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
the Parish Parson being turned out of dores all the ill-favourednesse and unholinesse went out with him 3. Against this poor Parson you are very bitter arraigned he must be brought to the Bar to take his trial And him you endite for luke-warmnesse like he is to the Angel of Laodicea not hot nor cold and therefore condemned he is to lye under the lash and take his correction kindly 'T is manifest indeed that all luke-warme hypocritical Professours shall be spued out of Christs mouth for vomitum faciunt Deo To him they are as luke-warme water to the stomach that procures a vomit and if so 't is good counsel you give him or any other in his case to receive what ever correction shall be as a cordial of love administred unto him for preventing of what may follow But here I must put you to it to prove your enditement the punishment he is under will never do it careat successibus opto Quisquis ab eventu facta notanda putet This will prove him culpable and guilty and so I admit he was but whether he were hot or cold an hypocrite or otherwise is more than you can ever know For zeal and sincerity in Religion are qualities that lye very much inward and he that is cold in it may seem to be very zealous as did Jehu and he whose heart is not upright may pretend to be very sincere as did the Pharisees Now how can you passe your judgment in such a case And it seems you cannot for you confesse there may be hypocrites luke-warme men even in your Combinational Churches which if you knew you would cast out from among you and so would we do spue them out after Gods example Forbear therefore hereafter these harsh and uncharitable censures especially against a whole order of men For they must â—and and fall to their own Master Were they ignorant and scandalous so were these But now I remember it this is no signe of luke-warmnesse in the Parish Parson since they who were truly ignorant and scandal â— were for the most part kept in and those who were knowing and blamelesse were cast out 1. But now I pray tell me in what sense it is that you accuse them is it for being Parsons or for preaching or for preaching Parsons Take it in what qualification you will beware upon whom this blow will light and what a company of precious ones you will presently endite to be like the luke-warme Angel of Laodicea For how many of your Preachers are now become Parsons you know they have the fattest Benefices of this whole Country If plurality were an argument of the Parish Parsons luke-warmnesse it is theirs If non-residence an argument they are guilty of it If handling the flesh-hook too much none more guilty If neglect of Catechizing they cannot be excused If frequent preaching they exceed If forbearance of Sacramental administrations this by them is seldome done That I say not that in life and example they are no whit better In Gods name therefore since in luke-warmnesse they are so like the old odde head the Parish Parson let them lye down under the lash with him and with shame and confusion of face to themselves receive a sharp correction that they may prevent the spuing of their names out of Christs mouth as it is manifest by what is foretold Revel 3.19 One thing onely I may not forget that whereas the old odde head you mention did least harme this last Parish Parson you have imposed upon us does all the mischief 4. In your conclusion yet God be thanked you shew more charity to the Parish than to the Parson of it you say that the whole half-blind political body doth yet appear not to be utterly uncurable You do so load your sentences with strong words that they passe my capacity I know not what to make of this political body of a Parish for I never understood they were under any other policy then that of the Common-wealth or Church in which they lived nor that they were any Corporation at all I profess I understand not what you mean if you intend any thing besides this But whatsoever you intend by it this I finde that you affirme the whole was half-blind they have not yet then lost their sight altogether that little light they have may in good time make them see how they have been deluded and so free them from all the fallacies that have been put upon them which when it happens both you and I are in hope of their cure But that you say must not be expected so long as they remain in their present condition For in respect of its present posture and numerous abominations it is altogether unapprovable and I say the same too and upon the very self same ground because it rejects the Commandments of God that it may observe the traditions of men For what is the whole constitution of your Church but the tradition of men what 's your plea all this while but a tradition of men That a company collected under a Covenant without either Pastours or Elders is a true Church is a tradition of men That they may create elect ordain their Pastours and Elders is another tradition of men That the power of the Keys subjectively and authoritatively to invest and devest is in them is a third tradition of men That there must be Lay-Presbyters which must be Ruling Elders in the Church is a fourth tradition of men That the erection of the Cathedral Parochial Provincial National Church was the corruption of the Combinational is another tradition of men That the Supreme power in any Nation is a violent head the Arch-Bishop a haughty horrible head the Diocesan an idle and addle head the Parish Parson an odde head is another of your traditions That there may be no set forms of prayer used in the Church no singing of Psalms in mixt Congregations That the Scripture may not be read in the Church except expounded That those Rites which you call but falsly Romish and Humane may not be used in the Church That Godfathers and Godmothers may not be used in Baptisme nor the children of those who are out of your Combinational Church baptized That those whom you usually call profane ignorant scandalous persons may not be admitted to the Sacrament That there must be an upper seat erected for the Elders to sit in their ranks as Aldermen upon the Bench in the Church That there must be Tables set up for the maintenance of the Ruling Elders All these are the traditions of men and doctrines of men and therefore I give this counsel to the whole half-blinde political body of the Parishes where you have prevailed most that while they are curable they tender their health and to beware of the Scribes and Pharisees who in vain worship God teaching for doctrines the Commandments of men and to beware lest any man spoile them through Philosophy or vain deceit through the tradition of men
