c. This is a holy watch-word and a wholesome warning and I desire it may be heedfully hearkned unto by such as are your Church Officers for then I doubt not but that they who have so much power and have such an influence on the multitude might be excellent instruments in this cure and quickly be able to bring back the multitude of Church hearers from those many above-named observations and aberrations into which they have been cunningly and in simplicity of heart drawn as those poor Israelites were to follow Absolon That it be speedily amended I wish with all my heart but say it be not but these poor simple souls seduced by and through Philosophy do not amend so timely as is desired my charity will not permit me to damne them eternally and that they shall partake of the judgment of those who worship the Beast that they shall drink of the wrath of God which is poured out without mixture into the Cup of his indignation and that they shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb and that the smoke of their torment shall ascend for ever and ever as you threaten out of Revel 14.9 c. This is a harsh sentence and though it may affright and terrifie those who for doctrines teach the commandments of men and make the Word of God of none effect through their traditions which is a wilfull obstinate presumptuous sinne yet I have great reason to hope that those who have simply and ignorantly and weakly followed such Teachers may finde mercy especially if they shall call to God with David Who can understand his errours Cleanse thou me from my secret faults Psal 19.12 13. keep back thy servant also from presumptuous sinnes let them not have dominion over me Then shall I be upright and I shall be innocent from the great offence But because this danger lies as you say in the observation of Traditions it will not be amisse to set down that about this point Dr. Whites Orthodox cap. 4. p. 3. Sect. 1.2 which may satisfie any sober man which because I am not able to do better then Dr. Frauncis White hath done I shall transcribe the Summe of what he delivers The word Tradition in general signifies any doctrin or observation deliver'd from one to another either by word or writing Acts 6.14 2 Thess 2.15 cap. 3.6 1 Cor. 15.3.4 The Protestants simply do not deny Tradition but first we distinguish of Traditions and then according to some acceptions of the name we admit thereof with a subordination to holy Scripture 1. First the Romanists maintain there be doctrinal Traditions or Traditions that contain Articles of Faith and substantial matters of divine worship and religion Decret prim 4. Sess Syn. Trident not found in the holy Scripture and that these are pari pietatis affectu ac reverentia sucipiendae ac venerandae with Scripture and to be believ'd no lesse then the prime Articles such are Purgatory Transubstantiation Invocation of Saints the Popes infallibility c. These and all other such Traditions containing new parts and additions to religion the Protestants simply condemn and renounce 2. But secondly the name of Tradition in the writings of the Primitive Doctours and Fathers is taken in three other senses First for external Rights and Ceremonies of decency order and outward profession of religion not found expressely in the holy Scripture but used as things adiaphorous being not of the substance of divine worship but only accessary as the sign of the Crosse and many of those you in your following words mention and these we say may be used or disused according to the Laws of every Church as they serve for aedification or otherwise Secondly The report of the Primitive Church concerning matter of fact and concerning the practice of the Apostles is another Tradition as that the Apostles did baptize infants that they admitted none to the Lords Supper but those who were of years to examine themselves that they ordain'd such and such in several Churches to be Bishops That that very Canon of Scripture which we now maintain was the Canon at that time with many other which can be best prov'd by Tradition And therefore we willingly admit of these Traditions also deliver'd unto us by the Histories and Records of the Church because such reports explicate the meaning or confirm the doctrin of the Scripture Thirdly The summe of Christian faith as the Creed and the explication of Christian doctrin in many principal parts thereof concerning the Trinity Incarnation descent of Christ into hell c. is oftentimes call'd Tradition being receiv'd from hand to hand as the Apostles lively teaching and such Tradition found unanimously in the Fathers we admit also because it gives light to the doctrine found in Scripture But in the admittance of these we require two Cautions 1. That the holy Scripture be the rule of all Traditions whatsoever thus far that they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 up on examination conformable to the Scriptures and every way subservient to the same 2. That they have the Testimony of the primitive Church in the prime age thereof and descend to our days from the same by the stream of succession through ages following and were received as Apostolick in the Catholick Church The Question of Traditions being thus stated unto you easie it will be to answer to your two alleag'd Texts of Tradition Mark 