of life and out of the holy City and from the things that are written in this book Tantum veritati obstrepit adulter sensus Tertull. quantum corruptor stylus I say no more we have enough to tremble at And that Church-promises and that Church-priviledges as well as Christs Consolations are pecullarly applicable to such Covenant-makers with God and men as through the strength of their surety are Covenant-keepers with both The Reply This is well observed by you for there is no reason that any man expect a comfort or benefit from any promise or by any priviledge who doth not as much as lies in him keep the condition of that Covenant upon which the favour was promised The priviledges we know and of the promises we are not ignorant but if they belong to none but such who have made and kept their Covenant with God and man then let them look to it that have kept neither In the next place you shew us the way how this may be known Which Covenant-making and Covenant-keeping is expressed and perceived by a regular walking toward them who are without as well as towards them that are within according to what is written Isa 55.3 Gal. 6 16. 1. Tim. 4.8 The Reply That godlinesse is profitable unto all things having the promise of the life that now is and that which is to come that as many as walk according to this Rule shall finde peace and mercy 1 Tim. 4.8 Gal. 6.16 is evident by these Scriptures and therefore the Prophet calls Encline your ear and come unto me hâ—ar and your soules shall live Isa 55.3 and I will make an everlasting Covenant with you even the sure mercies of David Thus much is here expressed and you over and above shew us how it may be perceived even by a regular walking towards them that are without as well as toward them that are within which rule of yours had some had a care and conscience to walk in I assure my self those who are counted to be without had been better dealt with For the inhumanity and incivility that some have found from your Combination hath alienated many a mans mind and as I have been credibly informed kept off many a poor Heathen from turning Christian I could tell you if I list an odde story but I spare you You may read it in Dr. S erres History of France in the life of Lewis the ninth If you can tell any such tydings as a heavenly promise to unheavenly persons c. The Reply I nor any Orthodox or conscientious Minister hath or will ever undertake to bring any such tydings 'T is not unknown to you that I have reduced all the Articles of the Creed to practice and drawn into duty the whole Catechisme without any ifs or ands here is no promise made to an unheavenly person We constantly teach that we were therefore delivered from the hands of our enemies that we serve God in righteousnesse and holinesse without fear all the dayes of our life you needed not therefore closely by your if insinuated us as guilty for teaching false and impious Doctrine If there be any among you that being wolvs in sheeps clothing send abroad their Diurnals stuffed with such news we are not apt to beleeve them for heaven is prepared for heavenly persons But then again we say that all those whom you will call heavenly are not presently so because daily experience informs that they minde too much the things of the earth neither are many of those unheavenly whom you superciliously cast aside God be blessed for it heaven is a large place and in it are many Mansions and they are prepared for more than ever yet were of your Combination Or a holy priviledge to the souls or seed of unholy parents that you would finde in your heart to give me some notice thereof and to acquaint me with any of those good grounds of any lively hope that they shall be everlastingly happy is the last of those motions which I make bold for to leave with you to consider and meditate upon The Reply Your proposal is disjunctive and therefore must receive a different answer for you cunningly clapped together things that should be separated there being great disparity betwixt the souls and the seed of unholy parents That the souls of unholy parents shall be everlastingly happy I know not any
7. and the Lion shall eat straw like the Oxe 8. and the suckling Child shall play on the hole of the Asp and the weaned Child shall put his hand to the Cockatrices den They shall not hurt nor destroy in all my holy Mountain 9 for the earth shall be full of the knowledge of the Lord as the waters cover the Sea Which that it may come to passe is the hearty prayer of him who is Yours Dâ—o Opt. Max. filio suo Jesu Christo Spiritus sancto sit laus gloria honor in saecula saeculorum Amen Janu. 15. 1656. Amphora caepit Institui currente rotâ nunc uiceus exit FINIS Books printed or sold by William Leak at the signe of the Crown in Fleet-street between the two Temple Gates YOrks Heraldry Fol. A Bible of a very fair large Roman Letter 4. Orlando Furioso fol. Perkins on the Laws of England Wilkinsons Office of Sheriffs 8. Parsons Law 8. Mirror of Justice 8. Topicks in the Laws of England 8. Delamans use of the Horizontal Quadrant Wilbeys second Set of Musick 3 4 5 and 6 parts 4. Corderius in English 8. Dr. Fulks Meteors with Observations 8. Malthus Artificial Fire-works Nyes Gunnery and Fire-works Cato Major with Annotations Mel Heliconium by Alex. Ross 8. Nosce te ipsum by Sir John Davis 8. Animadversions on Lillies Grammer 8. The History of Vienna and Paris 4. The History of Lazarillo de Toroms Hero and Leander by George Chapman and Chr stopher Marlow The Posing of the Accidence Guilliams Heraldry fol. Herberts Travels fol. Man become guilty by John Francis Senalt and Englished by Henry Earl of Monmouth Aula Lucis or the house of Light Christs Passion a Tragedy by the most learned Hugo Grotius Mathematical Recreations with the Horological Dyal by William Oughtred 8. The Garden of Eden or an