the primitive Church yet will never grant you that from thence the Church shall be denominated Presbyterial or that if it should vary from thence that therefore it had no more than the Sceleton fashion face of a true Church All these things should have been better cast up before you had been so positive The degeneration then you dream of is grounded upon a false supposition that there was at first such a Presbyterial or Combinational Church that was conjoyn'd in any Church-Covenant beside Baptisme that had the native power of the Keyes c. which you never shall be able to demonstrate The contrary to which Rutherford hath nervously prov'd more particularly in his seventh Chapter of his peaceable and temperate plea to whom I referre you The summe of whose discourse is that there were at Jerusalem Father f. cap. 7. Conclus 4. at Samaria at Ephesus at Rome at Galatia at Antioch Presbyteries which shall be granted but that these Presbyteries were not of one single Congregation From these then you can never prove that the following Church did degenerate because they were not The manner of this degeneration you make gradual and you give us in five steppes descending from the Parochial till it came to the oecumenical Romane as you call it But supposing a degeneration in the degrees you are mistaken for as I suppose the first should be last and the last first which will appear if we examine how the Church was govern'd from the Apostles times to this our unhappy age But first I will transcribe your whole discourse SECT II. The words of the Letter 1. THE first rise of the rottening of the Church was its falling from a pure poor Presbyterial Church which in respect of its primitive constitution was made up of living stones namely lively Members and laborious Ministers being firmly fastened and united to the Lord Jesus as their onely head by faith one to another by a fraternal Covenant of love according to the pattern that was proposed and prescribed in both Testaments Is 44.5 Jer. 50.5 Ezra 20.37 Zach. 11.7 10 14. 2 Cor. 8.5 Ephes 2.13 19 22. Col. 2.2 19. 1 Pet. 2.5 into an impure and unpolished parochial Church At that time when ceasing to elect and ordain a Teacher a Pastour a Ruler a Deacon and Diaconesse or a Widow in conformity to the heavenly Canon Rom. 12.7 and 15.4 and 16.1 compared with 1 Tim. 3.1 and Titus 1.5 6. it was well content to admit and accept of a Parson a Vicar a Warden an Over-seer of the poor and a Mid-wife By which wisdome of the flesh being no better then enmity against God within a short time after the dayes of the Apostles Christs spiritual house and growing as well as living Temple was turned and transformed into a carnal and dead Town or Apostatizing Parish The very beginning and breeding of which Parochial Church is seen to have been in the time of Polycarp and Irenaeus one of them being an Elder of the Church at Smyrna and a disciple of John the Evangelist and the other a Pastour at Lyons and a disciple of that Polycarp as any man may easily perceive that will peruse what is to be observed in Eusebius Ecclesiastical history 4. lib. c. 14.15 16. lib. 5. cap. 23.24 2. The second degree of the Combinational Churches corruptions was the Cathedral Churches generation which did presume to alter and to elevate the places and appellations of the Teacher Pastour Ruler and Deacon into those unscripture-like titles of Lord-Bishop Dean Chancellour and Arch-Deacon who ventur'd to usurp the power of excommunication against the Members and Ministers of many Congregations in their Synods and Councels contrary to what was practic'd in that Orthodoxe pattern Acts 15.24 which is laid down and left as well for the imitation as information of after-ages whose work it was by Scripture-proofs to confute soul subverting positions and to confirme Christian-doctrines without any manner of authority to censure any mans person being that that is the expresse priviledge of the Presbyterial Church 1 Cor. 5.4 5. 2 Thes 3.15 The babe-age of which usurpation is made mention of as newly appearing in the world by what was exercised by Alexander of Alexandria against Eusebius of Nicomedia as well as against Arius in the reigne of Constantius and Constance the sonnes of Constantine the Emperour as it is to be seen in Lib. 2. Socrat. Schol. c. 3. compared with the 32 cap. of 2 book Evagr. lib. 1. cap. 6. 