An apology for the discipline of the ancient Church: intended especially for that of our mother the Church of England: in answer to the Admonitory letter lately published. By William Nicolson, archdeacon of Brecon.

AN APOLOGY FOR THE Discipline OF THE ANCIENT CHURCH : Intended especially for that of our MOTHER THE CHVRCH of ENGLAND : In answer to the Admonitory Letter Lately published .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazianz. Ephraim feeds on winde . Hosea 12.1 .

By William Nicolson , Archdeacon of Brecon .

LONDON , Printed for Willim Leake at the Crown in Fleet-street , betwixt the two Temple-gates . 1659.

THE COPY OF A LETTER Written by a Divine , A Friend of the AUTHOUR . SIR ,

I Thank you for the favour you did me in imparting those papers to me , composed by our learned friend in defence of the Ecclesiastical Government , under which the Church of God hath liv'd ever since it was establish'd by the Preachings Apostolical . I see and love his zeale , and honour his learning , but am most pleased with his method and order of argument ; for having prosperously defended and illustrated the Doctrine of the Church of England in his material and grave discourses upon the Church Catechism , he does to very good purposes proceed to defend her Government ; that as it already appears that her Doctrine is Catholike , so it may be demonstrated that the Government of the Church of England is no other than that of the Catholike Apostolike Church ; she by the same way being truly Christian , and a Society of Christians , by which all Christendome were put into life and society , that is , became collective and united bodies , or Churches . And indeed they are both of them very weighty and material considerations ; For more things are necessary to the being of a Church than to the being Christian . First , the Apostles preached Jesus Christ and him crucified , and every day winning souls to Christ did adopt them into his Body , and joyned them to that Head ; and there they had life and nourishment . But until their multitudes were much encreased , they were no Body Politick ; they were so many single persons ; till the Apostles according to their places of abode , gathered them under one Pastor , and they grew into Communion , and were fastned to one another by the Masters of Assemblies . This Government with the alteration onely of some unconcerning circumstances hath continued in the Church of God ; and the Church of England was baptized by it at the same time it was baptized into the faith of Christ ; onely of late some endeavours have been to rifle this Government , and to dissolve her being a body Politick , and almost reduc'd her onely to the being Christian ; which because it seemed also to be in some danger , Being and Unity having so near relation to each other , I suppose it very advisedly done of him first to do what he thought fit for the securing the Doctrine , and then by the method Apostolical proceeding to the immuring of that Doctrine by the walls and towers of Government , and I finde he hath done it well . His arguments are grave and close ; not florid , but pressing ; his observations choice , his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and little by-discourses pleasant and full of instructions , his refutation sharp and true ; his returnes pertinent ; and nothing trifling but his adversarie ; who , because he speaks but weak things , ministers not occasions worthy enough for this learned man to do his best . But he hath made supply ( I perceive ) and by taking little occasions by the hand , he hath advanced them to opportunities of handsome discoursings ; and to my sence , hath to better , more full , and excellent purposes than any man before him , confuted the new fashion of Congregational and gathered Churches ; which must now needs appear to be nothing but a drawing Schisme into Countenance and Method , and giving a warranty to partialities ; it is a direct crumbling of the Church into minuits and little principles of being , just as if the world were dissolved into Democritus his dreame of Atomes , and minima naturalia . Every man loves Government well-enough , but few of the meaner sort love their Governours ; especially if they think themselves wise enough to governe ; for then they are too wise to be governed . Now this Independant or Congregational way seemes to me the finest compendium of humouring and pleasing all those little fellowes that love not , that endure not to be subject to their betters ; for by this meanes a little Kingdome and a royal Priesthood is provided for every one of them ; a Kingdom of Yvetot ; and some had rather be chief but in a garden of Cucumers , and govern but ten or twenty absolutely ( so they do ) than be the fifth or the twentieth man in a Classis , or inconsiderable under the Apostolical and long-experienced government by those Superiours which Christ by himself , and by his Spirit , and by his blessing , and by his providence , and by the favour of Princes hath made firme as heaven and earth , never to be dissolved , until the Divine Fabrick of the house of God it self be shaken .

I pray give my service to the good Man ; and I do heartily thank him for my share of the book , by which I have already had some pleasure and some profit , and hope for more , when my little affairs will give me leave strictly to peruse every unobserved page in it . When I onely heard of it , I was confident he would do it very well ; and now I see it is so very well done , and in that grave judicious manner , if you had not told me , I should have been confident it had been his , Vox hominem sonat . I pray God that he may finde encouragement according to the mertt of his labours ; and acceptance according to his good intentions , and that his book may not receive its estimate according to the cheap and vast numbers of others , but according to its own weight . The strength that was put to this would have resisted a stronger adversary , but it could not readily have supported a worthyer cause ; and because I beleeve it was done with as much charity as learning , I hope it will have the blessings of God , and of the Church , and the peace of all good men . I onely have this to adde further : I wish that this worthy man would enter into no more warre but against the open enemies of mankinde ; that he would dispute for nothing but for the known Religion of Jesus Christ , that he would contend for no interests but the known concernments of the Spirit in the matter of good life , which is the life of Religion ; and my reason is , not onely because I finde that he calls his adversary Brother , and it is not so good that Brethren should contend ; but because men are wearied with disputes , and the errors of this or any age , after the first batteries and onsets by the Church , are commonly best confuted by the plaine teaching of positive truths and the good lives and the wise governments of our Superiours ; and after all , I believe that though he does manage this contest prudently and modestly , yet the spiritual warre against direct impiety he would manage much more dexterously and prosperously ; and for his auxiliaries he would be more confident of the direct and proper aides of the Spirit of God . This is very well , and he will I doubt not still do better , when a more concerning argument is managed by so excellent a hand . Sir , be pleased when the Book is printed ( in case you think it fit , and that it be approved by authority ) to send me a Copie of it into the farre distant place of my retirement ; that I may be recreated with the worthiest productions of my friend ; for it will be instruction and refreshment too , to

Your very loving friend and Brother J. T.

TO THE Reader .

THe Prince of peace knows who bequeathed peace as his last Legacy to all his followers , that I am not a man of contentions , or have loved to strive , this being the first time that ever I set pen to paper in a contestation with any man . And to this kinde of any other I have been most averse , because I have found by experience in falling upon , and passing through the controversies Theological , the ardour of devotion hath been abated , and many hours that might have been better spent in piety , and the study of necessary fundamental doctrines , surreptitiously stollen from me . When therefore I had set up my resolution to meddle no more with the Polemicks , I was awaked by an importunate Letter , in which finding many foul aspersions to be cast on my Mother , or rather the Catholick Church , ( I mean not the Romane , for I never did , nor do acknowledge her to be worthy of that name ) in whose steps the Reformed Church of England hath troden in her Doctrine and Discipline legally constituted , I thought my self bound according to my Talent to vindicate her in her constitutions .

If any man shall say this needed not , it having been so often , so vigorously done by abler pens ; yea , and confirmed to be wisely constituted , by the distractions and divisions which have fallen upon it , since those foundations have been shaken and removed by aery brains , then which there cannot be a stronger plea for the necessity of that Discipline which is here opposed and vilifyed : I must confesse this is true , and that by all wise and sober men , our Mother hath gained hence thus much advantage , that Plus colitur , placet , atque viget , laudatur , amatur .

Yea , and her greatest Adversaries , were they unbiassed , might come to know quae recta sunt , although Athenian like for some reasons , they are all for news , and therefore facere nolle .

Yet being provoked I held my self bound to answer , yea , though I did but say over again those things which Wise , Learned , Pious men had said before me ; for I intended not to impose upon my Reader , which is usual , by obtruding that for my own , which indeed I have but borrowed from other men . Easie it had been for me to vary phrases , and in other words so to have dressed up the judicious determinations of the Learned before me , ( who have in this discourse said so much that little can be added ) that men might have attributed something to me . But neither the subject upon which I was to write would suffer it , nor yet mine own inclination . For suppose I should magisterially deliver the self same truth as from my self with those Worthies ; yet when were I able to do it with the same vigour and eloquence ? how could an equal credit be given to my words , as to their grey hairs , and impartial relations of Church-practice , who were eye-witnesses of what they have delivered ? Besides , it more sharply strikes the mind , and more deeply seizes upon the understanding , and wins belief sooner , what the Pillars of the Church have left to us in their Monuments , then what I or Cluvienus shall set down . And this is the reason , that where I found any thing opposite , either in Ancient or Modern Divines , I have expressed it in their own words , and not in such as I could easily have disguised . And in this I have followed the judgment and authority of the gravest men , who have taught me , that in eo laborare quae semel rectissimè dicta sunt , nova orationis forma enunties , intempestivae est ostentationis . Moller , praefat. in Psalm . Therefore whatsoever the Reader shall observe in this Apology spoken to the point in hand , I desire he would not attribute it to me , but to those who have laboured before me upon that subject , whose Disciple I willingly professe my self to be , and a Pigmy upon their shoulders . Only if the Reader shall find their allegations more aptly and vigorously applyed and pressed home , or more perspicuously opened and closely laid together , or some defects here supplied , and looser discourses fortified , I have my aime .

This Apology had not appeared in publick , had not the publication of the Admonitory Epistle call'd it forth . For my intent in it was first to satisfie my friend that sent it , an old acquaintance , though alwayes of a dissenting judgment , which yet I hoped had been better bottomed : and then to put into the mouths of my brethren of the Clergy ( to whom I understood the Copy was sent as well as to my self ) what to reply . But when I found it abroad , I conceived my self bound to let the World know what might be returned to the imputations ; for I conceive to the considerate Reader they will appear no more , after he hath perused the Reply .

So fairly I have dealt with the Admonitor , that I have not here and there catched at pieces , or taking any advantages by wresting any expressions in the letter ; But deduced the whole into parts , and the parts into several paragraphs , and resolved every paragraph into distinct propositions , framed in the very words of the Letter , which the writer cannot deny to be his own assertions , and annexed a several answer to them , that so the Authour of the Admonitory should not complain that any wrong is done him , or his sense mistaken , as is usual among Litigants in this kind : And I hope withall I have so demonstrated the Truth , where the matter was capable of a demonstration , that there wil be left no more just cause to wrangle . And my hope is in part confirmed by this , that the first part of it being sent to the Authour of the Admonitory more than sixteen months since , it received no return ; which gives me just occasion to suspect it is not subject to any notable exception . The other two parts have lien by me ever since that was sent ; and that they were not made companions with the first , some reasons there are , which I hold it not necessary to make known .

From any bitternesse of language ( though sometimes justly provoked to it ) I dare say the frowardst adversary will acquit me . Sarcasms you shall meet with none , Astîsmi now and then ; and that cannot be imputed ; for it was the honour of Socrates , the gravest and wisest of the Philosophers , that he was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 What Tully said of old age , cannot be disliked in any stile , severitatem in senectute probo , acerbitatem nullo modo . That sharpness which having over-much of the sowre will distaste , being brought to a right temper pleaseth the palate , and provokes the appetite . Reader , it was the Authours purpose sometime to delight thee , but most of all to edifie , informe , confirme thee , which if it may be effected , he hath his end . For it is my hearty prayer that a period may be set to this wrangle , and that we may all turn to the way of truth and peace .

Farewel , W. N.

A KEY to open the Debate about a Combinational Church , and the power of the KEYES . The first Part.

THE chief point of the Controversie lies in this , to know in whose hands the power of the Keys shall be , or rather who shall be the Prime subject of the Keys .

Of this I finde three opinions . Cotton , Burton , Goodwin , Nye , Assert the name . Bayly , p. 132. The first defended by the Independents or Combinationals . A second defended by the Presbyterians ; and a third by the Prelates .

1. The Combinational Churches are divided in this point ; for some seat power in the whole Congregation so soone as associated in Covenant , even before they have any Officers . Others after the Officers are chosen settle it in them alone . A third even then conjunctim , make the whole body the subject of the Keys . Which of these , or whether any of these is like to be true , will appear if we consider these two or three things .

1. That the Presbyters and Ruling-Elders cannot be the prime subject , is apparent , because that the Keys were seated in some , before they were in them , if you be constant to your own principles ; For how came they to be Elders and Rulers ? were they not created by the power of the Keys ? and who created them ? was it not they who did elect and ordaine ? The prime power then must be in the electors and ordai●ers , not in the elected and ordained , whence it will follow inevitably , that the Ruling Elders are not the prime subject of power ; for a power there is which precedes theirs .

2. After Election and Ordination , they , viz. Ruling Elders cannot be so neither , because it is your common Tenet , that the Congregation may again upon displeasure resume the Key , Depose , Excommunicate , cast out their own Elders , which they could not do , were they not the prime subject of the Keys , and authority primarily in them .

3. But if you shall say , that conjunctim , people and Elders together are the prime subject , this cannot be neither . Because before they are thus conjoyned , the Electors and Ordainers had the true essence of a Church ( as you teach ) both for matter and forme , though they had no Officer nor Elder , and then must radically and originally be invested with this power in the first combination , without any reflexion on this conjunction . So that as they are an organical Church heightned by Rulers and Elders , it makes them not the prime subject of the Keys , for this you say they had before .

That the people divisim without the Elders and Rulers are not the prime subject of this authority , I prove in this Tract demonstratively . I onely here adde , that the power of the Keys consists in binding , loosing , preaching , administring Sacraments , &c. which till you can prove to be in the people originally , I shall never yeeld the power to be originally in their hands .

The difficulties are so many , and the subtleties so nice among you in this dispute , that they have forced your finest heads , Robinson , Cotton , Goodwin , Norton , to invent so many distinctions , divisions , subdivisions , that a man must needs think himself in a maze that reads them ; the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of the Schoolmen , which you so much complaine of , are exceeded by you . And yet when all 's done , by these you could never yet satisfie your own party , and therefore expect not to settle others . It shewes you are in a Labyrinth , and would faine help your selves out by the small threads of these prettily invented distinctions . In a word , that there are very many knots and objections , to which your Tenet is liable . For you know that all distinctions were invented to give light to that which is very perplexed , intricate , dubious , ambiguous , and ae●uivocal .

2. That this your assertion is mainly denied , opposed , battered and beat down by the Presbyterians , I need not tell you , or that they deny the the Congregation to be either conjunctim , or divisim , the prime subject of the Keys , and settle it upon the Eldership primò , immediate , adaequatè Finalitèr & objectivè ; they will grant you that the whole Church is the subject ; but autoritativè & formalitèr , they place it in the Guids , or Presbyters without a Bishop . And of this opinion Rutherford is an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But he runs into the same inconvenience with your Rabbies . For to make his thoughts good , he hath so many nicities , so many new-coined distinctions of power , of the Church , of I know not what , that he is able to confound any Reader , and indeed drives on the point till he becomes almost unintelligible . Is not this think you a rare device in him and in yours to finde out a Truth , and settle a conscience about Church-government ?

3. The P●elates are opposite to both , they deny the Congregation conjunctim or divisim to be the first sub●ect of the Keys : They deny the Presbyterian Eldership to be the prime subject of Church power . And they place it under Christ in the Apostles , and their successors ; and for this they plead our Saviours promise , Matth. 16. and his donation , John 20. They plead again the Apostolical practice extant in the Scriptures , Acts 8.17 . Acts 14.23 . 1 Tim. 4.14 . 1 Tim. 5.22 . 2 Tim. 1.6 . Tit. 1.5 . and again the perpetual practice of the Catholick Church ever since : according to that of Jerome , Decretu● est toto or●e , ut unus è Presbyteris electus ceteris superponeretur , which testimony I have at large afterwards cited and opened at full .

This is the state of the whole question , and which of these is likelyest to be most true , I shall leave it to the unbyassed Reader to judge after he hath read over this Treatise .

In nomine Domini , October 29. 1656. & ad honorem Iesu Christi & ipsius Ecclesiae , ad veritatis aram haec offero . An answer to the Admonitory Letter . The words are these . SECT. I. Reverend Sir ,

THat the glorious God who is the giver of all grace as well as of every good and perfect gift , would never be weary of conferring on you , or of continuing in you , or yet of encreasing by you , those real and rich gifts and graces , which he out of his good will and meere goodnesse was pleased to indue and adorne your precious soul withal : for the due and daily use and exercise whereof his maine aime and uttermost end was his own service , and your own solace to traine you up higher in holinesse and happinesse ( as I am hopefully perswaded in my very heart ) then most of your companions , or acquaintance , kindred or countrey ( and that at the least ) by the head and shoulders ; 1. An humble motion for you . is one of those motions with which I have frequently and unfainedly found my self moved ( and that as I trust from the highest heavens ) for to make unto the hearer of prayers , and the granter of requests . This motion is my humble motion for you .

Tbe Answer to the first Section .

AMong those different kind of prayers the Apostle mentions and enjoyns , Intercession is one . 1 Tim. 2.1 . That therefore you are pleased to intercede for me at the throne of grace , is an act of piety and charity , and I heartily thank you for it , and desire the continuance ; and I beseech the hearer of prayers , and granter of requests , to hear and grant to us both a clear understanding , a ready will , obedient affections to embrace the naked Truth , as it shall be manifested unto us , all partialities and sactions , or inclination to any parties being set aside . For thus much I may assure you , that I am of a peaceable and docible disposition . Peaceable , and hate contention and wrangling , well knowing that pruritus litigandi est scabies Ecclesiae , Eccles. 12.12 . it cooles devotion , and animates faction . I verily beleeve he is the lesse Christian , that knows best to wrangle . There is no end of making many books , especially of Controversie . For of these there is no end either for cessation or profit . None for cessation , because the parties interessed either through self-love or pertinacy , rarely are by the most forcible arguments drawn to retract what they have once maintained . None for profit , because the contenders are seldome bettered or made more religious , would I might not say far worse , more fierce and of alienated affections . This needs no proof , since it is too apparent in the encounters of all sides , whether for Papistry , Prelacy , Presbytery , Independency , &c. The Writers pens are for the most part steep'd in gall , of which tart juice I promise you , you shall not taste one drop , it being so contrary to my nature , whom the Dove that descended on our Saviour hath embued with mildnesse and a study of peace . And as I am inclinable to peace , so I am very docible also . Wax is not easier to receive an impression , than I am the seale of truth , but then it must be made evident unto me either by plaine and expresse Scripture , or else by some demonstration and deduction evidently drawn from thence , for otherwise I must remaine where I was . This because I finde not in your discourse , my judgement is not upon it altered . The words I finde in it many , the arguments and proofs in it very few . 'T is a pretty Narrative , not any demonstration ; pardon me therefore if I yeild not .

The gifts and graces you take notice of in me , I freely and openly acknowledge are farre short of your conceit ; they cannot swell me but humble me , being laid together with my imperfections ; and were it not partiality in you , you might behold them farre more eminent in many of my companions and acquaintance . But your friendly minde hath presented me unto you as an object through a mist , which makes it seeme farre bigger than indeed it is . Yet your errour of love shall not make me beleeve I am a gyant , when I am but a Pigmee , and so rich in grace , goodnesse , holinesse as you intimate , being conscious to my own defects . However I am what I am , 1 Cor. 15.10 . and I hope his grace which is bestowed upon me is not in vaine . My talent I received from him , to him I acknowledge it , and give thanks for it , Ephes. 4.12 . and I shall endeavour to employ it to that end it was given , for the perfecting of the Saints , for the work of the ministry , for the edifying of the body of Christ . Hic labor , hoc opus . And it is my griefe , that I am forced to wrap it up in a napkin , and me thinks it should breed in them singultum cordis , that have forc'd me to it . But no more of this . It follows in your Letter .

SECT. II. The words of the Letter .

THat you would call to remembrance , and also seriously consider and lay to heart what ( I in the judgment of rational charity am bound to conceive ) you cannot choose but know , by what Christ did reveale to you , and by what you did likewise receive from Christ : namely how our God in covenant hath thought meet to constitute three several sorts of visible Churches , and no more to be owned and acknowledged as his , to be founded and found successively on earth from the beginning of the world to the end of the same .

Answer .

OF what you write in this paragraph in general , I am not now to consider , to wit , what hath been the external government of Christs Church from the beginning to this day . And how farre I agree with you , will by and by come to be examined . But in the meane time let me put you in minde that these words [ God hath thought meet to constitute three several sorts of visible Churches ] are improper . For the Church of God , before , under , after the Law , was but one in essence and being ; so we beleeve One Holy Catholick Church , the bonds of whose unity are extant , Ephes 4.4 , 5 , 6 , 7. Let then the external government be what it will , yet this cannot constitute three several sorts of visible Churches , because distinction of species must proceed from internal principles , not from extrinsecal accoutrements . This then is not properly expressed . But if you mean , as I hope you do , That the visible Church of God hath had a different kind of regiment and existence , one from the beginning under the Patriarchs to Moses , another from Moses to Christ , and a third from Christ to the end of the world , I assent to you . And I suppose your meaning to be this , by your words which thus follow :

Whereof the first was Oeconomical or Domestical ; the second the National or Judicial , and the third was the Presbyterial or a Combinational Church .

Reply .

In the general I told you I assent to you , but about the particulars I shal offer unto you some considerations , especially about the first and the last .

1. You say the two first , viz. the Oeconomical and Judicial Church continued of a space of time alotted to each of them of two thousand years or near about . Here you are not so exact in your Chronology as you ought , for the first continued longer , and the last fell short , as Junius hath given us the accompt , and other Chronologers dissent not much from him . For the Oeconomical Church continued two thousand five hundred and ten years , and the Judicial and National one thousand five hundred and two onely , if you set the period at Christs ascension ; but if at the final overthrow of Jerusalem by Titus , one thousand five hundred forty two . For then it may be better supposed was the abolition of the Ceremonial Law , when the Scepter was utterly departed from Judah ; and now your words will run smoothly on , in this last and third kinde of Church Government every child of man , that is an ingenuous child of God , and a conformable member of Christ , either really hath for the present , or else earnestly longs and desires to have for the future both a name and a naile according to what is promised to the beleeving Gentiles , and was performed to the beleeving Jews , Isa. 56.5 . Ezra 9.8 . such a naile was Eliakim the Type of Christ , Isa. 2. An hearty motion to you . 22.23 . Upon this you move me to spend sometimes a few of my morning thoughts , maturely to peruse , ponder and apply what is by you set before my eyes , and propose to my consideration . And I assure you I am not now to begin to do it ; for I could present you if I pleased with many animadversions on this subject many years since collected . I am not such a stranger in Israel to be ignorant of these things , which are obvious to any one that hath been conversant but meanly in the Scriptures ; however for your monition I thank you . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

SECT. III. The Letter .

NExt you begin to enlarge upon your distinction : and move first , That some others ( especially such of yours whom it may more nearly concern to be well seene and skill'd therein ) may have made known unto their souls by your ( that is my ) self ( how and where you shall see cause and think fit ) that the firt visible Church , &c.

This motion I embrace , and it shall be perform'd . But whom you note out by such of yours I know not . If you meane those of my own Order , I know many of them as well if not better seene and skill'd in these things already than my self , so that this were operam & oleum perdere , however they shall have notice of it . But if you meane of the common sort , it hath been so often inculcated by me into them , that to do it again is actum agere .

Yet by the way , give me leave to intimate , that I am not pleased with the phrase [ Such of yours ] for it seemes to me to be distinctive , and among Protestants I never liked these pronowns , Yours and Ours , they border too near upon separation , which I would not have amongst us , who are all one in Christ Jesus . Phil. 3.15 . We may in some things think otherwise , and yet belong to the same fold . God in his good time will reveale the Truth ; away then with these termes of distance Yours and Ours . Now I proceed with your words .

The Letter .

The first visible Church which was constituted by the wise Builder thereof was a Domestical Church , being outwardly guided and governed by the first borne of the family , who were types and shadowes of Christ Jesus in the several houses of professing Saints : and did continue from Adam and Abels dayes to the time of Moses and Aarons pilgrimage in the wildernesse of Sin : as doth plainly appear to all that do deliberately weigh both what is exprest , and what is necessarily implyed in Gen. 4.4 . compared with Exod. 12.7 .

Answer .

IN the substance I agree with you ; But I pray take it not ill , that I cleare up some expressions that may be mistaken .

1. You say the first visible Church is Domestical , and did so continue from Adam to Moses . That at first the discipline and government of the Church began and continued in certaine families , cannot be doubted , but that it so continued till Moses dayes , is not easie to conceive , because as families multiplied , there must be a multiplication of these Chu●ches , as there was of houses , whence it will follow that every eldest sonne must be King and Priest in his own house ; and then what will become of the prerogative of the first-borne , Gen. 27.29 . who during life was to be Lord over his brethren ?

Better therefore I conceive it is to say , that this reglement was Paternal , and that all the several families were to depend on him durante vitâ , both for instruction and discipline . For while the first father liv'd , he was , 1. a Prophet to teach . 2. A Priest 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to sacrifice , intercede , to blesse and give thanks . 3. A Prince to rule and punish . Thus Adam as a common father guided the Church for nine hundred and thirty years . Seth the sonne of Adam was his fathers assistant for five hundred years , and taught his children who were then the Church to call on the name of the Lord , Gen. 4. and continued that charge one hundred and twelve years after his fathers death . Enosh did the like to Seth , and all the heirs of the promise to the fathers . God alwayes stirring up the spirits of some excellent men to preach in his Church , while their fathers yet liv'd and guided the number of the faithfull ; as for example , Enoch that prophesied three hundred years , Gen. 5.22 . 2 Pet. 2.5 . Gen. 5.27 . first under Adam , and after under Seth , in whose dayes he was translated . So Noah a preacher of righteousnesse began under Enoch , and held on for six descents , till the year the flood came , the very year his grandfather Methusalem died . I would call these then extraordinary and immediate Prophets , raised up by God to instruct his Church during the time of their fathers principality and priesthood .

Noah after his grandfather Methusalems death govern'd the Church for three hundred and fifty years , and left the reglement to Sem , who succeeding his father in the Covenant , and adopted into the dignity of the first-borne , govern'd the Church one hundred fifty and two years after his father , even till Abraham was dead , Isaac dimme , and Jacob fifty two years old , and therefore might be the Melchizedech , Gen. 14. Heb. 7. the Priest of the most high God . The next that succeeded Sem was Jacob by Gods especial choise too , Esau having sold his birth-right . As for Abraham and Isaac , they could not lay claime to the●e rights of primogeniture , Sem being yet alive . Call'd indeed Abraham was , and promised to inherit it , but possessed of he was not , because Sem out-lived him , he therefore is called a King , and the Priest of the most high God . In Jacob this primogeniture was estated , among whose sonnes God divided the honours and dignities of Sem , 1 Chron. 5.1 . appointing the Scepter and seed to Judah , the Priesthood to Levi , the double portion to Joseph , which never were again conjoyned in any but in Christ Jesus the onely Priest that ever succeeded according to the order of Melchizedech .

By whom the Church was after Jacobs and Josephs decease governed in Egypt , is not so certaine , but very probable it is , that it was done by the fathers and heads of the twelve tribes , over which I conceive Judah was the chief , Gen. 49.8 . according to the tenor of Jacobs blessing , Thy fathers children shall bow down before thee . The summe of this is , that when the people of God increased and multiplyed into a Nation , and diverse Nations for ought we know , as before the flood they did , and when after the flood they did the like , it is not so proper to call it a Domestical Church that was so farre extended . And if the instruction thereof was Domestical because every father was to teach his houshold and off-spring : yet the government thereof was Paternal ; He that was set over the rest being to be a father to the rest , and to performe all Natural , Civil , and Ecclesiastical offices to them , and they again to do all duties to him by which they are bound by the fifth Command , Honour thy father .

2. Your next words are , that this Domestical Church was guided and governed by the first-borne of the family ] . But this must be understood with a graine of salt ; for this though for the most part , yet is not alwayes true ; for what will you say to Abel who was younger then Cain ? to Sem younger brother to Japheth ? as Junius intimates in his notes , Gen. 5.32 . and proves , chap. 10. verse 21. which is therefore thus dubiously rendered by our Translatours . Unto Shem also the father of all the children of Eber , the brother of Japheth the elder , even to him were children borne . What will you say to Jacob ? to Ruben when his primogeniture was lost ? Necessary then it is , that you limit your words , that they carry this sense . God did consecrate the first-borne of the family , as holy to himself , to be Priest in his Church , and increased their dignity with this princely prerogative , that they should be Lords over their brethren , and honoured by their mothers children , as succeeding their fathers in the government and priesthood ; unlesse they were rejected from that honour by Gods secret counsels or manifest judgements , and others named by God himself to sustaine that charge . Thus the clause is clear , and true .

3. Againe you say that these were types and shadowes of Christ Jesus in the several houses of professing Saints ] . What then is every professing Saint a King , a Priest , a Prophet in his own house ? This I dare not assent to , and I hope you will not ; there were no more words to be made of a Presbyterial Church if this were true : for every man might officiate at home , and need not subject himself to any Presbytery ; he might baptize , administer the Sacrament , &c. being authoriz'd by this Type . I should rather then say that these were types and shadowes of Christ Jesus who is the King , Priest , and Prophet in his Church , and yet executes all these offices for her good and salvation , then make them types of professors in their several houses , who nor may nor can ex officio undertake these functions . It follows ,

4. As doth plainly appear to all that do deliberately weigh what is expressed , and what is necessarily implyed in Gen. 4.4 . Exod. 12.7 .

These texts I have deliberately weighed , and finde not in them , neither expressed , nor yet necessarily implyed what you produce them for ; In Gen. 4.4 . I reade , that Abel brought the firstlings of his flock , and of the fat thereof , and the Lord had respect to Abel and to his offering ; but can any man either expressely or by necessary implication ever prove from hence , that the first visible Church was a domestical Church , or that it was governed by the first-borne of the family ? that they were types and shadows of Christ Jesus in the several houses of professing Saints ? Or that this Church did continue from Adam and Abels dayes to the time of Moses and Aarons pilgrimage in the wildernesse ? That Abel sacrificed to God , that the offering he brought was of the best , that God respects , loves , and is reconciled to the person before he accepts his gift and service , may easily be collected from hence . But I cannot discerne which way to deduce from this text any of the former propositions . This text you compare with Exod. 12.7 . When I thus reade , and they shall take of the blood , and strike it on the two side posts , and on the upper door post of the houses wherein they shall eate it : An injunction I finde here concerning the use of the blood of the Paschal Lamb , but not a syllable that can be drawne to your purpose . But the best is that what you say for the substance , is so clear in the book of Genesis , that no man need question it . Let the mistake be but notified , and we agree , and therefore I proceed .

SECT. IV. The words of the Letter .

THe Chuch of the second sort was a National Church , consisting meerly of Jewish persons , and their Proselytes for its members , who were instrumentally enlightned and led by the Priests and Levites , as their ordinary Ministers ; the which kinde of Church-government lasted among them from the life of Moses to the death of the Messias , and no longer , as it is exceeding plaine and cleare to any one that can finde in his heart advisedly to compare the several testimonies of the Old and New Testament together , which will contribute pregnant light to this particular point ; such as are Exod. 19.6 . Num. 8.10 . Deut. 7.7 . with Gal. 4 9 , 10. Coloss. 2.14.17 . and Heb. 7.12 .

The Replication .

THe substance of this Paragraph is agreed on also . To wit , that the Jews with the Proselytes were a National Church , taught and led ordinarily by the Priests and Levites ; extraordinarily by the Prophets ; and when they ceased , and the Urim and Thummim , God spoke sometimes to us so by the Bath Col , or silia vocis . And that kinde of government began with Moses , and ended at the death of the Messias , or a little after , as I hinted before , and rather encline to think . For I am sure actually till then it did not , howsoever it ought to have done , Christs death upon the Crosse putting an end to all the rites and sacrifices of the Ceremonial Law .

Many things I could here observe about their Proselytes , their Priests and Levites , their whole government , which yet I passe by , as not so necessary to the present question . One thing onely give me leave to tell you , that some of these texts are not so conclusive to your purpose , as you conceive . For first out of that of Exodus , that the Jews were a holy Nation and people , will easily be deduced , and as much may be said of the Christians , is as evident , if you compare the place with the first of Peter 2.9 . for to this place of Exodus I make no doubt the Apostle alludes , when he affirmes of the Christian Church , that it is a chosen generation , a royal priesthood , an holy Nation , a peculiar priesthood , &c. I would gladly know why I may not out of these words as well conclude a National Church of Christians , as you do out of the other a National Church of Jews and Proselytes . And then your National Church will not be proper to the Jewish State , but communicable to the State of Christianity also .

2. Out of Heb. 7.12 . you conclude rightly that the Priesthood being chang'd , there must be a change of the Law , that the Ceremonial Law of Moses was quite abolished , no more sacrifices to be offered , legal purifications to be observ'd ; no nor dayes , moneths , times , years in a Jewish sense to be kept up , Gal. 4.9 , 10. In a Jewish sense I say ; for this is plaine Galaticari . Tertul. But to prove from hence , as you usually here do , that no feasts may be observ'd by Christians , was never meant by the Apostle . Compare the text with Col. 2.16 , 17. and you shall finde that these were shadows of good things to come ; shadows , and then they must point out a body , and that was Christ ; Amrs. Medul. lib. 2. c. 15. p. 16. under Christ then the substance of these rites must be looked for ; and here give me leave to put you in minde of a rule of Amesius , Festi dies anniversarii , novilunia , & sumiles institutiones , quae merè ceremoniales fuerunt , aequitatem istam generalem in se etiam continent , & adhuc uos docent certos quosdam & accommodatos dies cultui publico assignari debere . But of this more afterward .

That place you produce from Col. 2.14 . speaks home to your purpose , and I shall endeavour to give a further light to it . Thus the Apostle begins , verse 13. And you being dead in tespasses and sinnes , and the uncircumcision of your flesh , hath he quickened together with him , having forgiven you all trespasses , blotting out the hand-writing of ordinances that was against , us , which was contrary to us , and took it out of the way , nailing it to his Crosse . In which words three things are to be observed . 1. The misery of man . 2. Who freed him from it . 3. The manner of his freedome . His misery was that he was in trespasses and sins , and uncircumcision of the flesh . He who freed , was God in and by Christ , quickening , pardoning ; it was a work of power and mercie ; for to raise to life and quicken is an act of power ; to pardon and forgive , of mercie , which was gratuita , & universalis ; free , for it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of free grace then ; and universal , for it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all trespasses . 3. And then follows the manner , Blotting out the hand-writing . A bond or hand-writing is that act which passeth betwixt a Creditor and his Debtor ; that put case the Debtor should be so impudent as to plead non factum , the creditor might have his owne seale , act and deed to produce against him . This God had against man ; it was contrary to him ; but now through Christ it was blotted out , it had no power to condemne , it was taken out of the way , it had no force to keep God and man asunder , it was nailed to the Crosse , torne in pieces , thrust through with nailes , fastened openly there , and as it were proclaimed publikely that it was cancelled . And in this all Interpreters agree . But what this Chirograph or hand-writing was , they agree not . For some restraine it to that bond which Christ made with Adam , Of every tree of the garden thou mayest freely eate , Gen. 2.16.17 . but of the tree of knowledge of good and evil thou shalt not eate . Others to that Covenant and stipulation which the Jews made with God , All that the Lord hath spoken we will do . Exod. 19.8 . Which they did not , and therefore it was Chirograph●m contra . A third sort to that command , Thou shalt love the Lord thy God with all thy heart , &c. To which command the conscience within bears witnesse , non dilexi ; and this is also Chirographum contra , this makes against us . The last sort referre these words to the Ceremonial Law , to whom you encline , and I do not decline ; for the Ceremonies of the Law might very aptly be called Chirographum contra , in that Circumcision denoted , that our flesh was polluted in the very birth ; the then washing and purgations , that we had contracted spot and filth ; and the Sacrifices that we deserved to dye ; which of these senses to fix upon I know not ; I suppose it best therefore to take in all , for I am sure all was nailed to the Crosse , all blotted out and taken out of the way ; whether the curse that fell upon us by Adams disobedience , or that guilt we contract by breach of our vowes , promises , or undertakings with God , or that horror that ariseth from an accusing conscience , or our original and actual pollutions for which we ought to die . I pray pardon this digression ; the richnesse and comfor of the text drew me into it . After I shall speak closer to the point , to which indeed now you come , and I shall follow you .

SECT. V. The words of the Letter .

ANd that the Church of the last and longest constitution was a Presbyterial or Combinational Church , whose commendable opinion and practice ( and that without any ground of contradiction in the best judgement of unbyassed beleevers ) it is quietly and cordially to subject the earthy , erring and unruly will of every creature therein unto the heavenly , infallible , and uncontrolable will of Christ : who peremptorily wills and enjoynes all his professed subjects , and professing Church-members to be indoctrinated and disciplined by the prescribed ministery of these Presbyters or teaching and ruling Elders that are of their own voluntary election and regular ordination . Whose office-extent reacheth from Christs ascension to the Creations dissolution : as is witnessed by what is written , Acts 6.5 . & cap. 14.23 . Rom. 12.7 , 8. 1 Cor. 12.8 , 28. Ephes. 4.7 , 14. Rev. 4.6 . & 5.6 . & 19.4 .

3. A harmlesse motion by you . And here you make this harmlesse motion by me , That you would resolve ( in time whose you are , and in whose hand your life and whole time is ) to reveale and manifest unto some of yours , somewhat at least of that much , which the loving and liberal Lord , and lender of pounds and talents did see good to commit to the care of your conscience . This is a third motion , which I was stirred up to spread before you . This motion is my harmlesse motion by you .

Reply .

I Do very willingly embrace this motion , and because I account you in the number of those you are pleased to call [ some of yours ] I shall begin with your self , and reveale and manifest ( according to the talent which my good Lord hath bestowed on me ) to you first what I judge of this Section , after of the rest . And that the truth may the better appear , I proceed to answer methodically ; I shall reduce your discourse to these propositions , and after examine them . Of which the first is ,

1. That the Church of the last and longest constitution was a Presbyterial or Combinational Church .

2. That the commendable opinion and practice of this Church is quietly and cordially to subject the earthy , erring , unruly will of every creature therein to the heavenly , infallible and uncontrolable will of Christ . This proposition is so certain , that it needs no dispute or proof . Onely I shall enquire whether you have performed it .

3. That Christ peremptorily wills and enjoynes all his professed subjects and professing Church-members to be indoctrinated and disciplined by the prescribed Ministery . None will deny this but Quakers . Neither do I well see how Itinerants can readily yield so much .

4. That this prescribed Ministery must consist of Presbyters , or teaching and ruling Elders .

5. That these Presbyters , teaching and ruling Elders must be of the professing members own voluntary Election , and regular Ordination .

6. That their Office-extent reacheth from Christs ascension , to the Creations dissolution . This is granted in a right sense .

7. And for all this you bring your proofs out of the Scripture , Acts 6.5 . Acts 14.23 . &c.

This is the Analysis of the whole , and I descend to examine it by the parts , and shall open the Scriptures as I conceive they referre to the proposition .

Proposition 1. That the Church of the last and longest constitution was a Presbyterial or Combinational Church .

THat the Church you meane , viz. the Church of Christ is to be last , is easily granted ; but whether to be the longest or no , is more than you or I , or any man else can tell . But to let this passe . Hic opus est Oedipo ; for I conceive not well the sense of your proposition , because you phrase it Presbyterial , or Combinational , since these two by the contending parties are made Disparata , and then must really differ . I know not therefore what to make of this ; Or whether it be here a Divisive or an Explanative particle . If you make it Divisive , then it seemes not to agree with your following words ; for you know that those of the Presbyterial Church , though they will allow your professing members liberty to elect , yet they stoutly , and with open mouth decry their power to Ordaine : and you allow the Church you speak of to do both . If you make Or Expositive , then it can but onely declare the sense of the former word Presbyterial , and will be farre from your intent , which is , if I mistake not , that all the professing members of a Church be combined in a Church Covenant , which you know the Presbyterial Church will never admit . For although Presbyters can be content to be in their own sense Covenanters , yet they abominate to be in a Church-Combination ; and again , though the Church combiners will joyne in a Church Covenant , yet they will not yield to be Presbyterial Covenanters .

These Disparata then are not hansomely coupled in this place , neither can I guesse at any other intent you have in it , except it be to Umpire betwixt the two parties , by finding out a Church that should be both Presbyterial and Combinational , which hitherto the heat of zeale would never suffer the learnedest of both sides to do . For the Presbyterians condemne your Combination by a Church Covenant as a Chimera , a fancy , a novelty , a meere humane invention , contrary to Christs Ordinance , and destructive of all Church power : And the Combiners on the other side , judge as harshly of the Presbyterian Elderships in the whole reformed Churches , as of the Prelacy : nay and worse too , if Bastwicks words be true , which he hath in the Postscript of his second part , page 6. viz. The Presbyterial government not suiting with the humour of the Independents , they abhorre it , and all such as endeavour to establish it , and wish rather that the old trumpery were brought in again , and professe they had rather have the government of Prelates . That which follows I forbear , that I offend not . Thus Bastwick ; which if true , 't is not possible that a Presbyterial and a Combinational Church should be all one as you seeme to make it . And therefore you must forgo one of the termes , and make it onely Presbyterial , or onely Combinational , if you will speak intelligibly in this question . But I shall make the best sense I can of your words , and in order speak to them both . And first of the Presbyterial Church which you call also Combinational , upon what ground I know not ; for I meet with neither of these Epithets fixed to the Church of Christ in the Scriptures , nor in any antiquity . The first of these is new , and and the second naught ; for I never read of a Combination in a good sense . Why can we not speak as good Christians have done before us , and call it the Christian , Catholick , and Apostolical Church , but must please our fancies with these new termes of Presbyterial , or Combinational ?

Act. 20.28 , &c. Col. 1.24 . and 13. Act. 11.26 . Ephes. 2.20 . I often read in the Scriptures of the Church of God , and that this Church is the Body of Christ , the kingdom of Christ ; to whom because it was united by faith it was called Christian . And that this Church was built upon the foundation of the Prophets & Apostles , Jesus Christ himself being the chief corner stone . Whence it was called Apostolike . And again that this Church is Totum integrale , Ames . medulla . lib. 1. c. 31. Sect 19. of which the parts quae totum integrant , are all several and particular Churches diffused in all Nations , in all places , at all times , whence it was called Catholick . But of a Presbyterial or Combinational Church I hear not .

Good Sir , consider how harsh it sounds to stile Christs Church the Presbyters Church , and the number of the Professors that are united by faith to Christ , to be combined in I know not what . But now I shall take into consideration these termes severally , and first I will begin with the last .

1. A Combinational Church . The first Author whom I meet with , it is Amesius , and he defines it to be Parochialis , vel unius congregationis , cujus membra inter se Combinantur ; lib. 1. c. 39. Sect 22. cap. 2. Sect. 4. there 's your word , & ordinarie conveniant in uno loco ad publicum religionis exercitium . This your Synod at Cambridge in New England , chose rather to call Congregational ; for the word Independent they like not , ( though I see no cause of dislike , if the particular Congregations must not depend one of another , but remaine in full liberty , as Ames delivers in the same chapter , Sect. 20. & 26 , 27. ) And thus you there define this Congregational Church to be a company of Saints by calling , united into one body by a holy Covenant for the publick worship of God .

But I pray you tell me what needs this combination by a second Covenant ? would not the first in Baptisme have served , if heeded and kept , to have done all this ? and it seemed it did , by the very text your Synod produces to prove it , Acts 2.42 . For the Penitents and beleevers pricked to the heart by Peters sermon , gladly received the word , and were baptized , and continued stedfastly in the Apostles doctrine and fellowship , and in breaking of bread , and in prayer , &c. where we read of their Baptisme , and continuance in Church-fellowship , and in the duty of that fellowship ; but that this is done by a combination , a confederation or holy Covenant , a Vow , other than that made in their Baptisme , we read not .

2. And indeed it needs not ; for what is it that Professors can binde themselves unto by Covenant , when they are admitted into the Congregation , that they have not in their Baptisme bound themselves to before ? Whether you shall consider the Mystery , the Form , or the end .

1. In Baptisme for the Mystery there is an Indument , and a stripping , Rom. 13.14 . Gal. 3.27 . which the ancient Church reduced to two words , Credo , Abrenuncio : In the first there is the putting on of the Lord Jesus Christ : For as many as are baptized have put on Christ . First , as Lord , acknowledging no other Master , whose voice to hear , whose doctrine to rely upon , but onely his . Secondly , as Jesus , assuring themselves , that there is no other Name given under heaven whereby they may be saved . Thirdly , As Christ , as well their anointed King submitting themselves to his will : giving their names in to fight under his banner , and swearing themselves his subjects : As also their anointed Priest , resting in his one sacrifice as the onely sufficient ; in his sole intercession , as the onely powerful . Secondly , In the Abrenuncio , or stripping part , they renounce and forsake the Devil , Gal. 5.20 . and all his works , the pompes and vanities of the wicked world , the sinful lusts of the flesh , among which are all Heresies and Schismes .

2. For the forme it is by our Saviour appointed in the name of the three persons of the indivisible Trinity , and so it is performed ; neither of Cephas the sirnamed Rock , nor of Paul a great Apostle . Mat. 28.19 . 1 Cor. 1.13 . The reason wherof you may read in my exposition of the Church Catechisme , page 172 , 173.