7. Col. 2. For they make as much to your purpose as Ecce duo gladij doth to confirme the Popes claim to the Temporal and Spiritual power or Pasce oves to uphold his Supremacy Or God made two great lights to prove the Popes power to be above the Emperours as much as the Sun exceeds the Moon or that Parson who would undertake to prove the Parish must pave the Church and not he because it was written in the Prophet paveant illi ego non paveam For how doth that place of Mark 7.7.9 pertain to the spiritual historical or interpretative Traditions of the Christian Church It was of the Scribes and Pharisees of whom our Saviour there spoke and of their Traditions of washing of pots and cups and many such other like things of their Corban And in their washings they placed not decency and civility but made a matter of Religion of it and by their Corban they took away the duty of the fifth Commandment Look into the place you urge and tell me whether I say not truth and this it seems you saw and that made you skip over the 8. verse and never mention the 11. which if you had done and weigh'd you would not for shame have equall'd our Traditions with theirs or judged us as superstitious for observing our Traditions as they were for theirs We have a command for the institution of our Ceremonies let all be done decently in order and to edification we have good
and not otherwise and we have done The third place you alledge is Luke 4.16 where we finde that our Saviour read the Text of the Prophet Isaiah and applyed it and so much liberty shall be granted to any Minister if he be able to do it aright The Text was a Prophesie and every Prophesie is obscure till light by the opening of it be brought to it This did our Saviour and this do you and it shall not displease The reading of the Text may be proved from hence and the lawfulnesse of a Commentary or Exposition upon it but that necessity which you would enforce never This is still to be demonstrated The fourth place is Acts 13.15 Which no way proves what you intend for there we thus read after the reading of the Law and the Prophets the Rulers of the Synagogue sent unto them saying Ye men and brethren if you have any word of exhortation to the people say on then Paul stood up and said Men and brethren 1. Tremellius and Beza observe upon this place that first in their Synagogues there was the reading of the holy books that is the Law and the Prophets which they divided into so many Sections as there were Sabbaths in the year and to every Section out of Moses applyed a Section out of some Prophet that was most agreeable unto it These readings then could not be very short for otherwise they could not go through the whole in one year 2. These readings being ended then a Master of the Synagogue they had who gave liberty to preach Upon which Aretius notes that Admonemur hic observandum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 modestiam in proponenda doctrina quod non observant spiritus phanatici qui solent passim discurrere more furiosorum quosvis caetus interturbare suis clamoribus sine certa vocatione 3. It appears not here that Saint Paul preached upon any part of Moses or the Prophets that was then read neither was he moved by the Ruler of the Synagogue to do it but only to make an exhortation So that you can never conclude from this place that the Scripture may not be read except expounded Your last place is out of 1 Cor. 14.23 24. which makes lesse to your purpose then any of the rest the words are If therefore the whole Church be come together in one place and all speak with tongues and there come in those that are unlearned and unbelievers will he not say that ye are mad But if all prophesie and there come in one that believeth no or one unlearned he is convinced of all he is judged of all The Apostle in this Chapter shews some inconveniences that might happen even upon that gift which then God bestowed viz. an ability to speak divers languages That in this verse is that this their confused ostentation of tongues might alienate two sorts of people the weaker Christians whom he calls Idiots and those who were not yet converted whom he calls unbeleevers For put case that any of these should come into the Congregation and hear them speak confusedly in unknown languages would he not say you were mad for mad men do use to babble that which no man understands but sober men clear words which are intelligible But in Prophesie now there is no such inconvenience to be feared but the quite contrary profit to be expected For if it happen that all in the Church Prophesie that is out of the Oracles of God declare his justice and wrath against sinne his mercy toward the penitent shall enlarge themselves about the true worship of God the obedience and pious life that ought to be in Christians of sanctification of justification by Christ of eternal life a life of joy to the good and believers of a life of pain to wicked men and Infidels These or the like being heard from your mouths Infidels and unlearned men will say God is in you indeed i. e. that you never speak so aptly and wisely of such divine things but by assistance and motion of Gods Spirit This being now the genuine sense of the words I put it to your self to judge whether you can any fair way deduce your conclusion