3. The third degree of the Presbyterial Churches degeneracy was its climbing up to the stile of a Provincial Church whose Pastour was not afrai'd nor asham'd to assume the name and office of an Arch-Bishop and Metropolitane leaving the servile and subservient titles of Prebende Surrogate and Vicar-general as termes good enough to the inferiour Officers his underlings Of which proud and prophane Pest-house that Austin which was sent from Gregory the last of good Bishops and the first of evil Popes of Rome is reputed and recorded to have been the father and founder in this Land even then when he was stifly and stoutly oppos'd by the Monks of Bangor Anno Domini 596. and in the reign of King Ethelbert witnesse Fox Martyrol page 119. together with the rest of the Eng. Hist and Evangr lib. 2.8 4. The fourth famous degree of the Combinational Churches infamous defection was its notably naughty enlarging it self into a National Church when and whence without controversie arose that Jewish imitation and irregularly Religious observation of five frivolous and foundationlesse customes and traditions of which the first was of National times as the fifty yearly Festivals or holy working-dayes Cursed-Masse Candle-Masse c. The second was the National places as the Consecrated meeting houses Porches Chancels Church-yards The third was of National persons as the Universal Preachers Office-Priests Half-Priests and Diocesan Deacons The fourth was of National pious performances as stâ—nted Worship Quiristers singing of Psalmes with the Rubrique Postures And the fifth was of National payments or spiritual profits as offerings tithes and mortuaries the which faithlesse and fantastical fashions were the illegitimate off-spring of National Parliaments in this and the Neighbour-Nations Witnesse the publick Acts Statutes and other Ordinances in that behalf 5. The fifth and highest degree of Church-deformity is the oecumenical Church otherwise call'd Romane Catholique the which in the apprehension of I know not how many Kingdomes is the very best though in the judgment of Christ Jesus it is the very basest because the beastliest and the most blasphemous of all the bastard-Church constitutions that ever were till now Witnesse what is written Rev. 13.1 3 5 6. whose Pastor and other Presbyters the sinne-pardoning Pope Cardinals Abbots with others were owned and acknowledged for to be and that not a few if not of the summond Councels yet in several Synods in sundry Countries Insomuch that Churches abominable iniquities were so increas'd over their heads and their trayterous
30. Bede lib. 2 c. 2. Galfr. Monum lib. 11. cap. 12. Godw. page 45. But the answer which the British Bishops gave to Austin being summoned to give him a meeting where by perswasions threats and all manner of means he endeavoured to draw the Britaine Bishops to an entire conformity to the Church of Rome is so clear an evidence that I cannot see how it can be evaded for the answer was short and peremptory that they might not submit themselves to him having an Arch-Bishop of their own c. And in a second meeting being offended with his pride Sir H. Spelman Conc. Britan An. 590. ex Manusc Saxon. Bed lib. 2. c. 2. Bale Cent. 1. fol. 35. Bede lib. 2. c. 2. because he would not rise to them at their coming into the Assembly they gain-said him in every thing for say they si modo nobis assurgere noluit quanto magis si ei subjici ceperimus nos pro nihilo contemnet This repulse occasioned the slaughter of the Monks of Bangor over whom Dinoth was the Caenobiarcha as Bale calls him who as it is supposed was that holy man in Bede that taught them how to discern whether he was sent of God to them or no. For saith he if he be a meek and an humble man it is an evident signe that he bears the yoke of Christ and offers the same to you but if he be stout and proud he is not of God you may be sure and his deportment was such as I said which alienated the Bishops minds and the Monks with them Our adversaries of Rome take it very ill that Austin should be thus accused of pride and cruelty and use all their wits in his excuse They would perswade us he was dead when this Massacre was committed but Bishop Juel hath evidently confuted their allegations and made it appear that in that Warre he was alive Juel defens Apolog quinta pars cap. 1. divisio prima and the instigator of it Had you then set the saddle upon the right horse and fixed those Epithites of proud and profane upon Austin you had some colour for it But to fasten it upon the whole order upon Arch-Bishops and Metropolitans for one mans sake is want of charity of which he was not the founder neither in this Land as I have proved to you Nor Fox nor any English Historians nor Evagrius say any such thing Evagrius could not for nor Gregory was Bishop of Rome nor Austin sent hither when he writ ended his History All that Fox or any other Historian can say is that Austin was the first Arch-Bishop of Canterbury and that shall readily be yielded you now when I hear how you can improve that concession to your advantage you shall receive an answer I could if I pleased anticipate your objections but I will not now do it because I hasten to what follows SECT VI. The words of the Letter THe fourth degree of the Combinational Churches infamous defection was its notably naughty enlarging it self into a National Church where and whence without controversie arose that Jewish imitation and irregularly Religious observation of five frivolo s and foundationlesse customes and traditions of which the first was of National times as the fifty yearly Festivals or holy working-dayes Cursed-Masse Candle-Masse c. The second was of National places as the Consecrated meeting houses Porches Chancels and Church-yards The third was of National persons as the Universal Preachers Office-Priests Half-Priests or Diocesan Deacons The fourth was of National pious performances as stinted Worship Quiristers singing of Psalmes with all the Rubrique Postures And the fifth was of National payments or spiritual profits as offerings tithes and mortuaries all which fruitlesse and fantastical fashions were the illegitimate legal off-spring of National Parliaments in this and in the Neighbor-Nations Witnesse the publick Acts Statutes and other Ordinances in that behalf The Reply SIr that affection which I have alwayes borne you as a friend and that duty which I owe you as a Christian moves me in plain words to tell you that the indulgence you bear to the Combinational Church hath in this Paragraph transported you beyond the bounds of moderation and truth For to omit