accurate description of Flowers and Fruit now growing in England with particular Rules how to advance their nature and growth as well in seeds as herbs as the secret ordering of Trees and Plants by Sir Hugh Plat. Knight Solitary Devotions with man in glory by the Arch-Bishop of Canterbury 12. Exercitatio Scholastica Book of Martyrs fol. Adams on Peter fol. Willet on Genesis and Exodus fol. The several opinions of sundry Antiquaries viz. Mr. Justice Dodrige Mr. Ager Francis Tate William Cambden and Joseph Holland touching the Antiquity Power and Proceeding of the High Court of Parliament in England The Idiot in four books first and second of Wisdome third of the Mind fourth of the experience of the ballance The Life and Raign of Hen. 8. by the Lord Herbert fol. France painted to the life in four books the second Edition Sken de significatione verborum 4. The Fort Royal of Holy Scripture by J. H. the third Edition 8. The summe of what is contained in the answer to the first part of the Admonitory Letter THe controversie about the subject of the Keys opened fol. 1. Sect. 1.2 3 4. The Authour studious of Truth and Peace fol. 3 4. The Admonitours distinction of three Visible Churches improper fol. 5. Some observations about the Domestical Church and some mistakes in the Admonitory rectifyed fol. 9. The alledged Texts examined fol. 10. Sect. 5. The words of the Admonitory drawn into Propositions and answered severally The Propositions out of the Letter these 1. That the Church of the last and longest constitution was a Presbyterial or Combinational Church this examined fol. 13. 2. That it is the opinion and practice of the Combinational Church to subject their earthy erring and unruly will to the heavenly infallible and uncontrolable will of Christ 'T is examined what truth may be in this assertion fol. 15. 3. That Christ peremptorily wills and enjoyns all Professourâ— to be indoctrinated and disciplined by the present Ministry This granted 4. That this prescribed Ministry must consist of Presbyters and Teaching and Ruling Elders This proposition fully examined and refuted fol. 18. 5. That these Presbyters Teaching and Ruling Elders must be of the Professing Members own voluntary Election and regular Ordination This also fully examined and refuted fol. 24. 6. That the Ministerial Office must reach from Christs ascension to the dissolution of all things This granted Sect. 6. An answer to all the Texts produced by the Admonitour as Rom. 12.7 8. fol. 31. 1 Cor. 12.28 fol. 33. Ephes 4.14 fol. 36. Revel 4.6 5.6 19.14 fol. 36 37. Sect. 7. A Paraenetical conclusion fol. 39. ad finem The Summe of the second part pag. 46. THe danger to assert the Church brought to a Sceleton Sect. 1. fol. 47. The corruption came not into the Church by such degrees as is supposed in the Admonitory Letter Sect. 2. The government of the Church proved to be Aristocratical 52. ad 59. A Presbytery with a Bishop the Apostles living 59 60. Of Patriarchs Primates Metropolitans Bishops 63. A little knowledge in some men an occasion of errour 66 67. Sect. 3. That the Combinational Churches corruption was not the Cathedâ—al Churches generation 71. Churches at first could not be Combinational 73. Of the names of Teacher Pastour Ruler Lord-Bishop Dean Chancellour Surrogate Arch-Deacon 75. No usurpation for Bishops assembled in Synods and Councils to excommunicate offenders 81 82. This was not contrary to the Orthodox pattern Acts 15. 84. To censure any mans person not the priviledge of the Presbyterian Church 85 86. That Alexander of Alexandria began not this usurpation against Arrius 88 89. Sect. 4. That the Presbyterial Church in respect of its primitive constitution consisted not only of living stones 91. That the rise of the rottening of the Church was not its falling from a poor pure presbyterial Church into an impure unpolished parochial Church 92. Of a Parson Vicar Warden Over-seer of the Poor Widow Midwife 94. Of Polycarp and Iraeneus 97. Sect. 5. The original of the Provincial Church the Metropolitane that this was no degeneration nor wisdome of the flesh 99. The name office of the Arch-Bishop not profane and blasphemous but honorable 101. Of the subservient names Prebend Surrogate Vicar-General 102. Of Austin the Monks conversion of Britane and Pope Gregory 105 106. Of the conversion of Britane to Christianity ibid. Sect. 6. That there is a National Church and that this is consonant to Scripture reason experience 108. That the customes charged upon the National Church taken up by Jewish imitation is more than can be proved or if true yet not therefore to be rejected 116. The five instances examined 1. National times and feasts 120 ad 127. 2. National places as consecrated meeting houses c ibid. 3. National persons as universal Preachers Office-Priests c. 132. 4 National performances as stinted worship Choristers c. 135. 5. National payments as Offerings Tithes Mortuaries c. 146. Sect. 7. The charge is upon the Oecumenical or Romane Church which concerns not the Church of England and therefore let them answer it The Summe of the third