3. For the end , they which are baptized are thereby made the sonnes of God by Adoption and Grace , invested with an inheritance everlasting : Gal. 3.26 . Rev. 1.5 . Mal. 1.11 . Rom. 12.1 . Col. 3.5 . made Priests to God , to offer and slay : To offer that mund●m oblationem , pure offering , or living sacrifice , holy , acceptable to God , which is their reasonable service , viz. the cleane and unbloody sacrifice of prayers and thanksgiving : and then to slay themselves , mortifying their affections and lusts .

Yea but men may be minded of all this by a new Covenant , and upon a second engagement made more watchful to keep their first vow . Be it so , for this also the Church had provided , without this separating combination , when she ordained , that all baptized children when they could say their Catechism , should be brought to the Bishop to be Confirmed , which order ; were it in use , and restored to its original purity , the wrangle about the formality of a Church , Covenant , and collecting of members might be quieted and composed ; There being in Confirmation the substance of what is so much and so hotly contended for , and that farre better grounded and bottomed than any new device can be , as I shew you in my Catechisme , page 6.

Thirdly , This Elogy you give to your Combinational Church , that it is their opinion and practice quietly and cordially to subject their earthy , erring , and unruly wit , to the heavenly , infallible , and uncontrolable will of Christ .

That so it should be I confesse and desire ; but how it is we see and feele ever since the Combination . But what now is this but an opinion , and onely commendable ? I thought it had been necessary , & de fide ; that it must be so , and could not be otherwise . For Opino is eutis vel non e●tis . You shall have it in Amesius words . Assensus ille qui praebetur veritati contingenti propter rationem pracipuè probabilem ab intellectu apprehensam , Medulla . 1. Thes. de fidei divina unitate . opinio vocatur . The truth must be contingent and probable onely , of which a man retaines an opinion ; it may be , it may not be ; if no other reason can be produced for it , but a Topical . But that all men must subject their earthy will to the heavenly Will of Christ is so certain , that it cannot be denyed by any good Christian : Hereafter let it passe then for necessary , and let it be a principle of faith , which is more than opinion .

2. But you go on and say ; This hath been the commendable practice of your Combinational Church . But here you must give me leave to think ; for if I would say what I know , I should fetch blood and perhaps pay for it too . Your Combination was for the worship of God , and that cultus naturalis institutus , Amesius so divides it ; the principles of the first are faith , hope , charity ; the acts , hearing of the Word and Prayer , under which is an Oath : Of the last , Gods prescribed Will or his Word . This is the Rule ; but what s become of the practice ? I will not meddle with your faith , which yet you know in many of your Combinational Churches is not sound , nor in the Socinians , nor Antimonians , nor in the Brownists , Familists , nor the Anabaptists , nor the Quakers , nor the Singers . These you le say are not of you , but are gone out from you ; yet you cannot deny , that these are Combinational Churches . The practice then of all the Combinational Churches is not commendable in Gods worship in this respect . Your hope may be great , but I fear it may be presumption , when the foundation of faith upon which it should be built is so uncertain and tottering . As for the charity of your party in general , I finde it dying rather ●uite dead ; charity teacheth a man to love his neighbour as himself : charity to be just , and to do to all men , as he would all men do to him ; Amongst your Combinational Churches , what 's become of this charity , this justice ? Religiously observant a man may find divers of you of three of the Commandments of the first Table , but of the third , your practice shews you make little accompt ; and as for the second Table , he who shall lay to heart your actions , must needs conceive that you esteeme it but for a cypher . I will no farther rake into this wound . I wish you had not given me occa● on to do it , when you affirmed that it was the commendable practice of your Combinational Church to subject their earthy , erring and unruly will quietly and cordially to the heavenly , infallible , and uncontrolable will of Christ , to which I finde their practice so contrary . I pray presse me not for instances , for I am resolved not to give the● you . but if you are desirous to be satisfied of the opinions and practice of the Combinational Church I aime at , be pleased to reade a book written by Robert Baily a Scot , entitled , A Disswasive from the Errours of the times , Printed in London , 1645. and published by Authority . Where he makes a large Narrative of the opinions and practices of your Churches in New-England ; and whether he sayes true or no , you can best judge , because you were upon the place . If true , all is not gold that glisters .

2 A Presbyterial Church .

THis is your other Epithet , and I suppose you mean by it a Church to be governed by Presbyters . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is equivocal , and therefore till it be distinguished , nothing can be concluded from it .

1. Presbyter in the Old Testament properly belongs to the Elders of the people , either in a common notion , or as members of the Sanhedrim : not any body or persons peculiarly Ecclesiastique , Numb. 11.16 . Nay , Godw. ant . l. 5. c. 1. it is distinguished from it ; for in the Civil Consistory the Judges were called Elders ; in the spiritual priests , Matth. 21.23 . & 26.3 . The chief Priests and Elders of the people are named as two distinct Consistories , though Vossius , Doctor Hammon , Downham and Weames admit not this distinction .

2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the New Testament sometimes , but rarely , is taken in the same sense as in the Old . But most commonly it is attributed to an Order of Ecclesiastiques , whether in a higher or a lower Order and degree .

3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is by the maintainers of the Congregational and Consistorial Church taken for a mixed company of Lay men and Ecclesiasticks , to whose government they suppose the power of the Keys is committed , and this they call the Presbyterial Church ; and if I am not deceived , of this you speak in this place .

But against this I affirme , that there never was any such Presbyterial Church before Calvin , and to that purpose I here propose , and hope to make good these Propositions against any opponent .

1. That there must be government in the Church .

2. That Christ instituted this government , and Governours for it .

3. That this government must be perpetual .

4. That the Apostles were those Governours for the time ; and for perpetuity , their Successors appointed by them .

5. That their Successors were Bishops in Name and Office .

6. That for the execution of this Office Christ gave to the Apostles the Keys , and they to their Successors onely .

7. That this power consisted in Ordination and Jurisdiction , and therefore that they onely could ordaine , and juridically proceed .

8. That at first the Apostles , and after the Bishops , did both without a Presbytery .

9. Yet that by the Apostles a Presbytery was instituted in some Churches , who were Ecclesiastiques onely .

10. That yet none of these Presbyters were Bishops , but assistants onely , being distinct from them .

11. That this Presbytery without the Bishop , could not use the Keys .

12. That no Lay-man was of the Apostolical Presbytery , nor no Lay-man after for 1500. years .

13. That at first the people elected not any Church-Officer .

All these Propositions will require much time to be made good . I shall now therefore omit the demonstration of them , and go on to you fourth and fifth Proposition , where I shall use some of them .

Proposition 4. Viz. That this prescribed Ministery must consist of Presbyters , or Teaching and Ruling Elders .

THe subject of this Proposition is the prescribed Ministery , and it hath two Attributes . 1. The Presbyters . 2. Teaching and Ruling Elders , and both must be distinctly considered .

1. The prescribed Ministery consists of Presbyters . If by Presbyters you mean Presbyters in the second acception , as it comprehends those of an higher and those of a subordinate degree , this part of your proposition is most true , and it shall be granted you . But if you exclude the Bishop properly so called , I absolutely deny it . For the Apostles were Bishops , Matthias elected 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Acts 1.20 . There you have the Name , and accordingly the Fathers of the Church called them Apostolos , i. e. Episcopos . Dominus Elegit , Cyprian . Epist. 9. lib. 3. Cyprian . They had the power of the Keys promised , Matth. 16.19 . Matth. 18.18 . and actually estated on them , John 20.23 . In these texts you have the power which lay in jurisdiction and ordination . In that was the office . The Apostles were then in Name and Office Bishops .

This is performed in the second part . I will give you a breviate of what I could say at large for the first Government of the Church . I finde onely in Scripture mention of three Church-Officers , Bishops , Presbyters , Deacons .

1. The highest function which was Episcopal , the Apostles reserved to themselves for some time , and that for three reasons . At first there were but few convicted , Acts 14.27 . 1 Cor. 16. whence their labour was imployed in turning the first Key , in opening the dore of faith , that great and effectual dore ; and all the helps they could make either by Prophets , Evangelists , Coadjutors , Pastors , Doctors , Planters , Waterers , to this purpose was little enough . But none of these qua tales , were Bishops . 2. After the conversion of Jews and Gentiles , yet in many Churches they yet setled not a Bishop ; first , because a Presbyter fit for a Bishops office , is not so easily found ; it is Saint Pauls rule , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Epiphan. a Novice , one newly come to the faith , be not made a Bishop . Secondly because while the Apostles remained in or near any place , they reserved the power , 1 Tim. 3.6 . there being no need of Bishops ; The Apostles for that time supplying the wants of those Churches , either with their presence , letters , or messengers , as the cause required . 3. And yet there is a third reason ; The Apostles suffered the Churches to make a trial what equality of many Governours would do ; but when they found the fruits thereof to be dissension , and that every one would be master , parity and plurality breeding dissension and confusion , they committed the Church to one . I shall set you down this in Hieromes words , Hieron . Com. in Epist. ad Titum . even in those very words which are produced against Bishops . Idem est Presbyter quod Episcopus , & autequam diaboli instinctu studia in religione fierent , & diceretur in populis Ego sum Pauli , ego Apollo , ego Cephae , communi Presbyterorum consilio Ecclesiae gubernabantur . Post quam vero unusquisque eos quos baptizabat , suos putabat esse , non Christi , in to●o orbe decretum est , ut unus de Presbyteris electus superponeretur cateris , ut Schismatum semina tollerentur . Haec diximus & ostendim●s eosdem fuisse Presbyteros , & Episcopos , & ut Episcopi noverint se magis consuetudine , quam Dominicae dispositionis veritate Presbyteris esse majores , & in communi debere Ecclesi●m rege e. I have recited these words of Hierome at full , because in them there be many th●ngs clearly for me , and some other passages seemingly against me , to which I will give light .

Note here then first the cause of the Bishops creation . 1. The causa 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or occasion , was factions and Schismes ; and the end , that Schismes might be taken away : so his words are , cum diceretur ego Pauli , &c. ut schismata tollerentur . Secondly , The time when the Bishop was ordained , old enough ; for it was in the Apostles dayes ; for then it was said ego Pauli ego Cephae , &c. 1 Cor. 1. a sufficient authority I suppose for the Bishops institution : it must needs be granted Apostolical if it began then . Thirdly , this institution was Decretum , and pray say , who then could decree except the Apostles ; or durst decree without them . Fourthly , that this Decree was generally assented to ; for Decretum est toto orbe , it must be then Apostolical and Oecumenical . Fifthly , now consider the words of the Decree , ut unus de Presbyteris electus superponeretur caeteris . Rev. 2. & 3. 1. It is Unus , it is One , not many , that the care of the Church might especially belong to one . Christ directs his message to the Angel individually of such or such a Church . 2. He must be Electus , of whom Hierome saith not , ( of that more anon ) but I dare say considering the time of which Hierome speaks , it was not without the consent of the Apostles , if not by them . 3. Note out of whom he was to be elected ; it was de Presbyteris , and I shall prove unto you after that they were no Lay-men . 4. Ut superponerentur caeteris . He was to be super over the rest , whether Clergy or Laity , and that not onely in preheminence , honour , and dignity , but in power of jurisdiction also ; for otherwise how could the end be obtained here aimed at ? how could Schisme be restrained and removed ? Thus far you see what makes for me ; and now I shall clear up , what seemingly makes against me in this testimony .

1. The fi●st words seeme against me . For Hierome saith , Idem est Presbyter quod Episcopus . But he can meane no more than that the Bishop is sometimes called a Presbyter . The Names then may be common , that 's true , but not the Office . Now the Office consists in Ordination and Jurisdiction , as I shall by and by make appear . That Presbyter and Episcopus was Idem ordinatione , and consequenly in Office , Jerome could not meane , except he should contradict himself ; Hieron . ad Evagium . Ordination he reserves to a Bishop , and debarres a Presbyter from it . Quid facit Episcopus , quod Presbyter non faciat , exceptâ ordinatione ? Mark , the mood is potential ; He may not do it , He may not meddle with Ordination , for that sure belongs to the Bishop in his own judgment . In this power then the Identity lies not . 2. He must then meane in Jurisdiction , and that this is his meaning , is apparent , by those words Communi Presbyterorum consilio Ecclesiae gubernabantur , which your side catch at too , as making for the present Ruling Presbytery , as indeed at the first sight they may , but throughly lookt into , nothing at all . I will shew you where the mistake lies . First , in the word Presbytery ; for yours apply it to the whole Presbytery , Lay and Clergy , whereas Hierom as is manifest , speaks onely of the Ecclesiastique ; for it is of the Presbytery that was before or when those Schismes reigned . Secondly , he saith gubernabantur in imperfecto ; and when was that ? in the Apostles dayes ; for then in a Church that had a Presbytery without a Bishop , put case at Corinth , or had a Presbytery with a Bishop over them , as at Jerusalem , Antioch , Alexandria , Ephesus , it is most true Communi Presbyterorum consilio gubernabantur , the Presbyters were admitted in partem s●llicitudinis . It cannot be denied that the Apostles ordaining these Presbyters , had power in themselves , and might have governed durante vita , alone retaining the power ; when then they gave any power to others , it was deligated ; for I hope they lost none of their power in giving Orders . Whence it will follow , that the Presbyters when admitted in some acts of Jurisdiction with the Apostles , cannot challenge a right of governing affixed to their Order , qua Presbyteri , because they did assist in subordination and dependencie . That the Apostles assumed these Presbyters in acts deliberative and consiliary to assist first at Jerusalem , Acts 15. was a meer voluntary act , from which example that it was derived to other Churches , will not be denied ; and hence the last clause of Jeromes words will be most clear , Noverint episcopi se magis consuetudine Ecclesiae , quam Dominicae dispositionis veritate Presbyteris esse majores , & in communi debere Ecclesiam regere . For by the Commission Sicut misit me Pater , given to the Apostles , and in them to their successors onely , they could not challenge it . It may well , proceeding from the voluntary act of the Apostles , be called an Apostolical Tradition and Ordinance ; but in strict termes Dominica it was not , nor Dominicae dispositionis veritas , according to Jerome .

2. But if this sense of Jeromes words like you not , I shall yet offer you another ; At first , as I said , the Presbyters by delegation from the Apostles with common advice and equal care guided the Church under the Apostles ; but after Bishops were appointed , the whole care by little and little was derived to one , and so at last by custome Presbyters were utterly excluded from all advice and counsel , and Bishops onely intermedled with the regiment of the Church . This indeed grew onely by continuance of time , and not by any Ordinance of Christ , or his Apostles ; this Jerome dislik'd , and to that purpose he fixes his Noverint Episcopi , &c. And that this is likeliest to be Jeromes meaning in that place , his following words shew , Imitantes Moysen , qui cum haberet in potestate solus praesse populo Israel , 70. elegit cum quibus populum judicaret . The Bishops then ought to do as Moses did . What , to have Governours equal ? No , but when they might rule alone , to joyne with them others in the fellowship of their power and honour , as Moses did . Moses did not abrogate his superiority above others , but took seventy Elders into part of his charge . So Jerome would have them . And thus much the King was content to grant , and restore , as you may read in his book cap. 17. about the middle . I saith he , am not against the managing of this precedencie and authority in one man by the joynt councel and consent of many Presbyters ; I have offered to restore it , &c. You see of what Presbyters I am content the prescribed Ministery shall consist , and what Presbytrry I shall allow you .

2. Or Teaching and Ruling Elders .

HEre again your words are dark . For if by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Elders , you meane those in Orders , I shall readily admit them to the Church ministry , whether Teaching or Ruling . But if you intend under these words to introduce into the Ministry either to teach or rule men , that are not of the Clergy ( so you know we speak , and so I must speak for distinction sake , for else I cannot be understood in this question ) I absolutely deny it .

For there was never any Lay-man ex Officio , admitted to teach ordinarily in Scripture ; called and sent he must be before he did undertake to preach . So the Apostle intimates , Rom. 10.15 . How shall they preach except they be sent ? If any be gifted , I shall allow him ex debito charitatis , privately and charitably to make use of his talent , to exhort , to reprove , to admonish ; but publikely to divide the Word of God , and to teach , I may not admit him . For as a man must have inward endowments , gifts , and sufficiencie , so he must have an outward calling before I shall call him a Teacher in the Church of God . And I hear you are not against me in this .

2. But about a Ruling Elder , I fear you and I shall differ ; for in your Presbyterial Churches , you admit into that number those who are not of the Clergy . Many of your Presbyters being meer Lay men . Of the Texts you hope to prove it , I shall consider anon . And here about these Ruling Elders I shall deliver my mind . 1. Negatively . 2. Positively .

1. Negatively . That Ruling Elders in the Church were never Laicks . Presbyters we read of , and Presbyteries in the Apostolical writings , but none Lay. This negative will be proved as all other negatives are ; that is , by the contrary affirmative . These Ruling Elders were alwayes of the Clergy , and consequently no Laicks : for you know d●ae contrariae propositiones non possunt simul esse verae . I shall therefore shew you what I have to say of Ruling Elders .

2. Positively . The Keys Christ gave to his Apostles , and they to their Successours ; and with them so much power as was ordinarily of permanence and perpetuity in the Church , which power consisted in four particulars ; the Dispensation of the Word , the Adm●nistration of the Sacraments , Imposition of hands , and guiding of the Keys . With the three fi●st I hear not that Ruling Elders of the Laity undertake to meddle ; and if they shall lay claim to the last , they must shew when and where any such donation was made over unto them ; otherwise , I shall call it an usurpation . The contrary is clear in the promise , Tibi dabo claves , and in the performance , sicut misit me pater , sic mitto vos ; quorum peccata remiseritis , &c. Let it be shewed that any Laick here had any Key , any power made over unto him , or that the Apostles ever made any designation of it to a Lay hand , and you shall for me carry the cause .

Well then , to whom did they assigne it ? That is clear to me in the Scriptures , to the Bishops that they ordain'd . I shall instance onely in two , Timothy and Titus ; the one at Ephesus , the other at Crete , ordained by Saint Paul ; though if you would believe Anci●nt Records , I could name you many more . James the brother of our Lord Bishop of Jerusalem ; Mark at Alexandria ; Clemens at Rome ; Euodius at A●tioch ; Polycarp at Smyrna ; Dionysius at Athens ; Caius at The●olonica ; Archippus at Colossi ; Epaphroditus at Philippi ; Antipas at ●ergamus ; Crescens in Galatia ; Sosipater at Iconium ; Erastus in Macedon ; Silas at Corinth ; with others ; all which if there be any credit to be given to O●d R●cords , were set by the Apostles themselves to be the Ruling Elders of the Church .

But perhaps you 'll say these were chief in their own Churches respectively , but they had their Presbyteries and Presbyters to govern with them . Well , be it so , for in some it is evident it was so ; Yet it lies upon you to prove , that those Presbyters were Lay-Elders ; for otherwise I shall presume to the contrary , because I finde it oth●rwise in the Churches of Ephesus and Crete , where Timothy and Titus were B●shops , and in all the Churches where I read of a Presbytery .

That it was thus at Ephesus , is beyond all exception . For Timothy was there ordained by the laying on of the hands of the Presbytery . 1 Tim. 4.14 . I hope you will not say , that T●mothy was made the chief Pastour there , by the imposition of any Lay-hands . No man ever yet so interpreted that text ; as for the fathers , they expound it of the Colledge of Presbyters , which they say was of Prelates , Heb. 7.7 . Calv. Instit . lib. 4. c. 6. 2 Tim. 1.6 . because minor non ordinat majorem . Calvin of the Office , and that it was given by the laying on of Saint Pauls hands , and he is resolve , that Saint Paul alone did it , because of that Exhortation , Stir up the grace of God which is in thee , by the laying on of my hands . Take it in which sense you please , here 's no place left at Ephesus for a Lay-Presbytery .

No nor yet in Crete ; for to that end was Titus left there to ordain Elders in every City , and in the following words the Apostle tells what manner of persons they must be , Tit. 1.5.7 . who were to be ordain'd ; and what their office to be , Bishops ; for a Bishop must be blamelesse ; these Elders then at Crete must be Bishops ; not then of the Laity .

And if you shall consider what these Elders were to do at Crete and Ephesus , you will easily conceive that many of them fell not within a Lay-mans capacity . If any man did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , preach any other doctrine then that was sound , the Ephesian Elder must prohibere ; 1 Tim. 1.4 . 2 Tim. 2.16 . Tit. 1.9 . if preach prophanely or babblingly , he must cohibere , restrain him . At Crete the ordained Elder must have ability 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to convince the gain-sayers , and that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with force of Argument . Tit. 1.10.13 . For particulars , if any preach otherwise than becomes him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his mouth must be stopped , they must be reproved 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , taken up short , Tit. 2.15 . with all authority . Say in good sooth , whether you conceive these to be the Works of a Lay-man ; I wish all Clergy-men were ad haec idonci . But I fear few are . Lastly , the rod , power of excommunication was in the hand of Saint Pauls Elders , which I shall never yield to be in your Lay Elders .

But were the Word of God in this point indifferent , which for ought I see is yet very resolute against them : the general consent of all antiquity , that never to your sense expounded Saint Pauls words , nor never mention d one Lay-Presbyter to govern the Church , is to me a strong rampire against all these new devices . And here did I list , I could presse you down with a whole load of fathers and Councils ; but I spare you , for I fear you would cast them off with some scorn . The Catalogue you shall have , if you desire it ; For my part , I shall close up this point with the words of a wise learned man ; Bilson's preface to the Government of the Church . I like not to raise up that Discipline from the dead , which hath lien so long ( if it ever liv'd ) in silence by your own confession ; which no father ever witnessed , no Council ever favour'd , no Church ever followed since the Apostles times till this our age . I can be forward in things that be good ; but not so foolish , as to think that the Church of Christ never knew what belong'd to the government of her self , till now of late ; and that the Sonne of God hath been spoiled of half of his Kingdome ( as you use to speak ) by his own servants and citizens , for these one thousand five hundred years , without remorse or remembrance of any man , that ever so great a wrong was offered him . You must shew me your Lay-Presbytery in some Ancient Writer , or else I shall avouch plainly , your Consistory , as you presse it , is a Novelty .

And yet I shall adde one thing more by way of Apology ; for I would not be a stumbling block to you in the least ; That I have made use of the common distinction , Lay and Clergy , and Presbyters or Elders of both sorts . I have been forc'd to it , because I could not otherwise speak intelligibly and distinctly enough in this point . And that in this I speak in the language of the Ancientest of the fathers ; so speaks Clemens in that famous Epistle to the Corinthians , so cryed up by antiquity ; and lately set forth by Master Patrick Young . Clem. Rom. Ep. 1. ad Cor. Ignat. ad Philip. ad Magnes . Just. Martyr . Apolog. 2. prope finem . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 So Ignatius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and yet again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So Justine Martyr , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So the Canons attributed to the Apostles ; Si quis Clericus abscindens seipsum , &c. Can. 22. Laicus seipsum abscindens , &c. Can. 23.

Tertull. de prescript . In exhortat . ad castitatem . Tertullian . Hodie Presbyter , cras Laicus ; and again , nisi Laici observent , per quae Presbyteri allegantur . I should trouble you to reckon up infinite variety of other testimonies down-ward . By these it sufficiently appears , that these two termes Presbyters and Laicks , were opposite termes ; so that Presbyers were not Lay-men , nor Lay-men Presbyters ; they were m●mbra dividentia , and 't is a Logick rule , that membra dividentia must be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so disjoynd , that they never interfeer ; which will not be so , if Presbyters and Lay-men may be affirm'd of the same person . What should I tell you , that if you approve not this distinction of the Primitive Church , you may read it plainly in the Prophets ; so that it is not profane , nor strange . Isaiah 24.2 . It shall be as with the people , so with the Priest ; Hosea 4.9 . There shall be like people , like Priest . And also Jeremy divides the Church into Prophet , Jerom. ad Nepotia● . Priest , and People , cap. 23.34 . and cap. 26.7 . As for the Clergy-men , Jerome shall give you the reason of the name ; propterea vocantur Clerici , vel quia sunt de sorte Domini , vel quia ipse Dominus sors , i. e. pars Clericorum , either they are the Lords portion to do service in the Church of Christ , or that the Lord is their portion and part ; that is , to live on such things that are dedicated to the Lord . And thus have I stopped two gappes with one bush .

Proposition 5. That these Presbyters , Teaching and Ruling Elders must be of the Professing Members own voluntary Election , and regular Ordination .

Of the Presbyters , Teaching and Ruling Elders , as you call them , I have spoken hitherto ; Now of that which you require in them , which are , 1. That they be of the Professing Members voluntary Election . 2. That they have their Ordination frnm them , and that it be Regular . In neither of which I can assent to you .

1. Of Election of Presbyters and Ruling Elders .

THe Debate about Elections of Church-Ministers , cannot be better determin'd than by the Scriptures ; let us look then , how it was ab initio . I finde three sorts of Election mention'd in the New Testament ; By the Spirit , by lots , by voices .

1. By the Spirit speaking in his own person , were Paul and Barnabas called from Antioch to preach to the Gentiles . By the Spirit speaking in the Prophets , Acts 13.2 . 1 Tim. 4.14 . was Timothy design'd ; Neglect not the grace which was given thee by prophesie , with imposition of the hands of the Presbytery . And again , 1 Tim. 1.18 . This commandment I commit to thee according to the Prophesies , that went before of thee , that is , by direction of the Holy Ghost , and not by voices , as Oecuminius , Theodoret , Chrysostome , Throphylact , expounds the place . For this kind of Election was usual in the Apostles times , the Spirit of God directing them on whom they should lay their hands . By that Spirit were Peter and John directed on whom they should lay their hands at Samaria . And so was Paul at Epheses , when he laid the foundation of that Church ; so that he might truly say , Take heed to the flock , Act. 20. whereof the Holy Ghost hath made you over-seers . For it was the Holy Ghosts doing to notifie unto Paul the persons that should receive imposition of hands , and to poure out his wonderful blessings on them , to make them meet Pastours and Prophets , whereto he had chosen them .

Yea , this dured some time after Pauls death , as Eusebius reports , Euseb. lib. 3. cap 23. ex . Clem. Alex. even in the time of John the Apostle ; for after his return out of Patmos to Ephesus , being requested , he went to the Churches adjoining ; some were appointing Bishops , some were setting whole Churches in Order , some were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. d. Supplying the Clergy with such men as were signified or marked out for that purpose by the Spirit . Or if you read it as Hanmer translates it choosing by lot , then this was done to avoid ambition and contention : however it was of those who were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and so the mix'd multitude chose not whom they pleased .

2. For secondly , by lot , I graunt it might be done , and then Saint John followed the pattern in the Election of Matthias to the Apostolate ; Act. 1. which is the sole example , that can be given in Scripture in this kind . And in this the people could have no voice , if you will weigh the circumstances of the Text. For first the company that were then present were onely one hundred and twenty , of which eleven were Apostles , seventy two disciples , Ver. 15.14 . divers women , with Mary the mother of Jesus ; now if you deduct eighty three , and the women out of one hundred and twenty , what a small remnant will there be of the people left to vote . Secondly , it is recorded indefinitely ; they appointed two not determinately expressing who they were , Ver. 23. and so it might be the Apostles alone , or the Apostles and disciples together for ought any man can say to the contrary . Thirdly , make what can be made of it , yet here is no more than presentation which falls very short of Election ; for it is written they presented the two . Fourthly , they committed the Election to God , Shew whether of the two thou hast chosen : Ver. 24. and so it was reason ; for the place to which one of them was to be advanced , Gal. 1.1 , 17 , 18 , &c. was an Apostles place ; and an Apostle might not be chosen by men , but by God alone .

And here to remove a mistake , I shall intreat you to observe this distinction ; that the name of an Apostle hath a double acception . 1. In a strict sense , for an eye-witnesse of our Saviours actions , life , death , and one immediately chosen and sent by God , and so there were no more but twelve . Whence saith Peter , Act. 1.20 , 21. of these men that have accompanied with us all the time , that the Lord Jesus went in and out among us ; — Must one be ordained to be a Witnesse : 2. Or else the name of an Apostle is more largely extended , for an instructed Witnesse , and sent by the Apostles , Phil. 2.25 . who yet had that honorary name ; so Epaphroditus is called the Apostle of the Philippians ; Judas and Silas are so term'd ; Titus and others , 2 Cor. 8.23 . and James the brother of our Lord is call'd an Apostle , Gal. 1.19 . He was not Jacobus Alphei , nor Jacobus Zebedei , and therefore none of the twelve ; and 1 Cor. 15. this James is named as distinct from the twelve ; for there it is written , that Christ appeared to the twelve , then to five hundred brethren at once ; after to James . In the first sense no man ever did , ever could choose an Apostle ; for they had an immediate vocation , and immediate mission . In the last sense there is not a syllable in the Scripture of their Election by the people . Perhaps , for so it is recorded by Dorotheus , that they were of the seventy ; but when they were advanc'd and authoriz'd to be Apostles , that is , Bishops in the latter sense , the Apostles only elected them , and imposed hands on them .

3. Hitherto we hear not a word of any Election by the Professing Members to the work of the Ministry ; let us then come to the third way , which was by voices ; and let us consider whether we can finde it that way . It is most true , that the Election of the seven Deacons was referr'd to the multitude ; and to this purpose your text is rightly cited , Acts 6.5 . But this proves not what you would inferre from it ; for by this choice , the Deacons received not the charge of the Word and Sacraments , but a care to see the Saints provided for ; and the collections and contributions faithfully and uprightly employ'd ; Hieron . ad Evagrium . Epiphan. 4. Conc. Carth. cap. 4. they were only mensarum & viduarum Ministri . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , consecrated to a service , not to a priest-hood . And among you for ought I know , the Deacons have no other office than the care of the poor . And then I pray , what can this place make for the Election of the Presbyters , and Ruling Elders by the people ? Are these no more but Deacons , Officers of Tables and Widows ? That the people should Elect these there was great reason ; for they were to be Stewards and Dispensers of their Charity ; and therefore to stay the murmure that might arise of partiality in them , and suspicion of any unjust dealing , they advised the multitude to choose their own Almoners . The Churches treasure was laid at the Apostles feet to be distributed as every one had need ; they left it , Acts. 2. Acts 4. in all likelihood , in the hands of converted Jewes to be distributed ; these regarded the Widows that were Jewes , more than the Hellenists ; this caused the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the murmure ; To cease this , the Apostle bespeaks the multitude to consider , Acts 6.1 . Ver. 3. Ver. 5. Ver. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of fit men for that service . They did so , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they chose out seven , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they presented or set out these before the Apostles , that 's all . It was but a presentation , so that it seems as yet it was in the Apostles power to admit or refuse even these . But they accepted of their presentation , and with prayer laid their hands on them for the Office ; which was at the highest a dispensation of money , and no cure of souls . No hurt then can be done to our tenet by this Election , since as they who urge it , confesse they were not in orders ; and therefore what hath this example to do for the Professours Election of Presbyters or Ruling Elders ?

Yea , but you 'll say , the other text you cite , Acts 14.23 . Acts 14.23 . will strike it dead ; but upon a serious view nothing lesse . For thus we reade there 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Ordaining them Elders in every Church . This word is a participle , and must agree with somewhat ; and if you look before , it was Paul and Barnabas ; the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies not to Elect , but to Ordain ; of which more by and by . The Ordainers were Apostles , Paul and Barnabas ; the Ordain'd Presbyters ; here is not so much as a syllable of the people , no mention of any act of theirs . This then is so plain a perverting of the text , that I hope no wise man will ever more object it . The truth is , the Apostles imposed hands to make Pastours and Prophets in the Churches as they travelled , popular Elections they made none . For your other texts , I shall consider apart , because they are not directly to this purpose .

Thus I hope I have made it appear , that there is not any firm ground , I had almost said any colour for Election of Presbyters or Ruling Elders by the Professing Members of the Church in the Scriptures .

Yea , but did not then the People choose their Pastour in the primitive ages of the Church ? To gratifie you , I confesse they did : but this was after the Apostles dayes , and then Scripture must not be urged for it . It was not a priviledge , that belongs to them of right , but out of convenience ; and was deriv'd from the rules of Christian equity and society . Hence it came to passe , that the people when their desires were accomplished did quietly receive , willingly maintain , diligently hear , and heartily love their Pastours . And could the people have tempered their grief , when their desires were cross'd , their interest in Electing their Pastour had been better regarded , and longer continued : But experience of their Schismes , Factions , Tumults , Uproars , Murders , if they might not have their wills , caused both Ancient fathers and Councils to mislike that the people should bear the sway in these Elections , and forced Christian Princes , if not wholly to exclude them , yet greatly to abridge them . I could if I pleased give you in a long list of examples of both kinds , both of whom , when , where , and how long the custome of their Election continued ; and by whom , and upon what occasions abridg'd : But I spare you . This in a word ; when they did Elect , it was not by any Scripture-right , and at most it was no more than a presentation ; and it lay in the power of those in Authority to refuse the presented , which was sometimes done . And the emergent mischiefs took it away ; which it never could have done , had it been a command of God . Now that it is possible , that such mischiefs may arise , and frequently do arise from popular Elections , I appeal to your conscience , who have been an eye-Witnesse of it in New-England .

One thing I shall adde more ; that you , I mean your Combinational Churches in Old-England , should of all other presse upon us popular Elections , makes me wonder , since 't is your practice to eject Pastours approved by their people ; and by the approvers from above to settle other over their Congregations . Tell me I pray , what vote hath the people in any of these ? If this be not to break your rule , and to practice what you declaime , I must professe I understand nothing . But 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I conceive what you may answer , but I will not now reply to it .

2. The other part of your Proposition is ; that these Presbyters and Ruling Elders be of the Professing Members Regular Ordination .

THat the Presbyters and Ruling Elders in the sense above given of them , have a Regular Ordination , is necessary , but that they shall have this Ordination from or by the Professing Members , I cannot yield .

That Ordination is an act of the Keys , I suppose is an axiome that will be granted on all hands . For otherwise , your Professing Members can have no right to Ordain , who make their claim to it , because they are subjectum clavium . Rutherfords plea for Presbytery . Sect. 6. But that they are not so , Rutherford and B●res demonstrate : whence it will necessarily follow , that they cannot ordain Presbyters and Ruling Elders .

Before he proves the minor , he thus distinguisheth The power of the Keys is given to the Church of believers two wayes . First , As to the end and object ; and thus we acknowledge the Keys may be given to the whole Church , because it is the object upon which the power of the Keys is to be exercised ; for what have we to do to judge those that are without ? and then it was the end why Christ gave the Keys , 1 Cor. 5. he gave some to be Apostles , &c. for the perfecting of the Saints , &c. Secondly , The Keys may be said to be given to them who are the subject ; Ephes. 4. that is , to such in whom the power doth rest to use them , and who have authority to weild them , and in this sense the beleevers in the whole body is not the formal subject of the Keys , neither may they authoritatively use them .

And this is demonstratively thus prov'd . For that which is primum & proprium subjectum , cum suo accident reciprocatur ; The attribute agrees to it primò , Rutherford . p. 12. per se , adaequatè , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as rationale or risibile agrees to man , all these wayes : so that a man onely is the first and adequate subject of reason or laughter , and consequently every individual man reasonable and risible . To apply this to my purpose , if the body of any visible Congregation be the adequate and proper subject of the Keys , the power must of right belong to every individual of that Congregation ; so that every one hath a power to use them ; women , young men and all : for quod competit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , competit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but such a power I dare say , you will not put into women and childrens hands . Then you must not make the whole Church the subject of the Keys , but that some Professing Members have the keys in their hands and that these onely have power to ordain .

Now let us enquire who these Ordainers must be ; You say your Presbyters , and if I mistake not , ruling Elders ▪ We say Bishops , Austin in Psal. 22. or at least Bishops with their Presbytery . As Augustine said excellently in another case , so say I in this . Fratres sumus , quarè litigamus ? non intestatus mortuus est pater ; fecit testamentum & mortuus est ; tam●iu contenditur de haereditate mortuorum quamdiu testamentum profetatur in publicum , & cum testamentum prolatum fuerit in publicum , tacent omnes , ut tabulae aperiantur & recitentur ; judex intentus audit , advocati silent , praecones silentium faciunt , universus populus suspensus est , ut legantur verba mortui non sentientis in monumento . I●c sine sensu jacet in monumento , & valent verba ejus : Sedet Christus in caelo , & contradicitur ejus testamento . Aperi , legamus ; fratres sumus , quare contendimus ? pl cetur amicus noster , non sine testamento nos dimisit pater . And for this Will , the search will not be long , nor the trouble much ; 't is extant , John 20.21 . As my Father sent me , so send I you ; and presently he enstates them in the power of the Keyes : Whose sinnes you remit , they are remitte● , &c. John 20.23 . Matth. 28.20 . And this power was to be perpetual , to remain and continue till his second coming ; for these are his last words ; Lo , I am with you alway unto the end of the world . With them personally he could not be ; for the Apostles are dead ; this promise then must be made good to them and their Successours .

They then questionlesse had the Keyes : which consisted in Jurisdiction , and Ord●nation , of which I am now to speak . And out of our Fathers testament I shall shew you how they used it . Act. 8.14 , 17. Peter and John were sent down by the Apostles from Jerusalem to Samaria to lay their hands on them that should receive the Holy Ghost . Philip preach'd and baptizd , but he could not give the graces of the Holy Ghost by imposition of hands , to make fit Pastours and Teachers for the work of the Ministry . The like we finde of Paul and Barnabas in the fore-cited place , Acts 14.23 . who visited the Churches where they had preached , and supplyed them with Presbyters 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Wh re it were absurd to say , that this was done by lifting up of the hands of the people , since it was the work of Paul and Barnabas alone . And by the way , Act. 10.41 . though 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth sometimes signifie extensio manuum , yet alwayes it doth not so ; for Acts 10.41 . we thus read , That God shewed Christ openly after he was raised , not t● all the people , but unto Witnesses , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ordain'd by God : and I could shew you that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in a hundred places of the Greek fathe●s and Councils . But to let this passe I go on , 2 Tim. 1.6 . Tit. 1.5 . Timothy was ordain'd by Saint Paul , 2 Tim. 1.6 . and Titus by him left in Crete to Orda●n : and therefore Ordain'd himself . For nihil dat quod non habet . All these Ordinations we finde in the Scriptures by the Apostles themselves .

2. Now if you shall demand by whom these Ordinations were perform'd afterwards ? I shall answer you , by their successours . Yea , but who were they ? I answer , that it being a matter of fact and story , later than the Scripture can reach to , it cannot be fully satisfied or answered from thence any further than the persons of Timothy and Titus , Epaphroditus , &c. and the several Angels of the seven Churches , ( who by all the Ancients are acknowledged to be single persons , that had power over all other in those Churches ) but will in the full latitude through the universal Church in those times be made clear by the next and best evidences we have , viz. From the consent of the Greek and Latine fathers , who generally resolve , that Bishops were those Successours . So writes Clemens , Ignatius , Iraeneus , Tertullian , Cyprian , Theodoret , Hilary , Chrysostome , who not ? Whose Testimonies shall be produced with a wet finger .

And one part of their Offices in the Church was to Ordain . This is manifest first in Timothy , in the Church of Ephesus , Acts 20. There were many Presbyters before Timothy was appointed their Bishop , yet Saint Paul sent him of purpose to impose hands ; 1 Tim. 5.22 . and say it was with the Presbytery ; yet it can never be proved that any of that Colledge was no more than a Professing Member . You know how strongly all the Presbyterians pleade for the contrary ; and was this injunction onely personal , and to end with Timothies life ? 1 Tim. 6.13 , 14 Not so neither . For this charge he layes upon him in fearful words ; I charge thee in the fight of God , who quickeneth all things , and before Jesus Christ , who before Pontius Pilate witnessed a good confession , that thou keep this Commandment without spot , unrebukable , till the appearing of our Lord Jesus Christ . 'T is agreed by all , that Saint Paul in this Epistle especially sets an order for the Government of the Church , 1 Tim. 5.22 . among which , that a Bishop lay not hands hastily upon any man is one . This then was not Temporary , but to last till the end of the world .

That they were to Ordaine is every whit as plaine in Titus ; for , for that intent he was left in Crete . Neither would the Church succeeding admit of any other but Bishops to that businesse for one thousand five hundred years , Tit. 1.5 . as I will prove unto you , if you require it by unpregnable records . Two evidences there are of it beyond exception . First , the condemning Aërius as an Heretique for opposing Episcopal power . Secondly , that if any one of an inferiour rank presumed to ordaine , his act was reversed by the Church as unlawful , and the ordained admitted no otherwise to the Communion than as a Lay-man . As it befel Ischyras , and those who were ordained by Maximus and another blind Bishop , Athanas . apol. 2 Greg. Presb. in vita Nanz. Conc. Constant . 2. cap. 4. Conc. Hisp . 2. cap. 5. & 7. and others in the Church story .

I beseech you now , if you little regard the Fathers and Councils , yet view the Scriptures with an unpartial eye , and then if the Commission our Saviour gave his Apostles , or the Apostles to their successors : if the practice of the Apostles themselves , or Apostolical men can any whit move , consider whether the Presbyters or Ruling members ought to be of the professing members regular ordination . Make it plaine that the power of the Keys is subjectivè , formalitèr , inhaesivè , authoritativè in them , and I yield you the whole cause .

Your sixth Proposition , that their Office extent ( understanding by that the Ministry which Christ ordained in his Church ) must reach from Christs Ascention to the Creations dissolution , I easily grant . I shall therefore say nothing to that , but come to examine your proofs out of Scripture . And here I could have wished that you had applyed every text to that part of the Proposition you intended it . For it had beene farre easier for me to have judged of the validity of it , and more readily have shaped my answer ; whereas now I can but rove at it , and therefore if I mistake , you must thank your self .

The texts alleadged .

Acts 6.5 . & 14.23 . I suppose you referre these to the first part of the fifth proposition for election by Church-members , and I have answered them already , and shall therefore spare my labour .

The other , if I be not mistaken , are to prove your Teaching and Ruling Elders , Rom. 12.7 , 8. 1 Cor. 12.8.28 . Ephes. 4.7.14 . Rev. 4.6 . & 5.6 . & 19 ▪ 4.

But among these I finde not one text to prove your Presbyterial or Combinational Church : nor your regular Ordination by professing members .

The Text then out of the Romans , Corinthians , Ephesians , and the Revelations I am to examine , and see how they will conclude what you intend .

Rom. 12.7 , 8.

Or ministery , let us wait on our ministery , or he that teacheth on teaching , or he that exhorteth on exhortation , he that giveth let him do it with simplicity , he that sheweth mercy with chearfulnesse .

The words are Elliptical , and therefore must be supplied from the former verses . The Apostle being to deliver divers precepts , first gives a signification of his power , verse 3. Then he prescribes in general 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . To every one God as he pleaseth gives a measure of his gifts , and therefore no man ought to arrogate to himself more than he ought ; for this were absurd , as if in the body one part should assume and usurp the faculties of another ; for to that purpose he makes use of that comparison of a natural body , vers. 4 , 5. As then the parts of the natural body have their proper endowments , so also have the several members of Christs several graces bestowed on them by God , and these gifts must be employed for the benefit of the whole , and the parts ; he thus infers , verse 6. Having then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , freely and graciously bestowed , he shewes how we must bestow them . And then he reckons up these gifts , these 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . First , prophesie . Secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ministery . 3. Ability to teach . 4. A faculty to exhort or comfort . 5. A heart and power to give . 6 , Wisdome to govern . 7. Bowels of mercie . These are the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , those Gratuito's , those talents we have received from our Lord , and they must be laid out for his honour , for our brethrens good . This I conceive to be the prime intention of the Apostle in this place , for he expressely names gifts , and not men .

But because these gifts must upon necessity be exercised by men , therefore he intimates on whom they are bestowed more peculiarly , not all gifts to one man , neither is one man by God sitted alwayes for all gifts . One man he calls to be a Prophet , and gives him a gift to foretel things to come , or to interpret the Scriptures ; let him then interpret according to the Analogy of faith , not adde , nor diminish , nor alter at his pleasure . To another he hath given a gift to teach , let him aptly and in easie , plaine , intelligible words explaine the will of God , and teach them he ought . To a third he hath given an admirable faculty to stir up and move another to the actions of piety , or else to be a Barnabas , a sonne of consolation , in raising and comforting an afflicted and oppressed soul ; let him use this exhortation , exhibit this comfort as occasion is required . To a fourth God hath been graciou , and gifted him with wealth and riches ; of these he is to impart a portion 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ingenuously , liberally , freely , simply , without any doubting either in respect of persons , or a regard to his own profit . Upon another is bestowed a gift by which he s made a fit man 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Numb. 10.17 . to be over others ( you know that God took of Moses spirit and put it on the seventy Elders ) and he that hath this gift , must use it with diligence . Lastly , 't is a touch of the Spirit when a man is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of compassionate bowels ; his abilities yet may be small to help the indigent members of Christ Jesus , and his own necessities may retard him , and make him murmur at the duty of almes . Well , what he can spare , yet let him give , though it be but two mites , and when he bestowes it , let it be given with a good heart , for hilarem datorem amat Deus . 2 Cor. 9.7 .