your common Sophisme petitio principii which is the foulest in all Logick that there was at first a Combinational Church and that this did precede a National which is as if you should say the parts are before the whole when the contraty in nature hath hitherto been received for truth that omne totum sive universale sive integrale est prius partibus But to omit this you over-load your assertion with many unnecessary Epithets and those sometimes unapt whereas attributes are ornaments and where they are not decently affixed they become our speech no more than a fair gold lace doth a coarse garment or a rich jewel fastned to a straw hat Thirdly the five frivolous customes and traditions you reckon up are no proper accidents of the National Church but were common to the Provincial Cathedral and Parochial and so no distinct notes to know that the National Church was corrupted more than they should I yield them to be corruptions Lastly you say they were brought in by a Jewish imitation which if granted it would not at all help your cause as I will after make appear These are your undertakings in this Section and I shall not need to analyse it as I have done before because you have methodiz'd it to my hand for which I thank you The first thing then I shall prove unto you is that there is such a thing as a National Church and that it was before your Combinational so that it cannot be true which you affirme that the fourth degree of the Combinational Churches defection was its notably naughty enlarging it self into a National Church 1. That there is a National Church and that this was first is consonant to Scripture to reason to experience 1. FIrst it is very consonant to Scripture God after Adams fall made a Covenant with mankinde for salvation The seed of the woman shall break the serpents head The words of the Covenant were obscure and therefore God was pleased to adde light to them Gen. 3.15 Gen. 12.3 Gal. 3.8 in that promise he made to Abraham In thy seed i. e. Christ shall all the Nations of the earth be blessed That this promise was made to the Church is beyond all question and who were this Church but all Nations not to Abrahams seed after the flesh Rom. 4.13 9.8 but to Abrahams seed through the righteousnesse of faith was the promise made not to the Jewes but to the Gentiles also was the promise made and both go here under the name of Nations and what should hinder now but the Church into which both should be gathered should be called a National Church The argument is drawn à Denominatis Natio is Denominaus National denominativum Jewes and Gentiles Denominatum
2. c. 8. Marc. 1.39 Maimonides in Tebilla cap. 11. Sect. 1. and the Synagogues were like our Parish Churches of which there were in Jerusalem alone 480. and out of Jerusalem many Synagogues in Galilee Matth. 4.23 Synagogues at Damascus Acts 9.2 Synagogues at Salamis Acts 13.5 Synagogues at Antioch Acts 13.14 Yea their tradition is that whersoever ten men of Israel were there ought to be built a Synagogue and in these our Saviour preached The Church of Christ which began at Jerusalem and held that profession which had not the countenance and allowance of publick authority could not exercise some duties of Christian Religion but in private onely What they did as Jews they had accesse to the Temple and Synagogues what as Christians they were forced otherwhere to assemble themselves which at first must need be private Rooms and private houses And as God gave encrease to his Church they both there and abroad sought out not the fittest but the safest places And it was not long but they began to erect Oratories denominating these places from the principal part of Gods service Prayer to which how our Lord himself stood affected we may acknowledge by that where he calls his Church his house of prayer and such an one Tremellius findes Acts 16.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremell in Acts 16.13 And the thirteenth And on the Sabbath day we went out of the City by a River side where prayer was wont to be made the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he reads it ubi conspiciebatur it should be ubi decernebatur domus orationis for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used sometimes not for the action but the house it self In qua te quaero Proseucha Juvenal And then if Tremellius version and note be true we have an early Oratory But be it as it will thus much may easily be granted which I have learned from a great Clerk Selden de decimis yet no great friend of the Church that it cannot be conceived how Christianity should be in any Nation if publickly and generally received much ancienter then Churches or some convenient houses or places in the nature of Churches appointed for the exercise of devotion And therefore in the Apostles time places they had to meet in upon the Lords day perchance at first made of private houses publick dedicated by the owners and accepted and set apart by the Apostles for that use In these publick services was solemnized a woman might not speak 1 Cor. 14.35 In these she was not to be uncovered a man not covered 1 Cor. 11. In these the Eucharist was administred Acts 20. In these the collect for the poor gathered 1 Cor. 16. Other houses they had to eat and drink in and a man that could not make that distinction did despise the Church of God 1 Cor. 11.22 And this place was some noted place otherwise Saint Paul could not have said as he doth 1 Cor. 14.23 If therefore the whole Church be come together into one place and all speak with tongues and there come in one that is unlearned or unbelievers will they not say that you are mad Soon after this we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kirks Dominica set apart to Gods service I mentioned three before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nitria in Aegypt the Church where Saint John