from them That there was then such who did instruct the people and preach unto them all necessary points of salvation may easily be collected from hence and that God bestowed upon them extraordinary abilities to performe that duty But that Scripture may never be read except expounded he that can conclude from hence I shall say that he may as quickly gather that an Ape being like a man in something therefore he is a man The words of the Letter IF there were no news amongst them of any Romish Rites or humane inventions as Matrimonial Bands Marriage-Rings signe of the Crosse white Surplice Quiristers singing Funeral Sermons Idol-sureties of God-fathers and God-mothers c. The Reply Romish Rites are of two sorts either such as are used by the Church of Rome and were of Ancient use in other Churches or such as are meerly Romane taken up and used in the Romish Church after it began to degenerate and was corrupted All those that are of this kinde we have exploded not only because there might be superstition in them but also because they were superfluous burdonsome and full of vanity and folly Those of the first kinde and such are those of which you speak because we have found them of perpetual use in the Catholick Primitive Church we yet retain Hook Eccl. pol. lib. 4. Sect. 3. ad 10. Now whether every Ceremony be to be abolished because it is in use among the Papists be pleased to consult with Mr. Hooker and he will resolve you that it is not And indeed if this were not true we might not kneel and lift up our hands and eyes at our prayers nor enter reverently into the house of God nor put our hand on the book when we take an oath nor sit in our Pues in the Churches when we hear nor preach upon any portion of Scripture because the Papists do so Evident then it is that Ceremonies are not to be excluded quâ Romish but as they have some other vitiousnesse adherent to them 2. Oh but these are humane constitutions that may be granted and yet the Rite nere the worse nor the lesse to be regarded About this point read again Mr. Hookers three first books of Ecclesiastical policy and he will satisfie any man that lists not to be contentious Synod of New Engl. cap. 1. The distinction is your own there are some things essential and some things circumstantial in Religion what is of the essence of it is immutable and must be prescribed by the word but what is circumstantial is circumscribed with general limitations according to the nature of the things themselves and civil Church custome so that if there be no errour of man concerning their determination the determining of them is to be accompted as if it were divine It lies
man that is conversant in the Scriptures will dare to affirme since into heaven no unclean thing shall enter and therefore Revel 21.27 1 John 3.3 2 Cor. 7.1 he that hath this hope purifieth himself even as he is holy and to that purpose those directions and exhortations are 2 Cor. 7.1 Having therefore these promises dearly beloved let us cleanse our selves from all filthinesse of the flesh and spirit perfecting holinesse in the fear of God and Rom. 12.1 2 1 Thess 5.23 with infinite places to the same purpose Do we not teach the Doctrine of Regeneration as well as your selves that a man must be born again if he will enter into the Kingdome of heaven and that of this Doctrine there be two parts John 3.3 Rom. 6. a death to sin and a life to righteousnesse your demand is therefore very unreasonable and I interpret it somewhat like a mock that I would finde in my heart to give you some notice of that which you know I do not defend and acquaint you with the grounds of that which hath no ground and therefore no good ground to stand upon This motion then as touching this part might have been spared and needs from me no farther consideration and meditation except it be to practice it And to that end you and all other Christians have need of it also if they are desirous to have a lively hope that they shall be everlastingly happy Now to that other part of this disjunctive or the seed of unholy parents you by this time know what I will answer that there is a right and priviledge belonging to the seed if the parents though wicked be Professours and Members of the visible Church It is but in vain to repeat the grounds upon which I have formerly defended it and till I see them made nâ—ll I shall defend it still and yet not so frowardly obstinately but that when I am convinced I shall readily yield You conclude all with these words This motion is my heavenly motion for my self the granting of which will engage me yet further to be to remain and also acknowledge my self From my lodging this 22. of the 8. Month. 