I have not strained the text one jot , and you may see how naturally all this doth follow , if you referre it to that of which the Apostle began to speak , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that God gives to several members of his Church . Whereas if you follow those who are of your mind , the interpretation will be forc'd , and very improper ; For then we must have seven several functions here set down in the Church of God distinguished by these gifts . Next you must prove that the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , these gifts of the Spirit belong to the Officers of the Church onely , and not to the rest of the faithful , which I know you dare not say , 't is so contradictory to Scripture , when we read of other that did prophesie , Acts 21.9 . 1 Cor. 11.5 . Acts 18.26 . 1 Thes. 5.11 . 1 Pet. 4.10 . 1 Tim. 3.4 . Luke 6.36 . that did teach , that must exhort and edifie , that are bound to distribute and minister , to rule , and to shew mercy as well as Church-officers . Yet further we must know whether these offices must be distinct and remaine divided , or else may meet in one person ; if they must remain distinct , no Prophet may teach or exhort , no Ruler may give or shew mercy : if they may meet and agree in one subject , then are they no Offices , but graces , and he that hath one may have all , and so you are further from your purpose in concluding any thing from this place than you were before . Lastly , make them Ecclesiastical functions if you list , but then you must appropriate them ; & then not any one of them can be atributed to Lay-persons .

That which I fasten upon here I know is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He that ruleth , for thence you would collect you Ruling Elders . A very strange inference , and illogical ; 't is as if you should argue a genere ad speciem , as thus , est animal ; ergo est homo ; est substantia , ergo est corpus ; est arbor , ergo est quercus , when you know 't is a certaine truth in reason , that A genere ad speciem non valet argumentum . For thus you must argue out of this place . It is a Church Ruler that Saint Paul means in this place , ( which is very doubtful too ) but if granted , then by your Logick it must be the Lay-Ruling Elder which you intend ; whereas you know that we assigne you other Ruling Elders that are no Lay-men : and among you even your Pastors beare rule too , and so may be understood in this place , rather than those other . There is then no necessity that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in this place must be your Lay-Ruling-Elder , and then you conclude nothing . And as little can you gather from the next place you bring out of the Corinthians , which is indeed parallel to this , and gives light to it .

1 Cor. 12.8 . & 28.

For to one is given by the Spirit the word of wisdome , to another the word of knowledge by the same spirit . Verse 8. I professe a blinde man may see as much in this verse as I do , that makes to your purpose ; I go on then to the 28. And God hath set some in the Church , first Apostles , secondarily Prophets , thirdly Teachers , after that Miracles , then the gifts of healings , helps , Verse 28. governments , diversities of tongues .

First , I shall give you the judgment of a grave Expositor on this place , though an adversary . Apostolus hic non agit de gradibus hierarchicis ; alioquin Pastores , Presbyteros , Diaconos praetermittere non debuisset ; Estius in locum sed recenset quaedam Ecclesiae membra praecipuis Spiritus sancti 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 insignia , sive constitutae sint in ordine hierarchico , five non .

Secondly , that this place cannot be understood of the functions of the Church , will be evident these two wayes . 1. Teachers are here expressed , but Pastors are omitted , and therefore might Governours ( the word you catch at ) be mentioned in stead of Pastors . If this satisfie not , then tell me , what functions can you call these that follow in the Church of Christ ? are Miracles , that is , power to work miracles , gifts of healing , a faculty to speak divers tongues , functions and offices ? Ornaments I shall grant you they were of the Pastoral calling , and so was ability to govern . To rule wisely is a great gift of the holy Ghost , and more needful than the other . To the government of the Church belongs more than censuring of manners , and examining witnesses ; wisdome to prevent dangers , to direct doubtful cases , to discerne spirits , to calme strifes , is requisite , which rarely are eminent in your Lay-Elders . Besides , pray consider , that if in this place you should make your Governours distinct from the Apostles , the Apostles themselves could not qua Apostoli , be Governours , which I hope you will not say . Had not the Apostles , Prophets , Teachers , power in the Church to do miracles , to heale , to speak with tongues ? If these three be no divers offices , but graces , and all three found in every Apostle , in some Prophets , and Teachers , then why should not government also that is reckoned in the middest of them be a gift also of the holy Ghost , bestowed on such Prophets , Pastors and Teachers , whom the Spirit of grace and truth would vouchsafe to honour ?

This is my first reason , and my second will be clearer by reflecting upon the gifts of the Spirit , of which we have a list in this chapter , and comparing them with the functions . Let us then number the gifts of the Spirit , and see whether the publike functions can be proportioned to them . 1 Cor. 12. Verse 8. To one saith the Apostle , is given by the Spirit the word or reason of wisdome ; to another the word of knowledge according to the same Spirit ; to another faith by the same Spirit ; 9. to another 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the gifts of healing by the same Spirit ; to another 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the powerful working of miracles , or the operation of great works ; out to another prophesie ; but to another discerning or judgment of spirits ; but to another divers kinds of tongues ; but to another the interpretation of tongues ; but all these 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 works evidently one and the same spirit , 10. dividing 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , prpperly or severally to every man , 11. as he will . Here are nine gifts of the holy Ghost numbered in verse 28. we meet with two more , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 28. undertaking or helping , and governing ; in the forecited place to the Romans are five different from these , ministring , exhorting , teaching , giving , shewing mercy . In all sixteen . I hope you will not say there must be so many distinct Offices and functions in the Church . For so it may happen that the offices may exceed the number of the officers , and so every one must have more than two of them , Robinsons Justif . p. 107. & p. 111. three at least , or else the Church shall nor be supplied . For put case that Robinsons words be true , that a company consisting , though but of two or three gathered by a Covenant made to walk in the wayes of God known unto them , is a Church , and so hath the whole power of Christ , Answer to the 32. Quest. p. 43 even the same right with two or three thousand . Generally you know it is received among you , that seven will make a full and perfect Congregation , and that the association of these few thus separate by a Covenant , is the essential forme of the Church . Which if true , then is it not possible to find so many distinct functions in the Church , because in so small a number , there cannot be found men for them . Let it be then granted , that the Apostle in this chapter speaks of diversities of gifts , not of functions , and the sense will be clear . Apostles there were then in the Church , and they had all these gifts in a greater measure than any other . Prophets there were and Teachers , and to these the Spirit divided the gifts as he pleased , in what measure , and to what persons he best liked ; to one to work miracles , to another to heale , to help and comfort , to guide and governe , to speak tongues , to interpret tongues as might best serve to gather the Saints , to plant the Church .

I must professe unto you , that I have both now and heretofore looked into this text with as quick an eye as my weaknesse would give leave , and could never yet finde it in any thing that made for your Ruling Elders . No , you perhaps will say , do you not finde here 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , governments ? Yes , I do , but will it thence follow that it must upon necessity be the government of the Lay-Ruling-Elders you dreame of ? Why might not the Apostles , the Prophets , the Teachers here mentioned by the Apostle be those Governours here intended for ought you know ? Of them the other gifts were verified , and why not then this also ? They could work miracles , they could heale , they could help and comfort , they could speak all languages , and interpret tongues ; what should now hinder but they might by the same Spirit be endowed with the gift of government also ? Which if it fall out to be true , as it indeed did , ( yet the Apostles either by themselves , or by those they placed in the Churches which they planted , who were Bishops , and onely Bishops exercised the jurisdiction ) you shall never be able to conclude out of this or any other place of Scripture , that the Governours of the Churches were a distinct company from the Pastours , which is I know , that you drive at .

But to gratifie you a little , I shall here willingly yield you more than I need . That in the Apostolical Church and after till Constantines time , there might be certain men chosen by common consent of the Church to judge of all civil debates , that might arise betwixt man and man ; you perhaps would call these Governours , I should rather call them Arbitratours , because they had no coactive power to compel any Christian to stand to their Arbitration farther than they would binde themselves . And in case that any were refractory and obstinate , the Pastour might and did make use of the Church-Key , and debarre him from the participation of Christian priviledges , so that he was by them esteemed no better than a Heathen or Publican . 1 Cor. 6.1 , &c.

And now I will shew you the ground of my conjecture , 't is out of Saint Pauls words ; Dare any of you having an action against another , a Christian he means , go to Law before the unjust , and not before the Saints ? Paul did not debarre the Magistrates that were Infidels of their jurisdiction , nor create new Judges or Governours for civil offences in the Church ; it was beyond his calling and commission to do either of them ; but when he perceived the Christians for private quarrels pursued each other before unbelievers to the great shame and scandal of Christian profession , he saith , Ver. 7. they were better to suffer losse , to take wrong , to be defrauded . Ver. 4.5 . But if this would not satisfie , if yet there were who would be contentious , then he wills them to choose if not the wisest , yet the lest esteemed among them in the Church to arbitrate their causes , rather than to expose themselves and their profession to the mocks and taunts of Heathen and Profane Judges .

These Arbitratours you may call Governours if you please ; but properly they were not so , because they were chosen either by consent of the Litigants , or else appointed as I am induc'd to opine , by the choice of the Church for that purpose , but they could not interpose themselves as Judges authoriz'd by Christ ; because he himself as Mediatour claimed no such power , would use none . Luke 12.24 . You know his answer to the brother that moved him to divide the inheritance , Man who made me a Judge or Divider among you ?

Now grant that all this be true , and that such Governours began betime and continued long in the Church , even untill the Conversion of the Heathen Emperours : Can you hence conclude , that they must upon necessity continue still ? no such matter . For the Civil power and the Sword is in the Magistrates hand , and he is to take up all debates betwixt man and man ; of these then there is no use . From these then to argue , that there must be Lay Ruling Elders in the Church is a fallacy , since the causes they were to dcide were other , and their Authority by Church-right none at all . A d such , 't is probable , may be found in the Scriptures and in the Church-story , but never any other Ruling Elders invested with the power of the Keys , except in Orders .

I have been long upon this place to the Corinths , but it was because I would leave no scruple unsatisfied . That I be not tedious of it I will adde no more , but consider your next proof which you bring out of the Epistle to the Ephesians .

Ephesians Chap. 4. Verse 7. and Verse 14.

Ver. 7. But to every one of us is given grace , according to the measure of the gift of Christ .

Ver. 14. That we henceforth be no more children , tossed too and fro , and carried about with every winde of doctrine , by the sleight of men , and cunning craftinesse , whereby they lie in wait to deceive .

Now here I must confesse it befel me , which happens to them who search for gold-ore in the vaults of the earth ; they open the turfe , dig , delve , labour long to effect their desire , but at last being frustrated of their expectation , they depart in a discontent , resolute that the mettal is there , though that it be their hard hap not to finde it . This hath fallen to me in the search of this place ; I opened the book , I dugge and delv'd deep with all possible endeavour to finde out the rich Mine you give notice of , but I could not light upon the least signification of it , or the least inkling that ever it had been there . For tell me I pray , what intimation is there in either of these verses of any kinds of Elders , Lay or Clergy ? Every one here , takes in every Inviduum of the mystical body united in all those bonds , who have their particular grace given according to that measure that God pleaseth : and these are advised to be constant , and contend for the faith once delivered to the Saints ; Jude 1.3 . not babes toss'd too and fro with every winde of doctrine . No way then being able to finde what you pointed at , in a discontent at my own dulnesse , I was passing off the place , but as I was departing , by chance I cast my beard upon my shoulder , as the Spanyard speaks , and glanced my eye upon the eleventh verse , where I met with , He gave some Apostles , Ephes. 4.11 . some Prophets , some Evangelists , and some Pastours , and Teachers ; and then I had a thought to set to work again , as supposing to finde what you intended . But upon second thoughts , I found that could not be neither , 4. because all the Officers here named extraordinary , or else ordinary , temporary , or to continue , were of the Clergy , not a Lay-Ruling Elder among them . In despair therefore ever to light upon what you signified I should finde , I clearly took my farewell of the place , and never stay'd till I came unto the Revelation , whether you next and in the last place send me .

Revel. 4.6 . And before the throne was a sea of glasse like unto Chrystal : and in the middest of the throne , and round about the throne were Foure Beasts full of eyes before and behinde .

Rev. 5.6 . And I beheld , and lo , in the middest of the throne , and of the four beasts , and in middest of the Elders stood a Lamb , as it had been slain , having seven hornes , and seven eyes , which are the seven Spirits of God sent forth into the earth .

Rev. 19.4 . And the twenty four Elders and the four Beasts fell down and worshipped God , that sate on the throne , saying , Amen , Allelujah .

This Book of the Revelation is so dark , that as King James was wont to say , it needs another Revelation to give light to it . Out of this you have cited these three texts , and one answer will satisfie them all ; which is that you can positively conclude nothing hence for your Ruling Elders . There be but two words you can fix on ; either the foure Beasts or twenty four Elders , or else on both ; choose which you will , or both , it will much trouble you to draw your Conclusion ; the reason is , the words are subject to so many interpretations , and none make for you .

I beginne with the foure Beasts , Or Animalibus rather , for it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

1. The Church is Gods throne , Calvin . Hieron . Augustine . Ambrose . wherein his Majesty rides as in a Chariot , and the foure wheels of this Chariot are the Gospels ; whence some Divines make the foure Evangelists these foure Beasts that draw the Chariot . Matthew is that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that hath the face of a man , beginning his Gospel at Christs generation as he was man : Mark the Lyon , beginning his Gospel with the voice of John the Baptist 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , roaring as a Lyon in the Wildernesse , Repent , for , &c. The Calf represents Saint Luke , for he begins with Zacharies sacrifice . Saint John is the Eagle , for at first he mounts to heaven , beginning with our Saviours Divinity . Napier . This Napier makes his nineteenth proposition , and by a Metonomy he includes all that professe and beleeve the Gospel .

2. Others expound it of those Orders of Angels which excell in dignity , Couper . Beza . and are nearer to the throne , who are generous as Lyons , stout and valiant as Bulls , prudent as Men , swift as Eagles ; most able to do Gods command , and to aid his servants .

3. Others hold that these foure Beasts are the foure great Prophets , Jo. Baconth . Albertus . Aretius . Isaiah , Jeremiah , Ezekiel Daniel .

4. Some again will have signified by these foure Beasts , the foure great mysteries of our Christian belief ; for Christ in his Incarnation was found as a man , in his sacrifice on the Crosse as a Calfe , in his resurrection the Lyon of Judah , in his ascension an Eagle .

5. Brightman expounds it of the faithful Ministers and servants of God , Brightman . Bayly . Lambert. 2 Cor. 5.20 . especially Pastours . But some more largely , of all faithful believers and earnest professours of the truth in all the foure quarters of the world . These are in Gods seat , when they teach Gods people to persist in the truth , and round about his seat , when they labour diligently to defend them from the doctrine of devils and fallacies of hypocrites .

I remember when I spoke with you , you urged this place and the foure Beasts for your Ruling Elders , as you do here . But you see how various the judgments of learned and pious men are upon it , and that the most of them vary clearly from your judgment , and the last which comes nearest , doth only squint that way ; for their words carry a larger sense , then you would put upon the place . It can be no wisedome then peremptorily to conclude that from hence , which may and hath been taken By the gravest and modestest Divines in another acception . You must demonstrate to me your interpretation to be solely true , and the minde of the Holy Ghost before I shall yield you this place . viz. That the four Beasts are Ruling Elders . Theologia symbolica non est argumentativa .

2. And touching the twenty four Elders , Interpreters are of many minds ; Quot homines , almost tot sententiae .

Napier . 1. Napier out of Jerome understands the twenty four books of the Law by the twenty four Elders , and he brings Zanchy to countenance it ; to which opinion he is so fix'd , that he makes it his eighteenth proposition and asserts it again in his notes , the which saith he , are cloath'd in white , for that in them is found no lie , and crown'd with victory , for conquering Satan , and enlarging Gods Kingdome ; but he addes that by these books Metonymicè , all that professe the doctrine of the Old and New Testament contain'd in the books , are to be comprehended .

Brightman . 2. Brightman for ought I see dislikes not this opinion , but understands with him all professours , or at the least true believers ; but explains aptly the reason of the number of twenty foure . For he saith , the Holy Ghost alludes to Davids order in disposing all things in the Temple and his Kingdome . The chief Priests were distributed into twenty four orders ; so the Levites that served the Priests . 1 Chron. 24.18 , 31. ch. 25.26 . ch. 27. The Musicians also were divided into as many , and the Dore-keepers . There were also of every course that served the King twenty four thousand . Seeing then the whole Congregation of Levi and the people that served the King were divided by twenty four , it might be a shadow and type of that number who were made Kings and Priests unto God to serve Christ ; under that number , the whole people ; under this , the whole company of the redeemed are contain'd .

Couper . 3. And Couper saith the same , that under this number the whole Church both Militant and Triumphant is contain'd , though he make his allusion otherwise ; for he divides the twenty four into two halfs ; the first he makes to consist of the twelve Patriarchs from whon descended the Jews ; the other of the twelve Apostles who converted the Gentiles , the Elders then of both Nations ; that is , the professours in both were about the throne ; and he proves this sense out of the fifth Chapter . Ver. 9. where the twenty foure Elders fell down before the Lamb , Rev. 5.8.9 . having har●s in their hands , and they ●ang a new song saying , Thou art worthy O Lord. — For thou wast slain , and thou hast redeemed us to God by thy blood out of every kindred , and tongue , and people and Nation , 10. and hast made us unto our God Kings and Priests , &c.

Beza . 4. Beza conceives these Elders to be Prophets and Apostles . Summus judex , saith he , comitatu honorificentissimo instructus Prophetarum & Apostolorum , tum veteris , tum novae Ecclesiae .

Greg. lib. 4 in . reg. 1. ch. 9. 5. Gregory expounds this of the Preachers of Gods holy Word , being graves moribus , & sensu maturi .

6. But most interpret this of the Saints departed out of this world , Bullinger . Traber●n . Marlorat . and now reigning with the Lord Jesus in heaven . Indeed their number is without number , chap. 7.9 . But the set and certain number is put for the full and compleat number of the Saints under the Law and under the Gospel , discending I say from the twelve Patriarchs , or begotten by the twelve Apostles . The Jewes and Gentiles with their twenty foure Elders are to sit upon twenty four seats cloathed with white rayment , having on their heads crowns of gold .

I leave it now to your choice which sense to follow , and it is evident if you will follow any of them , that your Ruling Elders can never be fetch'd out of any of these . Among the company I confesse they are in the Church Militant or Triumphant , because they are professours ; but in a districtive notion to call them Elders , and prove them so from these three texts , is toto errare caelo , that I say no worse .

Conclusio Parainetica .

All this while you have bestowed your labour in the building and erecting a Presbyterial or Combinational Church , and having set it up as you supposed , you have call'd me to view your goodly fabrique . I with heed looked upon it , searched into the foundation , and considered the walls and columns , and at last judg'd that it could not stand , because the foundation was laid in the sand , and the pillars and supporters over-weak ; the materials you have dugge out of your own fancy , not out of the true Rock ; and cemented them together with mortar of your own making . Whether this be so or not , I leave it to them to judge , who shall sadly weigh those stones you have collected and brought out of the quarry of Gods book to set out this your work . You in the Acts finde an Election by the Church of Deacons ; will it thence follow , that all future Elections for Presbyters must necessarily proceed by and from their votes and voices ? or that such Election is of the necessary constitution of a Church ? the Apostles to avoid an imputation , that might be laid upon them in medling with many matters ; and that they might attend more seriously a greater businesse , suffered it to be then so done ; and is it a good consequent , that therefore it must be alwayes done ! Paul and Barnabas ordained Elders in every Church ; can any man thence rationally conclude that the Presbyters , and Teaching and Ruling Elders must be of the Combinational Churches Regular Ordination ? What , were Paul and Barnabas of the people ? or were they the Combinational Church ? A twisted cord will never draw and knit the premises and the conclusions together . The Apostle to the Romans , to the Corinthians , gives a large Catalogue of the gifts and graces of the Spirit ; and must there therefore be so many functions in the Church ? He speaks of governments , must they be of necessity in the hands of such governours as you suppose ? In the Revelation he mentions twenty foure Elders , and will you thence deduce that they must be necessarily such Elders as you fancy in your brains ? Had all or any of these texts inforced your conclusions ; a wonder it is to me , that none of the ancient fathers , none of the reformed Churches a a Barrow . Cann . Robinson . Johnson . Syons Prerogative voted by Bayly page 35. 36. Vide etiam eundem . p. 104. 105 108 , 109 , &c. Bayly page 53 , 54 , 55. ( for you set them all by , as well as the Church of Old - England in this your device ) should out of these Mines digge such stones for the building . In labours they were indefatigable , for piety exemplar , in judgment acute , for learning very eminent , in defence of Religion couragious ; great talents and measures of the Spirit they no question received ; content they were to hazard all , life , limbs , goods , preferments ( as many at this day do ) for the truth ; and can it be conceived that the Spirit of our good God , would suffer them all to be blinded or hood-winked in this necessary of Church-government till you arose ? It is not yet full twenty six years , since Robinson the first perswader of this way arrived at Plymouth in New - England ; from him Mr. Cotton took it up , and transmitted it thence to Mr. Thomas Goodwin , who helped in this our land to propagate it ; you see then your Discipline hath not yet the third part of the full age of a man . 'T is so youthful , that as yet the beard is not well grown , and will you then say that all parochial , cathedral , provincial , national , oecumenical Churches are degenerated from it ? you must adorne it with more gray haires , and make it Apostolical ( which you can never do ) before any man will believe you . Your indeavours I have frustrated by restoring the Scriptures you produce to their genuine sense , about which I have not relyed wholly upon my own private spirit , but upon the judgment of the learnedst , gravest , and most pious Divines new and old , indeed upon the concurrent judgment of the whole Church . Tantum veritati obstr●pit adulter sensus , Tertullian . quantum corruptor stilus . And indeed I am possessed with such fear , when I am to interpret the Word of God , lest I should say , thus saith the Lord , when he saith it not , that in any dubious text I call for my books , turn over all expositors I have ; weigh well what is said by each , consider of their reasons ; and thence collect the conclusion , judging what was the intent of the Holy Ghost . That yet I may mistake , it is possible ; but you may see it is not wilfully , when I take along with me such Councellors . Where it is evident to me they did mistake , I lay them aside , yet not without some honour and veneration ; where it appears to me they were in the right , I embrace them , and blesse God that he hath made them my guides . And what is there why I should not attribute unto them as much as to any new man ? If they were ancient , they were nearer the times , Euseb. lib. 4.22 when the Church was Virgo a pure Virgin ; and therefore were better able to judge what became her Virginity , and I am sure they never adjudged her adulterate for her discipline . If they be new , and of the Reformers , I must say that God hath brought to passe wonderful things by their endeavours , and yet never made them acquainted with this new light . I shall not then easily be drawn to throw them off , and their expositions of these places of Scripture , till I finde somewhat to convince . And this conviction must not proceed from blind guesses and conjectures . I shall yield when I finde clear demonstrations , which as yet I do not ; no nor so much as probable arguments . It cannot be long , but that you and I must stand before that great Tribunal , and because we are both Teachers , accompt we must give for what we have taught , and upon what ground we have taught it . It will not be enough for us to answer , we followed the judgment of this or that Church , but upon what certaine ground we followed it , because we were to lead the multitude , and not to be led by them ; to be lights to others , and therefore to have light in our selves . That Caveat of our Saviour would be lad to heart , Take heed that the light within thee be not darknesse ; for then how grert is that darknesse ? Luke 11.35 Matth. 6.23 . This light within us is the light of conscience , and the ground of that is science , which alwayes flowes from certaine , prime , immediate , known principles , not from probable and conjectural . If our science then be not sure and certaine , our conscience can never be well fixed ; if there be blindnesse in the one , there will be darknesse in the other . We may mistake that for conscience , which is but humour ; phansie , a passion , animosities may seduce us , and zeal hurry us too farre ; yea , perhaps the zeal of God , for that zeal is a passion still , and the more dangerous , when not guided by knowledge . What should I say , that the actions which conscience may perswade us to , may be an infusion and enthusiasme of the black spirit , as it is , when many works of the flesh come to us under the disguise of Religion and Conscience ! It is with the conscience of man , as it is with the eye of the body ; be the object never so bright and visible , if there be in the eye any thing that may impeach the sight , either mist , or dust , or lime , the light within us will be but darknesse . False doctrine of it self , ( set off sometimes by the authority of the Teacher or by the power of some eminent followers and practisers of it , or thickened by pride and obstinacy , always by self-love that always makes us think our opinions the truest ) is this same caligo tenebrarum , the mist that dusks the eyes of the understanding : Cant. 3.6 . Worldly profit and wealth are the pouders of the Merchants , the dust that tickleth the eyes , and blinds the sight of the wisest . Envie by emulation , or prejudice of affection , or wilfulnesse by opposition , like lime torments the eye , and perverts the judgment concerning the object . To what purpose you will say is all this ? you shall now see , it is that both you and I may retaine a good conscience ( for when I speak to you , I speak to my self ) And that I am sure , nor you nor I shall be able to do , if either humour or phansie , or passion , or black Enthusiasme over-sway us , or the dust of false doctrine , or the world , or envie , or hatred , or wilfulnesse dim , tickle , or torment our eyes . The Father of lights remove all darknesse from us both , and guid us by the light of his Law . For without all doubt , it can never be truly call'd conscience , unlesse it produce his Law for its rule to direct us by in this matter .

To conclude , I wish I might be so happy as to reclaime you , from what I conceive is a mistake , and bring you home again as Saint John did the young man to your mother . My prayers , Euseb. 3. c. 23. nor my paines shall not be wanting to effect it , might it be effected . For I beleeve you are of a tender heart , and have a scrupulous soul , that smites you for any errour , as the least gritts will trouble a tender foot in a narrow shooe ; it perswades me the more , that you may lay to heart what I have written , and the God of heaven give to it such an issue , that you may say it was a happy hour in which you writ your Letter .

Let it not be an offence unto you , that I accompt you in the case of that one sheep that strayed into the Wildernesse ; an innocent sheep I say ; not one of the Wolves in sheeps clothing ; and this makes me go after you , to try if by any endeavour I may bring you back again to the fold . My indeavour you know was for that before you were quite gone ; and I confesse it seemed to me not to be taken in vain , which yet puts me in some hope , that such a thing possibly may yet be effected . Why will you remain among those whom the Apostle brands with this mark , they separate themselves ? I beseech you lend me your ears or eyes rather with a little patience , and hear me speak ; Jude Ver. 19. compar'd with Heb. 10.25 . it may be in voce hominis tuba Dei , Gods Trumpet at my mouth ; and if you will but listen and suffer your self to be rouzed by the shrillnesse of the sound , you may perhaps yet make a stand , consider where you are , and retreat . The enemy smites at your separation , the Angels would rejoyce to behold you leaving it , and return back to your Mother the Church of Old - England .

Shee is indeed now as the Teyle Tree , or as the Oake , when they cast their leavet , Isa. 6.13 . yet the substance is in her . Her beauty is decay'd through bitter affliction , and her face furrowed with sorrowes , there is nothing now left about her to make her lovely ; yet she is your Mother still , she washed you with water , she gave you milk when a babe , she fedde you with stronge meat when a man ; she honoured you with orders when grown ; for a Mothers sake I crave one good look , some pity ; some regard ! Why flie you from her ? I cannot conceive you think her so dishonest , as some Separatists report ; or that you will fasten upon her the name of a Whore ; if you should , I should grow angry ; and tell you , that in her Constitutions she came nearest the Apostolique Church of any Church in the Christian world ; and this I openly professe to make good against any Separatist whatsoever . Many ungracious sonnes I confesse she had , and they brought an aspersion upon her , and the vials of Gods wrath have been justly , justly I proclaime poured upon her for their iniquities . The constitution was good and sound , the execution passing through some corrupt hands too often subject to reproof . Let not her then , who had declared her minde by rules and cautions against all abuses , and taught what only she would have done , be charg'd with her sonnes irregularities . Set in Gods Name the Saddle upon the right horse , and let not your Mother beare the whole blame .

1. But if yet any will say she was blame-worthy ; then either it must be in manners , doctrine or discipline . The manners of her children might be unmannerly and unchristian ; and are all the sonnes of your Combination bene morati ? were all at Corinth so ? all at Thessolonica ? at Corinth there were incestuous , factionists , &c. at Thessalonica disorderly walkers ; but I read not that the Apostle adviseth them for such enormous persons to separate , to combine , and confederate into a new Congregation . Such were to be separated by the Authority of the Church , and no man farther to separate from the Church for these then by dislike , by disclaiming , by disallowing and discountenancing of their evil deeds : which was done by all good men in the English Church ; I never learned yet , that corruption in good manners was a sufficient cause of separation from a Church . Calvin disputes it strongly ; Lib. 4. Instit. cap. 1. Sect. 13 , &c. will you hear Austin ? There are saith he , bad fish in the net of the Lord , Austin . Ep. 48. Read Cyprian Epist. 51. from which there must be a separation ever in heart and in manners ; but a corporal separation must be expected at the Sea-shore , that is , at the end of the world ; and the best fish must not tear and break the net because the bad are with them .

2. To come to the second head , Doctrine . In this you confesse that the Church of England was not faulty , in that you approve her doctrine Catholique as expounded by me in the Catechisme : your Salvo will fall upon the third . Yet suppose that in her doctrine there had been some errour , yet this had not been sufficient to give countenance to a separation . For it is not every light errour in disputable doctrine and points of curious speculation that can be a just case of separation in that admirable body of Christ , which is the Church , nor of one member from another . I shall go one pin higher .

It is not an errour in a fundamental point , and yet that amounts to an heresie by conviction , that can justifie a departure . Perkins in Ep. Jude . At Corinth there were that denyed an article of faith , the resurrection . At Galatia , they fouly were mistaken in that great and fundamental doctrine of justification ; and yet the Apostle dedicates his Epistles to them as to a Church , as to Saints , and perswades not to separation . Christ gave his natural body to be rent and torn upon the Crosse , that his mystical body might be One ; and he is no way partaker of divine Charity , who is an enemy to this Unity . Now what errours in doctrine may give just cause of separation in this body , or the parts of it one from another , were it never so easie to determine ( as I think it is most difficult ) I would not venture to set it down in particulars , lest in these times of discord I might bethought to open a door for Schisme , which surely I will never do , except it be as a wise man said , to let it out .

Among your Combinational Churches , this seems to me to be one of the easiest tasks , among whom there have happened so many unhappy Schisms . Browns collected Church that went over to Middleburge , Bayly pag. 14. fell to such jarring among themselves , that they soon broke all to pieces , the most turn'd Anabaptists . At Amsterdam , Ainsworth and Johnson could not agree ; page 15. which rent the Brownist Church into three fearful Schisms : page 16. Ainsworth excommunicating Johnson , and Johnson Ainsworth , and all his followers and that for trifles . Mr. Smith not agreeing with his Church at Amsterdam g●● him to Ley in Holland , and accused his Church of Idolatry and Anti-Christianisme ; of Idolatry for looking on their Bibles in time of preaching , and their Psalters in time of singing : Of Anti-Christianisme , because in their Presbytery they joyn'd to Pastours other two Officers , Doctors and Ruling Elders .

At Leyden , Mr. Robinsons small company by divisions was well neer brought to nought . pag. 54. pag. 57. pag. 61. pag. 75. pag. 76. pag. 77. pag. 79. Mr. Cotton patronized it in New - England , but fell into grievous errours and heresies , as did the Independents of New - England . At Roterdam , Mr. Peters erected his Church , was the Pastour , but he was either quickly weary of them , or they of him ; and then Mr. Ward and Mr. Bridge succeeded , at what time Mr. Simson came thither , who divided the Church upon a trifle ; and Mr. Simsons separation burst out again to another subdivision , and the Schisme grew irreconcilable . At Arnhem in the Church , the spirit of errour did predominate , and protruded most abominable errours . I have given you a taste onely of these things , that you may see what sober and grave men will be very loth to do ; that is , make a rent into the Church : your hot and fiery spirits have done even for slight causes , almost in all your Collected Churches . It would be well considered , what Doctrine that must be for which a man is bound to separate from a Church , before he makes a rent .

3. And now there is nothing left but discipline , that may be a sufficient cause of separation . And this hath divided you among your selves , as well as divided you from us . For the power of the Keys radically and originally you place in the Congregation without any subjection to any superiour ; and by this you make the Church remedilesse to suppresse any disorder or heresie in any other Congregation , Bayly pag. 109. 110 , 111. because there is no superiour over them but themselves who can have authority to restrain them , which is the cause of many Sects among us at this day .

In the Congregation you say the power is , ( they may elect , ordaine , depose , excommunicate Officers ) to judge and determine without any appeal . But upon the passage and setling of the power you differ : for Johnson would give all these acts of power to the Eldership : but Ainsworth would reserve it in the Congregation , & adhuc sub judice lis est ; though as I am inform'd , the common opinion among you is , that the power of the Keys is not in the hands of the Presbytery , but the fraternity , and so you are of Ainsworths opinion .

Of the power or Keys , I see there is no difference betwixt us ; both are agreed to what end they serve , both use them to effect that : the sole quarrel is in whose hands they shall be put . On all sides the buzzle is , who shall be Prelates . The Presbyterians would have them in their hands , and Johnson ▪ fights on their side ; The Congregation stifly wrangle for their right , and Ainsworth and most of New - England take their part . Cotons Keyes pag. 10. 13. Mr. Cotton and some others , sensible of what might ensue by this just power of the people over the Eldership , have begun to fall from Ainsworth to Johnson , and to plead the authority of the Eldership over the brotherhood , and the necessity of subjection of the people by divine right to the Elders , as to their superiours . Some wiser than some ; yet he hath such fine evasions and distinctions to blinde and content the people , that a man would think he were playing at hocus pocus . But be it as it will , a blind man may see that the Prelacy is the game that they have all in chase . Now this methinks is not fair dealing , to put down Covenant , and swear down Prelacy , and hunt after it themselves , to cry out against others , that their whole aime is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , lord it over Gods inheritance , when they would be the sole Lords themselves . Now among the heat of these contenders , the old Prelate appears and puts in his claime ; he pleads Scriptures , he pleads antiquity , and the perpetual practice of the Church for one thousand and five hundred years . And by my consent , he that can shew best Cards for it , let him carry the game . Nor this then hereafter shall be any just cause of separation ; separation ! O how I hate the syllables , the Authour of it sure was taught by the Prince of darkness , and came to some a a Bolton the first Separatist hang'd himself . Brown the second dyed in prison Ephes. 4.4 , 5 , 6. unlucky end . Unity is the child that God blesseth . We all acknowledge one Father , we all hope in one Redeemer , we serve one Lord , we are united by one Spirit , we professe one faith , we were baptiz'd in one water , we have but one hope of our calling , for we all hope to meet in one heaven . Let us therefore endeavour to keep the unity of the Spirit in the bond of peace . And so the God of peace will take delight to dwell with us , and bless us ; And the Son of God who made our peace , and left it to us , as his last Legacy , will give rest and peace ; peace of conscience and reconciliation with God , while we live here , and eternal rest with him in heaven . Amen .

To the first part of your letter you have here my answer , and if it finde acceptance , I shall proceed to satisfie the other . First , to vindicate the Church in general from those you call corruptions , and degenerations in her government . And secondly , the Church of England in particular , touching those enormities you conceive committed by her . That I have not now done it , there are some reasons , which I will conceal .

A KEY to open the Debate about a Combinational Church , and the power of the KEYES . The Second Part. The words of the Letter .

IN case the frequent pondering of this profitable point ( which is of so much concernment to be throughly versed in ) should puzzle any one , that begins to question how , where , or when did the Christian Church ( which at the first was Presbyterial and pure , ) become so corrupt and polluted , as that scarce is the sceleton , fashion or face thereof as much as to be perceived ( the more is the pity ) in most places , or ( as yet ) amongst most professours of godlinesse ? I was really perswaded , that a little paines might prove not onely acceptable , but advantagious to a person that were so puzzled about the particular ; for to hear , and to have it not alone boldly and barely affirm'd , but also fairly and firmly confirm'd by unanswerable arguments , that it fell to that foul and fearful degeneration ( under which it now doth or should groan , and for which it hath good cause to grieve ) by no fewer than five distinct degrees , whereof the first was into a Parochial , 2. The second into a Cathedral . 3. The third into a Provincial . 4. The fourth into a National . 5. And the fifth was into an oecumenical , or a Romane Catholique Church .

SECT. I. The Reply .

IN this second part of your letter you propose a point I confesse of greatest concernment , and such which is most worthy of the sad and serious disquisition ; which is , how , where , and when the Church became so corrupt , polluted and degenerate , as scarce the secleton , fashion or face thereof is to be perceived , no not among the professours of godlinesse .

Good words I pray ; The Reformed Churches you say cannot shew it , the Prelates cannot produce it , the Papists are at the same losse , and among the professours of godlinesse , ( be they who they will ) the Sceleton is scarce to be perceived , hardly the fashion , the face appears among them . And where then shall we looke for the substance , the body it self , of which , if any man be not a part , 't is but in vain to look for salvation ? Since out of the Church no man can have hope of salvation , no more than that creature had of life , who was out of the Ark of Noah . God be merciful to us all poor Christians , if our Mother that should nourish us , be brought to bare bones , have but a face and fashion of a Mother and nothing else ; surely she will never be able to give her children milk while they are babes , and strong meat when they come to be men , if this be so .

Now tell me I pray , what is the case , why she is brought to this pittiful and lamentable condition ? how came she so corrupt and polluted ? Oh say you , that is quickly discern'd ; she is fallen from her Presbytery ; for all the while she was Presbyterial , she was pure : First , I could advise you to take heed of this affirmative , except you put Combinational unto it . For all the Presbyterians will catch at it , and runne away with it in triumph ; and where are you then , and I beleeve your own party will not con you much thanks , that have given the adversary so great advantage . Secondly , it behoved you , ( since you have laid the strength of your cause upon this word ) to have demonstrated by infallible arguments out of the Scripture , that the Church was at first governed by that kind of Presbytery you mean , which you have not done , before you pronounced all succeeding Churches corrupt and polluted because they degenerated from that Presbytery . This is petitio principii , the foulest way of arguing . Thirdly , that the most learned and modest of the Prelacy , though they will grant you a Presbytery in 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 st●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 trespasses were so grown up to heaven , as that the long-forbearing Lord could no longer forbear , but was put upon it , and as it were necessitated for to take vengeance on their inventions , as on Aarons golden Calf , and Samuels grievous connivency at the evils of his sons , spoken of Psal. 99.6 , 8.

SECT. II. The Reply .

THis is your charge you have brought against our matter , and you have loaded it with all the aggravations you could think of . It brings to my minde a bill exhibited against me in Chancery about thirty years since , being the first and last that I was ever troubled withal , and upon no ground , for ought I know , except for paying another mans debt ; when it was brought to my hand , I began to read , and farre I had not past , but I found my selfe charg'd with foul crimes , of which I was no way guilty . This put me into some choler ; I champed on the b●t , and vowed to be righted on that man that had so falsely slandered me , and cast such foul aspersions upon my credit and reputation . All this while my Atturney stood by , and smiled ; I guessing what the truth was that he laughed at me , fumed and fretted the more ; at which he let go the sleider of his sides , and burst into an open laughter ; this set me on fire to know what the cause should be ; but his immoderate bounds and curvets of laughing made such stops and jumps in his words , that as yet I could perfectly understand nothing . These delayes were so many spurres in my sides , so that I was all this while upon thornes ; I could have burst for anger that my eares were put off from a having a present hearing . But at last , this mountain brought forth its mouse ; for the man composing his countenance , gravely told me , that such words were usual in these bills , and that the Clerks commonly used to do so pro form● , that they might fill up their sheets , and that my good name was no way impaired by it ; which for the present g●ve me satisfaction .

Had I not been used to read from your party such a bill as this against the Church , I should have been as much moved at your charge , as I was at my Chancery bill ; but I am now satisfied , 't is pro formâ , it must be done , and so let it passe for this time . Though because I know the particulars in it , you will expect an answer , I promise you to receive it in its due place .

To the whole , I say , you have not drawn up your bill aright ; for supposing the corruptions and deformities you mention , they stole not in upon the Church by those degrees you have thought of . It was not the Parish that was first corrupted , then the Cathedral , after the Province , lastly the Nation ; as for the Oecumenical Church I know none , , except the Representative in a General Council , which whether it may be corrupted or no , is a dispute of a high nature . Now. I shall set you right , that against you frame your bill next , you may proceed by a better method . The first Church in respect of Discipline was Cathedral , the next Parochial , the third Diocesan , the fourth Provincial , and the last National ; out of all these you may if you please , frame the Oecumenical . Now if you will fancie unto your self corruptions , which I shall not deny you in Paradise , but altogether in the constitution , which is the true question , you must proceed by these degrees , and not by the former .

Now that this was the first constitution of the Church , even common reason shall informe and convince you . The Cathedral must needs be first , yea suppose it had been but only Congregational . ( That you mistake me not , do not think I speak of a fabrick or a stately building , that came in after ; for I speak onely of some set place , City , or Town , or house if you will , where the people of God were gathered to worship him ; put case Jerusalem , Antioch , &c. ) This I say must needs be first ; and because the Apostles in these greater Cities first gathered Christians , and were in them for some time resident , therefore these Cities had from thence their Appellations , and were called Cathedra Petri , Cathera Jacobi , Cathedra Pauli , Cathedra Marci , &c. which is no other than the place where any Apostle , or Apostolical man seated himself , and in that Sede , seat or place exercised Apostolical or Episcopal jurisdiction . Tertull. to this purpose , Apostoli primo contestata fide in Jesum Christum per Judaeam , & Ecclesiis institutis : deinde in orbem profecti , eandem doctrinam ejusdem fidei nationibus promulgarunt , & proinde Ecclesias apud unamquamque Civitatem condiderunt , à quibus traducem fidei & semina doctrinae caetetae exinde Ecclesiae mutuatae sunt , & quotidie mutuantur ut Ecclesiae fiant , &c. Tertull. de praesc●ipt . cap. 20. & paulo post cap. 26. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Euseb. l. 3. c. 21. cap. 4. c. 11. cap. 31. lib. 5. c. 7. cap. 3. c. 28. cap. 22 , 23 , 27. Apud ha● adhuc Cathedrae Apostolorum suis locis praesidentur .

2. That which we can in reason next reflect upon is the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is properly the franchises of that city ; for it is a foul mistake and abuse of the word to suppose that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 imports a Countrey Village , Hamlet or Township . For Parochia in the prime sense of the word , and in Church Records containes the Citizens of any great City , with all such borderers and strangers as dwelt near , and repaired to any chief Church or City . Eusebius calls Alexandria , Corinth , Jerusalem , Ephesus , Athens , Lions , Carthage , Antioch , &c. by the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and that must needs be more than Villages are with us . The very same is to be seene in the beginning of Clemens first Epistle to the Romans . Now tell me in reason what can be easilier conceiv'd , than that the Pastor , who had his seate in the City , would imploy his endeavour next to bring to the faith those who were his next neighbours , and liv'd in the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Franchises , the Suburbs , and neighbourhood . This Parochial Church then must be second .

3. These being converted , no question the chief Pastour did extend his charity , and by all possible means sought to win those who were further off dispersed in Towns , lesser Cities , Vilages and Hamlets ; what he could not do by himself , being to attend the flock in the City , out of doubt he endeavoured to effect by those he sent , Gods blessing being upon their labours , it fell out as at Samaria by Philips preaching , Acts 8. that many were converted to the faith , and by reason of the number that beleeved , they needed a Minister of the Word and Sacraments to be resident among them , and were able and willing to maintain one ; To whom could they repair more fitly , than to the Bishop of the next City , and desire a fit man to serve their necessity ? and he appointed them their Pastour and Minister , and he and they became subject to the Pastour of the chief City . This is evident to me , Acts 8. in the conversion of Samaria , Socrat. Schol. lib. 1. cap. 19. and in that story of Adesius and Frumentius that converted the Indians . And now the whole , viz. the City , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and these Villages , Towns , &c. thus converted being under the regiment of this Bishop , were call'd 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Bishops Diocesse , which was the Original of a Diocesan Church .

4. But the charity of the first planters of Christianity staid not here ; they never thought they could bring fish enough into Christs net . As they were fishers of men , The Romane Provinces as I take it , were under Augustus Casar . 22. After Marius thus conquered Syria , Germany , Brittanny , &c. so they fished still to catch more , untill they gain'd whole Provinces . ( Now a province was a large territory conquer'd by the Romanes , which they put under the government of a Proconsul or Propretor . ) Such a tract being converted by the foresaid endeavours , was put under the government of the foresaid Bishop , ●nd so of a Diocesan , his Church had the name of Provincial ; and because the City where he was resident was the Metropolis o● Mother-City to that whole Province , and under that many lesse Cities with their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and Towns and Villages , so that Pr●vince being so large , that it was not possible or not convenient for the Bishop of the first seat to over-see all as he ought , the●efore prudence taught the Church to appoint Bishops in lesser Cities , and to assigne them their Diocesses , over which yet the Bishop of the chief Cities should have a supervision , whom they call'd a Metropolitane , after a Primate , and in some Churches a Patriarch , and all the subordinate Bishops under him Diocesan .

5. And again if this Church consisted of Converts of a whole Nation in which there were divers Provinces , as it fell out in Africk two , and Spain three , then the Church had the name of a National Church : and there might be divers Metropolitans in it , and more Primates , of which yet one was chief , and under these the foresaid Diocesan Bishops with their Clergy .

These are steppes in the judgment of reason by which the Church arriv'd to its em●nency ; and therefore if it decay and rot by degrees , as you will have it , the corruption must begin in the Cathed●al , desc●nd to Parochial , and thence spread to the Diocesan , Provincial and National , and settle in the Oecumenical , if such a local Church can be found .

Besides that great reason , the propagation of the Gospel , why the Church was at the first thus setled , one was , the exercise of government , and the more convenient administration of the discipline thereof . For being thus disposed , the power of the Keys both in Ordination and Jurisdiction might be more easily and prudently turn'd .