with his Asiatick Bishops kept his Synod That built by Joseph of Arimathea at Glastenbury Theophilus house in Antioch was consecrated into a Church Clem. Recog lib. 10. Dion in Adriano The Centurists confesse Anno 193. that Severus the Emperour allowed the Christians a Church ad pium usum and before him Adrian had done the like I do not say that these were at first sumptuous the poverty of the Church and the envy that thence might be drawn upon Christians would not permit it But at length when it pleased God to raise up Kings and Emperours favouring sincerely the Christian faith that which the Church before either could not or durst not do was with all alacrity performed Basilicae were in all places erected no cost was spared nothing was thought too dear which was that way spent And their bounty this way was to this day spoken of with honour till the Anabaptists first cast in their exceptions against them and you after them shew your displeasure for some certain solemnities usual at the first erection of them At which you aime when you call these Consecrated meeting houses That there may be some Ceremonies blame-worthy in the consecration of them shall be confessed But yet notwithstanding these that they should be the worse for consecration this we deny For what is intended by consecration more then that we make them places of publick resort that we invest God himself with them that we sever them from common uses 1. It behoveth that the place where God is to be served be a publick place For leave but every man alone to serve God in a Parlour and it will never come to be what it was in the Primitive Christians who were all of one heart and one soul Men may conceive as they list but as experience teacheth men will never be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 busily and piously intent about the same thing till they meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same place Division of places will not be long without division of minds which the ten Tribes were jealous of Josh 22. when they questioned their brethren for building their Altar Deut. 16.16 and God prevented by requiring the presence of all the males at that place three times a year that he should choose For by this meeting in a publick place the instillation of heretical and schismatical positions may be prevented But this is not all the razor of sharper tongues may be dulled who have given deep wounds and gashes to the reputation of the best Christians even then when they were forced to serve in Grots and Cells Tertull. Justin Epiph. Euseb and retired places The setting apart then of publick places hath both these benefits to attend it that it prevents heresies and scandals 2. By this the place is delivered from common hands and a surrender made of that right which the Owner of the ground might claim in it till this Ceremony that being once past the possession is severd from the free hold His own it was and he might have kept it now it is a Deodate Gods house not his his for no other purpose but to serve his God The Work-man might draw the line and plummet upon it and make it a house but it is the assignation of it to Religious duties that makes it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords house Good it were that some difference were put betwixt Gods dwelling place and our houses Now consecration is that which sets the note of difference by it there is a dedication and assignation given and livery and seizen taken And that you be not so
authority that our Traditions are Apostolical we observe them in obedience to the Command Honour thy father and mother who have authority in indifferent things And therefore your imputation is rash for we reject no Commandment of God by receiving the commands of men Besides you know we never maintain'd these as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrins which was the Pharisees superstition but only as Rites and Ceremonies not placing Religion but the decency of Religion in them That other place in the Colossians you understand not it is a difficult place I shall labour to give some light to it Good Ant. lib. 1. c. 12. Some conceive the Apostle in this chapter intends the Essens who were a strict Sect among the Jewes and in many passages the Apostle seems directly to point at them vers 16. Let no man condemn you in meat and drink Let no man bear rule over you through humblenesse of mind and worshipping of Angels why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 18. why are you subject to such Ordinances ver 20. The Apostle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Essens applyed to note their Ordinances Aphorisms Constitutions In the 21. vers he gives an instance of some touch not taste not handle not Now the Junior company of Essens might not touch their Seniours and in their diet their taste was limited to bread salt water and hysop which Ordinances they undertook 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Philo a love of wisdome but the Apostle concludes that the observation of this had only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shew of wisdome this their doctrine was as Philo saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of Philosophy receiv'd from their Fathers by tradition and therefore St. Paul bids Christians beware of it Beware least any man spoile you through Philosophy Some other refer these words to some Philosophers who mingled their saecular Philosophy with the Religion of the Jewes deliver'd at that time many false dictates Estius in loc of God of Angels of the Son of God of the eternity of the World of purgation of souls which were partly receiv'd from the Platonicks partly invented out of their own brains Of which kind was Simon Magus from whom descended the Sect of the Gnosticks Touching this Philosophy and these Traditions the Apostle gives his caveat Beware least