1656. Your thankful Remembranceâ— In his nearest Approaches To the Throne of Grace The Reply That the motion is for your self I very much respect it because I have ever since I knew you born unto you much affection as judging that dislike you bore first to this my Mother of England to proceed rather from a mistake in judgment than any peevishnesse malice or frowardnesse of will not from any carnal or secular end but from tendernesse of heart But now that you have added heavenly to it it quickens me to embrace it the more for what friend what Christian friend would not lay out himself to help his friend forward in his way to heaven It was Cains churlish answer what am I my brothers keeper this is the voice of a Reprobate not of one guided by the spirit of lenity for such a one knows he ows to his brother consilium auxilium Bernard and that debt I have here paid If it may any way conduce to that end I intend it let God have the honour whom I have often sollicited in my prayers to assist and direct me in it All the weaknesse I take to my self and shall be ready to acknowledge and retract it when discovered Some passages in it you must needs passe by because you begin and a reviled parent hath made a dumb son speak If the words seem many consider how many and several things I had to answer In this length I have studied brevity and said as little as I could to every head and yet not so little but I hope I have cleared up all difficulties If it work not fully to change your judgment yet I hope it may have this effect to make you conceive a little better of our cause then hitherto you or rather yours have done and that it is not without reason that we remain what and as we were Pray let us have your pity if we may not partake of your mercy and think of us yet so charitably as Luther did of the Anabaptists of his t me O quam honesta mente hi miseri errant 't is with a good meaning these poor souls do mistake and therefore made a request unto Frederick Duke of Saxony that in his Dominion they might be favourably dealt withall and spared for that their errour exempted they seemed otherwise very good men The infamy that we were wont to be loaded withall was that we were worldlings time-servers pleasers of men not of God but time hath washed off these aspersions and shewed that we have little regarded the world in comparison of that we are fully perswaded is truth and Gods Ordinance Those indeed among us who were time-servers have served the time and become servants of men and if you look with an impartial eye upon the men you have little reason to boast of your purchase by them being for the most part such who should not have been continued among us but have been ejected by us could the desires of honest men have prevailed The better part have been constant chose rather to lose all then not to follow Christ Nudi nudum Some pity then I beg if it be but for their sake You may perhaps except that in many passages I make use of the Fathers Councels and Church-Records Pray remember that you began the way and cited to my hand Eusebius Socrates Evagrius the book of Martyrs Secondly remember of what the controversie is It is about the Agends and practice of the Church in all ages and of that how can any man be certifyed but by Records he must be held an unreasonable man who would look to finde that in the Scriptures no part of which was written in the Apostles dayes and could not therefore relate what was done afterward If any thing in them can be found contrary to the Scriptures by their own open Confession they may be rejected But when they tell you plainly what they were taught out of the Scriptures and what they finde generally believed and practised through the whole Church have they not reason to take it unkindly to be cast aside If you will examine their veracities by all those circumstances that are usually considered in taking mens depositions you will finde them strong on their side They were gracious and right honest men not only believed but known to be such by all the world They are acknowledg'd on all hands to be so judicious as would more blemish ones judgment than theirs to call it in question What they wrote of were matters of their own cognizance art and profession in which sure they would have a great care not to be mistaken Why then should we brand them in whom there was so much ability and good meaning to inform us of truth with the imputation of falshood and ignorance flattering
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
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
cheated out of their native rights and inheritantes as they must if you deny a National Church for that power is in vain which hath no subject to work upon on the Church National it cannot because in your opinion it is not on the Combinational it may nor because that is absolute and to be order'd and disciplin'd by its own Elders non datur tertium and so the supremacy which all Superiours challenge is frustrated To this the British King did never yield nor would and I beleeve his Highnesse will be as little perswaded by you For this you make him lesse victorious and more vincible but you cast up your accompt too soon for had you said for the male administration of his supreme power this had fallen upon him that might have carried some colour of sense with it which will also happen to any that shall not use it as they ought but to affirme that the claim to the power and exercise of that power was the cause of his fall is rash false inconsiderate dangerous But you go on and endeavour to make it good by two reasons Mr. Matthews The Admonitory Letter 1. Partly because the head not only of a very Uncanonical but also of a very unspiritual corporation BY Corporation I conceive you mean the body of Professors within this Land or at least the Clergy upon whom you bestow these two Epithites that they were very uncanonical very unspiritual