The great Masters of Policy could never yet acquaint us with any more than three kinds of government , Monarchy , Aristocracy , Democracy ▪ Monarchy , when the supreme power is in one . Aristocracy , when it is in more , but those the noblest , the best , the wisest , the prudentest . Democracy , when the people have the power and rule , which if it be in many of them they call Polyarchy , if in a few onely , they terme it Oligarchy . The two first of these the learned teach us , proceeds a jure divino gratios● ; for our gracious God having all dominion and power in his hands , is pleased out of meer grace to impart of it to one , or some choice men , that they may use his power , and rule us for our good . But the last they inform us , proceeds a jure divin● vindicativo , from an angry and revengeful God , that puts such power in the hand of the many , or few , to make use of it for our punishment . This is the worst of the three , and if any man doubt of it , let him call to minde the answer that Lycurgus gave to the Lacedemonian , that importun'd him for an erection of a Democratical government in that Common-Wealth ; go saith he , Plutarch . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and do thou make a trial of that kinde of government in thine own family , and if thou finde it advantageous to make thy servants Masters in thy family , then renew this suit , and I will hear it . This is absurd in nature , in policy . In nature any body with two heads is monstrous , and in policy a Ship govern'd by two Pilots , or an Army sway'd by two Generals with an equal power , hath not been reade of to have good successe .

To apply this to my purpose . The Church of God is a society , and then it must be govern'd one of these wayes . Either by one , or by the best , o● the most . If either of the first two wayes , then it is a Deo propitio ; if the last , a Deo irato ; for I could evidently prove to you if I list , that Democracy is a consequent of Gods anger . Now for the government of the Church there are who strain the pinne too high , there are who let it down too low ; bewixt both lies the medium .

1. Those of Rome that they may advance that man of sinne , and make him an oecumenical Bishop , contend hotly for a Monarchy . The Bishop forsooth of Rome must be accounted the sole Monarch of the whole Church , and be put into the definition of it , so that no Pope , no Church . But we acknowledge no such Monarchy , nor no such Monarch . Christ Jesus alone is the sole head of this body , as it comprehends the Church Militant and Triumphant .

Neither are Bellarmines arguments of any validity for Papal Monarchy . In a Kingdome saith he , is but one King ; but Christs Church is a Kingdome ; therefore . There be in this syllogisme foure termes ; for Kingdome in the major is taken for an earthly Kingdome , in the minor for a heavenly , whence it will not follow that because in an earthly Kingdome there must be but one King or Monarch , therefore in Christs heavenly K●ngdome there must be but one also . Then besides there is a great disparity betwixt earthly Kingdomes and the Church of Christ . For the Church Militant remaining one is spread in many earthly Kingdomes and cannot well be ordered like one particular Kingdome , and therefore it follows not though in one particular Kingdome there be many visible Judges and one supreme , that in the Universal visible Church there must be one supreme .

To that his other popular Argument , that Monarchical government is the best , and therefore that undoubtedly , which Christ instituted for his Church , 't is sufficient to answer , that a Monarchy is the best forme of government in one City or Country ; but it follows not , it is best in respect of the whole world , where the parts are so remote , and the dispositions of men so various ; The Courtiers of Rome go too high .

Arist. Ethic. lib. 8. c. 10. 2. On the contrary side all the Combinational Churches fall too low , who plead stifly for the peoples right to govern ; the administration of discipline say these must be Democratical . The Papalins are not more hot for one , than they are zealous and contentious for the many-headed multitude . But say in good sooth , whether this can be likely . Even the very Heathen Polititians have branded this kinde of government . Plato Aristotle , Lycurgus , professe it is of the three the very worst , and experience convinceth us it is the worst : and shall any man imagine that Christ who so loved his Church , that he bought it with his own blood , would institute in it the worst kinde of government ? A discipline he left to it ; that 's confessed ; and would he leave the rod in the hands of the bellua multorum capitum ? credat Judaeus Apella , non ego . Besides popular government proceeds from vindicative justice ; 't is absurd in nature , 't is absurd in policy . But Christ was not angry when he gave the Keys , then he was pleas'd , then he was reconcil'd to the world ; he could not when he was thus affected with love , give them to the people in anger . The end he gave them was to purge his Church , to keep out scandals , to keep out Schismes , Errours , Heresies out of his Church ; but being in the peoples hands , by this means they are let in , and that not thinly , but in whole swarms . Deny if you can since the people have griped the Keyes , whether Arianisme , Atheisme , Antinomianisme , Montanisme , Euthusiasme , Anabaptisme , Familisme , Quakerisme , Chiliasme , Socinianisme , I want breath to reckon the rest , hath not polluted , and to use your own word , rottened the Church ? shall we say this government is from Christ which hath brought forth such effects ? The children betray the mother .

And now they are brought forth , the Key you so much boast of in the peoples hand , hath no power to shut them out of the Church ; out of your particular Church you perhaps may ( though I have good ground to doubt of that too , especially if they grow nume●o is as they do of all Sects . ) How I pray was it Arnhem Rotterdam , Amsterdam , New England ? what is this to purging of the whole Church ? I had thought the Keyes had been given for the benefit of the whole , and not for the cleansing onely of one single Congregation . Well , keep your own as clean as you can , without spot , without wrinkle , and let many of your sister-Combinationals remain defiled as they do , then you may admonish , councel , grieve for them , lament over , presse your non-communion to them . They 'll do as much for you , as you do for them , but power nor means you have none to mend them , nor they you , and so Christs Church by commssiion of the Keys unto single Congregations becomes remedilesse . If a corrupt or negligent Presbytery do not censure their own Members , all the Assemblies of the world may not attempt to censure any of them , Bayly pag. 112. though most apparently they did corrupt a whole Nation with the grossest heresies or most scandalous vices .

What can make the house of God worse than a denne of thieves , if this do not ? Well , you may perhaps reply , which is indeed all you can say for your selves , This may be the conseqent , but not the cause : Be it so , which for present I shall give you , but never grant you ; even this , were there no more , should rouze you to look about , whether your tenure of your Keyes be good , and your claim and possession justifiable by clear evidence of Scripture . Shew me the words there written , to●idem syllabis , and I will yield . Shew such an evidence as others can , sicut ne misi● pater , sic mittovos , and I will never question the peoples right any more . Nay , I will go lower , shew me but one example of the peoples practice in this matter , and I have done . Mr. Cotton saw the inconvenience , and with fine distinctions strugled what he could to withdraw the power from the people , and I hope in good time , God will open your eyes to see this errour , and leave the Keyes in their hands to whom Christ bequeathed them .

3. There is but one way left by which the Church can be govern'd , and that is Aristocracy . Which is no sooner named , but all parties strive , and eagerly contend that their title is good to it , as the two women did for the childe . The Presbyters put in for their right , the Independents will have it in their Congregations ; but the Prelates will not suffer themselves to be so cheated out of their old inheritance , but stoutly maintain their Church , and that it is alone to be found among them . With the first I am not to skirmish at this time ; were I , then I should tell them , that Aristocracy is not like to be found in their Country-Presbyteries . The second are the men , whose claim and title I am to shew invalid ; and though I have done it in part before , yet I will more clear it here by an evident and demonstrative argument . The first we know , that opposed holy societies were Anabaptists ; the next who followed was John M●rell , who stood up for popular government of and in Independent Congregations , whose opinion when we object to the Combinational brethren , their common assertion is that they are far from Democracy , and ready to forsake their tenet , if that can be demonstrated . Democracy then even in these mens eyes is no lovely and beautiful childe , that at the very name they startle and fly from it , tanquam pedibu● qui presserat anguem . And now you shall see , how I can make it appear , that it is no false imputation , and I beleeve I shall be able to do it . Let us only cast our eyes upon the birth of this childe the Combinational Church ; and denyed it will not be , that three , seven , twenty , thirty , more or lesse joyn'd together in a holy Covenant made this Church ( for the greatest number I have here named were at first ample Congregations . ) These as Democritus his atoms which were onely similar parts , falling together made up this body ; but by their own confession all this wh●le it was homogeneou● , one part , equal , every way like to another , it was inorganiz'd , having no distinction of parts , nor head , nor eyes , nor hands . Methinks I behold Aristotles materia prima , nec quid , nec quale , nec quantum . When they saw themselves Chaos like , they thought it not good to remain thus mishapen , and therefore they cast about how they might lick themselves into some form . An Heterogeneo●s body they thought it necessary to be , and to have Organs by which they might work ; and at last their fancies suggested how they might clap a head to this body , and supply it with eyes and hands . They agreed that actu primo they had power sufficient and authority in themselves , viz. the power of the Keyes , and therefore they might organize their own body at their pleasure ; upon this thus set to work , they elected , they ordain'd , they chose a Pastour for their head , and Elders for their eyes , and other Church Officers for their hands , and so out of a lump they became a man ; of a Homogeneous and Inorganical , an heterogeneous and organical body . At first they were but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a people , but this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 had 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , power and authority in themselves ; for why else did they all this ! And if this be not an act of Democracy , I must professe I understand not the name , nor definition of the word ; I shall take it kindly that any man will informe my ignorance . Yea , but it may be said , that now in organizato corpore this Democracy is at an end ; for now it is a well shaped creature , it hath a head , it hath eyes , it hath hands , and all other parts in a goodly symmetry ( though I could ask , what kind of Church was that of Mr. Canns at Amsterdam , which for a time had no Pastour , that liv'd a long time without Officers or Eldership , yet I spare you . ) Not so neither ; Answer to the thirty two Questions . pag. 48. pag. 44. for the people for ought I can see , as they had authority in actu primo to elect and ordain , so they have authority in actu secundo to depose and excommunicate their Pastour and Elders , and so to reduce themselves to what they were in puris naturalibus , from an heterogeneous body to make themselves homogeneous ; from an organiz'd body , to make themselves inorganiz'd ; and either to remain so if they please , or to choose again . And for ought I conceive , Cottons Keyes . Mr. Cotton intends no other by his new-coyned and applauded distinction of power and authority , and power of liberty ; for whatever authority he gives to the Eldership , he makes it vain and frustaneous without the consent of the people ; and notwithstanding all the obedience and subjection he puts upon the people , yet he gives to them such a power of liberty , that their concurrence with the Eldership in every act of power is not onely necessary , but authoritativè . In a word , if the people have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 authority of institution and destitution , as your parties say , if you should tell me a thousand times over , I shall never beleeve otherwise but your Combinational Church is governed by a Democracy .

I hope I have proved sufficiently what I undertook ; and now I returne to my purpose , for I leave the destructive part , and come to build . And here I shall lay that in the foundation , which none but Papists for ought I perceive will deny ; That our Saviour Christ left the Church Militant in the hands of the Apostles , and their Successours , and an Aristocratical government , which I shall illustrate unto you by an induction of particulars .

1. The first constitute Christian Church we read of in the world , Isa. 2.3 . was that of Jerusalem ; for the Law was to come out of Zion , and the Word of the Lord from Jerusalem . There the Apostles and Disciples first preached ; so that Eve was not more properly term'd the Mother of all living , then this Church by Theodoret , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Theodoret. the Mother of all believing Churches . From thence , the Apostle being to depart , for that they might execute our Saviors command to preach unto all Nations , left the government of that Church unto James the brother of our Lord , not the Apostle ; and ordained him then the first Bishop . Euseb. lib. 2.1 , & l. 1.19 . Jerom Hegesip . Ambr. Euseb. 3.11 . Hegesip . 4.22 . Jerom. in Isa. 3. Ambr. in 1 Tim. Ignat. ad Trall . Acts 21.18 . Acts 15. Et post Martyrium Jacobi — traditur ; saith Eusebius , Apostolos commune concilium habuisse , quem oporteret dignum successione Jacobi judicari , omnesque uno concilio , & uno consensu Simeonem Cleophae filium decrevisse , ut Episcopatus sedem susciperet . And if I list , I could give you in the Catalogue of the succeeding Bishops , for the first six hundred years .

To him I doubt not but there was joyn'd a Presbytery , which Jerome calls Senatus Ecclesiae ; some Collegium Presbyterorum , Ignatius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which he thus describes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and they were those Elders present with James their Bishop , to whom Saint Paul went in . And if I shall name Judas and Silas for two of them , I am partly assured , that I am not mistaken , because the Decree made by the Synod at Hierusalem was sent by them . The government here then was Aristocratical .

2. Acts 11.22 , 26 , 27 , 28. cap. 13.1 . Origen in Luc. Hom. 6. Euseb. 3. cap. 35 Ignat. ad Antiochen . The next instance I shall give you for a constitute Church is at Antioch . And in this City being the Metropolis of Syria , Barnabas , Paul , and other Prophets and Teachers , Simeon , Lucius , Man●en were sound : and hither also Peter came , Gal. 2.11 . Of this Church , Origen , Jerome , and Ignatius who best knew it , for he conversed with the Apostles , Socrat. lib. 6. cap. 8. make Saint Peter the first Bishop , that Evodius succeeded is the testimony of Ignatius . He , saith he , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Ignatius was the next himself , from whom I can give you a clear succession to the terme I mention'd .

And those I mentioned , Barnabas , Simeon , Lucius , &c. I shall not doubt to call the Presbytery , of which almost in every Epistle , Ignatius makes expresse mention , as Counsellours , Assistants , and Co-assessours of the Bishop . At Antioch then was an Aristocracy also .

3. At Ephesus we meet again with a constituted Church , where Timothy was made Bishop by Saint Paul . The subscription of the second Epistle shews that he was the first Bishop there , Euseb. lib. 3. c. 4. and Eusebius who saw the Records of the Primitive Church affirmes the same . That he was ordained by Saint Paul by the hands of the Presbytery , Calvin conceives is beyond question . Now if it be demand●d when Timothy was made Bishop ? it is most probable , when Paul was at Miletum .

When the Apostles departed from any Church which they had planted , in that then they appointed a Bishop . For while they remain'd in or near the place , there was no such need , the Apostles supplying the wants of those Churches with their presence , letters or messengers , as the cause required . But when they were finally to forgo those parts , then they began to provide for the necessity and security of that Church , by setling Episcopal ; power ; which in all probability was the reason , that they so soon provided a Bishop for the Church of Jerusalem . Saint Paul at this time was to take his leave of the Churches at Asia ; he saith it plainly in that Chapter , Acts 20.25 . that they should see his face no more ; most probable then it is , that at this time he left Timothy to supply his place of Ephesus : yea , and that the six other Angels of the Churches were then by him ordain'd . Think of these seven Angels of the Churches what you please ; I shall not doubt to esteem them single persons and Bishops , and that upon stronger evidence then any can be brought to the contrary . But that 's no discourse for this place . I suppose , that it is very probable , that they were ordain'd at this meeting at Miletum ; except you judge that Saint John the Apostle setled them in those Churches before his banishment to Patmos ; for in those Churches they had the power , when he wrote the Revelation .

Howbe●t it will serve my turn well enough , if they were onely Pastours with a Presbytery ; for this will prove the government then of the Church to be Aristocratical .

4. If we come to Rome , there we finde Paul an Apostle ; and as all Church Records assure us , Peter . Bishop there needed none where they lived . Rom. 16. Presbyters there were then many , Junius , Clemens , Cle●us , Andronicus , Urbane , Tripheus , Perses . Of these , Cletus and Clemens were Bishops after the Apostles Martytdome , and their Succesours so apparent , that I need not recite them .

Euseb. lib. 2. cap. 24. Hieron . ad Evagr. Origen . Ambrose . 5. What should I speak that Mark was Bishop of Alexandria , who died six years before Peter , in whose Church there was a Presbytery ? of Titus appointed Bishop by Saint Paul , and left to ordain in the Island Presbyters , and to have jurisdiction ? Of Dionysius the Areopagite , the first Bishop of Athens ? Of Archippus at Colosse ? Of Onesimus at Philippi ? Of Gaius at Thessalonica ? The Records were infinite that I could produce in this kinde . You see I have not instanced in any but such who were Bishops , viventibus & videntibus & approbantibus Apostolis , that so the truth may be apparent . I shall not therefore doubt to affirme that the government of the Apostolical Churches was by Bishops , as such who had the chief power , and that it was Aristocratical .

Neither can all the Arguments of the Presbyterians any whit enervate this ; for you see I grant and prove a Presbytery ; in these two onely lies the difference betwixt them and us . First , that they would have a Presbytery established by the Apostles without a Bishop , which I shall never grant , and I know they can never prove . Secondly , that the power of this Presbytery without a Bishop , should be the most supreme in the Church , and that to it , without a Bishop the Keyes were delivered .

For this is it which I affirme , that originally the whole power was in the Apostles , and by them exercised where they setled no Bishop . But to him , where they fixed a Bishop , they committed their power ; yet so , that so long as they liv'd it was but in subordination and dependency on them ; for out of question they might have govern'd alone ; when therefore they gave any power to others , it was onely delegated , and they lost not any of their own in giving orders . What therefore Bishops were to the Apostles , that must needs all Presbyters ordain'd by the Bishops be to them ; voluntarily assumed they were in partem sollicitudinis & reginimis , and had their power by delegation to assist in acts deliberative and consiliary . But by vertue of their order , they had no jurisdiction in causes criminal . For in the Scripture there is not any commission extant to meer Presbyters ; there is no institution of any power of Regiment in the Presbytery ; no constitution Apostolical , that meer Presbyters should alone , or without Bishops govern ; no example in Scripture of any censure inflicted by any meer Presbyters ; no specification of any power they had so to do . But the contrary to this may well be collected , because to Churches where Colledges of Presbyters were resident , Bishops were sent by Apostolical ordination ; as Titus to Crete , Timothy to Ephesus , the seven Angels to the seven Churches , with power of ordination , excommunication , and taking cognizance of causes and persons , even of Presbyters themselves , as is apparent in th Epistles to Timothy and Titus , and in the Revelation . And a more evident example cannot be given then in the Churches of Corinth and Thessalonica , in both which were Presbyteries ; but as then no constituted Bishop : In one of which was an incestuous person , in the other disorderly persons ; why did not these Presbyters then cast them out ? It was for want of coercive power ; the Apostle as yet kept that power in his own hand , and therefore adviseth the Thessalonians , that if any man obey not his words , 2 Thes. 3.14 , 15 that they signifie that man by an Epistle to him ; they in the mean time should forbear his company , and admonish , but not count him as an enemy ; that is , eject him by Church censure : that they should leave to him in whose hand as yet the power was . But at Corinth upon signification , he gives order to the Presbytery to execute his sentence . For I verily absent in body but present in spirit , that is , by my Apostolical power , 1 Cor. 5.3 , 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 have already judged or determined ; the judgment you see was his , the decretory sentence his , as though I were present concerning him that hath done this deed ; In the Name of our Lord Jesus Christ , when you are gathered together , and my spirit , that is , my power with you , with the power of our Lord Jesus ●hrist , that is , which power the Lo d Jesus Christ hath committed unto me , that then you prono nce my sentence , and deliver such a one to Satan . This shewes clearly where the power was setled , in the Apostle first ; In them secondly ; In him it was primative ; from him to them it was derivative . All was to be done by his spirit .

And that this was so , viz. that the Presbyters power was not absolute , but dependent ; not prime , but delegate , there be two testimonies ; the one in Ignatius , the other in Cyprian , which seems to me to evince it . Ignatius writes to his Church of Antiochia , being then in prison in Rome ; and he gives his Presbyters there this advice , that they rule the flock of Christ , Ignat. ad Antioch . untill God should declare who should be their Pastour . His words are , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Presbyters were to feed or rule the flock , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 untill God should shew and designe him , qui principatum habiturus sit , as Varlonius renders it , who to be their chief Pastour . Their government there was to last till then ; but when God had once designed him , Cyprian Ep. 21. their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was at an end . The other testimony is that in Cyprian , in the case of Candida , Numeria and Etecusa , women that were accused to have fallen in the persecution , and offered incense to Idols . Of these the Presbyters in the exile of Cyprian the Bishop took the cognizance , and were ready to passe a sentence upon them ; Cyprian interposeth , and upon it , causa audita , perceperunt propositi eas tantisper sic esse , to remain in the state they were , Donec Episcopus constituatur , untill the Bishop should be appointed . Here again , we see the verdict suspended till there were a Bishop , intimating that the prime power of jurisdiction and censure was in him , and that without him it might not be lawfully laid on . Nor do I see what can be answered to these two fathers .

Hitherto I have kept my self within the bounds of the Scriptures , and out of them clearly demonstrated as I suppose , that the first government of the Church was Aristocratical . It was in the Apostles and the Bishops which they setled with their Presbyteries .

Now should I descend lower , and shew the practice of the Church , especially for the first three hundred years , I should fill a volume ; here I could tell you of those famous Presbyteries of Alexandria , in which Origen , Clemens Alexandrinus , Euseb. lib. 6. Euseb. l. 6. c. 43. Cypr. lib. 3. Ep. 6.10 , 14 , 17 , 18 19 , 21 , 22 , 24. Pantenus , Hieroclas , were the Presbyters of Rome ; in which under Cornelius and Stephen , there were forty six Presbyters with many other Officers : Of Carthage in which under Cyprian , as appeares , in many of his Epistles which he writ to them in his exile , there were many Presbyters . Of Smyrna , Antioch , Philippi , Magnesia , Trullis and Ephesus , all whose Presbyteries are remembred by Ignatius in the Epistles he writ to those Churches . This is so clear , that it is written as it were with a Sunne beam , and it were ignorance and impudence to deny it . To which , if those who so hotly contend for their Presbytery , would adde but these two things , which are as evident in Records , as is the Presbytery it self ; First , that none of these Presbyters were Lay-Elders ; and secondly , that after the Apostles dayes , there never was any Presbytery without a Bishop , the contest were at an end .

One thing onely more I shall adde about these Presbyteries , that they never were erected but in the greater Cities , where the Patriarch , Primate , Metropolitane , or Diocesan Bishop had their seats , ( pardon me if I speak in the language of those Ancient times ) and therefore to distinguish them from the Presbyters dispersed in the lesse Villages and Towns , Conc. Ancyr. Can. 13. Can. Apollon. Can. 37. they were call'd 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and sometime 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; the Presbyters of the City or Metropolis : and their institution was to help the Bishop in sacred actions , and to advise him in all judicial and Ecclesiastical proceedings . In ordination what they were to do , 4. Concil. Carthag . cap. 3. is set out by the fourth Council of Carthage , cap. 3. Presbyter cum ordinatur , Episcopo eum benedicente , manum super caput ejus tenete , etiam omnis Presbyteri qui praesentes sunt , manus suas juxta manum Episcopi super caput illius teneant . 1. Concil Arel . Can. 19. Apollon. Canon . Can 35. Concil. Antioch . Can. 9. A custome which was continued in our Church . And for their jurisdiction , that was limited by another Canon , Presbyteri , sine consensu Episcoporum nihil faciant . The Ancyran Councel was before the Nicene , and that of Arles under Constantine . So ancient were these provisions about the Presbyters and their power .

But methinks it were worth enquiry , how these Presbyteries that so long continued in the Church , became in difuse ; for I will not say they were ever abolish'd , in that I finde them in many Churches after the three hundredth year of Christ . I shall deliver what I conceive to be most probable ; and I conjecture these to be the causes of it .

1. Upon the general prevailing of Christianity , Synods began to assemble , and the Pastours of divers Churches in these meetings conferr'd and agreed upon such rules , as they thought needful to be observed in all their Churches , which they committed to the over-sight of the Bishops in their Diocesses ; and in case they were negligent , the especial supervision and execution was laid upon the Metropolitane ; and if he were slack in doing what was enjoyn'd , an appeal was permitted to the Patriarch . This was the first occasion that gave Presbyteries leave to play , by reason provincial Synods undertook the debating and resolving those doubts , and ordered those difficulties which before troubled the Presbyteries . And reason it was , that the consultation and determination of Synods should be preferred before that of Presbyteries , as Courts of greater Judgment , higher power , better experience , and more indifferency .

2. Another reason may be , that when Emperours became Christian , all those civil cases betwixt man and man , which were ( to avoid the scandal that might arise by Law-suits among Christians if tryed under Heathen Judges ) debated and ended in these Presbyteries , fell to be decided and adjudged in the Imperial Courts , and men had reason to repair to that seat of justice which had a sword and power compulsory to force obstinatemen to do right to any injur'd party , which the Church Court had not . When the causes grew lesse , the lesse respect was had to the Court and now the Presbytery having less to do , weakned & mouldred away by little and little of themselves .

3. And yet I shall venture at a third reason . Upon the great peace which the Church enjoy'd , with the priviledges , immunities , and ample endowments granted by Christian Emperours , Magnificent Temples , and goodly fabriques were erected for the publick service of God ; some there were before , but not so many , nor yet so beautiful . These commonly were built where the Bishops had their Seas , and were therefore after call'd Cathedral Churches . In them the Bishop at first with his Presbyters of the City made his residence , and to his Court there kept the greater matters of the whole Diocesse or Province referr'd . Found it was that in this Presbytery it was too easie a matter for the Bishop to bear so great a sway , that matters were ended often , as the man was by him friended . The dignities in that Church were in his donation , the dignified were his creatures , were subject to him , and many wayes might be displeased by him , if he would seek revenge . This being perceived , brought a great neglect and contempt upon the Presbyters . And the Bishop taking his advantage thereby made use of his power , more than was fit . And if you shall say , that by this dore corruption entred into the Church , I shall not deny it . But then I shall rejoyn , that it was not the institution ; not in that the Church became Cathedral , Diocesan , or Provincial ; not in that it was govern'd either by a Bishop , a Metropolitane , a Primate , or a Patriarch with a Presbytery , and so was Aristocratical ; but in that this just and regulated power was ill used . It was not the constitution of the Church that was corrupt , but the Church-men ; and then lay the load upon the right horse , and fly not violently in the face of your Mother .

Cant. 6.4 . For the constitution was holy , good and wise . God himself in the Canticles gives this testimony of his Church , that she is terrible as an Army with Banners ; if an Army , then she must be ordinata ; and the order in an Army is , that there be a General , a Major General , Collonels , Captains and Under-Officers . Wisdome then taught the Church to order her self ; and yet she sate up no other orders then God had appointed . viz. Bishops and Presbyters , Deacons ; these onely she prudently marshall'd ; some she thought good to place in more eminent degree . Will you then ask me , what are Metropolitans , Primates , Patriarchs ? I readily answer , gradus in Episcopatu , all set in the chief places of the Army , for the safe guard of the whole , and for the better advantage to fight against the enemy . Yea , but who set them there ? Prudence , and 't is nere the more to be disliked for that it was prudentially done ; for I must tell you that prudence is to bear a great sway in Church-Discipline . The substance it may not alter , neither hath it ; but in the circumstantials it hath a power ; and if Saints Pauls rule be observed , 1 Cor. 14.40 . Let all things be done decently and in order , all 's well . What more decent among Church-governours , then that some be superiours , some subordinate ; how can order be better observed , then making the Church like an Army ? Even among the twelve were there not chief Apostles ? They were all equal Apostolatu , all equal in power , yet some priority and precedency might be among them . For Peter , James and John are call'd P●llars ; Gal. 2. Chrysost. in loc. Victor . Antioch . in Mar. cap. 9. Hieron . ad Evagr . Cyprian de simplicitate Praelatorum . hi tres tanquam Coriphaei , prímas inter Apostolos obtinebant : Thus is it with their Successours the Bishops ; they are all pares potestate , in the power : he at Eugubium , is as great as he at Rome ; he at Tanais , equal with him of Alexandria ; for he is ejusdem meriti , ejusdem sacerdotii ; that rule of Cyprian being undoubtedly true , Episcopatus unus est , cujus a singulis in solidum pars tenetur . But yet for all this , one Bishop may be set in a higher degree then another , and one set over another ; and I shall make little doubt to make m words good out of the Scriptures ; for what was Titus and Timothy ? were they not more than ordinary Bishops ? Titus had the charge over the whole Isle of Crete , Miraeus lib. 4. de Notitia Episc. pag. 181. Chrysost. H●m. 1. in Titum . in which there were seven Bishops besides . This was Pauls companion , saith Chrysostome , that was approved ; otherwise Paul would not have committed unto him all whole Island , and the trial and judgment of so many Bishops . To Timothy , if we beleeve Theodoret and other Ancients , was committed all Asia the lesse ; in which were questionlesse instituted by the Apostles many Bishops . Of the last example there may be some scruple ; of the first there can be no doubt to any one that lists not to be contentious : but the Ancient , evident , and constant course in the Primitive Church to admit of these degrees in Episcopacy ; and to have Primates and Metropolitanes for the calling and guiding of Synods in every Province , is to me a pregnant proof , that this order was either delivered or allowed by the Apostles and their Scholars : o● found so needful in the first government of the Church , that the whole Christian world , till some of late fell from it , ever since received and continued the same .

If you suppose it came from Rome , you are much mistaken ; for it bore sway in all the Eastern Churches , before the Romane Bishop was of any great note , power or reputation , or at least had any more precedency then any of the Eastern Patriarchs . Socrates relates that the first Councel of Constantinople , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ordain'd Patriarchs ; Socrat. lib. 5.8 . may be the title was then given to those who were onely call'd Primates or Metropolitans before , and bounds set to their jurisdictions , which any man will judge , that considerately reads that place in Socrates .

The truth is this . The name of Patriarch I finde taken in a double sense ; largely or strictly . Largely , for a Primate of any Province that was under the chief Patriarch ; and so there are man● at this day , Brexwoods enquiry of Religion and Languages . as the Abannah the Patriarch of the Aethiopians ; or the Primate of Mosco , who is the Patriarch of all Christians under the Muscovites Empire : The Primates of Sic and Sebasha , who are the Patriarchs of the Armenians . The Primate of the Jacobites , who hath his Patriarchal Church in the Monastery of Saphran , near the City Merdin in Mesopotami● . The Primate of the Maronites , who resides in Mount Libanu● . The Patriarch of the Nestorians , who hath his residence in Muzal or Mosal . I could give in a list of many more of this kinde , as well in Europe as in the Eastern Churches ; by which it appears , that in a large sense the Prime Bishops set over one or more Provinces may be called Patriarchs . Spalat. lib. 3. c. 10. Sect. 43.44 And it is the judgment of a learned , but unhappy man , that were there more of this kinde erected in Europe , who should have no dependence on Rome , that it would be a ready way to restore peace and unity to the distracted Church , and to shut out the confusion we groan under . All which are under one or other of those Patriarchs of the Church , as their jurisdictions were limited in the fi●st erection ; for that is the strict acception of the word .

2. And three they were onely at first . The fi●st at Rome , the second at Alexandria , the third at Antioch ; the first had the power in Europe , and in the West ; the second in Africa and in the South ; the third in Asia , and over the East . Neither were their seats there placed , as Baronius would perswade us , because that the Apostles founded those Churches ( for were this reason good , we should have more Patriarchates than these three , there being more Churches planted by the Apostles than these ; neither were all the Churches they founded Patriarchates , Hegesipp . de excid . Urb. Hieros . lib. 3. c. 5. not Corinth , not Ephesius , not Philippi , Smyrna ) the reason then is that which Hegesippus the younger hath given , because these three Cities were the three Metropolies of the Empire , and so the Church in the institution for the seats of their Patriarchs followed the secular power of the Roman Empire . The dignity of the Cities gave them the dignity and priority of their Seas . And it should seeme the erection of these three was very ancient , in that when the Alexandrian Patriarch began to incroach upon his neighbours , Concil. Nic. can. 6. the Nicene Council made this Decree , Mos antiquus perduret in Aegypto , Lybia , Pentapoli , ut Alexandrinus Episcopus horum omnium habeat potestatem , quoniam quidem & Episcopo Romano parilis mos est , similitèr autem & apud Antiochiam . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith the Canon ; it seemes even then 't was an old custome ; and the Council of Antioch in the like case , though it names not the Churches , Concil. Antioch . c. 9. yet provides to secure the rights , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , secundum antiquam consuetudinem à patribus nostris constitutam . And again upon the unjust claime of the Patriarchs of Antioch over the Bishops of Cyprus the Ephesine Council decreed , ut singulis provinciis pura & inviolata manerent quae 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ephes. Conc. cap. 8. from the beginning upward they had 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to old prevailing custome . You see I do not exspatiate beyond the bounds of the first three Oecumenical Councils , all which confesse that these Metropolitans , afterward Patriarchs , were no late nor new device ; first authorized by the Council of Nice , but their right and preheminence was even then an ancient usage and Canon of the Church , even from the beginning . Now if I may take liberty to conjecture , I may strongly presume , that the fathers of these three Councils had an eye to the constitution extant in the Apostolical Canons ; The Bishops of every Nation must know 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the chiefest , the first , Apost. Can. can. 35. the Primate , and willeth him to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as head among the Bishops of that Province : who in the Africane Council is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

These three were the three first and most ancient of the Patriarchs . To whom the first Council of Constantinople erected that Bishop into a Patriarch , and for the honour of that City , being now called Nova Roma , gave the Bishop the second place , next after old Rome , who remains a great Patriarch to this day ; and thus there became four . As for the fifth , it was of Jerusalem , and it obtained the priviledge of a Patriarchate in the fifth general Council . 1. Concil. Constantinop . can . 5. G. Tyrius de bello sacro . l. 14. c. 12. Nic. coue . can . 7 Thus the case stood , Jerusalem being destroyed by Vespasian , Caesarea was made the Metropolis , and so is acknowledged in the Nicene Council , and the Bishop Primate , even to ●erusalem . A great honour they are content should be yielded to the Jerusalem Bishop , or Aeliae , as he is there called , according to the old custome , yet manente metropolitanae civitatis propria dignitate , meaning Caesarea . In the Council of Chalcedon there was a trial past betwixt the Bishop of Antioch , and Juvenal Bishop of Jerusalem about jurisdiction , in which it was decreed that the Phaenicia's and Arabia should be given to the Patriarch of Antioch , and all Palestina , Concil. Chalced. Act. 7. jure Metropolitico should be under Jerusalem , and so Caesaria lost the Metropolitical right , and Jerusalem was preferr'd , which afterward in the fifth General Council as I said , was advanc'd into the first Patriarchate .

And now if you shall aske me why I have so enlarged my self to discover the rise , the antiquity , the institution of these Patriarchs , it was , that you may see how the Church was govern'd at first . There was no Monarchy in it , no Democracy , but an admirable Aristocracy ; it was like a well marshall'd army indeed ; it had the Primates after call'd Patriarchs , as it were the Generals ; the Metropolitans as Major General , the Bishops as Colonels . The Bishops again with their Presbyteries as a Council of warre , The Presbyters of the C●ty and Countrey as Captaines and under-officers , the people as the souldiers under obedience , but without command . Never tell me this was a corruption ; for thus it was ab incunabulis Ecclesiae , if credit may be given to all Church stories , to Acts of Councils , to Records , to Fathers ; and thus it was not in one , but in all Churches throughout the four quarters of the world . And if you shall yet demand upon what ground of Scripture this Hierarchy was taken up , Saint Paul shall informe you , where he commands , Let all things be done decently , and in order .

Calvin being to set down the forme , this very forme of government in the Primitive Church , in the beginning premiseth these words : Calvin . instit . cap. 8. Sect. 51 , 52 , 53 , 54. Tametsi multos Canones ediderunt illorum temporum Episcopi , quibus plus viderentur exprimere , quam sacris litter●s expressum erat , ea tamen cautione totam suam oeconomiam composuerunt ad unicam illam Dei normam , ut facilè videas , nihil ferè in hac parte habuisse à Dei verbo alienum . And again , Sect. 54. Quod autem singulae provinciae unum habebant inter Episcopos Archiepiscopum , quod item in Synodo Nicaena constituti sunt Patriarchae , qui essent & ordine & dignitate Archiepiscopis superiores , id ad disciplinae conservationem pertinebat . By this means all inferiour Clergy were better kept in order , informed in their duty , contentions were composed , which to use his words , ex aequalitate nascerentur , confusion was avoided ; & dissentionum semina tollerentu● , cum ad unum omnis sollicitude est delata , which he hath out of Jerome ; Hieron . ad Evagrium . and if antiquity of the institution may satisfie , Jerom derives it from the Evangelist Saint Mark. This form of Government , the ancients call'd the Church Hierarchy ; and it is true , that Calvin conceives the name improper ; but then I pray mark how with in four lines he shuts up his discourse , Verum si omisso vocabulo , rem intuemur , reperiemu● veteres episcopos non aliam regendae Ecclesiae forman voluisse fingere , ab ea , quam dominus verbo suo praescripsit , and he means that which I have set down . Men are much mistaken , Calvin . Epist. ad regem Polon . pag. 140 , 141. edit. Genev. an. 1576. who conceive Calvin to have been an enemy to this ancient Church-government ; let them but reade his Epistle that he writes to the King of Poland about the Reformation of the Kingdome , and they will tell me another tale ; for he there sets down to the King the order of the Primitive Church for a patterne , where , saith he , there were Patriarchs and Primates , and subordinate Bishops to tye the whole body together with the bond of concord ; And adviseth the King to establish Bishops in every Province , and over them an Arch-Bishop and Primate of that Kingdome ; Calvin . Instit. lib. 4. c. 12. artic. 6. and if the Popish Bishops were true Bishops , he would allow them some authority , not as much as they challenge , but as much as he thinks would serve for the right governing of the Church . Not so much as they challenge ; good reason for that , for this would set up regnum in regno . Independent for soo●h then they must be of any but the Pope , which Princes have no reason to take well ; but if they shall be content to move within their proper Orbe of Church-government , he is not against it .

Now with Calvin agrees that learned and judicious Zanchy ; his words are , Non improbamus patres , quod juxta variam tum verbi dispensandi , tum regendae Ecclesiae rationem , Zanch. de relig. Christ . cap. 25. Sect. 10 , 11. varios quoque ministrorum ordines multiplicarint , quando iis liberum fuit , sicut & nobis , & quando constat , id ab illis factum honestis de causis , ad Ordinem , ad Decorum & ad aedificationem Ecclesia , pro eo tempore , pertinentibus . And thus he begins the next paragraph , Novimus enim Deum nostrum Deum esse Ordinis non confusionis , & Ecclesiam servari Ordine , perdi autem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quo de causâ non solum in Israele , verum postea in Ecclesia ex Judeis & gentibus collectâ , multos etiam & diversos ministrorum ordines instituit ; and about twenty lines after addes these words , Hac sone ratione , quae etiam de Episcopis , imo & de quatuor Patriarchis , ante ipsum etiam Concilium Nicaenum creatis , constituta suerunt , excusari , defendique posse sentimus .

And that this learned man may give more light and strength to what he delivers in these two paragraphs , in his observations upon these paragraphs he inserts a very sober and clear discourse out of Master Bucer de disciplina Clericali , which is very well worth your reading . The summe of it is , what I have already set down , and Bucers conclusion is , Quia omnino necesse est , ut singuli Clerici suos habeant proprios custodes & curatores , instauranda est , ut Episcoporum , ita & Archidiaconorum , aliorumque omnium , quibuscunque censentur nominibus , quibus portio aliqua commissa est custodiendi gubernandique Cleri authoritas , potestas : sed & vigilantia , & animadversio , ne quis omnino in hoc ordine sit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This is the close of Bucers discourse , not onely reciting , but praysing and commending the constitution and custome of the old Church , in the various distribution of the Ecclesiastical functions and degrees .

I have many years since heard a wise man affirme , that a little insight into Natural Philosophy is apt to make a man an Atheist , as a litttle knowledge in Physick creates an Emperick , a little sight in the Law a petty fogger ; for it prides men with the confidence of knowledge , and makes them pragmatical : whereas a deep search in any art humbles the man , brings him to the sight of his own mistakes , and makes him sensible , that truth , as Plato was wont to say , lay in the bottome of a deep well , and without labour and a long rope it was not to be fetcht from thence . Was it not so with Aristotle , with Plato & c ? whereas others upon the slight search of nature became Atheistical , the last of these by his depth of enquiry , became to acknowledge the prime cause of all things to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , very little differing from that ineffable name , by which God was made known to Moses 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Justin . Martyr . Paraenetic . ad Hellenas . Exod. 3.14 . I am that I am . And the other , not being able to search , why the Euripus should ebbe and flow seven times a day , cryed out , O eus entium . This shews what a little skill in any science , and what a profound knowledge will do . The one will raise strange confidences , and Chimeras in the brain , the other will allay and settle them .

He who would be quieted and satisfied about Church-government , I could advise him to search this point to the depth ; for otherwise he may be transported with strange fancies . His little knowledge may swell him too much , and make him over-confident to practise upon the Church , and make experiences before he is throughly skilful . Whereas if he will stay his pace , and not venture and vent his drugges , till he hath consulted the Ancients , and seen what judgment his fore-fathers , and those that liv'd nearest the Apostolical times gave of them , I beleeve he will not be over-hasty to prescribe any new dose ; especially when he shall finde , that the old was held safe and sufficient to preserve the health of the Church , and to prevent incroaching diseases .

This course if you disdain and dislike , you condemn the whole Church of Christ from the first encreasing and spreading thereof to this present age ; and preferre your own wisdome before all the Martyrs , Confessours , Fathers , Princes , Bishops that have lived , dyed , governed in the Church of God since the Apostles times . How well the height of your conceits can endure to blemish and reproach so many religious and famous lights of Christendom , I know not . What ? all the old Fathers , all the zealous first Reformers , all blinde , in comparison of your selves ? for my part , I wish the Church of God in our dayes may have the grace for piety and prudence to follow their steps ; and not to make the world believe , that all the servants of Christ before we liv'd , favoured and furthered the pride of Anti-Christ , till now in the fagge end of the world , when the faith of most men , and their love and charity are quench'd and decay'd ; some new lights arose to restore the Church to that perfection of discipline , which the Apostles never mentioned , the Ancient fathers and Councils never remembred , the Universal Church of Christ before us never conceived , nor our chief Reformers never imagined : for they have as you have heard , delineated and commended the old way of discipline .

But here befo●e I end my general answer , I must remove one block which some have cast in my way . For I have heard it objected that these Patriarchs were Independents , which I confesse in some sense is true , because one Patriarch was not to intermeddle in the jurisdiction of another ; the Canons of the Church having set out the extent of their Provinces , and limited their power . But this will make nothing for the present Independency of Combinational Churches ; for they had Churches , many Metropolitan sees , many Diocesses under their power and over-sight . But these have but one single Congregation . Those could call Synods through their whole Province , and punish any Bishop or Church-man or other under them : An Independent dependent Church can call no Synod , nor punish nor reforme any member that is not of their own society or Combination . Those were not so absolute neither , but they were bound upon their elections to informe their fellow Patriarchs , and by their communicatory letters to give accompt of it , and of their faith : The Pastours of the Combinational Churches are not accomptable to any sister-Church . Lastly , put case , as it sometimes fell out , that Factions , that Schismes , that Heresies arose in their Patriarchates , the Church was not left remedilesse ; for the Patriarch or Church being not able to quell , compose , or extirpate them , a General Council was call'd to which they were all inferiour , and to whose verdict they were bound to stand , as is evident in the case of Nestorius , Dioscorus , &c. who were depos'd by general Councils , and their Heresies condemned ; and the like may be said of Arrius and Eutiches , condemn'd in general Councils ; which shews that the general Council was the supreme judicature , and that the Patriarchs had their dependence on it , and so were not absolute Independents . Now for the calling of these and other Councils , they had their warrant and pattern from the Apostles , Acts 15. who to redresse a contention then arose in the Church , call'd that Synod to Jerusalem , and composed it .

And indeed were there no other argument against Independent or Congregational Churches , Rutherford peace , plea. c. 7. Concl. 4. Bayly c. 10. ( as there be very many and very strong , as you may read in Rutherford and Bayly out of him ) yet this one drawn from this Apostolike Synod , I suppose were unanswerable . No Synod can impose Decrees upon any Combinational Church ; That 's your own Maxime . But this Synod did impose her Decrees upon those Churches which you say were Combinational : This proposition is evident in the Scripture , Acts 15. and verse 22 , and 35. Therefore now if this Church of Antioch were subject to the authority of Synods , what Church might plead a freedome from the like subjection ? and consequently none is Independent .

Thus have I as it were in a Table , presented you with the plain face of Truth , and sent it you bare and naked as Truth should be ; If the visage seem old , the better ; 't is as I intended it ; that hinders not , but she may be comely , venerable , amiable ; for he that will reverence and love truth , he must do it , because she is an Ancient Matron . For Quod primum , verum , sed enim in omnibus veritas imaginem aniccedit , p●stremo similitudo sucoedit . Tertull. Praes. c. 29. cap. 31. Ex ipso ordine manifestatur , id esse Dominicum & verum , quod sit prius tradijtum ; id autem extraneum & falsum , quod sit posteriùs immissum . A rule which that learned father often inculcates , but nowhere more clearly then in this fourth book against Marcion , where he hath these words by aggravation : Tertull. l. 4. adversus Marcion . c. 5. In summa si constat , id verius quod prius , id prius quod est ab initio , ab initio quod ab Apostolis , pariter utique constabit id ab Apostolis traditum , quod apud Ecclesias Apostolicas fuerit sacrosanctum ; which Chapter is worth your reading , for there the learned man refers the Original of Bishops to the Apostles ; intimates their succession , which in many Churches he doth more clearly in the thirty second Chapter of his prescriptions .