c. Zanchy Aretius Daven in loc Others without reflecting upon either Essens or Gnosticks more simply expound the words as a Caveat given against all Sophistical Philosophy Pharisaical traditions and all Mosaical Ceremonial Rites Philosophy the Apostle here condemns not as all note upon the place but as it had vanity and deceitfulnesse added to it for a man may condemn the sophistry and knavery of any art that likes the art well enough The Traditions of men he utterly dislikes such as were accompanied with superstition and folly as were those of the Pharisees disliked by our Saviour mentioned before And so also the Mosaical ceremonies which may well be call'd Elementa mundi as they are Gal. 4.3 and also vers 9. weak and beggarly rudiments Elements such as A. B. C. for children to begin with but now by Christ being utterly abolish'd Now if any man say Touch not that man he is unclean taste not that meat it is forbidden handle not that cup it is defiled beleeve him not Tertul. Here then the Apostle gives us a Caveat against three sorts of men or rather against their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their doctrins the Philosophers the Pharisees the Jews The Philosophers were Patriarchae haereticorum and he means the Gnosticks vain and deceitful arguments they bring beware you be not spoil'd by them The Pharisees are a sort of superstitious hypocrites they have Traditions taken up by themselves which Moses never deliver'd beware of them The Jews walk not after Christ their dictates are that you yet are bound to keep Moses Law hearken not unto them when they say unto you Touch not taste not handle not subject not your selves to their Ordinances after the commandments and doctrines of men c. This is the true intent scope and sense of St. Pauls words as the wise and judicious Interpreters have taught me And that therefore the word Traditions that you here catch at is but a shadow in laying hold of it to serve your turn you put upon the unlearned a vain parologism a dicto secundum quid ad dictum simpliciter the Pharisaical Traditions are forbidden therefore all Traditions the doctrines of those men therefore all other doctrines that the Church shall teach for which there is not a manifest and expresse text in particular For let the Question then be proposed whether it can be proved from these places that all Traditions and external Rites brought into the Church by men ought to be exploded ejected condemn'd And I answer No partly for that these texts aim at another matter partly because there must be power granted to the Governours of the Church to institute rites for order and decency the Apostle himself being the Authour of it Let all things be done decently and in order 1 Cor. 14.40 Heb. 13.17 and partly because we are bound to obey them in all things that are honest Austin hath left us a good rule about Rites and Ceremonies which were it observed Austin ad Januarium Epist 118. cap. 22. would settle much unity and peace in the Church In his nulla melior disciplina prudenti Christiano quam ut eo modo agat quo agit Ecclesia ad quamcunque devenerit quod enim nec contra fidem nec contra bonos more 's injungitar indifferenter est habendum But here three Cautions are to be observed 1. That no man prescribe external Rites with that mind to hope for justification by them or remission of sinne For this is Jewish 2. That these adiaphorous rites be not impos'd as if they laid alike obligation upon the conscience with the Laws of God so that a damnable guilt should be incurr'd upon the breach of them although it happen without contempt of those who are in authority and command or without the scandal of others 3. Heed must be taken that they be significative Dr. Ham. tract of superstition à . Sect. 35. ad 43. few wholesome significant that they be not empty Few that they impose no yoke upon the Disciples necks and wholesome that they edifie In obeying and observing such Ceremonies impos'd upon me by a lawful power I shall never fear to be damned for rejecting the Commandments of God and observing the doctrines of men nor to incur that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with our Saviour out of the Prophet Isaiah in the Chapter cited by you fastens upon those Pharisaical hypocrites Mark 7.5 This people honoureth me with their lips but their heart is far from me SECT 6. The words of the Letter Of divers other things jeerd at by the Epistler IF there were nothing amisse
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
pains for what to deliver but must rely upon that ill applyed promise It shall be given you in that 〈◊〉 Which yet no man but he that hath an addle head will trust too and so your itinerants may be idle and addle heads also Nobis non licet esse tam disertis Most of our Bishops were laborious wise discreet men if all were not so let not the whole order be branded with that black coal of reproach for somes sake I know you would be loth to have the same measure meated out to you 4. But you have reason for what you say and then very good reason you should be heard Reason the strongest that may be given even out of our Saviours mouth and his Apostle Saint Peter There must be no lordly Diocesan so say I to that is no domineering and tyrannical Superiour in the Church and yet they may be called Lords for all that neither are these words of Christ or Peter any prohibition against it as I have shewed you before when I gave you the true intent of those Scriptures whether for the meaning I now refer you And yet one thing more I shall be bound to tell you that if you look heedfully into the Text the word Lord is not in the Original for thus the words are they that bear rule are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactours or Ptolomy in Aegypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but with you it shall not be so The simple then