How can you be ever able to make good this charge Had you said seemingly only such it might have been passed over but that they were verè truly such is a high part of presumption in you for peremptorily to prononounce such a sentence belongs to a higher judicature The judgement is Gods alone But to remit unto you that slip of your pen Why I pray uncanonical Those are uncanonical who reject and throw aside the Canon either in judgement or practice Why unspiritual Those are unspiritual who have not received the Spirit neither of which you can with a good conscience more affirme of this corporation then of your own 1. For what other Canon can you name for Christians then the books of Canonical Scriptures Gal. 6.16 Phil. 3.16 2 Cor. 10.13 which appellation was taken up after St. Paul who thrice calls the Scripture the Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet more plainly he saith we stretch not our selves beyond our measure meaning the doctrin of the Gospel but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the measure of the rule or Canon which God hath distributed to us And Chemnitius hath observ'd that the word is derived from the Hebrew word Chan Chemnitius Exam. Concil Trid. part 1. de script Can. which signifies that perpendicular line which Masons use in building by which the exorbitancy or evennesse of their work is prov'd And the Metaphor is very apt For the Church is the house of the living God the builder is God the Ministers of the Word the Architects that then their work go evenly and conformably on they had need of a Canon or a rule by which the Architects examine their work lest the building should just too far outward or lean too much inward and so deviate from the just order and proportion For the proof of this the Master Builder hath left to his under workmen his line and level which is the Canon of the Scriptures the doctrin of the Prophets and Apostles whatsoever agrees to this rule is right and sound and Apostolick what is not every way conformable to it but either in excesse or defect swerves from it that is supposititious adulterine erroneous And now I pray hath not this Corporation you mention professed to the world that they receive the books of the Canonical Scriptures and only those books for their rule and Canon do they not confesse that they fully comprehend all things that are needful for our help that they are the sure and infallible rule whereby may be tryed whether the Church do swerve or erre and whereunto all Ecclesiastical doctrin ought to be call'd to account and that against these Scriptures neither Law The English Confession art 10. nor Ordinance nor any custome ought to be heard no though Paul himself or an Angel from heaven should teach the contrary How unadvised then and inconsiderate is this Epithite of yours by which you brand us for an Uncanonical Corporation who stick so close to the Canon and have and do maintain it against the Church of Rome who would with it as if it were imperfect obtrude another Canon upon us God give you repentance for this your uncharitable Censure and make you as Canonical as we are In doctrine I am sure as for the practice we have both too much to answer The Lord have mercy upon us miserable sinners 2. Now you thought it not enough to put us out of the Canon except you deprived us of the Spirit also We are in your judgement an unspiritual corporation What Sirs have you such a Monopoly of the Spirit that none can partake of it except he be a member of one of your corporation Pray shew your Charter produce your Grant that the Spirit would not descend upon any nor impart his gifts and graces to any except he were within your Church Covenant For if that be not the sole impediment I see no colour why you should call us unspiritual The graces of the Spirit are by all Divines reduced to two heads either they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The one peculiarly call'd Graces the other more properly stiled Gifts The Graces are media salutis immediata such by which the good will of God shapes the heart within freely justifies a sinner by the imputation of Christs righteousnesse wonderfully converts a heart of stone into a heart of flesh clears the conscience towards God and settles a welcome peace These are gratiae gratum facientes are bestow'd upon all Gods Saints The Gifts are media mediorum which it pleaseth the wisdome of God to use as fit means to perfect in all his those former gifts of grace such as are gifts of prophesie eloquence utterance knowledge of tongues depth of learning wisdome in government functions and ability to discharge these functions c. And now consider which of these endowments whether gifts or graces of the Spirit hath not been as eminent and evident in our National corporation as ever it was or ever will be in your Combinational I cannot therefore with any patience heare that you should call us unspiritual and you had you had any of the meeknesse of the Dove in you would not have done it since you know that those who have not the Spirit of Christ are none of his and that you cut us off from Christ can you think that we can take it patiently There was lesse charity in this word then when you writ it I believe you were aware of
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