This prime Truth I have here represented with her Ancient Officers about her , the Bishops with a Presbytery ; of which in wisdome she thought fit to raise some higher , not in Office , but in Degree ; ne quid detrimenti Ecclesia capiat . And this advancement was no new device neither , for we read of Metropolitans , and Primates , before the Nicene Council , as I have prov'd after of Patriarchs . Yet all this while , the Church remain'd a pure Virgin ; Thebulis being the fi●st that corrupted the Church , Hegesipp . apud Euseb. l. 4 c. 21. Tertull. because he could not be a Bishop , as did afterwards Valentinus and Marcion upon the same occasion : and I had almost said Tertullian himself . This certainly shewes that the Office of a Bishop even then was no contemptible dignity . For certainly the rejection of such men from the over-sight of a Congregational Church , could never work such men to so great discontent ; Of such parties they were the chief , even after they had failed of their expected hopes . No question they were of Diotrephes minde , John Epi. 3.10 they were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they desired to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Primates ( so old is that word ) in the Church ; to which because they could not be admitted , they corrupted it with their doctrines . Ambition is by Charron call'd the shirt of the soul , Charron of wisdome . being the first garment that it puts on , and the last that it puts off ! for men while there be men , will be of aspiring minds .

— 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Even a beggar will strive to be chief of his company , and a tradesman to be Master over those of his own profession ; this cannot nor ever will be avoided . Such thoughts have alwayes tickled Church-men . Now to satisfie this desire , God hath appointed higher places in his Church , and so they be desired in a fair way , and to lawful ends , it is commendable .

1 Tim. 3.1 . ver. 31.

Conc. Afric . Chalced. Sardic . Naz. in Athanasij vitâ .

This is a true saying , saith the Apostle , If a man desire the office of a Bishop , he desires a good work ; and again in the same Chapter , they that have used the office of a Deacon well , purchase unto themselves 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a faire step to ascend to a higher degree ; ) as first to a Presbyter , then to a Bishop . And it is written of Athanasius that he ascended by all these steps , till he became Patriarch of Alexandria ; then he was set upon the highest step : and yet this advancement of his , or any other , cannot hinder the government of the Church for being Aristocratical , but confirms it rather ; since in this eminence he was to guide the Church , not according to his own pleasure , but according to the prescribed Canons of Synods and Councils ; from which if he erred , he was liable to answer to the supreme Court of an Oecumenical Assemblie .

I have you see laid the foundation of the Churches government in Aristocracy , of which Monarchy and Democracy are the extremes . If you can shew me any Church that hath deviated from the middle way , I shall confesse it to be corrupt . And for the first it is easie to instance ; viz. the Romane Church , whose Patriarch affects a Monarchy , and his Courtiers and learned Rabbies the Jesuites plead stifly for it . But then you must not take that way you do to prove it ; for the erection of Cathedral , Parochial , Diocesan , Provincial and National Churches through his Patriarchate will never do it ; Since these were from the beginning in other Patriarchates , and in his too , when no Monarchy was ever dream'd of or challeng'd . That his challenge I acknowledge to be a corruption .

And if any Church shall affect Democracy , I shall say it is corrupted also ; in that it observes not that Apostolical rule of government and discipline which was then used , as I have demonstrated . It is then a great mistake in you , to make the Presbyterial or Combinational Church to be the sole pure and Apostolical Church ; and that all Churches that are fallen off from that government are corrupted . This if you can confirme fairely and firmly by unanswerable arguments as you make shew of , then you have reason to fasten your degeneration and corruption on Cathedrals , Parishes , Diocesses , Provinces and Nations ; but if this can never be done , as I am assured it cannot , then I shall affirme , that the casting the Church into Cathedrals , Parishes , &c. was not errour , since by that the discipline of the Church might be better administred , and the Aristocratical government far advanced and furthered .

And so having express'd unto you my thoughts in the general , I now come to examine what you lay to the Churches charge in particular ; in the discussion of which I hope you will give me leave to prosecute my own method ; and I shall begin with the Cathedral , which you say was the second degree , but I conceive it the first . Of this your words are .

SECT. III. The words of the Letter .

The second degree of the Combinational Churches corruption was the Cathedral Churches generation , which did presume to alter and elevate the places and appellations of the Teacher , Pastour , Ruler , and Deacon , unto those unscripture-like titles of Lord-Bishop , Dean , Chancellor , Surrogate & Arch-Deacon , who ventur'd to usurp the power of excommunication against the Members and Ministers of many Congregations in their Synods and Councils , 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 using 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 Socrat. Schol. Lib. 1. c. 3. compared with the 32 cap. lib. 2. and Evagr. lib. 1. cap. 6.

Reply .

That I may return you a full answer , I must take asunder into propositions what you here deliver . You say , 1. The Combinational Churches corruption was the Cathedral Churches generation . 2. The corruption was by changing the places and appellations of Teachers , &c. into the titles of Lord Bishop , Dean , Chancellour , Arch-Deacon . 3. That they ventured to usurp the power of excommunication in their Synods and Councils . 4. That this was contrary to the Orthodox pattern , Acts 15. 5. Authority to censure any mans person is the expresse priviledge of the Presbyterial Church , 1 Cor. 5.4 , 5. 2 Thes. 3.15 . 6. Alexander ab Alexandria , began this against Arrius and Eusebius of Nicomedia , so that it was an usurpation , and a new age in the Church .

1. Proposition . That the Combinational Churches corruption , was the Cathedral Churches generation .

IT is a rule in Philosophy , Non entis non sunt accidentia . that corruptio is mutatio entis ab esse ad non esse tale . That which is corrupted then must have an entity , for else it can never be corrupted . Now your Combinational Church in the time you speak of was a non en● , there was no such thing , and then it could not be corrupted , nor any other Church rise from that corruption .

Which shall further appear , if we shall distinguish of the terme Cathedral , which I hinted at first ; for as among Logical notions there be termini primi , and à primo orti , so also it is in this ; the word Cathedral being taken in a primitive and in a derivative sense . If you take it in the prime sense , it denotes unto us those places or chief Cities where the Apostles for some time , or Apostolical men by their appointment took up their residence for conversion of the people , and reglement of the Church ; hence it is , that we so often read of in the fathers Cathedra Jacobi , which was at Jerusalem ; Cathedra Petri , which was for seven years at Antioch ; after at Alexandria ; and last of all , Cathedra Apostolorum Petri & Pauli at Rome . In those Churches where they staid for any long time and preach'd , and planted Religion , which were commonly the Metropolis of that Province or Country , as Ephesus , Corinth , Philippi , at their departure , they left a Bishop with a Presbytery to govern , and thence these Churches were call'd Ecclesiae Cathedrales . This is the prime importance of the word . But after as Christianity was extended , and Bishops were seated and erected in divers Diocesses they began to build Churches , in which at first the Bishop and the Presbyters did reside , who were to over-see the Diocesse ; and because of their residence in this place , the Church in imitation of the Apostles Chairs , was call'd the Cathedral Church . Neither was this Cathedral so new , Euseb. l. 2. c. 17. as most men suppose . For I shall not stick to call the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Egypt mentioned by Eusebius out of Philo the Jew a Cathedral ; it will seem so to any man , that shall advisedly read that Chapter ; for he writes of their government , of them to whom the Ecclesiastical Liturgies are committed ; Of their Deaconships , of the presidency of Bishops , placed above all . To which , that of Palladius will give much light ; for he saith , Palladius in Histor. Lausiaca . that in this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there were eight Presbyters , and that so long as the chief over them liv'd , none of the rest might 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Here the Scriptures were read , prayers continued , Hymnes and Canticles in every kind of Meeter sung to God , penances transacted , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , upon the old Sabbath and every Lords day . I cannot conceive but this might be a Cathedral , even in this last sense . I shall instance in another which was old , Euseb. l. 3. c. 23. even in Saint John's time the Apostle . He commended the young man to the chief of all the Bishops , ( can any man think he was lesse than a Metropolitane ? ) the man prov'd deboist , ran from the Church and became a thief . At his return , John demanded of the Bishop his charge ; the Bishop sobbing and sighing said , he is dead , dead to God , for he is become wicked and pernicious , and to be short a Thief ; for he keeps this Mountain over against this Church together with his associates ; 't is more then probable this was a Material Church ; for how else could the hill be over against it ? and presently it is said , that the Apostle hastened out of the Church . Now I judge it to be Cathedral , because he that was the chief of the Bishops had his residence in it . Let it be also considered what Eusebius writes in his tenth book , Euseb. l. 10. c. 2. cap. 2. that in the beginning of Constantines reign , that the Temples were again from the foundations erected to an unmeasurable height , and received greater beauty than ever they enjoy'd before their destruction . They were then before , and were but now again erected . And we of all other have least reason to doubt of this , since Joseph of Arimathea erected a Church at Glastenbury , as the best of our Historians record , Gildas , Spilman , Cambden . and Spilman hath in picture given us the extent and fashion , and materials of it . After , divers other Cathedral Churches were erected in this Island by King Lucius , if there be any truth in our Records , at Landaff , at London , at Chester , &c. as you may read in Ephraim , Pagetts Christianography , part 3. page 1 , &c.

Now take the Cathedral in which of these acceptions you please , your assertion cannot have any truth in it . Not in the first ; for then you make the Apostles the authours of this corruption , since they were the erectors of these Cathedrals ; not in the last , because they were erected after the Apostolical patterne . The plain truth is , that the corruption of the Combinational was not in the erection of either , because the combinational never was before either . What was it precedent to Saint James his Cathedra in Jerusalem ? I marvail when it should begin ? His was then set up before the Apostles departed to preach to the whole world , and under him it is not possible to conceive the Church could be Combinational ; Acts 1. & 2. Acts 4.41 . Acts 4.4 . Acts 5.14 . Acts 6.1 . for upon necessity in that Church at that time there must be more than one Congregation ; for from 120. to 3120. to these were added 5000. which makes 8120. and yet more multitudes of men and women were added , and still the number of disciples were multiplied . And out of doubt the increase staid not here , God adding to the Church dayly such as should be saved . That so many thousands should meet together in any house to performe their Christian duties was impossible ; they must be divided into several Congregations , Had these been Combinational , then Saint James had been by the Apostles made Bishop of Jerusalem to little purpose ; for he could nor must not have taken the over-sight but of one of them , the rest had been out of his jurisdiction , which I suppose no wise man will ever think , since the Apostles no question had the same charity , and would have the same care of the rest , as of that one , and then would have set up as many chaires as there had been Congregations . But of such we hear not , of this one we do , which is a sufficient evidence to me , that all the Christians of that City at least , if not of all Palestine , were under his jurisdiction , and subject to his Cathedra . Out of which it will necessarily follow , That the Cathedral Church was the prime institution , not the Combinational , and that therefore the Combinational Churches corruption , was not the Cathedrals generation , but rather the contrary , which we have lived to see , that the Combinationals generation , is the Cathedrals corruption .

And what I have said in particular of the Church of Jerusalem , is as true of all other Churches the Apostles planted , and in others planted by their patterne , Antioch , Corinth , Atheus , Rome , &c. for the same reason holds in all these Cities where the multitudes of beleevers grew so numerous ; one Congregation could not hold them . I aske now , had the Apostles , put case Peter or Paul there present , had they jurisdiction over them all , or had they not ? If they had , then the Combination and Independency of Churches is at an end in the Primitive Church . If they had not , I wonder they should stay for divers years in one place , having no more to do , than to supervise one single Congregation ; besides , that then there must be as many as there were Pastours in those Churches of equal power in their several Churches with the Apostles , which he that can beleeve , may digest any thing .

Ephesus was a great City , Rev. 2.3 . and had in it those who took upon them to say they were Apostles , the Angel ( be it Bishop or Colledge of Presbyters ) is commended for trying them , and finding them lyers ; if they were not of his own Congregation , what had the Angel to do to try them ? if your Tenet be true , he deserves no commendation at all , but rather reproof for being 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But that they were , is more than ever you can prove . I am apt to beleeve , that if it had been so , the Epistle had not been directed to the Angel of the Church of Ephesus , but to the Angel of such or such a Congregation in Ephesus . Verse 24. And the like may be said of the Churches of Pergamos and Thyatyra , Verse 18. the last being reproved for suffering the woman Jezabel , calling her self a Prophetesse to teach and seduce . For if the Angel had not power over all the Congregations of that City , say that this Jezabel had taught in another Combinational Church , which is very possible , and not in his , the answer had been easie , Jezabel is out of my reach , out of my jurisdiction , and therefore you have nothing against me for her misdemeanour .

This that I have said destroyes clearly the subject of your Proposition , the Combinational Church , and that being gone , what you affirme of it will fall of it self . I shall therefore hereafter desire you to lay your foundation deeper , before you go about to build , or to speak more properly , to destroy any thing upon such a groundlesse supposition , which you and I have reason to suspect , were it onely but for this , that all the Churches of the Christian world , East , West , North , South , for these 1600 years and more have been of another constitution . Were it Rome alone , I should suspect ; but when all are otherwise , none Combinational , no not those who scarce ever heard of Rome , and all Cathedral , I cannot be perswaded that the love of Christ hath been so cold to his Catholique Church , to suffer this Cathedral corruption as you call it so long , so universally to over-spread her face . It seemes to me contrary to his promise , behold , I am with you to the end of the world . And so I end what I had to say to this Proposition . I now come to the next , in which you tell us , what this corruption was , viz.

Proposition . 2. A presumption to alter and to elevate the places and appellations of the Teacher , Pastour , Ruler , and Deacon , into those unscripture-like Titles of Lord-bishop , Deane , Chancellour , Arch-deacon .

TO this I in the first place shall returne you the words of Zanchy . Quid quod in Ecclesis etiam Protestantium non desunt reipsa Episcopi & Archiepiscopi ? Zanchy append . de fide Aphorism . 11. quos mutatis bonis Gracis nominibus , in male Latina convertimus ; vocant superintendentes & generales superintendentes . Sed ubi etiam neque illa vetera bona Graeca , neque haec nova malè Latina nomina obtinent , ibi tamen solent esse aliqui primarii , penes quos est authoritas . De nominibus ergo fuerit controversia , verum eum de rebus convenit , quid de nominibus altercamur ? This first .

2. Next to your Distribution I say , that perhaps by Teachers and Pastors you may intend two sorts of Ministers in the Church ; for so I know some distinguish , that Pastours in Saint Paul were such as had not onely the office to preach the Word and administer the Sacraments , but had also the Church and care of souls committed to them ; Teachers , those who laboured in the Doctrine , but received no charge of Sacraments or souls . Some make the Teachers to be publike professors of Divinity , and Governours of Ecclesiastical Schooles ; but Pastours , to be the Ministers of particular Congregations , which I will not deny but it may be true ; but I shall remember you that four of the Fathers , Jerome , Austin , Chrysostome , Theodoret , were unacquainted with the nicetie ; for they thought the Apostle express'd what belong'd to the Pastoral office under two names , that the Pastour was to be Doctour , to remember he must labour in doctrine , as well as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which often signifies to rule . And then your third word Rulers will come under that notion also , and so Teachers , Pastours and Rulers will not denote three distinct sorts of Church Officers , which I have some reason to think you aime at , but one and the same man qualified both to teach and to rule . At Geneva , Calvin and Beza were made both Pastours and Readers of Divinity , being men so able to discharge both ; and yet no man did say , that they did not content themselves with their pastoral votation , or alledge against them , He that teacheth on teaching , or he that exhorteth on exhortation . For as I have often told you , and have proved , Lay-Ruling Elders , except you mean Arbitratours , there were never any in the Primitive Church .

The last word you use is Deacon . Hieron . ad Evagrium . Epiph. lib. 1. Tom. 1. de adventu Christi in carnem . And under that name are properly comprehended those who by the first institution were onely mensarum & viduarum Ministri : who if we beleeve Epiphanius , were chose out of the seventy ; of which , two of them did preach . Stephen and Philip , they were more than Deacons , they were Evangelists , and so Philip is stiled . But he that shall heedfully consider Saint Pauls precepts , and the conditions required by him in those that should be Deacons ; would easily collect , that their Office was not onely a charge to look to the poor , but that they were to attend the sacred services and Assemblies , and even to be a step to the Ministry of the word .

I shall therefore willingly admit of the distinction , that there were in the Primitive Church two sorts of Deacons . One of the first institution , who were to have a care of the poor ; and of a second kinde deputed by the Church , who were to attend on the Church ; give unto eve y one present of the sanctified bread and wine , to command the people silence , attention , Concil. Ancyr. Can. 2. Cypr. lib. 3. Epist. 9 . ●ust . Apol. 2. Ignat. ad Heronem . and devotion ; all which may be collected out of the Council of Ancyra , Cyprian , Justin Martyr , and Ignatius , who mentions his own Deac Heron at Antioch , and Stephen to be the Deacon to Saint James at Jerusalem .

Thus much it was necessary to premise before we joyn'd issue ; now you charge us with presumption in removing the Landmarks , that we have altered the places and appellations , by bringing in of new names , unscripture-like titles : So belike it is not lawful to use any titles of honour or command , but such as are used in Scripture . The Jewes then belike offended , when they used these unscripture-like titles of Reschignim , Tsadikim , Chasidim , and so after the captivity they divided the people . The Reschagnim , were the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the wicked ; the Tsadikim , their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 their just men ; the Chasidim , their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 their good and holy men . And yet Saint Paul serves himself of this distinction ; for questionlesse he alludes to it , Rom. 5.6 , 7. amplifying the great love of Christ dying for us . Scarcely for a righteous man will one dye , yet peradventure for a good man , some would even dare to dye ; the gradation is this . Some peradventure would dye for one of the Chasidim the good men , scarcely for one of the Tsadikim , for the just or righteous men ; But for Reschagnim or ungodly , none would dye ; In this then appeared the love of Christ , that when we were Reschagnim ungodly sinners , Christ dyed for us . A man is a Ruler of an Army , and he shall not call some Majors , some Colonells , some Centurions , Pentacurions , Decurions , &c. because these are unscripture-like titles . Nomen is rei notamen , invented it was to denote the thing , neither do I know which way it is possible to understand and distinguish but by names ; vox being rei & conceptuum signum ; and therefore must necessarily be admitted , if we will not confound our selves in the understanding of things . But now to the names you mention , Lord-Bishop , Dean , Chancellour , Surrogate , Arch-Deacon . The end of two of these , I finde in Scripture , Bishop and Deacon ; but you 'll say the syllables , Lord and Arch , are unscripture-like . I must confesse , that I finde not Lord before Bishop in the Scripture , nor Arch before Deacon ; but this will not prove that we have altered the places and appellations : for what place have we altered either of Bishops or Deacons , by calling one Lord-Bishop , or the other Arch-Deacon ? Still the place and office is the same ; for the Lord-Bishop hath no other power than he had at first , which is potestas clavium ; nor the Arch-Deacon any more than he had , to be oculus Episcopi , and see that all be well administred that concerns the poor , and service of the Church . To be offended with a title is to pick straws , especially when the substance is observed .

For how have we alter'd the places , when we have yet in our Church Bishops , who are Pastours , Teachers , and besides these publick Professours of Divinity , Doctours , Catechizers , whom Saint Paul , saith Saint Ambrose , meant by Teachers , such as were in the Churches of Alexandria , Clemens , Pantonus , Origen , Hicroclas . As for those other three appellations , Dean , Chancellour , Surrogate , no Scripture can be brought for them , nor needs it , it being lawful , no question , to give fit names to things , though no text can be produced ; otherwise your parties were to seek , who call him who is to preside in a Synod by the name of a Proloquutor , and those that govern in your Combinational Churches Lay-Elders ; and are not these unscripture-like ? for I finde no such titles in the Scriptures .

As for the name of Deane , it is ancient , and it signifies no more than that Presbyter who was the chief in any Collegiate Church , and was to have a care that the Statutes of the Church were observed , being like the the Principal Warden or President of a College , and you may as well be offended with any of these Appellations as with this , with which yet it is evident many of your party are well pleased , for they enjoy it , and the honour and profits , notwithstanding the names are not found in Scripture . And should any man lay this objection against any of them , I dare say he would answer him with a smile . I am confident he would , who being a prime man among you , at this day enjoyeth a Deanery , and doubtlesse hugs himself , applaudít sibi ipsi domi ; Aha , I am warme , I have been at the fire . That you like the name nere the worse it was fetcht from the Militia . The Romane souldiers were when drawn to their winter quarters to lodge by companies , and so many as lodged together , being commonly ten , were called Contubernales , the chief over them was called Decenus , or decurio , Hadrian . Junius . being praeses manipuli , dexinier en guerre Gall , or the Corporal from the Italian word Caporale , or Spanish , Corporal . We in Enlglish Corporal : and from hence it was borrowed and brought into the Church , that the chief of the Capitulum should be called Decan , which I think is Arch-Presbyter .

3. I come now to your other two dislik'd Appellations , Chancellours and Surrogates . That the Bishop was at first the chief Judge in his Church I have before proved , and then no dought he might appoint his subordinate Officials . This being a confessed rule in the Law , that when any cause is committed to any man , he is also conceived to receive full authority in all matters belonging to that cause . When the Emperours became Christian , they judged it equal and pious to reserve some causes to be tried in the Christian Court , in which they constituted the Bishop to be the Judge . These causes were properly called Ecclesiastical , such as were Blasphemy , Apostacy , Heresies , Schismes , Orders , Admissions , institution of Clerks , Cooks Reports fol. 8. Rites of Matrimony , Probates of Wills , Divorces , and such like . To give audience to these , the Bishop otherwise imployed , could not alway be present ; and yet there was no reason that for his absence justice should not take its course . And in some of these had he been present , great skill in Civil Lawes is requisite , that they be ended aright . This gave occasion to the Bishop to appoint his Chancellour and Surrogate . A Chancellour ( who had his name à Cancellis within which he was to sit ) a man brought up in the Civil Lawes , and therefore fit to decide such causes that did depend upon those Lawes , who being at first a meere Lay-man , and therefore having no power of Exommunication , therefore the Bishop thought fit to adjoyne a Surrogate to him , that in case that high censure were to be passed , this man being in Orders , and therefore invested with power , actu primo , and by Commission with the Bishops power actu secundo sub Episcopo rogatus , being demanded , and an Officer under the Bishop , Actu primo . might pronounce the Sentence . This was the original of their names and power . Now prudential necessity first instituted them , and prudence where Episcopal power is of force continues them . If a Superiour shall be pleased to revoke some of these causes , which were by him made of Ecclesiastical cognizance , and cause the litigants to take their trial at Common or Civil Law , Vide the book of Order of Excommunication in Scotl. & Hist. of Scot Amon 2. pag. 46. then in the Church I confesse there will be no use of the Chancellour . And if the rest shall be tried by the Bishop and his Presbytery , as they were at first , neither will there need much a Surrogate . But now if that rule of the Presbytery should prove to be true , who do challenge cognisance of all causes whatsoever , which are sins directly , or by reduction , then they have power , if not to nullifie , yet to give liberty to play , all Courts and Judicatories besides their own , and must bring in thither Sollicitours , Atturneys , Counsellours , Procters , &c. which will be as un-Scripture-like names as Chancellours and Surrogates .

Cinod . de off . Eccl.

Joannes Epis. Citri in respon ad cabasil . Naz. Testam .

4. The fourth Appellation that offends you , is the Arch-Deacon , who was a very ancient officer in the Church , and of great esteeme in the Greek Church . Neither was he chosen to that place by the Patriarch , but came to it by seniority ; the name then gave him no power , but onely this prerogative to be chief of the Deacons of the Church , as if you would say of the eldest standing . In the Church of England he was more than a Deacon , for he was a Presbyter , and his office was to be present at all ordinations , to enquire into the life , the manners , the abilities , and sufficiency of him who was to be ordained , and either to reject him if he saw occasion , or to present him to the Bishop to be ordained , to induct into any Benefice that man who was instituted by the Bishop , to have the care of the houses of God were kept decent , and in good repair : lastly , to take account of all who had to do with the poors money . And this last was it which gave him the name of the chief Deacon ; Ambr. lib. 1. de off . c. 41. Prudentius . for when the charity of the Church was great , and ample gifts were bestowed to the relief of the poorer Christians , the Church stock was ample , ( as appears by Lawrence the Martyr , who was Deacon to Sixtus Bishop of Rome martyred under Valerian ) This being committed to the Deacons care , that no fraud might be committed , as it hapned too oft in money-matters , the Church thought fit to set one of the Deacons over the rest , who might call them to account , as ours were to do the Church-wardens and Overseers of the poor , to whom they gave the name of the Arch-Deacon .

Now speak impartially , what harme was in all this ? What that may offend you ? Deacon cannot , and Arch should not , since you know it signifies no more but chief or prime , as in these words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Patriarch . And that you may carry some affection , or at least not a loathing to it , I pray call to memory , that a worthy Martyr of our Church John Philpot adjudged to the fire , and burnt in Queen Maryes dayes , Fox Martyrol . An. 1553. primo Mariae . resigned up his soul in the flames , being then Arch-Deacon of Winchester . And that with him Master Cheiny and Master Elmour that refused to subscribe to the doctrine of Transubstantiation in the Convocation-house , were both Arch-Deacons .

5. But now I return back again to that Appellation Lord-Bishop , at which so many have stumbled and been scandalized ; that others before you have done it , I have reason to attribute to envie & an evil eye , but in you I shal onely impute it to inconsideration . Gen. 24. 1 Kings 18. 2 Kings 2. 2 Kings 4. 2 Kings 8. For you are mighty in the Scriptures , and therefore might have known that the Hebrew Adoni , or the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or the Latine Dominus , which in the Spanish is Don , in the French Sciur , in English Sir , is onely a name of civility , courtesie , respect , reverence . By this Rebecca calls Abrahams servant , Drink my Lord . By this Obadiah the Prophet , Art thou my Lord Elijah ? By this the children of the Prophets , the inhabitants of Hiericho , the Sunamite , and Hazael , the Prophet Elisha . By this , Mary the Gardner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Lord , or Sir , if thou have taken him hence ; with this civil respect the Greeks accost Philip , John 20.15 . John 12.21 . 1 Pet. 3.6 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sir , we would see Jesus . In all which places , the word imports onely a courteous and respectful compellation . And St. Peter commends the woman that shall with this name endear her husband , proposing the example of Sarah that obeyed Abraham , and call'd him Lord .

To a Bishop double honour , respect , reverence is due ; for he is comprised under the name of father in the Commandment , and whom we must honour in heart and deed , why not in words ? shall the lips neglect , whom the heart regards , especially when the tongue is the interpreter of the minde within ? And what do we more , when we call a Bishop Lord , 't is but respect , honour , reverence , that we then tender unto him . And if Rebeccah signified to a servant ; if Obadiah and Hazael to a Prophet ; if Mary to a Gardner ; if Hellenists to Philip ; if an obedient wife to a Mechanick , a hard-handed Artisan , may attest her reverential regard , by this word Lord authorized in Scripture : why should the same word be called an unscripture-like compellation , when affix'd before the name of those , who are by their place and office to be the lights of the Christian world , and really endued with power for the regiment of the Catholick Church ? Had they yet assumed this name , and fastned it upon themselves , there had been some exception to be laid against it . For 't is but reason , he who exalts himself , should be abased ; but they were others , and those no mean ones , that thought them worthy of this honourable title . To omit other Kingdomes , the Princes of this Nation , who were the fountains of honour , thought it fit that no Lawes should passe for the government of the Nation , to which they gave not their vote ; and for that end , call'd them to their Parliaments , by the same Writ that they call'd other Lords . And I am certain , before some mens heat had corrupted good manners , it was the guise of Christendome , not to speak of Bishops , fine praefatione honoris , in particular this honour . I shall give you an instance or two . The inscription of a letter to Julius Bishop of Rome from some of his brethren ,

Sozomen . lib. 3. cap. 23.

Nazianz. ad Greg. Nyssen . Theodoret. lib. 5. c. 9.

is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Let no man speak untruths of me , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith Gregory Nazianzene . And the Synodical book of the Council of Constantinople , is inscribed Dominis Reverendissimis , ac piissimis fratribus ac Collegis Damaso , Ambrosio , &c. and they were Bishops . I spare more testimonies ; these may suffice that the title Lord-Bishop was not new , nor invented in this Land . Yet that those , who were honoured among us might bear this title without any derogation to Scripture ; even by Scripture testimonies I have said enough .

I am not ignorant that there be two places of Scripture produced , as if they were a prohibition to this title , Luke 22.25 . 1. Pet. 5.3 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But he that shall considerately weigh both places , will never be able to inferre any such conclusion For let it be thought on , what was the occasion of our Saviours words ; Zebedees wife comes and petitions for her sonnes , that one might sit at the right , another on the left hand in his Kingdome ; which out of a Jewish opinion they then thought must be earthly and temporal . At this ambition of the two brethren the Disciples murmured ; they thought they had deserved as well as mother Zebedees children , and knew no reason why they should be preferr'd before them . To still this contention our Saviour tells them , that this his Kingdome was not to be like that of the world , in that the Kings of the Nations , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dominantur , so Junius , so Beza translates it , do domineere , rule and govern with a high hand , in potentia gladii , or as it is in Saint Matthew , Mat. 20.25 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , do pro arbitrio exercise dominion , and exercise authority over them ; but with you it shall not be so ; You no such Lords as they are , use no such domineering power as they do . A power you are to have , but not like theirs ; your's is to be spiritual , their 's temporal : their power they use with pride , rigour , sometimes tyranny , and against the good of their subjects ; for it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the genitive case ( and the Scholiast upon Nazianzene observes , Scholiast . Nazianz . in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in any compound Verb with a genitive case , signifies against ) But your power must not be so used , vos non sic ; It must be with mildnesse , meeknesse , humility ; he who is to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 among you , let him be your servant . It is not the word , it is the ambitious seeking of a temporal principality , as an affix of the Apostolate , that Christ interdicted his Disciples . Bern. lib. 10. de Consider. Forma Apostolica haec est , Dominatio interdicitur , indicitur Ministratio . Dominatio is forbid , is therefore the word Dominus ? were this so , a temporal Lord must go without his title of honour , as well as the Lord-Bishop ; for the dominion they use may possibly be more rigorous , arbitrary , Lordly , tyrannical , than ever was that of the Bishop . Well , however they use it , who can help it ? with them it must not be so , though they have and may be allow'd in civility to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , yet they never were allowed to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , tyrannous , rigorous Lords ; Saint Peters words are clear against that , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; the Apostle would not that any superiour should lord it over or against Gods inheritance . That service , that humility , that meeknesse , which our Saviour prescribes his Apostles , is against that : and who so shall make use of the text to any other purpose , goes about to finde in it , that which our blessed Saviour never intended ; he may as soon fetch gold out of a pibble .

One thing yet doth amaze me , that those men should be so much startled at a civil title , who yet make use of the power even in the most rigid construction . They who first prest it against Bishops , were the Anabaptists of Germany ; nothing was so frequently in their mouths , as the Kings of the Nations , but these at length had Consuls and Kings of their own erection among themselves . To them succeeded the Presbyterian consistory , and so eager they are for this government , that they call their Discipline the Kingdome of Christ , the Tabernacle which God hath appointed ; and where this Ecclesiastical Synod is not erected , Browne in a Treatise against one Barrow . they say that Gods Ordinance is not performed ; the office of Christ as he is King , is not acknowledged ; and in this Kingdome who were like to bear most sway ? are they not the Ruling Elders ? This Brown , not I , calls a Lordly Discipline ; and saith , that instead of some Lord-Bishops in name , we should have a thousand Lordly Tyrants indeed , which now do disdain the name ; for , saith he , if you could but once get up the names of Elders and Presbyters , what mischief , cruelty and pride would not stream from that name ? with much more to that purpose . At last we feel into whose hands the power is come , and this I may be bold to say , that the loyns of the Lord-Bishops were not so heavy as have been the little fingers of such of your Pastours , who have declin'd the name . I list not to grate your eares with this harsh musick ; but lay your hand upon your heart , and say , whether the Masters of your Congregations be not the men 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . God is my witnesse , and you partly know that I never was guilty of the smoothing of any mans pride , of favouring of any mans rigorous domineering . Of honour I alwayes thought him most worthy , who I saw did least affect it ; affectation of honour , and desire of superiority , I know , our Saviour prohibits ; and on the contrary , humility , lowlinesse and meeknesse is that which he commands ▪ And yet I see no reason why it should grieve any godly minde to hear a Bishop call'd by that name , with which Saint Peter will'd every woman to call her husband , and Mary Magdalen call'd him who had but a spade in his hand . They are not titles that can swell any man , who hath not pride in his heart , and that may leven as much and puffe up him , that puffs at this title , and bears other names , as he that was once call'd Lord Bishop . And so much of the titles you except against ; I come now to what you lay to their charge

Proposition . 3. Who ventured to usurp the power of excommunication in their Synods and Councils .

WHO is a Relative , and it hath so many Antecedents , that I know not whether you referre it to all the fore-going titles , or to some in particular . To all you should not , for the Dean intermedled not with excommunications ; the Chancellour de facto did ; but should not ; so I grant you that was an usurpation , and complain'd on ; and preach'd down by me , as well as decryed by you . The Surrogate and Arch-Deacon did ; but then it was not jure nativo , but delegato ; for their commission they had from the Bishops : I shall therefore more willingly conceive your thoughts reflect upon them , and especially because you mention Synods and Councils , which they alone at first had power to assemble . But then to affirme that it was an usurped power in them to excommunicate in Synods and Councils , seems to me a Paradox . For I shall here ask , whether the Bishops being not assembled in Synods or Councils had power to excommunicate or no ? If you say they had , then it will seem strange that meeting in Synods and Councils they should lose this power . This is as if you should say , that Corporations meeting in Council should lose the power , which every single Alderman had before he came thither , or the people their rights and priviledges when assembled in Parliament , which they had before ; Vis unita sortior ; and certainly what power any man hath to act singly and by himself , when he meets with other Commissioners associated in that power , he works more vigorously , and his act is of the greater authority . But if you shall say , that the Bishops had no power of excommunication , nor then , nor before , nor in Council , nor out of it , you plainly contradict the Scriptures , which I shall evidence unto you , by examining the Commission given the Apostles and their practice ; and what is true of the Apostles , will be as true of the Bishops : for I have before proved unto you , they were their Successors , and by them setled in some Churches , And the ordinary power which was given to the Apostles was given to them ; for otherwise Christs promise cannot be verifyed , behold , I am with you , signanter , to the end of the world .

John 20. The Commission is extant . As my Father sent me , so send I you ; and then presently breathing on them , he addes , Receive the Holy Ghost . Whose sinnes ye remit , they are remitted ; whose sinnes ye retain , they are retained : Cyril . lib. 12. in Joan. cap. 55. Cyprian . de unit . Ecclesiae . & Epist. 73. ad Julian . which words are understood by all the Ancient Doctours of authority , as though he said that with the same power and authority my Father sent me into the world to gather and govern my Church , I do also send you , that is , with all spiritual power necessary to your office and charge . Now I ask , whether the Apostles must be assembled in Council or not , when they were to execute this authority ? if you say they must , then you grant the question ; for then the sentence of excommunication may be passed in a Synod or Council . If you should say they could not , then a single Apostle could not excommunicate , which I yet never heard affirmed ; all granting , that they were pares potestate , except the Papist , who will have all Episcopal power and authority originally invested in Saint Peter , and from him derived to others . But this I conceive you will not say neither , when I finde St. Paul assuming this power to himself . 2 Cor. 13.10 . Therefore I write these things being absent ; lest being present , I should use sharpnesse according to the power the Lord hath given me . What can be more plain ? power given by the Lord to me , a single Apostle ; and therefore he tells them that heretofore had sinned , Ver. 2. and to all other , that if he came again he would not spare , spare to lay his rod upon them . For in the first Epistle , he proposeth such a thing to them , and wills them to consider of it ; quid vult is ? what will you ? 1 Cor. 4.21 . shall I come unto you with a rod , or in love , or in the Spirit of meeknesse ? as who should say , choose which you will . Compare this with 2 Cor. 10.4 , 8 , 9 , 10 , 11. verses , and you will easily conclude that a single Apostle had authority enough to lay his rod upon a scandalous contumacious offender . This for the power , now to the practice .

According to this power Saint Paul exercised judgment , and gave sentence in a certain grievous case of incest among the said Corinthians , in these words . I absent in body , but present in spirit ; have judged already , as though I were present concerning him that hath done this deed ; in the name of our Lord Jesus Christ when ye are gathered together , 1 Cor. 5.3 , 4 , 5 and my spirit with the power of our Lord Jesus Christ , to deliver such a one to Satan . Who I pray was it that censured this man ? was it not the Apostle himself ? If I understand 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ego judicavi , it must be so . And the same Apostle writing to his Scholar Timothy , makes mention of another sentence by him pronounced against Hymenaeus and Alexander , two seditious and heretical men ; whom saith he , I have delivered , ego tradidi , 1 Tim. 1 . 2● to Satan : i. e. excommunicated , and cut off from the Church of God , that they may learn not to blaspheme . What should I tell you that the learned draw the words of Saint Peter to Simon Magus to this purpose ? Acts 8.21 . Thou hast no part nor lot in this matter . That Diotrephes cast some out of the Church , it was his fault ; but for this , Saint John when he came , Joh. Ep. 3.10 . threatens to remember his deeds ; i. e. as all Expositors agree , by his Apostolical power to proceed against him .

From the Apostles I descend lower . First , to the Angels of the Churches , who were commended for not bearing with them that were evil ; and for trying them who said they were Apostles , Revel. 2.2.6.20 . 1 Tim. 5.19 , 20 21 , 22. Tit. 3.10 . but found upon tryal lyars : and again , blamed when they neglected their duties . They were neither worthy of praise , nor yet blame-worthy , had they not had authority in their hands . Timothy is commanded to do the like at Ephesus , Titus at Crete .

Yea , but perhaps it may be replyed , these directions were not given to Timothy and Titus as single Bishops , but as chief of a Presbytery : well then , the conclusion will hence easily follow , that a Bishop with his Presbytery may excommunicate . If so , then I pray tell me , what usurpation it can be for Bishops assembled in a Synod or Council to do the like ? They being chief cannot want that authority which the Presbytery hath ; and why then should they not use it ? From an inferiour to a superiour power , the argument follows strongly . The Justices may punish such or such a Malefactour , much more the Judges , but much more the Superiour that empowred them . The reason is the same ; The Bishop with the Presbytery may cast a scandalous person out of the Church , therefore much more the Bishops themselves assembled in Councils , because among them there is a subordination . And what a lesser power may do , that a higher may , which is empowred to that end . Thus have I wrestled with your assertion , and foil'd it . I come next to grapple with your reason , and if that prove to be weak , your affirmation will fall of it self . You say ,

Proposition 4. That this was contrary to what was practised in the Orthodox pattern , Acts 15.24 . which was laid down and left as well for the imitation as information of after-ages .

FIrst , I thank you , that you grant this Synod to be a pattern for after-ages to imitate , and be informed by . For first , then we have from this a sufficient authority to call Synods and Councils . Secondly , a pattern to imitate in making Decrees , that it be by way of deliberation , declaration and decision . Act. 15. ver. 7. For the acts of this Council which the Presbyters and brethren used , were disputative , or in genere deliberativo ; they disputed ; Saint Peters act was declarative ; and when there had been much disputing , Verse 12. Ver. 19. Peter rose up and said , &c. and the like was that of Barnabas and Paul . But Saint James his act was decisive , wherefore 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I judge or give sentence . Thirdly , There ought to be a President in a Council , who is to moderate the whole action , and to pronounce the sentence . Fourthly , That the Synodical decrees materially and Ecclesiastically are obligatory , Ver. 22.23 . Acts 16.4 . Acts 21.25 . and tye the absent , as this did the Churches of Syria , Cilicia , yea , and all the Churches of the Gentiles , who had no Commissioners in that Synod , as well as those of Jerusalem and Antioch . Fifthly , that the chief man of a Council is , that you say , by Scripture-proof to confute soul-subverting positions , and to confirme Christian doctrines , as it was in this . But this was not the sole end ; for another there was ; viz. to cast out of the Church , Disturbers and Hereticks , as I shall by and by make good unto you : and so your position of usurpation in Bishops of the rod will not prove true .

But this you say , was contrary to the orthodox pattern ; how so I pray ? if a contrariety , then it must be opposite , and I have never yet heard , that subordinate ends come under any species of opposition . A man bindes his son Prentice , his end is , that he learn and be skilful in his profession , but yet he hath a farther reach , which is , that he may get a livelyhood ; the first he intends lesse principally , the last chiefly ; and can a man say now , that these two ends are contrary , or thwart one the other , when indeed they are but subservient the one to the other ? and the like is to be said of all intermediate ends . For that rule of the Civilians is most true , finis principalis non tollit accessorium ; to apply this , the chief end of the Apostolical Synod was to confute false positions , and establish the truth ; suppose now , that they had there pronounced an Anathema against those Jewish Christians , who would be still zealous for circumcision and the observation of Moses Law after the publication of their decree , had this been contrary and opposite to their first and prime intent ? you cannot say it . Neither is it then contrary , when a company of Bishops meet in a Synod or Council to illustrate and hold forth the truth , and condemn heresies , that they passe also a censure upon the Hereticks . I can finde no contrariety or opposition in this . Yea , but you 'll say , here 's no pattern for it . Neither is it necessary ; it sufficeth that here is a pattern set to compasse the chief end of all Councils ; as for the accessories they may be regulated by prudence . A Prince calls a Parliament ; in it there be good Laws established for the peace of his Territories , and not one delinquent punished or censured . Must this particular Session be such an absolute pattern to all following Parliaments , that shall onely make good Laws , and never call to question , or passe sentence upon any offender ? I hope you will not say so ; neither can you say it in this case . For I find the Apostles singly , as I have proved , and out of Council to have done it ; and therefore I doubt not , that if being in Council assembled they had done it , it had been no errour . Yea , but this you 'll say could not be done . For it follows ,

Proposition 5. To censure any mans person , is the expresse priviledge of the Presbyterial Church , 1 Cor. 5.4 , 5. 2 Thes. 3.15 .

PRiviledges and Prerogatives are tender things ; and it behoves those who stand for them , to produce infallible Records , lest it appear their claim be louder than their right . A Corporation struggles hard for a priviledge , fees a Lawyer to plead their Charter ; he picks out some weak words in it that may look that way ; at last the Judge tells him , that he hath betrayed his Clients cause , for the words in the Charter carry no such meaning . The like I must say to you ; A priviledge you plead , for your Corps the Presbyterial Church ; the evidence you give for it , is out of Gods great Charter , 1 Cor. 5. 2 Thes. 3. Now if you had studied to betray your case , you could not I believe have lighted upon two more weake evidences .

For doth Saint Paul assert a priviledge of the Presbyterial Church in that place of the Corinths , where he makes himself the Judge ; where he passeth censure himself ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I have decreed or judged ? he asketh not their consents , he prayeth not their aid , he referreth not the matter to their liking ; I have saith he , already determined , afore he wrote , and before they read that part of his Epistle . And what to do ? to joyne with them , to deliver this trespasser to Satan ! No saith he , I have already decreed to deliver him . By what means ? what , by their power and priviledge ? not so , but by the power of our Lord Jesus Christ . Then for ought we can finde in this place , the Apostle though absent , decreed to do the deed himself , by the power of Christ , and not by the consent and help of the Corinthians . Certainly had this been a Priviledge of the Presbyterial Church , Saint Paul would never have invaded it ; what an Apostle guilty of such presumption , such usurpation ?

Yea , but the sentence was to be pronounced by them . When ye are gathered together in my Spirit , i. e. my power , my authority , then deliver . True , they were bound to do it ; but by what right ? their own , or the Apostles ? by his certainly , for it is In my spirit . So all their power is delegate , not native ; 't is derivative , not primitive ; declarative , not judiciary , and consequently from this place no priviledge of the Presbyterial Church to censure any mans person can be deduced . But rather the quite contrary , in that the Apostle a single person judged and decreed without them .

I shall mind you what may well be concluded hence , which is , that the censure should not be past in a corner , but in a full Assembly , because the Apostle saith , When ye are gathered together ; and if you shall complaine that it was otherwise , I shall not stick to confesse that your complaint is just , and I have and shall ever joyn with you in it .

But I shall adde what strength I can to your plea out of this chapter . Some may say the authority was in the Presbyterial Church , because the Apostle reprehends them , verse 2. that they had not past censures on the peccant . Ye are puffed up , and have not rather mourned , that he that hath done this deed may be taken from you . That I may give light to this dark place ; A custome was used in the Church , when any was to be excommunicated , to joyn in mourning . This duty the Corinthians had neglected , and he reproves them for it ; they were puffed up in an opinion of their own deeper wisdome , they joyned not in mourning ; they complained not to Christ or his Apostle , that a Censure might passe on such a one . This was their fault ; for a course they should have taken , that such a one should be taken away . But by whom ? that 's the question ; Not by them to be sure . For Taken away from you , implies that it is by the power of another , not by their act ; for no man can take any thing from himself . He may put it away , not take it ; the expression had been veen very imperfect if this had been the meaning . And so for you nothing can be included hence .

But again , it may be objected , verse 7. Purge ye out the old leaven . And again , verse 12. Do ye not judge these who are within ? where purging and judging is laid upon vos , and is therefore a Church-priviledge .