may be deluded by you but the Learned know 't is a glosse besides the Text your illation no translation of the words There is no more prohibition for being called Lord then for Rabbi or Master or Doctor Mat. 23. v. 9.10 or father as is evident in the Gospel and may not then a man be called Master or father Let an answer be thought upon for these appellations and it will serve for the other without any sensible errour Lord and servant are opposite terms and not Lord and sonnes or brethren now the flock are no servants but brethren and the Pastours no Lords over Gods inheritance but fathers to the faithful what marvail therefore if Christ prohibited a Lordly authority to his Apostles since they were to entreat them kindly as fathers do their children as one brother should do to his brother and not think to command and compell them as their Vassals for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Saint Peter forbids Such an usurpation tyranny domineering as this would have made your words good and testifyed them to have been lofty Lords and Lordlesse Out-Laws to have been illegal and irregular livers which I shall not yield you true of that Diocesan you speak much lesse that because they were called Lords that this was the cause that their unhallowed dwellings were destined and appointed for hedg-hogs to house and harbour in yea for Iim and Ohim to dance in and for Owls and Vultures to dung on had there been no greater transgression then this I beleeve they might have kept their dwellings still But what now are those that house and harbour in their dwellings become hedg-hogs and hob-goblings and Satyrs good words I pray lest this prove scandalum magnatum should I say so much I fear I should have swords about my ears for consider who they be that have taken possession and dwell in these houses They be Saints I hope not Devils the meek that are to possesse the earth and not prickly hedg-hogs the chast no wanton Satyrs and they 'l have a care no doubt to keep their houses clean so that no Vulture nor Owle shall dare to a light and dung there for they have power enough to drive them away Or if by these houses you mean the Cathedrals themselves pray consider again who hath the use of them who preach in them and are these also hedg-hogs and foul spirits unclean Satyrs Vultures and Owls do these defile these places with their dung should they do so 't were your grief that no man dare drive them away What Phineas birds suffered to defile Gods Temple Deus meliora Yea but so it must be for so it was prophesied of old how could that terrible threat be performed and fulfilled at length it came to this witness the Prophet Isa 13.19 c. For so much you shall evidently confesse if you look but on the first verse of that Chapter where you shall read onus Babylonis The burden of Babylon which Isaiah the sonne of Amos did see and this Prophesie was never fulfilled till England became Babel And so much again if you read but this 19. And Babylon the glory of Kingdomes the beauty of the Caldees excellency shall be as when God overthrew Sodome and Gomorrah Your luck is very ill in alledging of Scripture this I am certain which makes so little to your purpose Had you inferred from hence let Tyrants beware how they oppose the people of God as the Babylonians did the Israelites before they were overthrown by the Medes let them take heed that they commit not Idolatry and serve not Devils in their Temples as did the Caldeans upon whom the words you alledge were fulfilled then you had hit the Prophets meaning for what he foretold came so to passe but to tell us that thus it should be done to our Cathedrals that this terrible threat might be performed and fulfilled at length and that this was prophesied of old and to call the Prophet Isaiah for a witnesse it must be so is to take Gods Name in vain no lesse then if you should take a vain or a false oath I am loth to say it but your impertinent allegation hath forced it from me The words of the Letter FIfthly and finally was it not Christs own foot that hath kick't at and cast contempt and that not a little upon those ill-favoured and condemned Churches which are yet standing in many Countries though they are remarkably reeling and ready to fall I' st no! Christs own voice that is at this time and in most places audibly pleading his own cause against the Parochial Church whereof the preaching Parson being it must not be denyed that many of the Parish Parsons are no preaching Parsons witnesse all the oppressing Impropiators is openly seen to stand upon his Tryal as the odde and the eldest evil head And though this head be the last head and did the least hurt of all the other heads yet the Almighty Lord hath as yet lift up his hand against him yet at this time 't is his turn to lye down under the lash and like the luke-warme Angel of Laodicea by taking shame and confusion of face unto himself to receive whatsoever sharp correction shall as a cordial of love be administred unto him for the preventing of the spuing his name out of Christs mouth as is manifest by what is foretold Revel 3.19 Therefore the whole half-blind political body of the Parish Church doth openly appear to be