Levites that served the Priests 1 Chron. 24.18 31. ch 25.26 ch 27. The Musicians also were divided into as many and the Dore-keepers There were also of every course that served the King twenty four thousand Seeing then the whole Congregation of Levi and the people that served the King were divided by twenty four it might be a shadow and type of that number who were made Kings and Priests unto God to serve Christ under that number the whole people under this the whole company of the redeemed are contain'd Couper 3. And Couper saith the same that under this number the whole Church both Militant and Triumphant is contain'd though he make his allusion otherwise for he divides the twenty four into two halfs the first he makes to consist of the twelve Patriarchs from whon descended the Jews the other of the twelve Apostles who converted the Gentiles the Elders then of both Nations that is the professours in both were about the throne and he proves this sense out of the fifth Chapter Ver. 9. where the twenty foure Elders fell down before the Lamb Rev. 5.8.9 having harâ—s in their hands and they â—ang a new song saying Thou art worthy O Lord. For thou wast slain and thou hast redeemed us to God by thy blood out of every kindred and tongue and people and Nation 10. and hast made us unto our God Kings and Priests c. Beza 4. Beza conceives these Elders to be Prophets and Apostles Summus judex saith he comitatu honorificentissimo instructus Prophetarum Apostolorum tum veteris tum novae Ecclesiae Greg. lib. 4 in reg 1. ch 9. 5. Gregory expounds this of the Preachers of Gods holy Word being graves moribus sensu maturi 6. But most interpret this of the Saints departed out of this world Bullinger Traberâ—n Marlorat and now reigning with the Lord Jesus in heaven Indeed their number is without number chap. 7.9 But the set and certain number is put for the full and compleat number of the Saints under the Law and under the Gospel discending I say from the twelve Patriarchs or begotten by the twelve Apostles The Jewes and Gentiles with their twenty foure Elders are to sit upon twenty four seats cloathed with white rayment having on their heads crowns of gold I leave it now to your choice which sense to follow and it is evident if you will follow any of them that your Ruling Elders can never be fetch'd out of any of these Among the company I confesse they are in the Church Militant or Triumphant because they are professours but in a districtive notion to call them Elders and prove them so from these three texts is toto errare caelo that I say no worse Conclusio Parainetica All this while you have bestowed your labour in the building and erecting a Presbyterial or Combinational Church and having set it up as you supposed you have call'd me to view your goodly fabrique I with heed looked upon it searched into the foundation and considered the walls and columns and at last judg'd that it could not stand because the foundation was laid in the sand and the pillars and supporters over-weak the materials you have dugge out of your own fancy not out of the true Rock and cemented them together with mortar of your own making Whether this be so or not I leave it to them to judge who shall sadly weigh those stones you have collected and brought out of the quarry of Gods book to set out this your work You in the Acts finde an Election by the Church of Deacons will it thence follow that all future Elections for Presbyters must necessarily proceed by and from their votes and voices or that such Election is of the necessary constitution of a Church the Apostles to avoid an imputation that might be laid upon them in medling with many matters and that they might attend more seriously a greater businesse suffered it to be then so done and is it a good consequent that therefore it must be alwayes done Paul and Barnabas ordained Elders in every Church can any man thence rationally conclude that the Presbyters and Teaching and Ruling Elders must be of the Combinational Churches Regular Ordination What were Paul and Barnabas of the people or were they the Combinational Church A twisted cord will never draw and knit the premises and the conclusions together The Apostle to the Romans to the Corinthians gives a large Catalogue of the gifts and graces of the Spirit and must there therefore be so many functions in the Church He speaks of governments must they be of necessity in the hands of such governours as you suppose In the Revelation he mentions twenty foure Elders and will you thence deduce that they must be necessarily such Elders as you fancy in your brains Had all or any of these texts inforced your conclusions a wonder it is to me that none of the ancient fathers none of the reformed Churches a Barrow Cann Robinson Johnson Syons Prerogative voted by Bayly page 35. 36. Vide etiam eundem p. 104. 105 108 109 c. Bayly page 53 54 55. for you set them all by as well as the Church of Old England in this your device should out of these Mines digge such stones for the building In labours they were indefatigable for piety exemplar in judgment acute for learning very eminent in defence of Religion couragious great talents and measures of the Spirit they no question received content they were to hazard all life limbs goods preferments as many at this day do for the truth and can it be conceived that the Spirit of our good God would suffer them all to be blinded or hood-winked in this necessary of Church-government till you arose It is not yet full twenty six years since Robinson the first perswader of this way arrived at Plymouth in New England from him Mr. Cotton took it up and transmitted it thence to Mr. Thomas Goodwin who helped in this our land to propagate it you see then your Discipline hath not yet the third part of the full age of a man 'T is so youthful that as yet the beard is not well grown and will you then say that all parochial cathedral provincial national oecumenical Churches are degenerated from it you must adorne it with more gray haires and make it Apostolical which you can never do before any man will believe you Your indeavours I have frustrated by restoring the Scriptures you produce to their genuine sense about which I have not relyed wholly upon my own private spirit but upon the judgment of the learnedst gravest and most pious Divines new and old indeed upon the concurrent judgment of the whole Church Tantum veritati obstrâ—pit adulter sensus Tertullian quantum corruptor stilus And indeed I am possessed with such fear when I am to interpret the Word of God lest I should say thus saith the Lord when he