I answer , that vos is no way exclusive of the Apostles power , but rather includes it ; for sure he may judge them that are within the Church , and doth it , verse 3. Vos then hath reference to this third verse . Vos you gathered together in my Spirit , do you purge out the old leaven ? do you judge those who are within ? You to whom the Keys are given , you to whom I have delegated , my power , being of the Presbytery , not the Layity ; do you judge and purge . This is the clear intent of the Apostle , and so hath been given by all ancient Interpreters . Whence it will follow , that a Presbyterial priviledge to excommunicate can have no footing in this chapter .

As for that other place , 2 Thess. 3.15 . it gives no countenance at all to the Presbyterial Church for Censure . For the Apostle gives order onely about a disorderly person , that he might be signified to him by a letter , that if occasion required he might be censured ; yea , in expresse termes forbids them to Censure him . Matth. 18.17 . For he saith , Count him not as an enemy , that is , as an Heathen . ( for so the word enemy probably signifies , Rom. 11.28 . Ephes. 2.16 . ) I must confesse ingenuously unto you , if I would pick out an argument against the Presbyterial priviledge to censure , I would make choise of this place ; for to what purpose would the Apostle have this unruly man noted by a letter , if they had power to proceed against him ? Now why nor they nor the Church of Corinth had not power without the Apostle to Censure , I have given you an account before , and need not here repeat it .

You see you must produce stronger evidence for your priviledge than hitherto you have done , before I can yield it . And I am confident that better you cannot bring forth . Since the power of Censures must be necessarily in some hands , I shall leave them in theirs that they have beene for sixteen hundred years ; Primarily in Bishops by commission and delegation in Presbyters , and therefore much more in both assembled in Councils , so that it cannot be any presumption or usurpation of power , if in them they use their authority to censure any mans person ; of which you assign the time to be Anno Dom. 320. or thereabout when

Proposition 6. Alexander Patriarch of Alexandria began this usurpation against Arius and Eusebius Bishop of Nicomedia in the reigne of Constantius and Constance .

JF there were no more to be said for it , yet this were Antiquity sufficient , that it was used in the Church before the Nicene Council about 1300. years ago . This would be thought on .

2. Next I could wish that you were better versed in the Records of the Church , the histories of those first times , and acts and proceedings of Councils ; for then I am perswaded you would never have pointed out Constantines dayes for the babe-age of that usurpation ; for clear it is , that there then was no more done , but what was ordered to be done , and was done before . Read but the Apostolical Canons , Apost. Can. 3.6 , 7 , 8 , 12 , 29. and in most of them you shall meet with these phrases , Si quis Episcopus , Presbyter , Diaconus , Laicus , &c. be found guilty of such or such an offence , deponatur , excommunicetur , dejiciatur , eijciatur , abjiciatur , communione privetur , damnetur , ab Ecclesia penitus abscindatur . Again , in the Council of Ancyra order is taken that some be deprived of the Sacrament for three , some for four , Conc. Ancyr. c. 4 , 6 , 8. some for five , some for fifteen years , some a longer time , all which space they should be reckoned among the penitents ; Basil . Can. 58.77 . to which order those two Canons in Basil give great light , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And again , Can. 77. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Zozomen . lib. 7. cap. 17. For these were the four Classes of the Penitents in the Primitive Church . And it is evident that they charged the execution of these Canons upon the Bishops , first because they had power , that to those , who by humility , and teares , and patience ,

Zonaras in Explic . Can. 12. Conc. Nic. Alcimus Epist. 16.

Conc. Nic. Can. 5. Conc. Antioch . cap. 20.

and alms-deeds did demonstrate their conversion to be sincere and unfeined , to remit the severity of the Canon . So Alcimus to Victorius the Bishop . Authoritatis vestrae est , errantium compunctione perspectâ , severitatis ordinem temperare . And secondly , because they ordained that in every Province twice ever year there should be a Synod , that all the Bishops of the Province meeting together might in common examine such questions as are occurrent in every place , and particularly to enquire , si forte aliqua indignatione , aut contentione , aut qualibet commotione sui Episcopi , excommunicati quidam sint .

This was the Church Ordinance , set before the time you speak of , which clearly makes against you , and now I shall shew you de facto , what was done , before that time too . In Asia there was held sundry Synods about the time of the Emperour Commodus , Euseb. l. 5. c. 16 , 19. in which Montanus was excommunicated , and his Heresie condemned . Victor about the same time held a Synod at Rome , and excommunicated all the Easterne Bishops about the celebration of Easter , Euseb. l. 6.23 , 24 , 25. which Act of his , though unjust , yet it shewes the judgment of those times , that such a thing upon a just occasion he might do , and that it was no usurpation in a Bishop with his Council to censure any mans person . Again , under the Emperour Decius there was a Synod gathered together at Rome of 60. Euseb. l. 6. c. 43. Bishops , besides many Ministers nd Deacons , whither also there came many Pastours of other Provinces , where by uniforme consent of all it was decreed , that Novatus together with such as swelled , and consented to his unnatural opinion repugnant to brotherly love , should be excommuicated , and banished the Church . And the same was confirmed by another Synod held at Antioch by Elenus , Firmilian , Yheoctistus . I passe by here the several Censures passed in the Synod held at Carthage upon the Lapsi and Thurificati , as may be seen in very many Epistles of Cyprian . To give light to this , there is not any example more evident , than the Synod of Antioch held about sixty years before the Council of Nice , where Paulus Samosatenus , the Bishop of Antioch was deposed , and condemned for Heresie . Euseb. l. 7. c. 30 The Epistle then written by the Bishops , Presbyters , &c. to Dionysius Bishop of Rome , and Maximus Bishop of Alexandria , &c. is yet extant , wherein they write thus . Wherefore necessity constraining us so to do : we excommunicated the sworn adversary of God , viz. Paulus Samosatenus , and placed Donneus in his roome , &c. Farther yet there was a Council of 320. Caranza . Platina . Tom. 1. Conc. apud Binnium . Bishops called together at Sinuessa in Italy , where Marcellinus Bishop of Rome was condemnatus , & anathematizatus accepit Maranatha . And all these instances I am able to give you before that yo name , so that there it cannot be true which you say , that the babe-age of this 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 reign of Constantius and Constance , &c. In relation of which story , you are not exact enough neither . For I read not of any power that Alexander usurped over Eusebius , nor any Censure he passed upon him ; he wrote indeed a letter to the brethren of the Churches , that they should beware of Eusebius and his Arianisme , because he was the patron and ringleader of the Apostates ; in his letter he sharply reproved him , but he censured him not , neither indeed could he , because he belonged to the jurisdsction of another Patriarch . But touching Arius and his adherents , he summoned together a Council of many Bishops , and deprived him and such as favoured his opinion ; Achillas , Aeithales , Carpomes a second Arius , &c. of the Priestly order . And this he might do , for they were under the jurisdiction of the Church of Alexandria . But the Heresie being not so extinct , and matters growing by the contenders to greater heat , Constantine thought good to call the Nicene Council , where the question was debated , the Creed called the Nicene composed , the clause of one substance ratified , and the 318. Bishops , except five , subscribed unto it , viz. Eusebius , Theognis , Maris , Theonas , Secundus . These derided the clause , Socrates lib. 1. cap. 8. and would not subscribe to the deposition of Arius . For which cause the Council accursed Arius and all his adherents , and forbade him Alexandria . Moreover by the Emperours Edict , Arius , Eusebius , Theognis , were banished . cap. 14. But Eusebius and Theognis recanted . All this was done in the reigne of Constantine ; while he was alive it was that Alexander first , then the Council proceeded against Arius and his adherents ; cap. 38. and under Constantine it was that that Arch-heretique came to that miserable end . Yea , and Alexander himself died also , and Athanasius was chosen Bishop in his stead before Constantine died . cap. 15. So that it cannot be possibly true which you say , that Alexander of Alexandria did exercise or usurpe authority against Arius in the reigne of Constantius and Constance , for while their father lived they were not Emperours . Socrat. l. 2. c. 32 Well as you intimate and direct me , I turne to the second book of Socrates , cap. 82. but in the Gree. 40. and 41. chap. but there I finde no mention of Alexander nor Arius . A Council at Seleucia we there read of called in Constantius's time , and that there was hot disputes betwixt the Arians and the Orthodox , but at last the Orthodox prevailed , deposed Acacius the Arian , and his complices ; and excommunicated divers others , among which was Eusebius ; Socrates lib. ● . cap. 2. lib. 1. cap , 23. 29. graec . whether it was he of Nicomedia or no , it appears not ; but in all probability it is the same man , because after his recantation he relapsed to his Arianisme , and was one of the persecutors of Athanasius . However this makes against you ; for here we finde some Bishops deposed , others excommunicated by a Council . But this by the way . In the last place you send me to Evagrius ; lib. 1. cap. 6. but to seek for what , I know not ; for I pray look again , and you shall not finde any thing of Alexander , Arius , Evagr. lib. 1. cap. 6. or Eusebius , no nor their names in that chapter , 't is wholly of another matter , and nothing to your purpose , and therefore I passe it by , and set it for a cypher .

But were your opinion true , that it were usurpation for Bishops assembled in a Council to censure any mans person ; consider I pray what an aspersion you lay upon the first four general Councils , who have been hitherto received with so much veneration by the whole Church of God . For in every one of these we finde the Heresies , and the Heretiques censured . In that of Nice , Arius and Arianisme ; in that of Constantinople , Eunomius , Arius , Macedonius , Photinus , Apollinarius , and their Heresies ; in that of Ephesus , Nestorius , and Nestorianisme : in that of Chalced●n , Dioscorus , Eutyches , Caranza in his Council . and Eutychianisme . I verily beleeve these grave Fathers , the flower then of the Christian world , renowned for piety , honoured for learning and integrity , would never have ventured to have passed so dreadful a Censure upon any mans person , had they not been verily perswaded that from the Word of God , they had a sufficient warrant to authorize them unto it . I shall shut up this point , when I have told you that it seemes to me very unreasonable that a few met together ( as in a Congregational Church , they cannot be many ) should have a priviledge to do that , which the Catholique Church assembled in a general Council should not be able to do : or if they did , should be noted with the black Character of usurpation or presumption ; and so much of this . I come next to that corruption , which you say was brought upon your Combinational or Presbyterial Church by the Parochial . Of which , your words are these that follow .

SECT. IV. The words of the Letter .

Mr. Matthews . THE first rise of the rottening of the Church , was its falling from the pure poor Presbyterial Church , ( which in respect of its primitive constitution was composed & made up of living stones , namely , lively Members , and laborious Ministers , being fastly and firmly knit unto the Lord Jesus as their only head by faith : and one to the other by a fraternal Covenant of fervent love , according to the pattern which was proposed prescribed in both Testaments , Is. 44.5 . Jer. 50.5 . Ezek. 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 , unpolished parochial Church : At that time when ceasing to elect or ordain a Teacher , a Pastour , a Ruler , a Deacon or Diaconesse , or Widow in conformity to the heavenly Canon , Rom. 12.7 . 15.4 . 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 as well growing and 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 his Ecclesiastical history . lib. 4. c. 14. 15. lib. 5. cap. 23. 24.

The Reply .

That my answer may be the clearer to what you here propose , I shall cast your words into this method . For first I will consider of , 1. The constitution and description you give us here of your Presbyterial Church , and the proofs you bring for it , out of both Testaments . 2. Whether the rottening of this Church , was the falling of it , from a poor pure Presbyterial Church , into an impure unpolish'd Parochial Church ? 3. Whether your assertion be true , that when it ceased to elect or ordain either a Teacher , a Pastour , a Ruler , a Deacon , Deaconesse or Widow in conformity to the Canon , Rom. 12.15 , 16. 1 Tim. 3. Tit. 1.5 . but admitted of a Parson , Vicar , &c. that then it was corrupted , and became an Apostatizing Parish . 4. Whether the beginning and breeding of this Apostacy and corruption began in Polycarps and Iraeneus dayes .

These four points being examined , the weaknesse of your aspersion will very evidently appear . And first to the first .

1. You say , That the Presbyterial Church in respect of its Primitive constitution , was composed and made up of living stones , namely , lively members , &c.

NOw here I must put you in minde of an old Proverb , Cantherius in porta . For you stumble in your first setting out , and go about to impose upon me by a fallacy , which if you will not grant , I shall clearly deny your description ; for you discourse à dicto secundum quid , ad dictum simpliciter .

I am confident you will not deny but your Presbytyrial Church is a part of Christs Militant Church , visible with us on earth . And that is compared to a Net , in which be good and bad fish ; to a field , in which are wheat and tares ; to a Barn-floor , in which is Corn and Chaffe ; to a house , in which are vessels of honour and dishonour . Your visible Presbyterial Church for ought I know then must be like all other Churches ; have in it professours , as well as true beleevers ; hypocrites , as well as sincere worshippers : which if you should deny , I would ask you whether the Church Acts 2. or any that the Apostles planted , were Presbyterial Churches or not . If they were not , there was never any ; if they were , then there may be hypocrites and profane persons in them . For in those we read of Ananias , Sapphyra , Simon Magus , Hymineus , Alexander , Demas , Diotrophes , the Nicolaitans , and those that said they were Apostles , and were not . How then was the Primitive Church composed and made up of none but living stones ?

Here then lies the fallacy , à dicto secundum quid . The Church in respect of the Elect , who to us are invisible , that belong unto the mystical body of Christ , is composed of living stones , namely , lively members , &c. and thus much those texts you produce very strongly prove . But the Church as it is Militant and visible of which you must speak , because you speak of a Presbyterial Church , comprehends all sorts in it , who though they be true , real and univocal parts of the visible body , yet they are but aequivocal parts of the mystical , and to them your description belongs not . To argue then from the part to the whole , is a fallacy . Some in the Presbyterial Church are living stones , therefore the whole Presbyterial Church is in its Primitive constitution composed of these , is fallacious .

We grant that it were earnestly to be wish'd , and all lawful means would be diligently used both by Pastour and people , to have all the members of a Church most holy and gracious . But to say a Church hath no right constitution where all the members are not such , is a foule errour .

For never yet was their any Church of such a constitution ; not the Domestical under the fathers , not the Jewish or National under Moses , not the Christian under the Apostles themselves , and therefore assume not that to your Presbyterial Church , which yet never was in any , nor never shall be . All Churches as visible , consist of heterogeneous parts , and so doth yours ; which if it should marre the constitution of a Church , it must needs marre yours as well as others . For I hope you will not say , that all yours are Saints more than by calling , and so are all Christians , even those at Corinth and all , 1 Cor. 16.2 . Cap. 1.12 , 13. cap. 5.1 . cap. 6.15 . cap. 11.21 . cap. 15.35 . cap. 8.12 , 13. among whom yet were schismatical and contentious persons , envying and strife , incest , and incest tolerated , going to Law with their brethren , Harlotry , coming to the Lords Table drunk , a denying of a fundamental point of saith , the resurrection , little charity to the weak brother . Now then if Corinth were a Presbyterial Church , certainly in the Primitive constitution it was not composed of living stones onely , &c.

To conclude , to the constitution of a Church there can be but two things required ; the materiale , and the formale ; the matter , are a people gathered and united , called by the Word to live in a divine policy under Christ their head . The forme that unites them to him , is as you say rightly , faith and charity . That they be truly and indeed united to him , requisite it is that their faith be lively working by love . But that they be united to the body the visible Church , which is the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , there is no more , nor can be no more expected , but that they make outwardly a profession of faith , and fraternal love . For whether either be true , unfeigned and sincere or no , we can never know , and should we stay till those were manifest unto us , it would be long enough before we should constitute our's , or you your Church : pray take this better into your consideration . Now I proceed to that which you more aime at ; viz.

2. That the rise of the rottening of the Church , was its falling from a pure poor Presbyterial Church into an impure , unpolished Parochial Church .

TO which I have this to say . First , that if this position be true , then Amesius was mistaken , Ames . Med. l. 1. cap. 39. Sect. 22. who makes a Combinational Church all one with a Parochial . He tells us there of a Church instituted by God , and saith , that it was not National , Provincial , nor Diocesan , but Parochialis , vel unius Congregationis , cujus membra inter se combinantur , & ordinarie couveniunt in eodem loco ad publicum Religionis exercitium . If you shall say , that this kind of Parochial Church differs from ours at this day , because it is combined in Covenant , which ours is not : I grant it : but adde , that such a Combination is not necessary . For I know no other Covenant requisite , but that in Baptisme to make a man a member of any Church , as I formerly proved unto you . Neither can you give any one instance of any such Covenant before your time , was taken by any Parochial Church in Amesius sense .

Secondly , I shall here again put you in minde of that I intimated at first , about this word Parochia , and give you farther light in it . For Parochia hath a double acception , eirher as it was at first , Selden . of tyths , cap. 6. Sect. 3. or as it is used in our dayes . At first the word Parochia denoted a whole Bishoprick ( which is but a greater Parish ) and signified no other than a Diocesse . That in these there were Towns and Villages cannot be denyed ; for the proof of this we need but run over the names of Cities , Towns , &c. of Judea mentioned in the Old and New Testament , and all plantations will teach us , that in processe of time it comes to be thus ; at first in greater Cities , then in these Religion was planted . Among these it cannot be well conceived , that the whole hamlet was at once converted , but it must be done by little and little , till at last the whole Township received the faith . Together then they met for the service of God , and as the Jewes in their several Towns had to that purpose their Synagogues ; so Christians began to think of convenient places , where they might meet to this purpose , ( as you in New-England ) they built them Churches , and so from meeting in private houses , they met in these . Where yet they entered not into a Combination to be an absolute and Independent Congregation , but did depend on the chief Church , where the Bishop was resident ; and this is evident , by what I shall now say . The Pastours of these Parishes were such as the Bishop appointed under him to have care of souls in them ; and those are they ,

Conc. Neoces . cap. 58.

Conc. Antioch . cap. 87. & 89.

whom the Old Greek Councils call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And in the Churches where they kept their cure , the offerings of devout Christians were received . All that was received in the Bishoprick , was as a common treasury to be thus dispensed ; one part of it was allowed the maintenance of the Ministry ; another , to the relief of the poor , sick and strangers ; a third , Conc. Antioch . cap. 103 , 104. to the reparation of Churches ; the fourth part to the Bishop . Thus it was many years before the Council of Nice , that the Bishops Parochia extended far ; and that the whole was under his jurisdiction , and consequently , had not absolute power within themselves .

2. But when the word Parish in that sense it is now used , began , it is not so easie to avouch ; yet for it we have these Records :

Damasus in pontific . Euseb. l. 2. c. 17. Epiphan. Haeres. 69.

Euseb. l. 6. c. 43.

Evaristus who lived in Trajans time , and succeeded Clemens , divided Rome into seven Parishes , assigning to every one a Presbyter . And it may be easily collected out of Eusebius , that it was thus at Alexandria ; and Epiphanius names many which bore these titles ; Theonae Serapionis , Pierii , Persiae , Diseae , Mendidii , Amriani , Baucalis , &c. For indeed necessity required it , when the Christians grew to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Cornelius called the Christians , and did impl●re omnia . Tertull. Apol. cap. 37. Then they were forced to divide Congregations , and assigne several Presbyters to their cures , yet in subordination to their Bishops , as is evident in all Records of the Church .

This being so , how is it possible , that the rottening of the pure poor Presbyterial Church , should be the rise of the Parochial ? when the Parochial in the first sense was the first Church that ever was in the world as I have before manifested . In which sense it is that Cyril calls Saint James , Cyril . Catechis . 16. primum hujus Parochiae , meaning Jerusal . Episcopum : and in that signification it is very obvious to be read in the old Councils of both tongues , as Filesacus hath observed ; you then argue ex non concessis . For in the first sense , the Parochial had the precedency , and was older than your new device . Your Combinational might corrupt and rotten it , but that could never corrupt and rotten that which was not . If you take it in the last , for Parishes as they after were restrained , and are constituted at this day , you must shew that your Church had the priority of them , which you are never able to do : else you cannot say that they corrupted it . And indeed your allegation that follows is so weak , that any man who reads and considers it , will suspect that you have little to say for your cause .

3. At that time this was , when ceasing to elect and ordain either a Teacher , a Pastour , a Ruler , a Deacon or Deaconesse , or Widow , in conformity to the heavenly Canon , Rom. 12.7 . & 15.4 . & 16.1 . compared with 1 Tim. 3.1 . Titus 1.5.6 . it was well content with a Parson , a Vicar , a Warden , an Over-seer of the Poor , and a Midwife .

THE time of this corruption you point out , and set it to be when it ceased to elect and ordain a Teacher , &c. Here again you commit the same errour , supposing I am bound to trust and beleeve you on your bare word . Ceasing to do any thing , presupposeth that there was a time when one might or did do it : Now it behoveth you to shew the time when Parishes in general , ( for particulars will make no rule , and few , very few are to be given ; ) did ever elect their Pastour . I am sure to ordain him , in antiquity you can produce not one example . 'T is not possible , since the Records of the Church are open , and he that runnes may read them ; that at first the Teacher and Pastour sent to any Church , was sent and there placed by the Bishop . The instances are so many , and the practice of the Church so universal , that it were lost labour to produce them ; yet here I shall ask you onely one question ; if this were a corruption , I wonder why by your pure Presbyterial Church it is retained ? why are men now elected , approved , sent and setled to be Parsons and Vicars in Parish Churches ? who you know are neither elected nor ordained by that Church over whom they are set . Remove this beam out of your own eye , before you see the mote in you brothers .

Well , but what was the errour ? this , that the Parish contented it self with a Parson and Vicar , for a Pastour , Teacher , and Ruler ; as if the Parson and Vicar might not be all these ; might not feed , teach and rule his flock ? what should hinder him ? for call him by what name you please , his office and duty is the same ; and a Parson and Vicar is bound as much to feed , teach and guide his flock , as is your Pastour , Teacher and Ruler ; and must answer the neglect of it as well as they ; this is to seek a knot in a rush . Be pleased to translate Parson by a Latine word , and you shall alwayes finde it rendred by Pastor or Rector Ecclesiae , and how then is the man or his name changed ? and if the Latines may content themselves to be under the Pastor or Rector , I see no reason but the English may as well be content with their Parson . He because in case of necessary absence , disability of body , age , or other casualties which may be , when the Parish was of a very large extent , assumed unto him a helper ; who because he was vices ejus supplere , was called Vicarius ; this was the original of Vicars ; and that you look not so strangely at the name ; in the old Law , the High Priest had his Sagan , Casaubon . Exerc . 13. Num. 9. who in case of the High Priests pollution performed his office ; such was Zephaniah 2 Reg. 25.18 . and nAnas unto Caiaphas ; the Chorepiscopi were of the same kind to the Bishops of old . And the Protosincelli to the Patriarchs of Constantinople . And in this there was no hurt that came in from Rome , when by appropriations of the revenues of the Church to Abbies , Monasteries , Selden of tyths , cap. 12. Sect. 1. &c. perpetual Vicarages were erected . But this was so late , that no injury could be done to the Combinational Church by it , since that was corrupted and gone , when Parishes were erected many hundred years before , and then there were none of these Vicars in rerum natura ; I see not then to what purpose this name is here inserted , except to make up the tale ; and the same may be said of the Parson also , for it is no ancient name . A Deacon we retain , though in another employment , and probably in the very office that Timothy puts ; Vide sis Aretii loc. Commun . loc. 66. de Diaconis . and indeed instead of those that served Tables , we have Wardens and Over-seers of the poor , which at first was but a meer secular , but charitable employment , as was a Deaconesse ; and putting honest men into such an employment , though under another name , is no corruption of any Churches constitution , for it marrs not the matter nor form of it . How your Mid-wife comes in , I must professe I am to seek ; for I never heard any man more look upon her as an officious and useful hand-maid of the Church , then upon the Mid-wives of Egypt . About these two last , the Deacon and Deaconesse , Aret. in Tim. 1.3 . Aretius in his Commentary upon 1 Tim. 3. hath a very good observation , that these were very necessary in the first planting of the Church , and before there were Christian Magistrates ; but after that Kings became nursing fathers and nursing mothers to the people of God , they took a care that the poor Christians should be relieved in another way than by the Church-stock . There were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 erected in Hospitals , Almes-houses , &c. they were provided for , then they made Lawes for a common-stock to be collected in every Parish for that purpose , and appointed by Statutes , Over-seers of the poor , and other Officers . We , saith he , therefore have not in our Churches such Deacons and Deaconesses as they had ; neither is it requisite we should have , because the duty is so wisely ordered by the political Magistrate . To this purpose , that grave and wise Expositour .

But this you say should be done in conformity to the heavenly Canon , and many texts you cite for it ; but I can finde no Canon at all in any of them for what you aime at . Rom. 12.7 . I read , he that hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , let him wait upon it . But I have told you it is of gifts the Apostle there speaks , not of functions , 2 Cor. 4.1 . & 6.3 . Rom. 11.13 . or if of functions , the words is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the doctrine of the Gospel is adorned with this title , and the Ministers in what degree soever , called passim Diaconi , Col. 1.7 . & 4.17 . & 1.23.25 . 1 Cor. 3.5 . 2 Cor. 3.6 . The next citation , Rom. 15.4 . passeth my reach , for I see not how it can be drawn to say any thing to this purpose , therefore I passe it by . You urge Rom. 16.1 . and that indeed speaks of Phaebe as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a servant of the Church of Cenchrea . Be it so , that una hirundo non facit ver , were it true in your sense , yet one example will make no rule ; again , a servant she might be , and yet not such as you intend ; for if you will admit of Ignatius description of those servants , ( and he was near the Apostles age , and could best describe them , ) I dare say you will not acknowledge your Deaconesses to be such ; his words are , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ignat. Ep. ad Antioch . But to yield to you all you can ask , Aretius gives you a reason why they may be spared . You advise that these places be compared with 1 Tim. 3.1 . I suppose it should be the 11. And then Expositours will tell you , that Saint Paul speaks not all of Deaconesses , but of the wives of Deacons , and other Church men , enjoyning that they be grave Matrons , no Slaunderers , but sober , faithful in all things . Your last place , Tit. 1.5 , 6. makes clearly against you ; for if Titus were left in Crete to ordain , then the Combinational Church was not to elect and ordain Pastours , Teachers , &c. Here I can finde no Canon for that .

Logicians observe that those arguments have little force in them , that mutatis mutandis may be returned , for they are but like Tennis balls that are banded from hand to hand , and serve onely for sport . Will you have but patience then , while I return your discourse ? The first rise of rottening the Church , ( being it's falling from a poor pure Apostolical Church , which in its primitive constitution was made up of living stones , &c. ) was at that time when ceasing to elect and ordain Bishops , Presbyters , Evangelists , Teachers , Catechizers , in conformity to the heavenly Canon , 1 Tim. 3.1 , 2 , 3 , 4. Titus 1.5 , 6. Ephes. 4.11 . 2 Tim. 4.5 . Gal. 6.6 . it was well content to admit & accept of Approvers , Ruling Elders , Lecturers , Itinerants ; by which wisdome of the flesh , being no better then enmity against God , in this last age of the world , long after the Apostles dayes , Christs spiritual house , and growing as well as spiritual Temple , was turned and transformed into a carnal and dead Congregation , an Apostatizing Combinational Church . No question the argument thus returned will displease , and yet there is as much strength in this , as in the other . This may make us both wary , how we make use of such Cothurni , reasons that as buskins may be drawn on either leg . That which in the last place you alledge is

4. The very beginning and breeding of which Parochial Church is seen to have been in the time of Polycarp and Irenaeus .

WHat 's this I read ? a Parish Church of that antiquity ? Parsons , Vicars , Wardens , Over-seers of the poor then ? What these while Saint John might be for ought we know yet alive ? For Polycarp you confesse was his Disciple , and in it you say true ; for thus Irenaeus witnesseth ; Polycarpus non solum ab Apostolis edoctus , Iren. lib. 3. c. 3. & conversatus cum multis ex eis , qui Dominum nostrum viderunt , sed etiam ab Apostolis in Asia , in eâ quae est Smyrnis Ecclesia constitutus Episcopus . This is greater antiquity for a Parish Church in that sense you intend , then I or any body else could ever finde before . That which deceived you , as I am apt to beleeve , is the translation by Hanmer , who renders the words of the Epistle of the Church of Smyrna , unto the Parishes throughout Pontus , Euseb. l. 4. c. 15. not understanding that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Greek word is often taken , and most usually in the eldest of the Greek Writers , for regiones suburbicariae the neighbouring habitations , before there was any distinction of Parishes ; Ephesus , Smyrna , Pergamus , Laodicea , were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as in respect of secular jurisdiction , so also in Ecclesiastical regiment ; when then the Smyrneans directed their letter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they meant no other then those Churches which were under the Smyrnean jurisdiction .

But admit it were true in your sense , what have you gained by it ? nay rather what have you not lost ? for to say your Combinational Church should fail in the Apostles or his Disciples time , by the setting up of the Parochial , will give such encouragement to the adverse party , that they will not doubt to say , That was well done which was then done ; especially when they cannot finde for sixteen hundred years any man that opened his mouth against it . And the self-same answer will serve to your other instance of Irenaeus .

Of these two worthies you affirme , that one of them was an Elder of the Church of Smyrna , the other Pastour of Lyons . And I pray , why could you not as well have called them by other names ? I am sure your Authour Eusebius doth . For of the last thus he saith , Euseb. l. 5. c. 5. that when Pothinus of the age of ninety years had ended his life , — Irenaeus succeeded him in the Bishoprick . He was a Bishop then , but if you take Pastour in that sense , as it is almost taken in Church Records , we agree . But yet I must remember you that Lyons was a great City , and somewhat more than a Parish , as you mean .

As for Polycarp , your Authour tells you that he was President of the Church of Smyrna , and so Irenaeus calls him Episcopus ab Apostolis constitutus , and under that title Ignatius writes to him ; Ignat. Epist. ad Polycarp . and in all probability he is that Angel of the Church of Smyrna , to whom that Epistle was written , Rev. 2. He was then capable of a higher title then of an ordinary Elder ; he had indeed in his Church many Elders , even a whole Presbytery ; and therefore Ignatius gives this direction to those of Smyrna , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Idem Epist. ad Smyrn . In this elegant gradation , you see he makes a distinction of Laicks , Deacons , Presbyters , and a Bishop ; and therefore Polycarp was more than a common Presbyter , to whom he perswades all the Presbyters to be in subjection . And which is yet more , which makes clearly against your Combinational Churches , ( for you grant there were Parishes at Smyrna ) in the close of his Epistle to Polycarp , he perswades them to continue in the unity of God ; and the Bishop his words are these , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . In which unity had we remained , we had not lived to see the Church so rent , and overcome with so many Heresies , as we behold and lament at this day . I come to your third degree of corruption .

SECT. V. The words of the Letter .

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 who was sent from Gregory , the last of the good Bishops , and the first of the bad Popes of Rome , is reputed and recorded to have been the father and founder in this Land ; even then when he was stoutly and stifly oppos'd by the Monks of Bangor , Anno Domini 596. and in the reign of King Ethelbert , witnesse Fox his Martyrol . page 119. together with the rest of our Eng. Hist . and Evagr. lib. 2. c. 8.

Reply .

Sect. 5. YOu so promiscuously use these termes Presbyterial , and Combinational , that I know not readily how to shape my answer ; for were I to deale with the Presbyterians , I should reply one way ; but to you I must returne another answer . You say here , that the third degree of corruption was when it degenerated into the Provincial Church . But this is not likely , ; for when the Church became Cathedral and Parochial , your Combinational Church vanished , it was no more ; now what hath no existence , cannot by degrees degenerate : since degrees belong to qualities which have , must have some subject to exist in . Had you then said the Church by these degrees rottened , it had been sense , but to say that that which long before this , was not , did rot and degenerate , is not intelligible . But to omit this , I shall now consider in what you place this Degeneration .

1. This was when it climed to be stiled a Provincial Church . 2. When the Pastour was not afraid nor ashamed to assume the name and office of Arch-bishop and Metropolitane . 3. When he left the servile and subservient names or titles of Prebend , Surrogate , and Vicar-General to inferiour Officers . 4. That of this proud and prophane Pest-house , Austin sent from Gregory was the father and founder in this our Land .

This is the summe of what you deliver . To which I returne you this answer with what brevity I can .

1. The degeneration was , when it climbed up to be a Provincial Church .

But what if this prove no Degeneration at all ? For every thing is said to degenerate when it is changrd to the worse , whereas this change ( if there were any , which I shall not easily grant you ) was into the better ; for by this the Church was better ordered and governed than it could be without it . At first the Church was so small , that an upper roome was able to containe it ; it enlarged in Cities , then in Countries , after into whole Provinces . Governed it must be , when small or great ; and governed it was by the Apostles while they lived , and by those whom they appointed . These Governours by them placed , were seated in chief Cities , as at Jerusalem , Antioch , Ephesus , Corinth , &c. And because they had the Provinces allotted to them , the Churches were called Provincial . This I have shewed before clearly in Titus , who was set over Crete . But it may be said the Provinces were not then converted , how then could such Governours be set over them ? This is not material . For as the Apostles might rightly be called the Governours of the whole world ( because Christ committed all Nations to their charge ) though at first a small Congregation did obey them actually : So that Governour that was placad in any Metropolis or chief City by them , though actually he had in his communion and subjection some few , yet he had in Charge , the conversion of the whole Countrey ; and being converted , they were under his government , and he was called their Metropolitane . That you startle not at the word , I have told you before , that it was very ancient , to be found in the Apostolical Canons , in the Nicene , Antiochian , Conc. Ephes. edictum post adventum episc . Cypri . and Ephesine Councils , the words of this last Council being these , It seemeth good to this sacred and Oecumenical Council to reserve unto every Province untouched and undiminished the rights which they have had 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from the first beginning , every Metropolitan having liberty according to the old custome to take the copy of our Acts for his security .

I know well what you will cast in my teeth , that this was the wisdome of the flesh , and the wisdome of the flesh is enmity with God . But first consider that it was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a custome of old , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a custome from the beginning ; and the period of that may be for what we know to the contrary set in the Apostles . Secondly , I deny it absolutely to be the wisdome of the flesh . For there is flesh that is unregenerate , and the wisdome of that flesh is enmity with God ; for ambition that is a corrupt quality residing in it , will prompt it to desire honour ; covetousnesse to aime at wealth ; selfe-love to promote and serve its lusts . But there is flesh again that is regenerate and borne anew , which is contented to be guided by Gods Spirit instructing a man to obey Gods will revealed in his Word , and this is not enmity with God . I shall never think that Grace outs any man of his reason ; it may perfect , heighten , enlighten it , but darken or dimme it , it can never do . Whatsoever therefore a man shall do by the light of reason raised by Grace to this pitch , I shall not call it the wisdome of the flesh , nor be perswaded it is enmity against God .

The first Fathers of the Church were men very eminent for the graces and gifts of the Spirit , men who were signal for illuminated reason : Even reason taught them that there must needs be confusion where there was no order ; where there was equality , there could be no order , and therefore in an equality it was not possible the Church should continue . They saw that there was in one family but one Master ; in one Army but one General ; in one ship but one Pilot ; in one Bee-hive but one King ; reason taught them that there must be , and experience that there was sub & supra in all Societies , and therefore that it must be so in the Societies of Gods people . Thus farre nature . But Reason improved by Grace taught them again , that God would not be served according to mans inventions , and therefore they must look , that though Reason suggested this or that , yet nothing must be done , that was contrary to Gods will revealed in his Word . They here then cast about to finde , if they could , any thing contrary to what reason dictated ; now this appeared not , but rather the contrary ; for they found it written , Let all things be done decently and in order , all to edification , and that this was a precept for the regulating of the Church . And upon it , it was established 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from the beginning to this day , that in all Provinces there should be one chief Bishop , which from the mother City was called a Metropolitan , to whom all the other Bishops should be subject , and who to him should be accomptable for what was done through the whole Province . This then was not the wisdome of the flesh , but the wisdome of God , who would have all things done in order . If any man did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , teach other things than he taught , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , teach any new things , and not according to the Analogy or rule of faith , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , teach any vaine things , he might according to that direction that Saint Paul gives Timothy , have his mouth quickly stopt . For Discipline is the preservation and hedge of Doctrine ; and Discipline can never be well administred among them that have an equal power . I pray tell me , what was the reason that moved his Highnesse the Lord Protector to take upon him the government of this Common-wealth ? was it not because he foresaw that all would come to ruine in a parity of Governours ? which was the aime of those who fancied a fifth Monarchy . This is the very reason that he himself assignes . And say what you will to the contrary , this is and will be the fate of the Church , except in one Province there be one chief . Could I give no other instances of it , yet that which we have lived to see is enough .

This Calvin , Bucer , Zanchy , in their testimonies before alledged , foresaw , Bezae responsio ad tractatum de ministrorum evang. grad. fol. 143. and therefore commended and allowed the ancient Primitive institution . I shall onely adde the testimony of Beza , and so shut up this point , especially having said so much before about it , when I spoke of Patriarchs . Dicamus ergo Primatum illum ordinis per mutuae successionis vices ( for such the Presbyterians plead for ) ipsa tandem experientia compertum fuisse , non satis virium , nec ad ambitiosos pastores , nec ad auditores quidem vanos , alios vero adulatorio spiritu praeditos compescendos habuisse , communicata viz. singulis pastoribus per vices hujus primatus dignitate . Itaque quod singulorum secundum successionem commune fuit , visum fuit ad unum , & eum quidem totius Presbyterii judicio delectum transferre , quod certe repraehendi nec potest , nec debet : quum praes●rtim vetustus hic mos Presbyterum deligendi in Alexandrina celeberrima Ecclesia jam inde à Marco Evangelista esset observatus , &c. Yea but say you say

2. This man was not afraid nor ashamed to assume the Name and Office of an Arch-bishop and Metropolitan .

AND what fear or shame then should be in this assumption , I see not . The Office was very useful , and the Name not so impious and profane , as you imagine .

1. His office was to call the rest of the Bishops of the Province to the Synods , which were to be held twice every year ,

Concil. Antioch Can. 19.

Conc. in Trullo . cap. 8.

Antiochenum . Can. 9.

Conc. African . cap. 127. & 28. Concil. Sard. cap. 14.

to appoint the place of their meeting , when the Ordinations of Bishops were examined and determined , and the deprivation and rejection of all such as were found unworthy of that honour and place was handled . In the Synod he sate as President , and things were so moderated , that neither the rest might proceed to do any thing without consulting him , nor he without them , but was tyed in matters of difference to follow the major part ; when they assembled but once a year , many causes that abide no delay , were committed by them to the Metropolitan hearing the judgment . To him then lay Appeales . And yet his power was not absolute and arbitrary , for he was to execute the decrees of the Synods onely , and to judge according to the Canons . And if he neglected his duty , he was by the Canons lyable to Censure and punishment in a general Council . And the Church story is a plentiful record , that by Councils Metrapolitans have been punished , censured , deposed . Now say truly , what is there that in this Office or Order that should offend any discreet man ?

2. Oh but his name is profane , and it is blasphemy to assume it ; and for this afterward you give in this reason , because it is such a stile and title as is not communicable to any creature , but is proper and peculiar to Christs own sacred person , being that besides himself none can be safely said to be an Arch-bishop , or chief Shepherd .

I shall first encounter your reason , and invalidate it . For first you impose upon me ; for Saint Peters word is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Pet. 5.4 . but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Secondly , were it so , yet it is but an argument à notatione nominis , which of all Topick arguments is the weakest . Thirdly , if this reason were good , then it would hold as well in all other names of Christ , and it were profane and blasphemous for any man to bear any of them . And yet I read there is not one of them except Immanuel , which hath not been attributed to man ; Psal. 105.15 . Matt. 2.6 . Heb. 2.17 . Heb. 3.1 . 1 Pet. 2.25 . Jesus is attributed to Joshua , Hebr. 4.8 . Christus to Kings and Patriarchs : Nolite tangere Christos meos . He is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and so are the praepositi , Heb. 13.17 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . He is stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and yet how many in the Gospel are call'd 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; he the Apostle and High Priest of our profession , and yet Saint Paul often calls himself an Apostle ; he by Saint Peter is call'd 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and yet under him the Ministers of the Church are often stiled Shepherds and Bishops . There can be no strength then in this reason , which is everted by so many examples ; it must needs be as much profaness and blasphemy for any creature to bear any of these appellations , since they were the names of Christ , as it can be for an Arch-Bishop to take that name , if it had been his , which it was not . But it was no profanesse or blasphemy in them , and therefore not in him .

But that the name may the lesse offend you , call to minde the antiquity of it , and what kinde of men have born it , and yet the Church never held them for profane persons . It is as old as are Metropolitans , and they are as old as Metropolies or chief Cities , where Christianity was planted . Chrysostome sticks not to call Titus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and well he might who had seven Bishops under him . Cypr. Epist. 45. Edit. Pammelii . Cyprian was Arch-Bishop of Carthage a Martyr , a great Arch-Bishop , for he saith , latè pa●et nostra provincia , habet Numidium & Mauritaniam sibi cohaerentes . Athanasius , who stood against all the world for the truth of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and had all the world against him , was Arch-Bishop of Alexandria . What should I tell you that the first thirty two Bishops of Rome , who were all Martyrs , except one , bear that name ? and that Chrysostome , Epiphanius , Basil , Nazianzene , Cyril , &c. were all called Arch-Bishops ? And that you be not quite out of love with it , that glorious Martyr of our Church Cranmer dyed Arch-bishop of Canterbury . I can never be drawn to imagine , that had there been profanesse and blasphemy in the name , such glorious lights of the Church , such pious , good , learned men , such pillars of the Faith , such Martyrs in defence of the Truth , would ever have owned it , been once stiled by it . And so you see that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

3. When he left the servile and subservient names of Prebend , Surrogate , Vicar General to inferiour Officers his underlings .

THese names or titles I never heard the Arch-Bishop or Metropolitane had , therefore I know not how he could leave them . Under him perhaps these were ; but for the Prebend , he was no Officer . The Bishop and his Colledge of Presbyters first lived together , and were maintained out of a common stock or treasury of the Church , the Bishop allotted to every one his salary monthly , which in Tertullian is called stipes , in Cyprian sportula ; Tertull. Apol. c. 39. & 42. and it was an honourable stipend or portion , as appears by the words of Cyprian , when he would have Clemens and Aurelius who were Confessors , admitted into the Colledge of Presbyters , that they might be honoured with this stipend . Sciatis nos honorem Presbyteris illis jam d signasse , Cypr. Ep. 34. Edit. Pammel . & 27. 36. ut iisdem sportutis cum Presbyteris honorentur ; and in another Epistle he calls these , menstrae divisiones , agreeing with his Master Tertullian , who saith these stipes were given menstruâ die . Thus it was at first , but afterward when Cathedral Churches were built , these Presbyters were called Prebends , and their salary Praebenda , Spalatens . lib. 2. cap. 9. Sect. 6. not that they had a separate part or portion of that Church revenue to themselves , as afterwards it was thought fit ; sed quod cuique ex communi illius Ecclesiae reditu alimenta praebebantur . Now this was the Original of Prebends , neither was he any more a Church Officer , then as a Presbyter , which if you take in the old sense , you have no reason to carp at .

2. As for the Surrogate , I do not finde that ever any Arch-Bishop had such an Officer ; I suppose , that you should aime at ,

Conc. Ancyr. Can. 13.

Neoces . 13. Antioch . 10. Conc. Sardic . cap. 6 ,

Laodic . cap. 56. Socrat. Schol. lib. 5. cap. 21. Possidon . in vita Aug.

Aug. Ep. 110. Naucler . Vol. 2. Generat . p. 667.

is the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Rural Bishops , who were brought into the Church to supply the Bishops place in absence or sicknesse , who because they abused their power , were disliked , and timely abrogated . Or if not these , yet the suffragan Bishops or Coadjutors , for such then were , as it appears in the Church Records . Agelius the Novatian Bishop being ready to dye , first imposed hands on Sisimius to succeed him , but upon the request of the people , made choice of Marcian , then of Sisimius ; the story is worth your reading in Socrates . Austin was also made the Suffragan to Valerius in Hippo ; and afterward Austin himself took for his Coadjutor Eradius . Thus you may see a Coadjutor was allowed , but such a one as should be onely a Presbyter , while the Bishop lived ; and therefore long after the time of Augustine , when Zachary Bishop of Rome associated another Bishop , as a Coadjutor to Boniface the Bishop of Mentz , he confessed it to be a thing forbidden by the Canons , and worthy reprehension , but that upon his importunity , of special favour , he had yielded so much unto him , that he might have such a Coadjutor , whom with the advice of his brethren he might appoint to succeed him when he should dye . Now if you do aime at these , there could be no great errour in the institution , if the Bishop either when he was in remotis agendis as the Lawyers speak , or disabled by infirmity or age , he made choice of some worthy person to be his Coadjutor ; no otherwise then the High Priests among the Jewes did of their Saganim . For I read not of any expresse text of holy writ , that could or did warrant them to do it .

3. Thirdly , the last name that doth displease , is the Vicar General , but neither was he properly any Church Officer . A Judge he was in the Arch-Bishops Court , for such matters as were reserved by Princes to the Christian judicature , to visit for the Metropolitane the whole Province , and and so came into the place of them , whom the Laodicean Council calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Caranza translates the word Visitatores , but Meursius Circitatores , Lustratores , quorum munus esset circumire per omnes universae regionis Ecclesias ,

Laodic . Conc. Can. 57.

Meursii . Lexico mixobarb . Balsam . in Can. 57. Conc. Laodiceni .