though not utterly incurable yet in respect of its present posture in its numerous abominations altogether unapprovable because its rejecting the Commandments of God that it may observe the traditions of men Against which hateful offence Jesus Christ doth sadly complain Mark 7.7 9. And concerning which offensize hatred Christs sincere servant doth seriously caution Col. 2.8 18. Beware lest there be any man that spoil you through Philosophy and vain deceit through the tradition of men according to the rudiments of the world and not after Christ Let no man at his pleasure bear rule over you by humblenesse of minde c. which holy watch-words and wholesome warnings had they been heedfully hearkned unto by such as were Church-Officers would without question have restrained the multitude of Church hearers from many such observations and aberrations as must of necessity be either amended timely or mourned for eternally witnesse what is written Revel 14.9 The Reply Hitherto you coupled your heads together the virulent and the violent the haughty or horrible and the idle and the addle and now you have one odde which I think you so call it because it is the fifth five being an odde number For other reason I can guesse at none This is the poor Parish Parson who might have escaped your fingers sure for any injury that I know he hath done you but that you are resolved to break every head that comes in your way 'T is enough that you will have him the head of a Parochial Church which he never was nor never took upon him and upon that you take up your quarrel against him His sin if any was his submission and obedience unto his superiours in those indifferent things that they had power to command him and therefore you for charity sake might have past him by No no that may not be to his trial he must come too for being an odde an old nay the eldest evil head Pity him for his gray haires sake if it be but because he is an Elder a Presbyter though not odde nor yet eldest as you may suppose For there was an Elder before him old Polycarp an Elder of Smyrna and his Cathedral before this his Parochial as I have proved unto you But against him and his Church you say Christ hath proceeded kick't at and cast contempt and that not a little upon them both Easie it is for men to cast what they do maliciously upon God Isa 36.10 Am I come up now without the Lord against this Land to destroy it said Rabshekah Many things God permits to be done of which he is not the doer it is therefore over hastily said that Christs own foot hath kick't at the Parochial Church had you said only that he hath suffered you in justice for our sinnes to kick at it and cast it into contempt I would not gain-say but do not attribute the action to Christ before you have better warrant for it God hath nothing to do in the malice of men except it be to restrain it that it break out no farther then he is pleased I will put a hook into his nostrils c. except it be to order objects and means in such sort that they may be by way of occasion incentives to provoke the wicked to exercise that maliciousnesse which is in them and from themselves where when and how God will have it so break out for punishment correction example trial Your censure was here over-rash 2. But those following scorns and insultations you bestow upon the Parish Churches those ill-favoured and condemned Churches yet standing which it seems you grieve at that yet are remarkably reeling and ready to fall which I suspect you joy in I read not I say these words without passion and compassion without a deep passion of sorrow in respect of them without the bowels of compassion in respect of you When our Saviour beheld Jerusalem foresaw that one stone of the Temple with the City should not be left upon another he wept when Gods people remembred Sion it pitied them to see her in the dust When David heard Gods adversaries roar in the midst of the Congregations Psal 74. 56 7 8 9. Psal 84.1 and set up their Banners for signes when he saw them break down all the carved work thereof with Axes and Hammers then his heart was moved within him sadnesse and astonishment surprized him and he prays Lord how long shall the adversary do Thee this dishonour He that loves God will love his Sanctuary it is an amiable dwelling you must pardon me therefore if you finde me in a melting affection when I finde them in that reeling tottering condition ready to fall For I am as much affected to the Cathedrals and Parish Churches as ever Jew was to their Temple and Synagogues for there is an equal reason both erected by prudence not command what I say I will justifie if you doubt of it both equally the houses of prayer both of equal holinesse for not one nor other capable of inherent holinesse but holy only as applyed to holy uses lastly a promise of audience to both Blame me not then if I be strook into much sadnesse heavinesse and sorrow to see the stones of these lie in the dust You have the cause of my passion sit down and mock on which if you do it matters not I am resolved to mourn still And next I shall give you the reason of my compassion that is for you for my bowels yearn within me that any man who bears the name of a Christian should call that ill-favoured which God will call the beauty of holinesse that should be glad that that is condemned which Christianity through the whole World hath hitherto approved that should stand by and clap his hands that those sacred buildings are reeling and ready to fall which the piety and bounty of our forefathers hath erected to the service of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a proud sinne but to rejoyce and in this is a superlative degree of it a sin out of measure sinful The charity therefore that I owe you stirs my very inwards to be compassionate toward you and to sollicite the Almighty for you that you may repent of this wickednesse and pray to God Acts 8.22 23. if perhaps the thoughts of your heart may be forgiven you for I perceive you are in the gall of bitternesse and the bond of iniquity for else your gall had never so overflowed against the houses of God And I pray yet satisfie me in one thing more if they be such abominable places such unhallowed buildings how comes it to passe that you I had almost said solely make use of them Two or three years since Sheer Halls Market Houses private Conventicles were the only lawful meeting houses but now these are of no esteem none now to the old Fabricks these you frequent these you invade in these you preach censure and break bread So that it seems now that