& inquirere de illarum statu . And of these Balsam●● upon the Canon of the Laodicean Council hath these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . A Commission to this purpose I finde given by Henry the eighth to Thomas Cromwel , after Earle of Essex ; that great instrument of expulsion of the Popes power out of England : by which authority he visited all the Abbies and Monasteries of the Land , and finding in them foul enormities , opened them in Parliament the next year , in which he sate with the title of Vicegerent , or Custos spiritualitatum ; this power was not much unlike a Vicar General . And were it safe to utter my thoughts , I should not stick to put you in minde of those , who have lately done the same work under other names . For what else I pray , were the Propagators of the Gospel ? what else the Commissioners for scandalous and ignorant Ministers ? what else the Committee men ? under whom I am sure the Clergy felt a sharp visitation , yea , and sharper then that of the Custos spiritualitatum ; for then the ejected had a competency of maintenance allowed them for their lives , which by these is not done . Lastly , if I should call your Approvers Vicar Generals too , I should not much erre ; for have they not the care of all the Churches ? Modesty retains me , or else I could say , that some of your Pastours of Congregational Churches have been 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and been Informers or Agents to the prejudice of many an honest and laborious Minister .

But you say these Officers were Underlings ; how otherwise could it be , if they were Officers ? for Officers must be under ; they were subservient , so they must be also ; for indicitur ministratio , whosoever will be great among you , Mat. 20.26 . let him be your Minister . To be under was humility , to be subservient their duty ; but if among them any were servile , so slavish as to be at the Arch-Bishops or Metropolitans beck , and to drudge for his ends , this was basenesse ; and if you note the men , they shall not be defended , but condemned by me as well as you .

But while I go along with you in the pursuit of these , I finde my self in some danger ; for I finde a Pest-house nigh , in which plaguey people are used to be put ; and to this those you mention are sent for their pride and profanesse , and I wish that all who are infected with the same Leprosie were placed there with them ; for then 't is possible we might meet with Corah , Dathan , and Abiram there , as well as Moses and Aaron . For is pride and prophanesse only in Prelates ? I shall speak a bold word , and I know I can make it good , that I can shew you many more Arch-Bishops and Metropolitans exemplar for humility and piety , then you can exemplifie as notorious for pride and profanesse . The birth of it in this land you intimate in these following words .

4. Of which proud and profane Pest-house , that Austin who was sent from Gregory , the last of the good Bishops , end the first of the bad Popes of Rome , is reputed to be the father and founder in this our Land , &c.

1. OF Gregory , I know what you bring is so common that it is in every mans mouth , for as it is in M. Fox in the place you cite , that of the number of all the first Bishops before him in the Primitive Church , he was the basest , and of all them that came after him he was the best . Upon what ground the first part of this sentence was spoken I know not ; let them give accompt that said it . For this is certain , that he was a learned and pious father of the Church , as his works testifie ; and the strongest battery out of the fathers we can make against the Popes claim and usurpation to his universal supremacy , is fetch 't from him . For he calls the title of universal supremacy by these appellations ; 1. Typum superbiae . 2. Nomen novum . 3. Vocabulum temerarium stultum . 4. Superbum pempaticum . 5. Jewel . Cont. Hardingum . Act. 4. Sect. 4. Perversum . 6. Superstitiosum Profanum . 7. Scelestum . 8. Nomen erroris . 9. Nomen singularitatis . 10. Nomen vanitatis . 11. Nomen hypocriseos . 12. Nomen blasphemiae , as Bishop Jewel hath taught me out of his Epistles . Some men may perhaps esteem meanly of him for giving countenance to some then growing superstitions in the Romane Church ; but the commendation given him by two , who lived near the same time is great . The first is Isidore Arch-Bishop of Syvil , who writes thus presently upon his death , Gregorius Papa Romanae sedis & Apostolicae Praesul , Isidore de viris illustrib . cap. 17 compunctione timoris Dei plenus , & humilitate summus , tantóque per gratiam Spiritus sancti scientiae lumine praeditus , ut non modo illi praesentium temporum quisquam , sed in praeteritis quidem par fuit unquam . Hildef . de viris illustrib . This is the testimony of Isidore , which Hildefonsus Arch-Bishop of Toledo having cited not long after , adds these words , Ita virtutum omnium claruit perfectione , ut ( exclusis omnium virorum comparationibus ) nihil illi simile demonstret antiquitas . Vicit enim sanctitate Antonium , eloquentia Cyprianum , sepicutta Augustinum . And though no question these praises of Gregory were hyperbolical , yet they justifie the latter part of Mr. Foxes words , that of all the Popes which came after him he was the best . He that shall read his life in Paulus Diaconus , will have just reason to have a charitable opinion of him ; that I say not his own writings yet extant proclaime him in the gate .

Before I come to his Legate Austin the Monk , Juel . Artic. 3. Sect. 24. necessary it is that I premise somewhat . That Christianity was early planted in this our Island , is evident by the testimonies of Tertullian , Origen , Chrysostome , Theodoret , which you may read in Juel : Patric . Junius Annot. in Ep. Clementis . Dorotheus in Synopsi . That Paul and Peter came hither and preached , there are some Records ; some say Simo● Zelotes , some speak of Aristobulus ; but that which is generally received , and for which there is good evidence , is that Joseph of Arimathea sailing out of France with his son Joseph and ten others , travailed through Britaine , and preach'd the Gospel there ; Vide Ephraim . Pagit . part. 3. pag. 1. 2 , &c. Baron . Annal. Anno 35. to which purpose serves that testimony of Gildas , Tempore ut scimus summo Tiberii Caesaris radios suos huic insulae primus indulget Christus , and Cardinal Baronius sets down the year of Josephs comming hither , out of an Ancient Manuscript of the Vatican , viz. the nineteenth of Tiberius reigne , and the 35 of our Lord . Some testimonies also there are for the improvement of it in the next Century , but the light broke forth clearest under King Lucius about the year 180. who consulted Eleutherus the Bishop of Rome , and from him received advice . 'T is the honour of our Nation , to have had the first Christian King of the world : he was instructed in the faith by Elvan and Meduni , Lib. Til. Bal. Script . Britanniae . Cent. 1. pag. 17. Bishop Godwin , Dr. Pitsae . and with these he sent his own Embassadours Fugatius and Damian , qui quibusdam ritibus , ac solenni Episcoporum dispositione eandem formarent Ecclesiam . And he erected three Arch-Bishopricks , one at London , and record we have of the particular Bishops that governed in that Sea . A second at York . A third at Caerleon upon Vsk , in which Dubritius and Saint David were Arch-Bishops wirh others too long to name . For four hundred years then and more , that is , from the conversion of King Lucius to Austins coming , this was the state and government of the British Church ; but in the latter times much eclipsed by the incursion of the Scots and Picts , and the tenth persecution under Dioclesian , but more by the invasion and cruelty of the Saxons , Beda . lib. 3. cap. 6.21 , 22 , 24. &c. when they were forced to retire , and their Pastours with them into Wales and Cornwal . The greater part of the Land being now again become Idolatrous and Heathenish : this gave occasion unto Gregory to send Austin the Monk for their conversion , which he effected in some part ; but the greatest part may not be attributed unto him ; since it is well known that Aidan converted the North parts ; Finan the East Saxons and the Mercians , whose Coadjutors were Ceadda , Colman , &c. These professed no subjection to the Church of Rome , and deserve to be partakers of as much honour from our British Nation , as Austin . Him I shall easily grant you , upon the credit of the Records , to have been a proud , undiscreet , and cruel bloody Prelate : Bale . Fol. 35. Cent. 1. Bed . lib. 2.2 . but never that he was the father and founder of this proud and profane Pest-house as you called it in this Land ; I mean the government of the Church by Arch-Bishops and Bishops . For it is evident that in King Lucius time they were instituted : And before Augustins arrival , Anno 522. at the Coronation of Arthur , there was a great meeting of Lords ,

Galfrid . Monum . lib 9. cap. 12. 13.

Bale fol. 28.

Princes and Bishops at Caerleon ; and that of the three Arch-Bishops of Britaine at that time , Dulritius Archipraesul , Primas , Arch-Bishop of Caerleon did the Office of the Church that day , being the feast of Pentecost . This Arch-Bishops seat was afterward by his Successor Saint David translated to Saint Davids , which so continued till the Norman Conquest .

Bale . Cent. 1. fol. 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 contrary 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 ; the proposition then is true , that Jewes and Gentiles make one National Church . Hence it is , that what God said of the Jew , Exod. 19.6 . ye shall be to me a Kingdome of Priests and an holy Nation , is by Saint Peter affirmed of the Christian Church , ye are a chosen generation , 1 Pet. 2.9 . a royal Priesthood , an holy Nation . Which when effected , our Saviours words were fulfilled , other sheep I have which are not of this fold , John 10.16 . them also I must bring , and they shall hear my voice , that there may be one fold , and one Shepherd .

Farther yet a prophesie is extant , Isa. 2.2 . Isa. 2.2 . Mic. 4.1 , 2 , &c. Jer. 4.2 . Isa. 65.1 . Zach. 2.11 . Zach. 14.9 . Psalm 2.8 . Psalm 22.27 . Matth. 21.43 . Rom. 4.17 . And it shall come to passe in the last dayes , that the mountain of the Lords house shall be established in the top of the mountains , and shall be exalted above the hills , and all Nations shall flow unto it . Let other texts be compared with this , which speak the same thing . Thus it was foretold , and that what was foretold might accordingly be fulfilled , our Saviour gave his disciples a Commission in these general words , Go ye therefore and teach all Nations , baptizing them in the name of the Father , Sonne and holy Ghost , &c. Matthew 28.19 . And I pray call to minde , that when Peter baptized the penitents , Acts 2.39 . he comforted them with these words , for the promise is unto you , and to your children , and to all that are afar off , even as many as our Lord God shall call . And yet after this even Peter himself , and the Apostles , and the brethren that were in Judaea , of this had but a confused notion ; for when Peter came up to Jerusalem , Acts 11. Acts 10. they that were of the Circumcision , contended with him about it , to whom he was feigne to make his Apology , opening to them the vision of the sheet , which when they heard these things , they glorified God , saying , then hath God also granted to the Gentiles repentance unto life . In effect , they attested the truth of Peters words , Verse 34. Of a truth I perceive that God is no respecter of persons , looks now no more upon a Jew , than he doth upon a sinner of the Gentiles , but in every Nation , he that feareth him , and doth righteousnesse , is accepted of him . The partition wall being broken down , what could they be but one church ?

I can never sufficiently wonder at your words , when you call this accesse of all Nations a naughty enlargement . What ? is that which God by Covenant with Abraham promised naught ? that naught which he foretold should be ? that naught which Christ gave Commission to his disciples to do ? that naught which the Disciples did ? All Nations , Isa. 2.2 . All flesh , Isa. 66.23 . All the kindreds of the earth , Psal. 22.26 , 27. A multitude , which no man could number of all Nations and kindreds , and people , Rev. 7.9 . are said to be the people of God under the New Testament , and yet you will not allow them the name of a National Church .

But a stronger foundation for this Truth there cannot be , than that which Saint Paul hath laid under the similitude of an Olive which had two kinds of branches , natural , verse 21. and wild , 17. Rom. 1●● The natural were the Jewes , the wild the Gentiles ; the natural were broken off through unbelief , and the wild by faith graffed in . These wild now being naturalized , are in the same condition that the Natural were before they were broken off . But the Natural branches were in the Olive totally , the whole Nation , they and their children , which made the National Church of the Jewes , and therefore the wild branches must be so inserted , they and their children also , which will make the National Church of the Gentiles , which is the full scope and intention of the Apostle in that chapter . Finally , the very same Covenant that was made with Abraham , 2 Cor. 6.16 . is made with the Corinthians , 2 Cor. 6.16 . I will be their God , and they shall be my people . As that then was extended to the whole Nation of the Jewes , Lev. 26.12 . Levit. 26.12 . so also is it now to be extended to the whole Nation of the Gentiles , so that all those Nations that have had the Gospel preached unto them , and answering that Gospel , have received the doctrine of Christ , submitting to his Ordinances in the profession of his Name , are to be reckoned as they were , 1 Pet. 2.10 . Acts 8.12 , 13. John 6.66 . Acts 11.26 . 1 Cor. 1.2 . 1 Cor. 12.13 . Matth. 8.11 . the people of God , 1 Pet. 2.10 . Beleevers , Acts 8.12 , 13. Disciples , John 6.66 . Christians , Acts 2. Saints by calling , 1 Cor. 1.2 . The Church of the Gentiles , 1 Cor. 12.13 . The Kingdome of Christ , Matth. 8.11 . Thus have I shewed you that since the whole Church quoad materiale doth consist of Nations , there can be no impropriety or absurdity in it , when we call any part thereof a National Church , or the Church of Beleevers in any one Nation . And now let us see what help you can have for the confirmation of this besides Scripture out of the principles of reason .

2. We believe in our Creed the Catholique Church , and Catholique it is called in respect of all ages and times , because , before , under , and after the Law it alwayes was : and secondly , in respect of persons ; for there is not any person of what degree , sex , condition or age , that may not be a member of it . And thirdly , in respect of places , in that as formerly the Jewes , so now all persons in all Nations have a capacity to be of the Church of Christ . Universality then being an attribute of the Church , it cannot be found in any one Church limited either in respect of time or place . Either then make your Combinational Church the Catholique , or you must extend it farther ; and if so , why not to a Province ? and if to a Province , why not to a Nation , nay many Nations ? And be it you should assume the name of Catholique , and fasten it to every particular Combinational Church , yet particular Societies of Christians can lay no farther claime to it than they can demonstrate themselves to belong to that Church that hath a true and a just title to it ; which no particular Church can do , but by proving that it holds the common faith once delivered to the Saints without heretical innovation , Ames . lib. 1. c. 31. Sect. 20. or schismatical violation of the Unity and Peace of the Christian world . This being the way for particular Churches to demonstrate themselves to be Catholique , necessary it is that they be united at least to those Congregations of that Nation ; whence we may infer that there must needs be a National Church , which also that must do , and shew clearly that it maintaines whole and undefiled the foundations of faith , before it can be acknowledged to be Catholique .

2. That which makes men mistake in this point , is , that they make the Church to be species specialissima , whereas it is Locale genus , such are other collective words , exercitus , Keckerm . syst. in fin . c. de gen . respubl . which kind of genus being but Analogum , must have under it species Analogas , not such as are true , as it is in true Entities , but such as have an Analogy with them , and fall into a Logical consideration under that similitude . Say then , that this word Church is totum universale , then it must have partes subjectivas under it , and so it hath ; for Ecclesia Britanica , Belgica , Genevensis , Germanica , Scotica , &c. are as it were so many Species , where you may finde so many National Churches that do equally participate of the nature of the Genus , and under them so many Individuums as there be particular Congregations in any of these Nations . Neither doth Amesius , Ames . Loc. citato Sect. 18. who affirmes the Church to be a Species specialissima , give any teason for it , but that nullas habet species propriè dictas , which is illogical ; for I told you , that it was Genus analogum ; and will any Logician expect species propriè dictas ? it is sufficient for such a genus to have species impropriè dictas , by comparison and resemblance onely to a true Genus ; and such the Church hath as I have proved , and therefore there may be a National Church .

Thirdly , that which is capable of the definition of the Church , may be called a Church . But a National Church is capable of the definition of a Church ; therefore there may be a National Church . The major is out of question , and needs no proof . The minor I make good by setting down , and applying the definition of the Church to it . Amesius . Ames . lib. 1. cap. 31. 7. Junius de Ecclesia c. 2. Trelcat . lib. 2. cap. de Ecclesia . Ecclesia est caetus hominum vocatorum . But his definition though it would serve my turn is a little too short . Iunius hath more fully expressed it . Ecclesia est caetus eorum quos Deus evocat è natura & modulo naturali ipsorum per gratiam in dignitatem filiorum Dei ad ipsius gloriam . Trelcatius gives us three definitions one after another .

First , to the Church in common , which is , Ecclesia est caetus eorum quos Deus gratuita vocatione , ad gratiae suae & gloriae communionem evocat , Matth. 11.29 .

And secondly , that belongs to the visible Church , Ecclesia visibilis est caetus eorum quos Deus externa vocatione , seu praeditatione verbi , & Sacramentorum administratione evocat ad cultum gloriae suae , Mat. 28.17 .

A third , which belongs to the invisible Church , which is , Ecclesia invisibilis est caetus praedestinatorum , qui vocatione efficaci & salutari ex statu corruptionis in dignitatem adoptionis filiorum Dei evocantur , & Christo tanquam capiti adun●ntur , non ad cultum tantum , sed ad fructum gloriae . Luke 1.33 .

All which definitions , especially those of Junius and Trelcatius , are full and artificial ; for Ecclesia is by all put in the predicament of relation , and all relations are defined mentione subjecti , relati , correlati , fundamenti , Keck . syst. Log. cap. de Definit . quod supplet locum causae efficientis , & Termini vel finis . And in these last we meet with all these . The relatum is vocans , the correlatum is evocati , the subject or materiale , Men , or more largely , those who who have a capacity , è natura & modulo naturali ipsorum , to be called , which takes in Angels also . The Formale or foundation of this Relation , is that gracious call that God gives ; and the end is , that they being adopted for his children , may communicate in his worship , grace and glory .

Now what one word is there in any one or all these definitions which are not as well applicable to a National Church , Deut. 5.22 . Exod. 16.1 . as a Combinational ? Is this caetus , kahal , an Assembly , a Gnedah , a Congregation ? that is much more . Doth this consist of men ? There are more in that . Have those in this a Call , a gracious call given them by God ? so have the other . Are they adopted and brought into the state of sonnes ? so are they too . I have nourished and brought up children : Are these called to worship God , to be partakers of grace and glory ? Isa. 1.2 . ● Cor. 6.18 . So are all Nations whom the Lord our God doth call . They then who partake fully of the nature and essence of a Church , and to whom all the causes that constitute a Church may be attributed , of whom the efficient , matter , forme , end are verified , without question are a Church ; but such is the National as I have declared ; I pray therefore let it have the name .

I know your exception lies against the formal cause ; for that gracious call of God will not satisfie you , which hath contented all other judicious Divines before you : But you assigne another , viz. a Church-Covenant , fancying that none can be truly members of Christs Church , but who have combined and joyned themselves together in this League of Church-fellowship . This say you , is the chief essential part of a Church , and the true formality of it .

Amesius teacheth us truly , that Ecclesia is à Deo instituta . If so , let it be shewn where God instituted his Church under this condition ; produce the precept , bring forth the command for it , or else you shall never perswade me that this Institution is from God . Nay , I shall yet descend lower , Demonstrate to me the practice of it , or the patterne for it , either in the Apostles age , or any age after it , till you arose , and you shall carry the cause . I know that the wisest among you is not able to shew me one example for it in all antiquity .

We cannot therefore choose but set upon it the character of Ionah's gourd , that is , filia noctis , a daughter of a nights growth , it sprung up so lately . The farthest the pedegree can reach , is either to the Montanists , Novatians , or Donatists , those children of Separation ; and yet when all s done it doth but resemble them neither , since I read not that they and their parties were ever bandied together by a solemne Covenant . They could think themselves a Church , and indeed the sole Church without this formality . They had their Bishops under whose jurisdiction all the several Congregations of their profession were . And therefore I shall again repeat my words , that no pattern for this in any age can be found ; and I adde to it , no not among Hereticks and Schismaticks .

Secondly , we shall give a poor accompt of former Churches and Christians , if this Covenant-invention should be of such concernment to Christianity : when it is not easie , nor as I beleeve , possible to finde a Church anciently so bound .

Farther , yet this seems to me altogether uselesse and superfluous , and that in two respects . First , it seems uselesse to them who are so bound ; for these new small bodies are so loosly tyed together by these sorry wit hs of mans invention , that they quickly upon humour , anger and heady animosities fall asunder , and break into several fractions and subdivisions ; so that they by reciting a certain forme of words , seem to meet as pieces of wood finely glued together , which a little spittle or wet dissolves . Then again , it is uselesse to them who are bound already by a higher and more solemn Covenant ; for this is as it were to binde a man with wisps of straw , that is already bound with chains of gold . For every true and conscientious Christian knows and owns himself to have upon his conscience , farre more strict and indissoluble ties , not onely of nature and creation , but of the Law and word of God : yea , and of Christian Covenant and Profession by his Baptismal vow , besides that bond of the other Sacrament , that I speak not of his vowes renewed by often promises in his prayers , and repentant promises : All which binds the consciences of all good Christians to all duties of piety and charity according to the relations wherein they stand to God and man , farre more firmly than any external profession in a Church way can do . An external I say ; for so it is , and being meerly external , it cannot ingredi rei essentiam , make any man formally a Church member ; that which doth this is the call of God , and not the profession of man . And now having removed this rub out of my way , I shall go on to give you a fourth argument for a National Church .

4. That to whom the proper , essential and inseparable notes of the Church belong is a Church ; but to a National Church these notes belong ; therefore a National Church is a Church . The major is certain , for it is nota proprii ; the minor I easily prove . The essential notes of the Church , as Junius hath excellently demonstrated against Bellarmine ;

Jun. de Ecclesia . cap. 16.

Doctor Field of the Ch. lib. 2. cap. 2.

Whites Orthodox . cap. 3. Sect. 6.

first the entire profession of these supernatural verities which God hath revealed in his Sonne : Secondly , the use of such holy Ceremonies and Sacraments as he hath instituted and appointed : Thirdly , an union and connexion of men in this profession and use of these Sacraments under lawful Pastours and guides , appointed , authorized and sanctified to direct and lead them in the happy wayes of eternal salvation .

Now do not these belong to a National Church ? is there not in it a profession of supernatural verities ? is not the Word of God publickly preached in it ? are not holy Rites and Sacraments administred according to Christs institution ? is there not a succession of lawful Guides and Pastours in it , as I have elsewhere proved ? what then can hinder , but there should be a National Church ? Whatsoever you can say against these notes , I have so clearly as I conceive proved , that I hold it superfluous to adde any more ; and therefore I come unto my third proof , experience .

3. Experience is that wisdome and knowledge of any thing that a man hath by the trial of particulars . For when upon a sad examination he finds that so many Individuums agree in aliquo tertio , he presently concludes , that they all partake of the same nature . Let us then take a view of several Churches , and those most eminent at first ; and if it appear that those were National , we may from hence easily inferre , that the constitution of a Church may be National . It is in all Church Histories most evident , that as soon as the Gospel was first planted , it spread from great Cities into the Neighbour Territories and adjacent Countries ; which Christians so converted , though they exercised the acts of Religion in particular Congregations , yet still continued in a fraternal subjection , and filial submission to that Bishop and Presbytery which resided in the Mother City : It is a foule mistake for men to conceive of the Church of Ephesus , Smyrna , Thyatyra , &c. of Corinth , Antioch , Jerusalem , Rome , &c. as confined to that City ; whereas he who is acquainted with Histories profane and sacred , must know that under these Cities were principalities , and so the jurisdiction of that Church was extended to all Christians in that Territory . Which to deny , is to sleight all Records , and to preferre his own single imagination before all antiquity ; Titus was Bishop of Crete an Island ; Timothy of Ephesus a Province ; Polycarp of Smyrna a Territory ; and what is true of these , is as true of all the rest ; whence we may conclude , that a Church may be National ; for if jurisdiction of one Bishop may extend over so great Cities as they were , being then the chief of the world ; why not then to a Province ? why not to a Nation ? especially since by this way , mutual peace , truth and good order is best preserved .

This consideration caused the first small company of believers , multiplyed from a Church in one family , to a Church in many Congregations , that could not meet together in one place , yet as branches to continue still united to the root Christ Jesus ; and also to the main body and bulk of the Church by union to that part whence they descended , and to which they related . For reason taught them that they should be weaker , and exposed to more danger , if they should be disunited and rent from the body , and quickly wither , as boughs separated from the stock . I need not minde you of that old Apologue of Menenius Agrippa , that the head and feet quickly starved and windred away , when they would not hear of any longer dependence upon the belly .

He that would be magnified for Simon Magus , or magnus , Simon the great , and wise for his invention of rarities and Paradoxes in any art or science , ought to furnish himself not with popular and specious , but with solid and sound arguments , if he intend to winne prudent and sober men to be of his judgment : for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; wise men will not be catch't with those sophisms , with which it is easie to take the multitude . After the flood , there were but eight persons in the world ; they lived together in a family for some time , and Noah as a Prince ruled them . But they quickly encreased , spread , multiplyed , grew into those Nations that now live , and being dispersed over the earth , they yet joyned in societies , and for their mutual preservation , thought it fit to be governed that way that we now behold . Suppose now some great and wise Magus , should in these words charme and bewitch the people , Non sic fuit ab initio , in Noahs dayes the ordering of the world was not as we see it now ; there were then no mighty Monarchs , no surly Lords , no Judges , no Magistrates . Who then spoke of National societies or civil confederations ? Oh 't was a brave world then , when the government was domestical ; a golden age when no man ruled beyond his own doors , but every one was a King at home . Could we but contrive a way , and live to see it so in our dayes , 't would be no question a brave world again .

When Adam dugge and Eve span , who was then a Gentleman ?

The like argument to this is used by those of the Combination . At Rome they finde a houseful of Christians ; at Corinth another handful met together in the house of Cloe. Rom. 16.5 . 1 Cor. 16.29 . 1 Cor. 1.11 . In Asia there is mention made of single Churches . ( but by the way , that these were bourd together by a Church Covenant , and a separate , and Independent Congregation , that had no relation to the Presbytery in those Cities , that is not mentioned , not a word of that ) Then there were no National Churches ; this was afterwards brought in by lordly Prelates : Oh if we might but see the Church restored again , and all things done according to the pattern in the Mount , then it would be a glorious Church , Gods people , precious people , all Kings , Priests and Prophets within their own doors . You then of the people , even the poorest Plow-man , and ignorantest Mechanick should recover his right , primo questu , and be subject to no other Pastours and Elders then were of your own choosing , nor to them no longer then pleased you . Now is not this kind of arguing very plausible in the peoples ears ? Oh how they will hugge themselves , when they shall finde themselves to become some body ? Let us , say they , but joyne our selves in this Combination , and then God knows what goodly great things we may come to be ; we may come to be Pastours to feed ; we may come to be Elders to rule the flock ; we may come to be Deacons and carry the bag : and if we sail of these our hopes , yet however we have voices in the Election of Church Officers , and the highest of them all must depend upon us . This is that which tickleth the multitude to reduce the Church to the house of Cloe , as those Sophists would do the world to the Ark of Noah .

Now one of these is as absurd as the other ; as contrary to reason to bring back the Church to particular houses and Combinations , as it is all the societies of men to domestical government . Shall an example or two , ( which yet comes not home neither ) be pleaded against a cloud of witnesses to the contrary ? when we can instance in Presbyteries constituted by the Apostles in chief Cities , which were heads of whole Provinces ; shall we plead that two or three houses were patterns in the Mount ? This is so childish a fancy , so weak and unreasonable an imagination , as if they would reduce themselves to their infants Coats , now they are grown men ; or think they are bound to wear a leathern girdle , because Saint John Baptist did so .

To conclude this point , we dare appeal to the consciences of any of these bodying Christians ( whom charity may presume to be godly and judicious ) Dr. Gauden . whether they finde in Scripture , or have just cause to think that the blessed Apostles ever constituted such small bodies of Covenanting Churches , when there were great numbers , and many Congregations of Christians in any City , Province , or Country , so as each one should be thought absolute , independent , and no way subordinate to another ? Whether ever the Apostles required of those lesser handfuls , those peti-toes and fingers of the body ( which might and did Convene in Cloes house ) any such explicite forms and Covenants , besides those holy bonds , which by beleeving and professing of the faith by Baptisme and Eucharistical communion were upon them ? Or whether the blessed Apostles would have questioned or denyed them to be true Christians , and in a true Church , or have separated from them , or cast them off as not engrafted in Christ , or growing up in him , who without any such bodying in small parcels had professed the name of the Lord Jesus Christ , in the due use of the Word , Sacraments , Ministry ? who endeavoured to lead a holy life themselves , and sought by all means which charity , order , or authority allowed them to represse the contrary in others . The wisdome of these first planters of Religion was so great , their charity so warme , their perswasions to unity so earnest ; the Character they set upon those who separate , so black , that it cannot be beleeved that ever they would admit of a rent in that body , which was instructed by one head , enlived by one spirit , formed by one faith , and quickned by one and the same hope . And if these excellent Christian vertues had continued , we had not seen the seam-lesse Coat of our Saviour rent into such small shreds as we behold and lament at this day . And so much of this .

2. The next thing that in general you charge the National Church withal , is , that they took up the customes you name by a Jewish imitation .

COncerning which I have divers things to reply . First , if we must be accused for this apish imitation of the Jews , yet we are not the only Apes , since you for this are no lesse guilty than our selves ; and then you know , qui alterum incusat probri , ipsum se tueri oportet . For do you not imitate the Jewish Sanedrim in your Elderships ? why is it else that from it most of your party fetch their defence ? why from it do they borrow their light to expound dic Ecclesiae ? Again , that the Scripture is not to be read , except expounded , is your common tenet ; we presse you for a precept for this , and none you do , nor none you can bring ; only you produce the example of Ezra the Scribe , Nehem. 8.8 . that he read the book , and gave the sense ; and upon this example you do it , and tell us it is to be done ; now what is imitation , but the following of an example ? Besides you your self would have all your Elders stand and sit together in the face and full view of the whole Assembly ; now what command can you finde for this ? all you can say for it , Verse 4. is the pattern in the former place of Ezra ; and then I hope you will not deny but you in this are to answer for a Jewish imitation also . Your letter bears date the 22 day of the eighth moneth , which is you know to speak the language of the old Jew .

Secondly , I ask how ever you can make good that , in most of the instances which you alledge ; that the Christians took their pattern from the Jewes after they were formed into a National Church , and were put under the Ceremonial Law . If in these they imitated any , I may as easily say that they took their pattern from the Patriarchs for these ; before the Ceremonies of the Law were imposed , as you can reflect upon the Nation of the Jews . For the Patriarchs had their feasts , their places whether to bring their offerings , Gen. 8.20 . & 13.18 . & 28.22 . & 33.20 . Gen. 2.2 . Exod. 5.1 . They acknowledge a high Priest , Gen. 14.18 . They paid tyths , Gen. 14.20 . & 28.22 . Four then of these five frivolous traditions , as you call them , were in use before the Jews were a setled Nation , and to those old and first people of God the Primitive Church might have an eye when they admitted these usages , as well as to their posterity . And the Jew strictly so taken need be cast in our teeth no more .

Thirdly , Suppose it were granted that these customes were brought in by a Jewish imitation , yet it will not hence follow that they are ere the worse , or are therefore to be rejected . The objection is old , Hook . Eccl. pol. lib. 4. Sect. 11. and to it Mr. Hooker hath given a satisfactory answer . For the Jewish Ordinances were of two sorts , positive , or moral . The moral were never to be abolished ; the positive again were such which were not necessary for ever to be retained , or such as were left indifferent to be kept or not . Sacrifice and circumcision were of the first kind , and must necessarily be removed , which was done in their due time ; in these the Christian Gentiles , no not at first after the decree , Acts 15. must not imitate the Jews . But for the second sort , such which were of an indifferent nature to be kept or not to be kept , ( of which kinde I will by and by produce many instances , ) the Gentile Christians were no way blameable , if they conformed themselves to the Jewish custome ; Leo Serm. sept. de jejun . mensis septim . which gave Leo occasion thus to begin his Sermon . Apostolica institutio , dilectissimi , quae Jesum Christum Dominum ad hoc venisse in hunc mundum noverat , ut legem non solveret , sed impleret , ita veteris Testamenti decreta distinxit , ut quaedam ex iis , sicut erant condita , Evangelicae eruditioni profutura decerperet , & quae dudum fuerant consuetudinis Judaicae , fierent observantiae Christianae . And this very fast of the seventh month then kept , may serve for one instance . Another shall be that Apostolical decree , Acts 15. imposed on the Gentiles , that they abstained from meats offered to Idols , and from blood , and from things strangled , and from fornication . Acts 15.29 . R. Solomon . liber , qui Seder Olam inscribitur . For the understanding of which decree , know we must that among the Jews were two kind of Proselytes ; the first were called Gertzedek or Proselytae justitiae , or foederis , for he submitted himself to circumcision , and the whole Mosaical Law . The second were called Ger-sahagnar Proselytae portae , a Proselyte or stranger within thy gates , Deut. 14.21 . such was Naaman the Eunuch , &c. He was not circumcised , nor bound to observe all the Mosaical Rites . Only it was an opinion constantly received among the Jewes , that God delivered unto the sonnes of Noah seven precepts , which went under the name of Noahs seven Commandements . 1. Judgments and punishment for Malefactours . 2. Blessing and calling on the Name of God , under which was contained the keeping of the Sabbath . 3. Disclaiming Idolatry . 4. Uncovering of ones nakednesse , or all unclean knowledge in the flesh . 5. Shedding of blood . 6. Robbery and rapine . 7. Not to eat of any living creature whereof the blood was not let out . Foure of these Commands the Gentiles were apt to observe of their own accord , nature leading them thereunto ; but the other three , the Apostles thought good to impose upon them ; viz , the third , the fourth , and the seventh , to give content to the Jewes , that the Gentiles being conformable unto them in the observation of these Laws of Noah , they might cleave the better together . Dare any man now say the Apostles were too blame , to bring the Gentiles to a Jewish imitation ? what should I tell you , that all the East Church , and we in this Island did celebrate the Feast of Easter upon the fourteenth day of the first moneth , upon what day of the week soever it fell , untill Constantines time ? and was not this a Jewish imitation ? for which indeed Pope Victor condemned & excommunicated the Eastern Churches , and all the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; but he himself for this presumption and rashnesse , is condemned and censured by Irenaeus . That the Christians at first kept the Jewish Sabbath , as well as the Lords day : That the West Church celebrated the Eucharist in unleavened bread , is a known truth to all that are acquainted with antiquity ; and what were these but Jewish Rites ? and whence could they learn them , but from the Jewish Synagogue ? and yet I never read any condemnation of the Primitive Church for these . Whence had they their osculum pacis ? whence then Ag●pae but from the Jewes ? From hence then two conclusions there are , which may be evidently drawn . The one , that whatsoever positive Laws the Apostles or their Successours did bring in , between the Churches of Jewes and Gentiles , it was in those things onely which might either cease or continue a shorter or a longer time , as occasion did most require : The other , that things indifferent though brought in by the pattern of the Jewish Synagogue , yet are not to be condemned and cast out upon this ground , because they are of a Jewish imitation .

If these instances be not sufficient , I yet shall adde more that may convince any man who will not be obstinate . It is an ordinary observation , which P. Fagius in his notes on the Targum first suggested to me , and after him Dr. Godwin , Fagius in praeced . Hebr. Godwin antiq. lib. 3. cap. 2. Hamm. vind. Liturg. Sect. 43. Cass . Liturg. pag. 1. Gen. 48.14 . Godw. ant. lib. 1. cap. 3. and Dr. Hammond , and George Cassander assert , that many of the Jewish Ceremonies were imitated by Christ himself under the Gospel . I might shew it you in the imposition of hands , a forme of benediction among the Jewes , as ancient as old Jacob , in blessing Manasse● and Ephraim , and as often used by Christ to the same purpose . But I rather choose to do it in the two Sacraments , and in the censures of the Church . To the making of a Proselyte , one of the three Ceremonies required as purification by water , which yet was not Sacramental till Christs institution ; now the Baptisme by water commanded by our Saviour , related to this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or washing of Proselytes , which was used by the Jews at their admission or initiation . After the Jewish Feasts they had a Postcaenlum , of which Cassander at large thus discourses . Primum omnium Judaeus Paterfamilias cum fuis convivis mensae accumbit , Cass . Liturg. cap. 1. p●culum vino plenum dextra manu tenens , Precatur in haec verba , Benedictus sis tu Domine Deus noster Rex mundi , qui creas fructum vi●is . Quo dicto primus omnium vinum degusta● , quod idem continuo onnibus mensae accumbenibus bibendum por●igit . Postea panem ( quem int●gram esse massam oportet ) accipit , eumque utraque manu tenendo , his verbis consecrat , Benedictus sis tu Domine Deus noster , qui educis panem de terrâ . Hoc dicto pan m frangit , & ex eo particulam comedit , ac singulis mensae accumbentibus singulas buccellas distribuit . Hinc cons●quenter prolixam dicit precem , qua in prece grati●ram actiones , non solum pro concesso omnibus alimento , sed pro omnibus beneficiis , olim patribus , & hodie quoque Israelitiae genti collatis , concipiuntur , &c. As for their present food , Drus . in N. T. parte altera . pag. 78. Fagius in Deut. 8. Luk. 22.17 , 18. for their deliverance from the Aegyptian servitude , for the Covenant of Circumcision , for the Law given by Moses , This grace of Thanks-giving they called Bircath hasasen , the blessing of the Cup , with which Christ himself seemeth to have begun his supper ; He took the Cup and gave thanks , and said , Take and divide it among you . After the blessing of the Cup , the Master of the house took the bread , and consecrated it in the words before , which they called Bircath halechem , or the blessing of the bread , and then brake and divided it . So did our Saviour , Verse 19. He took bread and gave thanks , and brake it , &c. At the end of the Feast , they again gave thanks , and then the Master of the house took a Cup of wine in both hands , beginning thus , Let us blesse him who hath fed us of his own , and of whose goodnesse we live . This grace they called Bircath hamazon , and the Cup Cos hillel , poculum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and both these Cups are mentioned by Saint Luke ; but the words of institution added onely to the last . This Cup is the New Tstament or Covenant in my blood , Verse 20. Scalig. de emend . temp. lib. 6. pag. 273. which is shed for you . After all this they sung Hymnes and Psalmes , which also was practised by our blessed Saviour , Mark 14.26 . These Rites were all Jewish , and yet our Saviour dislikes them not for that , but observes them in the institution of the blessed Sacrament . That you may see the weaknesse of the argument , that no usage of the Jew may be followed in the Christian Church : I promised you one instance more ; it was in the Jewish censures , in which they observed three degrees ; Niddui , Cherem and Schammatha . Niddui signifieth separation ,

Buxtorf . ex Rabb . Epist. Heb. pag. 55. Lex . Rabb . pag. 827.

Godw. Ant. lib. 5. cap. 2.

Dr. Hamm. of the Keys , cap. 4. Sect. 60.

and by it the delinquent was separate from all society or commerce with others for four Cubits , and for thirty dayes . The second was Cherem , which is thus defined by Buxtorf ; an exclusion from the sacred Assemblies , a casting out of the Synagogue , with all the curses of Deut. 28. The third was Schammatha , the Etymology of which word , Godwin tells us is twofold ; for saith he , Schem is Lord , and Atha cometh ; others say it sounds as much as , There is death ; for Scham is there , and Mitha death . Hence it may be rendred excommunication to death ; and so Dr. Hammon out of D●lhen . defines it . Ea excommunicatio , qua quis totaliter & finaliter ab Ecclesia segregatus , divino judicio sit devotus , & cum ea mors & exitium . Now to these three the censures of the Christian Church were very correspondent . Luk. 6.22 . John 9.22 . John 16.2 . The first was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , separation or remotion , that answers to Niddui . The second was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that answers to Cherem , which in other words is tradere Satanae , 1 Cor. 5.5 . The third was Maran-atha , 1 Cor. 16.22 . To which he was to be left , who loved not the Lord Jesus , which was the self-same with Schammatha ; for Maran is Lord , and atha cometh : so that it is evident in the Church censures also , the Christians took up their pattern from the Jews . All this I have said , and could adde to it much more , to make the proposition appear no unreasonable maxime ; that it may be lawful for the Church to use a custome which hath some resemblance of some Ceremony in force anciently among the Jews .

4. Lastly , I observe that you make your Jewish imitation very ancient , in that by the Adverbs , quando and unde , when and whence , you fasten it upon the National Church ; had it been a birth of yesterday , I should have suspected it ; but when I finde it a plant of so many ages , I cannot choose but rise up to the gray haires ; either accuse the Apostles for it , ( who did imitate the Jews , as I have proved , as well as we , and at that time when they preached and gathered of all Nations into the fold , ) or else we are blamelesse . This was it I had to return to your two Generals ; now I come to your five degrees , in which this imitation lies , and will consider them in the same method you propose them . You say

1. Yhe first was of National times , as the fifty yearly Festivals , or holy-working dayes , Cursed-masse , Candle-masse .

WHich words I must professe I clearly understand not in all points ; for what is it you mean by these fifty yearly Festivals ? are they all the Sundayes of the year ? if that , we own them , & that not upon any Jewish imitation . If you mean those other , which our Church enjoyned to be observed for holy-dayes , the number will not arise to fifty . For they are only twenty seven , and so you have over-shot your self .

As for your term Cursed-Masse , I hope you intend not the day of our Saviours Nativity , when for the glad tydings the Angels joyned in a Quire , and sang an Athemne in the fields of Galilee . Could I conceive you intended to black that day with that accursed word , I should grow impatient , and return , The Lord rebuke thee . But the word Candlemas that follows it at the heels , makes me somewhat suspicious that you might squint an ill eye that way . If so , you are much to blame ; if not , there 's no harme done .

I know yet that these words Christmas and Candlemas often offend many ; but then you must lay the blame ( if there be any ) on those who deserve it . It is the multitude and vulgar that hath taken up and makes use of these names ; the Church so imposed them not . Turne over our Calenders , and you shall finde them appointed to be kept holy under these titles . The Nativity of our Lord , the Purification of the blessed Virgin .

And yet had the words received countenance from the Church , there is no such cursednesse in them as is conceived , if we shall cast our eyes upon the first native use . For no question missa , from whence Masse came , is a Latine word , and signifies no more than remissa , used by Tertullian and Cyprian for remissio ; for remissa peccatorum , is with them remissio peccatorum .

Tertull. advers. Marcion .

Cypr. l. 3. Ep. 14. Amb. lib. 5. Ep. 33.

Chem. Exam. Trid. Conc. de Miss. Pontif. Juel . artic. 1. 31. Cass . Liturg. cap. 16.

Whites Orthodox . lib. 2. Sect. 26.

Zanch. de cult. exter . cap. de Sacrific . Sect. 13.

Cass . Liturg. cap. 26.

Ambrose is the first of the Latine Fathers that used it . It first signified no more than to call together to celebrate divine service , as both Chemnitius , Juel and Cassander have observed ; and therefore when the Greeks used 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Latine Translatours turned it missas facere , missas celebrare . After it came to signifie the whole form of publick prayer , which the Greeks called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , we our Liturgy . Lastly , it was most strictly taken for the administration of the Eucharist , whereunto the Converts unbaptized , the Catechumeni , the Penitents , the Energumeni were not admitted , but dismissed and commanded to depart . For when the celebration of those mysteries began , the Deacon stood up and said a loud to those , Ite , missa est . Now let it be taken in which of these senses you will , there can be no great harm in the name Masse , being a suffix to these dayes . For it is not intended , that thereby men should meet on these dayes or any other to say Masse , i. e. to offer a propiatory sacrifice for the quick and dead : But onely that they should 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 meet and convene in Gods house , that there they should have the glad tydings which the Angels proclaimed to the Shepherds , hodie natus est vobis ; that they should praise God for it , and pray , that as he was born for them , so he may be given to them . Of which the Sacrament being a signe and a seal , they there met together to be partakers of it . This is all , that to a good intelligent Christian the Masse can import ; and if any be other minded , they may be easily informed , and then I see not what scandal can be taken at the name of Christ-Masse .

And I am sure much lesse at the Feast ; For if ever God bestowed a blessing upon the world , it was his Sonne , and the flesh of the Sonne of God , is the Channel in which it flows to us : This flesh he took at his birth ; his birth day then is worth remembrance ; that then we performe opus diei in die suo : and the opus diei is that we be glad and rejoyce in it . Never fear , there is no Judaisme in it ; then I am certain in this you cannot imitate ; for they are enemies to his name , enemies to his birth , enemies to his day ; they if they could would expunge his memory out of the hearts of Christians , out of the Calender ; joyne not with this perverse and obstinate generation . I shall set before you a more noble example to imitate , the first Martyrs , the first Confessours , the first Fathers of the Church : for these worthies kept this day ; to them it was a holy , no working day ; on that day they did feast , not scorn and revile .

Telesphorus celebrated it in the Romane Church ; but it is so ancient , Caranza in vita . Telesp . and of so general observance in the Church , that Zanchy confesseth he knowes not when it began . No Council instituted it , that we know of ; and therefore by Austins rule , it should be ab Apostolis traditum . That it was a very ancient and universal Feast of the whole Church , appears by that Sermon of Cyprian ( and he lived divers years before the Nicene Council ) which he preached upon the day , Cypr. Sermo de nativitate Domini . which he begins with these words ; Adest Christi multum desiderata & expectata nativitas : Adest solemnitas inclyta , & in praesentia salvatoris grates & laudes visitatori suo per orbem terrarum sancta reddit Ecclesia . Whence it is evident , that it was a solemn universal Feast in his time , kept with thanks , with praise ; and after him there is so frequent mention of it in all the Fathers , and their Sermons ; as of Basil , Nazianzene , Chrysostome , Leo , and who not ? extant , preached on the day in honour of Christ , and his birth day ; that it were to light a Candle to the Sunne to produce them . Other men may follow what new lights they please , but I shall desire to be guided by these old Lamps in this practise of praise and thankfulnesse . I know there is no superstition , , no imitation of Judaisme in it . It is a Christian , a laudable , a pious , a profitable duty , and 't is no feare of a shadow shall drive me from it .

2. And so having accompted for this particular Festival , I come to answer for our Church holy-dayes in general ; Christ is both the Authour and Finisher of our Redemption , which work before it could be consummated , the purchase must be made , applyed , proclaimed . That he might be apt to lay down the price , he must be made man , conceived of the Holy Ghost , born of a woman a Virgin , born under the Law , of which he gave an evidence when he was circumcised the eighth day , presented in the Temple at his Mothers purification , and baptized by John in Jordan . This shewed that he took upon him the form of a servant , and humbled himself . But he thought himself not low enough , till he humbled himself to the death , even that bloody , shameful , painful , accursed death of the Crosse , upon which he was crucified , upon which he dyed , and was afterward buried . By all this the purchase was fully made , and the ransome fully paid , Consummatum est . But it must be applyed also , and conveyed to us , or we are nere the better . To effect this , he rose again for our justification , he ascended into heaven to make intercession , and prepare a place for us , he sent down his Spirit to make all sure . And that all this might be made known , published and proclaimed , he gave some to be Apostles , some to be Evangelists ; these to write the whole story , and those to attest it , publish it , and apply it in their Epistles .

Now this is the original of our Festivals , there being not one retained in our Church , which is not to the honour of Christ , to the memory of some Evangelist or Apostle . The wisdome of the Church was such , that she would not have so great benefits forgotten , nor the purchase , nor the application , nor the proclamation . Into the Creed they are all put , but words are like wind , they may quickly passe away . The wise founders therefore of our Church , and first planters of Religion , set out a day for every Article , that in the time to come when the children shall ask their fathers , What meaneth these dayes , these Festivals ? they should answer and say , This day Christ was conceived , this day he was born , this day he was circumcised , this day his Mother was purified , this day he was baptized , this day he was crucified ; and so laid down a ransome for us , and so redeemed us that were all lost . And that we might know , that what he undertook , he went through , and hath conveyed unto us ; this day he arose from the grave , this day he ascended to heaven , this day he sent down his holy Spirit upon the Apostles , who have proclaimed and published so much to the world , and with their blood sealed the testimony to be true . All this was the work of the whole Trinity ; for the Father he gave the Sonne , he was given , and the Holy Ghost filled him full of grace for this work ; And that so great benefits might never slip out of our minds , these dayes are set apart for commemoration , for praise , for thanksgiving , for imitation . Men may feed themselves with fancies if they please , but it may be well feared , that when the Festival and solemnities for the birth , life , death , resurrection , ascension of Christ , the mission of the Holy Ghost , the Trinity , and the Lessons and Sermons upon them , with the Creed also , shall be turned out of the Church , 't will not be in the power of weekly Sermons on some head of Religion to keep up the knowledge of Christ in mens hearts . A thing it seems observed by the Casuists , who use to make the number of those things that are necessario credenda , no more then the Festivals of Christ make known to men ; and how sure a way this is , to instill these necessary principles into the heads of the easiest capacity , give me leave to assure you upon my own experience . For when all I could say , would not teach the Article , the mention of the day , and inculcating why the day was to be kept , did with much ease and facility do it : I can never therefore sufficiently admire the wisdome of the Church in the institution of these Festivals .

And yet had this been an institution of the Church , Vide sis Zanch. in expos. praecep . quarti . de diebus festis . Thes. 1.2 , 3. after she ceased to be a Virgin , I should have suspected it . But when I finde a Record for the Festivals , that concern our Saviour in the best times , and that these were observed as Augustine saith , semper , ubique , ab omnibus , this so far sways with me , that I dare not assent to abolish them .

It is with dayes , as it is with men . They are pares in esse naturae . Ecclus. 33. All equally from the ground , the first man an earthen vessel , and the best since but sherds of the old pot . But in esse morali , an imparity there is ; some are vessels to honour , some to dishonour . The comparison will hold in times , and seasons ; the periodick motion of the Sunne gives being to them all ; yet are they not all of equal esteem . For some are made holy , some common ; these put among the dayes to number ; those raised and made high dayes , and set above their fellows to a holy purpose . Which yet was not done by chance , as it falls out in the advancement of men ; but it was propter opus p ivilegiatum , quod Deus in eo fecit ; some extraordinary beneficial work that God did upon that day : this is the formale diei , that gives it being and preheminence above another . This God would have remembred ; for this work he would be thanked and praised , and to that end he will have some especial time set apart .

Neither of this is there any doubt , when the Authour and Institutor is God . But man , say some , may not usurp upon God , and set apart any day of the six appointed for labour to a holy use , and thus much you intimate , when you call these holy working dayes . But of how little strength this is , will hence appear . To work upon the six dayes the Jews were bound , no lesse then we are ; and yet even then , when they were to do all things according to the pattern in the Mount , they never thought they should transgresse Gods holy Command , though without any expresse precept they set out some dayes to remember his mercies , and blesse his Name . Upon no other ground did Mordecai institute the Feast of Purim , and ordained it to be observed in their generations for ever : An anniversary Festival it was to be , Esth. 9.21 , 22. 1 Maccab. 7.49 . & 4.54 . John 10.22 . and yet we finde no precept to warrant it . The Encenia or Feast of Dedication of the Temple was no other . The ordainer was Judas Maccabaeus , a Civil Magistrate ; the observation required by Law , by ordinance , and the solemnization continued 165 years . And yet notwithstanding the Authour man , and the obligation a Command ; our Saviour himself went up to Jerusalem to observe it . I cannot beleeve that our good Lord , that did nothing amisse , would have honoured the Feast with his presence , had the ordinance of man in such a case been displeasing to God . To come closer to the point , should a man presse these strait-laced men for a Command to keep the Lords day , I am sure they could not finde it . That it was observed by the Apostles I easily beleeve , because upon the first day of the week they brake bread , they enjoyned the Collect ; because even then it is called dies Dominicus . Acts 20.7 . 1 Cor. 16.2 . Revel. 1.10 . But still the difficulty remains , quo warranto ? by what Command is this done ? where is the precept for it ? Neither is it possible to remove the scruple , but by acknowledging power in the Superiour to appoint a day as for humiliation , so for thanksgiving . Which because it is done , and daily practised by your selves , you of all other should not make this objection : and if it be sinful not to work the whole six dayes , you make men sin , when you call men from their work to follow you , and hear your Lectures .

But still being indulgent to your errour , if it be an errour , you ever set the same Coleworts before us , and would make us beleeve it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 will-worship ; and upon the same ground because we have no precept for it . But first , if it be so in us , so also it must be in you ; because you finde no more precepts for your dayes of thanks and fasts , nor yet for your lecturing upon working dayes , then we can do for these . Secondly , you understand not the nature of will-worship , as it will appear , if you will vouchsafe to read , Dr. Hamm. of will-worship . Dr. Hammonds Tract of that subject . Thirdly , what if no precept in Scripture for them ? which of the Ancients ever taught men in Adiaphorous things to conclude ab authoritate Scripturae negativè . The Scripture hath not taught , will never teach all those rites and customes in Religion , Socrat. Schol. lib. 5. cap. 22. which have been in continual use and practice in the Church ; Sufficient those Oracles of God are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to the end they were ordained to perfect the man of God . Other things what if 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they ordain not ; The essential parts of Gods worship are there found ; no man may adde or diminish from it . The agends in many things are left to the prudence of the Church , who then ordains a right , when she ordains nothing contrary to the Word . Should you be prest with these queries , upon what text or subject a Minister must preach , in what method and place , or how long time , and how often he must pray or preach ; and the people must hear Sermons , and attend holy duties ; I know you would be to seek for a particular rule in Scripture ; your answer must be that Christian prudence must guide these actions , and angry you would be , if any man should fasten upon you will-worship for these or the like , because you can produce no expresse text . Be not then so hasty to fasten upon a whole Church , what every single man of you does , and thinks he may do , and be blamelesse .

But to return , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in this case we are about is very inconsiderately objected ; for that in the institution of holy-dayes there is very much light given from the heavenly Lamp . 1. Ratio legis Mosaicae , the equity of Gods Law that enjoynes a thankful remembrance now as well as then ; for it is unconceivable , that a Jew should have a command upon him to be joyful and glad-hearted , when the day came that God had done him a good turn ; and that a Christian had a dispensation to be unthankful , and to receive blessings with a heavy dull soul . This Amesius saw , and therefore saith , Festi dies anniversarii , novilunia , Ames . lib. 2. Medull . cap. 15. Sect. 16. & similes institutiones quae merè Ceremoniales fuerunt , aequitatem istam generalem in se etiam continent & adhuc nos docent , quosdam & accommodos dies cultui publico assignari debere . 2. Exempla piorum . The Worthies in old time performed some Religious duties without a special warrant . Abraham payes his tyths ; Jacob consecrates his Bethel ; David prayes seven times a day ; intends to build a Temple to God ; The Rechabits refrain wine ; Mary breaks her box , and freely bestows her oyntment , Precept then was none for any of these particulars ; performed they were upon common prudence , guided by a general rule ; and yet I dare say of all these , as our Saviour did of the last , they did a good work , a work acceptable in Gods eye .

How farre is will-worship from such services , that being meerly a fiction , a fancy of mans brain , taken up without any foundation at all in the Word of God , either by precept or pattern , or the equity of any Law ? The Characters thereof are vain . 2. Erroneous . 3. Repugnant to the will of God . Now I wonder what vanity , errour or impiety can be affixed to the Church in the institution of holy-dayes ? The object of our worship then is the ever-living God , and so no vain worship . The form of worship the same as at other times , and so no more erroneous then at other times . 'T is not the time then , but the form , that must be faulty , if at all . 3. But that it is not so , the whole is conformable to those general rules and Canons of the Holy Ghost delivered for the external circumstances of Gods worship , ( as I shall prove it after ) and so not repugnant .

Yea , but say our good Mother the Church may be quit from will-worship , yet she and her sonnes may be charged with superstition . For this is an old relique of the Jew . But who told you , that to observe these Feasts was to bring back Moses from the dead ? what of Judaisme is in them ? The dayes are not the same , the cause of observation is not the same , the service in them not the same ; they are neither materially nor formally the same ; why then should you cast the old Synagogue in our teeth ? I know not any thing they participate with the Jews , except it be because they are Feasts . And in the same respect you may call them Heathenish also if you please ; for they had their several Feasts , their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Meursius Graecia feriata . &c. as you may read in Meursius his Graecia feriata , no lesse then we have our Feasts ; and if general resemblances be strong arguments , you may prove an Identity of any thing . But here those of your opinion , put us in minde of that of Saint Paul , who reproves the new planted Churches of Galatia and Colossi for Judaizing in observing of dayes , months and years , and part of a holy-day . But had these diligent Textuaries more diligently plowed with the Apostles Heifer , Gal. 4. Coloss. 2.15 . they might have better guessed at his riddle . It was never Saint Pauls intent to decry Christian Festivals ; his purpose is to beat down the Jewish opinion , not the day . The new converted Proselytes conceived they must keep their old Sabbath , and the ancient Feasts as afore , when Moses Law was in force , expecting justification by the observation of those legal Ceremonies . Thus to keep any Feast , is to bring Moses back from the dead ; and what Christian is there that keeps a holy-day upon this motive ? this were indeed to use Tertullians phrase , planè Galaticari ; his words are , Galaticamur planè , Tertull. advers. Psych . cap. 14. si Judaicarum Ceremoniarum , si legali um solemnitatum observantes sumus . For these were buried with Christ . Quod si nova conditio , jam & nova solemnia esse debebunt : aut si omnem in totum devotionem temporum & dierum & mensium crasit Apostolus , cur Pascha celebramus , annuo circulo in mense primo ? cur quinquaginta exinde diebus in omni exultatione decurrimus ? Out of which words we may easily collect these Conclusions .

1. That Christians being in a new condition , must have new Feasts .

2. That they , even then 180 years after Christ , kept their Pasch , and Pentecost .

3. That they kept not these upon the Jewish ground . Id planè Galaticari .

4. That notwithstanding the Apostles text , their Festivals they had ; and therefore it never was the Apostles Intention to abolish them : mark his words . Si omnem in totum devotionem temporum , dierum , m nsium erasit Apostolus , cur celebramus Pascha , &c. Upon which words lies the strength of his argument .

It is then a fallacy to argue from the Jewish Feasts to the Christian , and to urge that Text to the abolition of ours , which Saint Paul prest to the evacuation of theirs , betwixt which there is not any Analogy . For as Athanasius said of Judaical Baptisme , so I may say of all their holy-dayes now ; Athanasius . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The superstition then is on your side , not on ours ; not on ours , who observe them not out of a superstitious and Jewish opinion ; but on yours , who prohibit them , and will not have them observed . For in things indifferent it is certainly as criminous and superstitious to place piety in the negative , as in the affirmative ; in abstaining scrupulously from Ceremonies , as in using them over scrupulously . These are the men , who have alwayes in their mouths , touch not , taste not , handle not ; being false Apostles , Col. 2.21 . Thomas Estius in locum . who have a shew of wisdome , but not true ; being placed in superstition , which shapes and affects a Religion and worship out of their own brains .

To close this point , this we say , and we colour not to say it , that these Festivals are dayes hallowed , consecrated and set apart to the performance of holy duties . Holy they are in use , not in vertue , holy by application meerly ; for there is not any holinesse either of inhesion or infusion more in them , than in any other dayes . Let not then this flower of our time suffer by an Ostracisme ; nor fancy , nor imitation , nor superstition , nor will-worship hath set the mark upon it : the Jew may lie in his grave , and yet our holy-dayes live . These are like the good and vertuous Ladies of our Land ; few they are , and being observed they make us happy . Suffer them but to depart , and you will deface the splendour and dignity of Christian Religion . You will blot out the memorial of ancient Truth , give a great impediment to the encrease of faith , give an occasion of ingratitude , obstruct the praises of God , hinder the Hymns and Psalms we ought to sing to his honour ; in a word , deprive your selves of the shadows of your future felicity . I come to your second exception of places .

2. The second was of National places , as the Consecrated meeting houses , Porches , Chancels , avd Church-yards .

BEfore you fell foul upon the times , now upon the places of Gods service . I see nothing can please , but what is according to your minde . Quod volumus sanctum est . That seems to befall you , which happens to eyes over-runne with the icterisme ; every thing they behold seems to be yellow ; or to such who are in a high feavour , whose palate is so affected with the overflowing of choler , that the most pleasant Dose seems bittet to their taste . How comes it else to passe , that these innocent , but necessary circumstances for the performance of Religious duties should so strangely disgust you ? Time and place are such necessary circumstances of all individual actions , that they cannot be done without them . And therefore , if men will serve God , some time must be set out when , and some place where to do it ; where God hath assigned none , there the choice is left in their own breast : if the service be private , a private time and place is to be chosen ; if publick and in conjunction with others , a publick time and place must be thought on . To this last onely I am now to speak of publick service to be performed , for which there must be designed a publick place , which you in scorn are pleased to call a meeting house , Tye Cwrdd ; but I pray do you not unawars Judaize in the name ? for tell me what 's the English of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Synagogue ? is it not the place where the Jewes first met together ; pray take heed , that you turn not Jew on a suddain , by erecting of meeting houses , instead of Christian Churches .

In these there is nothing can escape your rigid censure , not the Porches , not the Chancels , not the Church-yards . Alasse , what have these done ? The Porches were set up for beauty , for shelter ; & upon the same reason you may find fault with the Trees growing in the Church-yard , which serve only to beautifie the place , & defend the Church from injury of wind & weather . But Zanchy in precept 4. Loc. 2. in Thesi . Sect. 3. gives us another use of these Porches , that in them the Ostiarii stood . Horum enim officium erat primum temporibus , quibus sacra publicè peragebantur , cavere , ne indigni admiscerent se sacro cetui , ne quod sanctum canibus . Deinde Catechumenos jussos per Diaconum egredi , è Templo educerent , foresque occluderènt , & post sacra peracta clauderent Templum , ne cuivis in illud pateret accessus . Quid ita ? quia quae usibus sacris destinata sunt , in alios usus profanos usurpari non debent . The Chancels were thought fit to be separated Cancellis from the body of the fabrick , that in them the Tremenda mysteria , and the action belonging to them , might be celebrated with the greater reverence . The Church-yards were inclosed , that in them the dead bodies of Christians might decently be compos'd & laid to sleep in their beds of dust . And what harm is there in all this ? what subject to so sharp a censure ? must the Combinational Church be corrupted , if all this be done ? certainly not ; for even you , who were wont to assemble in other places , can now be content to make use of these , notwithstanding the Porches , Chancels , and Church-yards . You meet in them , you preach in them , you bury your dead in them , without any scruple that I can hear of . Nobis non licet esse tam profanis .

Oh but you say these were consecrated . Grave crimen Caie Caesar ; and to it I shall return you my answer by and by . But first I shall shew you , that the Christians borrowed not their pattern from the Jews to erect houses and places for the publick service of God . Even that light of reason , which taught the whole stock of men , before and under the Law , I had almost said Heathens themselves , that publick places must be set apart for publick Religious duties , directed them to set up these structures .

Before the Law , the Patriarchs had their set places to serve God ; Adams sonnes a place where to sacrifice . In Enos dayes there were Assemblies ; Noah and Abraham had assigned Altars ; Jacob his Bethel , with which place God was so well pleased , that he would be called the God of Bethel , as you would say , the God of Gods house , to which this title was given . Haec est domus Dei , & porta caeli , that you be not quite out of love with Church-Porches . Well , Jacobs children are carried into Aegypt , and become bond-men there ; all that while we read not of any designed places for Sacrifice , for Prayers , for Religious performances ; and no marvaile , for they were in bondage ; and to look after publick places then , were as if you seek for Solomons Temple in the Captivity , 't was enough that then they met as they could , assemble by the Rivers side , and sit down and weepe by the Waters of Babylon .

Flebile nescio quid queritur Lyra , flebile lingua Murmurat exanimis , respondent flebile ripae .

But when once God had delivered them from that servitude , and brought them into the Wildernesse , even in that vast Desart , when they had no setled habitation , yet a moving Tabernacle they had for Gods worship . Exod. 26.27 . After they were brought into the Land of Canaan , this Tabernacle was first fixed for five years at Gilgal ; in the sixth it was translated to Shilo , Rivet . in Hos. cap. 4. 15. where it remained till Eli's dayes , when taken , but after restored , it was set in Kiriathjearim , and last in Misphat . Israel then was never to seek whether to resort for their publick service . And when they were dispersed in the Land , and setled in their divisions , that they might acquaint themselves with Moses Law , and offer up their petitions and thanks to God , they built themselves Synagogues , even before the Temple was erected . For they were in Davids time , that appears by his complaint , Psalme 74.8 . They have burnt up all the houses or Synagogues of God in the Land . But when God had chosen Jerusalem , and in Jerusalem Mount Moria , there to have his standing habitation made , it was in the chiefest of Davids desires to have performed so good a work ; but Solomon built him a house . The Temple then was like a great Cathedral , Sigon . de rep. Hebr. lib. 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 much offended hereafter with it , I could put you in minde of the consecration of Solomons Temple ; 1. Reg. 8. but I know you will say that was Jewish , though it be an exception of no moment . I shall therefore bring to your remembrance an older example , which hath nothing of the Ceremonial Law in it . The first that erects a fabrick to Gods service , is the Patriarch Jacob , and very Ceremonious he was about it . He takes the stone whereon he slept , Gen. 28.20 . 21 , 22. makes it as it were the first stone of the building , then pours oyle upon the top of it , as the consecration ; calls it Bethel , Gods house , and endows it too , vowing the tenth of all he had . A place we have here separated to Gods use by a Religious Ceremony ; a Dedication , a Consecration , a Dotation : and I doubt not but the equity of the Law which prevailed with him , will also justifie us in the like case . Under Severus , Gordian , Philippus Arabs , Euseb. l. 8.1 , 2. lib. 10.2 . and Galienus , the Christian ability growing greater , and their liberty enlarged , they built spacious Churches . These the bloody Dioclesian threw down , and good Constantine gave leave to reaedifie , where no Ceremony was omitted that might honour such intents . The Celebration of Dedications , and Consecration of Oratories lately builded was the desired spectacle of those times , to which Prince and people , people and Clergy resorted , and some with Orations , some with Sermons , and some with the sacrifices of prayer , in an Assembly of the greatest part of the Bishops solemnized that happy day . You may at your leisure read a whole Sermon , extant in Eusebius , directed to Paulinus Bishop of Tyre , lib. 10. c. 4. by whose means that famous Temple in Phaenicia was builded and consecrated in a solemn manner . The story accompts of the day of Consecration as of a wedding solemnity , when the new erected Church as a Virgin was joyned fast in the bands of Matrimony by the Bishops prayers and office unto her Lord Christ . I could adde to this that the same Constantine so often as he was forced into the Field in Arms to encounter his enemies , carried along with him a Consecrated Tent , which he set up and spread in the fashion of a Church in that place , he did castrametari , that in that with his Army he might offer his devotions to his God .

To Consecrate is no new word , nor to be disliked , for it signifies no more than to depute to a sacred use , and dedicate and assign to God ; whether times , persons , things . To draw to an end , there ought to be among Christians scarce 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 any thing common or profane . A kind of Consecration passeth upon all we have . Our 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 our income is not profane , that is consecrated by a Collection , set apart for the Saints . Our meat nor our drink are not profane things , 1 Cor. 16. 1 Tim. 4.5 . Mal. 3.8 . ad 12. when they are Consecrated by the Word and Prayer : Our goods are not then profane , when Gods part is set aside : Our selves , our Children are Consecrated to God by Baptisme , and so of profane , become holy persons . And shall the Church then , in which we are to render our thanks for all these , and to pray for a blessing upon these , want its Consecration by the Word and Prayer ? for other Consecration we allow none .

It hath often put me into an astonishment to finde out the cause why you should dislike these places , because Consecrated ; and at last I could finde no other , except this , that you would not be bound to put off your shooes , nor to take heed to your feet , when you entred into the house of God ; Exod. 3.5 . Eccles. 5.1 . but left at liberty to use other homely familiar gestures . If any guesse be right , in this place I shall say little to it , only remember you , that the Publican who entred the Temple , and stood afarre off , and smote his breast , thrived better than the Pharisee in his loftier garb , for he went home to his house justified . Luke 18.14 .

3. The third was of National persons , as Universal Preachers , Office-Priests , Half-Priests , or Diocesan Deacons .

TO this my answer shall be in brief , that among the Jews I finde no Universal Preacher , no Office-Priest , no Half Priest , no Diocesan Deacon ; and therefore these among us could not be taken up by imitation from the Jews . Priests indeed they had , but no more like ours , than an apple is like a nut . Similitudes in general make but a poor resemblance ; Men and mettals may be all one this way .

Secondly , I reply , that against Universal Preachers , you of all others have least reason to take exception , because you allow all that have gifts to be so . Millers , Mercers , Thatchers , Weavers , Trunck-makers , and who not ? for of such consist the greatest body of your Itinerants , upon whom , what name can you more aptly put than Universal Preachers , since they are not confined to any one flock ? A Sermon preached by a Presbyt. Anno 1589. pag. 27. 28. Concerning whom , let me return you the words of one of your opinion , whose name is to me unknown , in a godly Sermon preached and printed Anno 1589. Alasse , must we not look for the heavy hand of the Lord , when we see many ignorant men , not onely void of all skill in the Hehrew , Greek and Latine Tongues , in Logick , Rhetorick , and other Arts ; ( but also which I am ashamed to speak ) not acquainted with the true Doctrine of Repentance ; who are yet so bold , so impudent , and of so hard faces , that they dare to extend and stretch out ( I will not say ) their gifts , which they have not , nor the shadow of a gift , to take upon them the high Message of God , to carry to his people the glad-tydings of salvation , which Christ hath purchased for them with his precious blood . Oh shamelesse impudency ! shall he take upon him to hold the Helme , that is scarce worthy to labour at the Pump ? O damnable boldnesse ! O wretched covetousnesse ! That for an Annual stipend , will undertake so sacred a work . O foolish men , that will commend them whom they ought to dispraise . O miserable , — that lift up those to Moses Chair , who ought rather to be thrust to the tail of the Plough . What doth more dishonour God , discredit the Gospel , confirme the Adversaries of the Truth , than this ignorance and boldnesse of your Universal Preachers ? For I beseech you tell me , can the honour and praise of Gods Wisdome be commended by the folly and ignorance of his Minister ? Can the inestimable treasure and riches of a gracious Prince , be seen in the beggarly nakedness of a base Embassadour ? Can the Adversaries of the grace of Christ , by looking upon an Idol which hath nothing but a shew of that it is not , be disswaded from the worship of Idols ? Can he bring men from Errour , that knows not when he teacheth Truth ? Finally , can the carnal minded Atheist be perswaded that Christ is the Redeemer of the World , whose Ministers these be ? These are the words of that Authour , which I thought good to transcribe , that you should not impute to me any Satyrical expressions ; let him who hath printed the passage answer for it .

Farther yet , that I may a little allay your odiun and spleen to these Universal Preachers , I pray tell me the meaning of those words of your New-Englands constitution , delivered in these words , Synod at Cambridge . cap. 9. Sect. 6. Nor can constant residence at one Congregation be necessary for a Minister , nor yet lawful , if he be not a Minister to one Congregation onely , but to the Church Universal : because he may not attend to one part onely of the Church whereto he is a Minister , but he is called to attend upon the whole flock . I see that magna est veritas , & praevalebit : that Truth , when men are out of their heats , shall have a fair testimony , even from its enemies . For what could be said more clearly by us for Universal Preachers than is here delivered ? And what is more consonant to our Saviours charge to Peter , which Saint Paul ingeminates to the Pastours of Ephesus , Feed the flock , Joh. 21.15 , 16 , 17. Acts 20.28 . over whom the Holy Ghost hath made you over-seers ? Every Minister is a Minister of Christ Jesus , and ought to have a care of the whole Church , though more particularly of that Congregation to which he is designed ; yet with this proviso , that he remember that the whole is within his charge , and that therefore he ought to promote the welfare of the Catholick , so far forth as lies in his power .

2. Office-Priests .

You delight in compounded words , which the Greek elegantly , but our language kindly bears not . I must then take your compound asunder , and aske you , which of the words displease , whether the Priests , or their office ? The word Priest is derived some say from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and then 't is the same with St. Pauls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from whence you derive your Ruling Elders . and will you catch up the Office , Etymolog . magn . and not own the Name ? But others more probably from the French word Prebstre , in which the letter b is quiescent , as all know that know the language ; and then I hope you will not so much scorne the name hereafter , since that Prebstre is the same with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the word so often used in Scripture ; you say for a Lay-Elder , we for a Priest , yea for that very Priest you jear at , the Office-Priest .

For what is an Office , but that duty which every one is bound to do ? and shall a man be mocked for doing his Office ? The Office of him who is sometime by us called the Priest , sometime the Minister , sometimes by other names ( and yet all 's but one and the same man ) is to preach the word , to administer the Sacraments , to make prayers and supplications , to give thanks , and make intercessions for all men , which when he performs he does his Office , and for the doing you ought not to condemn him . If you , or any other in your place , shall not conscientiously performe these Offices , I shall say he is unworthy to carry the name of a Presbyter , which is all one as if I call'd him Priest .

But make the most and worst you can of it . I tell you that there was to remain a Priest-hood under the New Testament , not that of Aaron , but that of Melchizedech . For Christ was to be a Priest for ever after the order of Melchizedech . Heb. 10.10 . Thom. part. 3. 9. 48 art. 3. Jewels reply . Art . 7. Sect. 9. Id. art. 17. 14. Fulk . in Matth. 26. Casaub . exer . 16. Sect. 43. Rom. 12.1 . And an Analogy there is betwixt these two . They had their bloody Sacrifices then , and we have our Sacrifices now to offer . For as Christ offer'd up himself once for all , a full and all-sufficient Sacrifice for the sinne of the whole world , so did he institute and command a Memory of this Sacrifice in a Sacrament , even till his coming again . For at and in the Eucharist , we offer up unto God three Sacrifices . One by the Minister only , that 's the Commemorative Sacrifice of Christs death represented in bread broken , and wine poured out . Another by the Minister and people joyntly , and that 's the Sacrifice of praise and thanksgiving , for all the Benefits and Graces we receive by the blood of Christ . The third by ever particular man for himself only , and that 's the Sacrifice of every mans body and soul to serve God in both . Then in this for ought I know to the contrary we all agree , that though the propitiatory Sacrifice was made by Christ himself only , yet that in the Eucharist there remains a sacrifice of Duty , and a sacrifice of Praife , and a sacrifice of Commemoration . And therefore I see no reason , but the name of Priest may be retain'd also , who is to do the chiefest work in the offering of all these sacrifices .

3. Half-Priests , or Diocesan Deacons .

But you are not offended with the whole Priests only , but with the half-priests also as you call them , and you interpret your self by the Deacons , whom in scorne you call Diocesan . But I pray over what Diocesse were they ever set ? in what Diocesse imployed ? That the Bishop of the Diocesse ordained them , and permitted them as Probationers sometimes to preach , no otherwise than the Catechizers were allow'd in the Church of Alexandria , or as Origen by the Bishops of Jerusalem and Caesarea , this is certain ; Euseb. lib. 6. c 20. but that they were Diocesan Deacons , I never heard before .

I know what you drive at , that the Deacons must only be viduarum & mensarum Ministri , as at first , and must not meddle with the word . But to this Mr. Hooker if you please to consult him , will give you a full answer , which is the same I formerly gave in its due place . Hook . Eccl pol. lib. 5. Sect. 78. Distribution of the Church stock , and attendance on the divine service , was the use for which the Deacons were first made ; but if the Church hath since extended their Ministery further then the circuit of their labour was first drawn , we are not herein to think the order of Scripture violated , except there appear some prohibition , that had abridg'd the Church of that liberty . Suppose we the office of teaching so repugnant to the Office of distributing , that they cannot continue in one and the same person ? How was it with the Apostles before that Election ? How with the 70. out of which they were chosen ? It seems then , that these duties are not so incompatible , but they may be found in one man . When the duties are such that they cannot be well discharg'd by one , then it is good to make a division , and substitute under officers , as did Moses . But when the same man is of ability to do what is laid upon him , and to undergo somewhat more , it can be no errour to lay a double Task upon him . I proceed . You say .

4. The fourth was of National pious performances , as stinted worship , Quiristers , singing of Psalms , with all the Rubrique postures .

I could forgive you the rest , because you acknowledge these performances to be pious ; for if they had piety in them , I see no reason why you or any body else have cause to note them for corruptions . But when I came to this place I entred into debate with my self , which part of Solomons counsel I should take , whether I should answer or not answer . Not to answer , Dr. Bancroft . Featly . Hammond . Fulke . Taylour . Hooker Prideaux . Preston . might give you occasion to boast I could not . And to answer , was to say over again that which hath been so often sayd by worthy and learned men , whom if you have not consulted , you are to blame , and I wish you would ; if you have and are not satisfied , I fear my labour will be lost . However I shall set before you , what they have said before me . And first I shall speak to your stinted worship .

1. And here give me leave first to ask you , to what you referre this word stinted , whether you strictly restrain it to the word worship , or to the Spirit by which we are to worship . If to the first , I see you are against all set forms of worship ; if to the last , that you think the Spirit is restrained by these set forms . And because both are said by your party , I shall answer to both : and to the last first .

These conceiv'd forms are either premeditate , or extempore ; if premeditate , then the Spirit is as much limited in their conceiv'd forms , as by any forme conceiv'd by the Church . But if extempore , then the Spirit only of him that makes the prayer is left at liberty ; for the whole Congregation is by that means as much stinted and bound to a set forme , to wit , of those words the Minister conceivs , as if he read them out of a book . And is not the Spirit restrain'd when the Congregation shall be confined to the forme of this one mans composing ? If this be not stinted worship , if this be not to stint the Spirit , I know not what it is . And I can see but one way to avoid it , that every one in the Congregation conceive and offer up a prayer with his own spirit , and not be forced and confin'd to the Ministers single dictate ; this would preserve entirely that liberty of the Spirit you pretend ; that other will not . To this if you will not yield , as I know you will not , it lies upon you to answer the objection , which I never saw yet done .

2. As for set forms of prayer , which I conceive you principally intend by stinted worship , I shall next endeavour to justifie them upon many grounds .

1. In the old Testament we find set forms of blessing and thanksgiving , and prayers appointed by God himself . He it was that fram'd to his Priests the very words with which they were to blesse the people . Numb. 6.23.24 , 25 , 26. Numb. 10.35.36 . 2 Chron. 29.30 . Exod. 15. Selden in Eutychium . Speak to Aaron and his Sonnes , saying in this wise shall ye blesse the people ; The Lord blesse and keep thee , &c. At the remove of the Arke , a forme is set and taught the Priests , exurgat Deus , dissipentur inimici . At the Arks return a form , Return O Lord into thy resting place . Hezekiah prescribed to the Priests to sing praise to the Lord with the words of David and Asaph the Seer . Moses Hymn for the overthrow of Pharaoh is extant , and in the same chapter taken up and sung by Miriam , which afterward grew a part of the Jewish ordinary Church Liturgy , for such they had , being instituted by Ezra and the Consistory . What should I tell you that the 92. Psalm is a Psalm compos'd for the Sabbath ? The 20. Psalm to be sung by the people when the King went forth to battaile ; The 113. to the 118. the great Hallelujah ; 13. whole Psalms , or as some say , 15. viz. from 119. to 134. Songs of degrees , Moller . Ames . Musculut . in Ps. 21. because upon every one of the steps , which were 15. betwixt the peoples court and the Temple , the Priests made a stay , and sung one of these Psalms ; and the 21. Psalm composed by David to be sung by the people for the King when he came home with victory .

Yea , but say some this was in the infancy and minority of the Church , as children then they needed their Festra's ; as infirm bodies , their crutches ; but now under the Gospel it is otherwise , we have more light and gifts of the Spirit than they had . True , more light we have , because the Mystery kept secret from the beginning of the world , is more clearly revealed to us , then it was to them , but that 's not the question ; prove they should , if they speak to the purpose , that we have now more ability to compose a prayer then they had , more of the Spirit of Grace and supplications . Men may have a high conceit of their own abilities ; but I suppose no wise man will conceive but that Aaron and his sonnes , Moses and the Priests , Hezekiah and the Levites had as great an ability to pray ex tempore , as great a measure of the Spirit of grace and supplications , as any man that now lives , and yet they used and prescribed set forms . Their minority then was in respect of the object of faith , not in respect of the spirit of supplications . These men therefore shew themselves children to talke of Festra's , and cripples in their understanding to talk of crutches ; since those mens legs were far stronger then theirs , and their graces of the Spirit far beyond any Enthusiasts in these days . We may think of these forms as meanly as we please ; but Chrysostome was of another judgement ; Chrysost. Hom. 1. of prayer . for thus he begins one of his Homilies of prayer . For two reasons it becomes Gods servants to wonder and blesse him , both for the hope we have in their prayers , and that preserving in writing the Hymns and Orisons they offer'd to God with fear and joy , they have deliver'd to us their treasure , that so they might draw all posterity to their zeale and imitation . Yea , but the Spirit must teach us to pray , it helps all our infirmities , 't is the promise of God to his Church , I will poure upon them the Spirit of Grace and supplications . Zach. 12.10 . And all this may be done in a set forme , as well as by any extempore prayer . True , it is the Spirit must teach us to pray , both for matter and forme ; for we know not what to ask and must teach us how to pray , for we know not how to ask ; zeal and fervour , and faith , and perseverance , and importunity , all necessary affections in every supplicant are gifts of the Spirit ; and groans and sighs proceed from the Spirit ; he moves the heart first to supplicate , brings a man to see in what a wretched case he is , one that by his sins hath pierced the Son of God & therefore to deprecate & ask pardon ; deprecentur ipsum , implorent illius misericordiam . Junius in Loc. Zach. But why all this may not be as well in a petitioner that prays in a set forme , as in him who pretends to the Spirit , and yet utters so much cold and low stuff on a sudden , no wise man can imagin .

Compare but these extempore raptures with the words of Moses , David and Asaph the Seer , with the prayers , intercessions , Hymns and Psalms of the Servants and Prophets , and holy men of God uttered and left upon record , and then it will be easie to put the difference betwixt those who are truly taught by the Spirit , and those who presume to be taught . For from the one hath proceeded prayers and supplications , and forms of thanksgiving so high and admirable , that they are beyond imitation : from the other a shower of words so flat , so jejune , so confused , so unsignificant , that sometime they passe all understanding . Will you but have patience to hear the Censure of Brown himself after his conversion , Bancroft ser. preach'd 1588. who thus speaks to his friends concerning their extempore prayers . Good God , what worship or prayer do you use ! I am asham'd to name the boldnesse and folly of some , who scarce able to utter three words orderly , will yet take upon them to babble out a tedious , long , and stuttering prayer , wherein every tenth word shall be the repeating of O heavenly Father , O merciful Father , O dear Father , O good Lord , O merciful God , &c. and all things so foolishly pack'd together , that their prayer seems rather the lisping and prattling of an infant that would tell a great tale could he hit of it , then the petition of a zealous devout soul to his God . These are the words of Brown the Patriarch , and woful experience doth justifie him ; for in many Extemporaries , the matter of the prayer is so indigested , the words so incongruous , the periods so broken and interrupted , the length so tedious , the Tautologies so many , that a mean capacity may be apt to say , The prayer was never dictated by the Spirit .

To break off from this ; to pray by the Spirit is two ways taken . Either for prayers made by the assistance of the Spirit , and so they which use premeditated prayers or set forms , may pray by the Spirit as well as others , for the Spirit assists in the premeditation and in the delivery . Or else to pray by the Spirit , is to pray by the immediate inspiration of the Spirit ; as the Prophets and Apostles spoke and wrote , and thus neither they who now use set forms , nor yet they who pray extempore , can be said to pray ; for then their prayers should be of equal authority with the Psalms of David and Asaph , and other prayers set down and taught by divine inspiration . And it seemes that wisdome is the daughter of time ; for even they in whose mouths there were no other prayers lawful but extempore , have now perswaded and commended to their proselytes the Practice of Piety , and advised them to make use of those set formes in their devotions , which I am sure will as much stint the spirit as any Collect in the Liturgy .

2. But I leave the old Prophets , and that which occasioned this discourse , and come to the Christian Church . Christ did not onely use himself a set forme of words in prayer , but three times together used the same words . Mat. 26. Luk. 11. Saint John Baptist taught his disciples to pray , and it cannot be conceived but it was in a set forme , for two reasons . For had he said to them , the Spirit shall teach you , then he had not taught them , but the Spirit . Secondly , a forme sure it was that the disciples came to be taught to pray , as John taught his disciples , and upon it Christ prescribed them a forme ; When you pray , say , In Matthew indeed it is , When you pray , say thus , but in Saint Luke , where the forme is prescribed , say This , Our Father , &c. It seemes he meant it not onely as a patterne , but as a forme it self ( as the standard-bushel is not onely a measure of all bushels , but may it self be used ) which precept no man can with a good conscience obey , that holds all set formes of necessity to be cast out of the Church .

August . epist. 59.

Tertull. in exposit. orationis dominicae .

And therefore the ancient Churches began and concluded their Liturgies with it . This Tertullian calls Legitima oratio , and affirms that this being premised , men have liberty to adde other petitions , praemissa legitima & ordinaria oratione quasi fundamento , accidentium jus est desideriorum , jus est extruendi extrinsecas petitiones . His words are very material . This prayer is lawful , and legitimate ; this is ordinary , it must be premised , it must be the foundation of our petitions ; and this being laid , then a man may lay his right and claime upon it to build other desires , other petitions . And as the Ancients would begin with it , so also they had a care to end with it also , it being a comprehensive prayer , Directory . Perkins on the Lords prayer . that whatsoever might be defective in the rest , this might complete it . And this again is the most powerful eloquence to draw God to audience ; Could we speak with the tongues of men and Angels , yet certainly our petitions cannot finde so easie an entrance into our heavenly Fathers ears , as when we tender them in his Sons own words . This was the judgment both of Cyprian and Chrysologus , Qui fecit vivere , docuit & orare , ut dum prece & oratione , quam filius docuit , apud patrem loquimur , audiamur : agnoscit filii sui verba , Cyprian de orat . dominicae . cum precem facimus : & in dictandis precibus vota supplicum praevenit . Adde to this , a man is bound to say Amen at the end of a prayer ; now a man may much scruple whether he is bound to say Amen to such a prayer , which he hath not time to weigh , which he hath not time to consider . For put case that he who takes upon him to speak unto you in the Name of God , Chrysologus in eadem . shall teach some false doctrine , or covertly deliver unto the people some errour ; and after pray that God would blesse the seed which he hath sown ; is it not dangerous to joyne with him in his desires ? Such a thing may possibly fall out . And this inconvenience is quite removed , partly by subjoyning this prayer , partly by using those forms the Church hath enjoyned , to which a man may upon deliberation say Amen .

But this is not the sole example we have in the New Testament patterns for set formes . The Apostle nine times reiterates the same words . The grace of our Lord Jesus Christ be with you all . And to put the matter out of doubt , the Saints for their victory over the Beast , sang the triumphal song , as Moses and the Israelites sang of old , when they were delivered from the Egyptians . No marvail if the same benefit be celebrated with the same song . In these passage , Revel. 15.3 . Bright in lec . of holy Scripture we have set formes of prayer somewhere commended , somewhere commanded , somewhere used , somewhere reiterated , and all inspired by the holy Ghost ; and therefore certainly the use of them can be no quenching of the holy Spirit , whom we finde to enflame our hearts in rehearsal of these sacred formes .

3. And in the last place if we look upon the custome of Gods people , find we shall that in all places , and in all ages they have made use of publique set and sanctified forms of prayer . H●gesippus an ancient writer , one that was near the Apostles times , writes that St. James chosen Bishop of Jerusalem by the Apostles themselves for a forme of service or common prayer compos'd by him for that Church , yet extant , was call'd Jacobus Liturgus . To omit Justin Martyr , in whom I find 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Common prayers , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 prescribed prayers in Origen .

Just Mart. Apol. 2. Orig. lib. 6. contr. Cels . Cypr. in Orat. dominicae .

Perk. resut . of the real presence Fox . Mart. fol. 1275.

In Cyprian we find the Priest before prayer using this Preface ; S●rsum corda , and the people answering habemus ad Dominum , which forme as Perkins confesses was used in all Liturges of the ancient Church . This then was no rag of Rome , but as Mr. Fox truly saith , was borrowed from the Greek , not the Latin Church . Which is so true , that the Centurists confesse , that in the blessed Martyr Cyprians dayes without all doubt , formulas quasdum precum habuerunt . Be pleased to look in the latter end of my Catechisme , where you shall finde the old Lyturgies cited to that purpose .

And as Christianity begun more and more to flourish , so were the Fathers of the Church careful that the people should not be destitute of these excellent means to serve God ; the Bishops for their several Diocesses composing their Liturgies ; Basil for Cappodocia and those parts : Chrysostome for Constantinople , and the Greek Church under his jurisdiction : Ambrose for Milan , Gregory and Isidore for the Westerne Churches ; all which are extant to this day ; and out of these and some more ancient attributed to the Apostles themselves , all the famous and known Churches of the world have composed their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and we among the rest , so that it was no vaine brag which Arch-bishop Cranmer made , that if he might be admitted to call Peter Martyr , and four or five more unto him , he would make it appear that the same forme of worship which was set forth in the Book of Common Prayer , had continued for substance even then one thousand five hundred years : and give me leave to adde this to the honourable burial of it , since it must be buried , that before it was authorized and published in that beauty we lately saw it , it went under the file fifteen times . And by what men ? even by those , who many of them , sealed the truth of it with their blood in the fire .

It should seeme about those former times , when those Liturgies were first published , there were some so wedded to their own fancies , that they preferred their own conceptions before the Churches Ordinances , and yet they came not to that brain-sick-fancie as to bring into the Church extempore prayers . Angry they were not with set formes , but displeased because they might not make them . And against these , two famous Councels have provided ; Concil. Laod. Ca. 18. Can. 159. Concil. Mil. c. 12. Caranza legit comprobatae . first that of Laodicea , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & ad horam nonam & vesperum celebretur , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And in Africa the Milevitan Councel more expressely , Placuit ut preces & orationes , quae probatae fuerunt in Concilio ab omnibus celebrentur , nec aliae omnino dicantur in Ecclesia , nisi quae à prudentioribus tractatae vel compositae in Synodo fuerunt , sufficiently divised , considered or approved by the wiser men , and allowed in a Synod ; and the reason which the Councel addes is most essectual , ne forte aliquid contra fidem , vel per ignorantiam , vel per minus studium sit compositum . Which is the very reason that Master Selden one of the last Assembly gives for the Jewish Liturgy from Ezra's time . Seldens notes in Eutychium . The Jews , saith he , about the end of the Babylonish Captivity , had their ancient manners as well as language so depraved , that without a Master they either were not able to pray as they ought , or had not confidence to do it . And therefore that for the future , they might not recede , either in the matter of their prayers through corruption , or expression through ignorance from that forme of piety commanded by God ; this remedy was applyed by the men of the great Synagogue , Ezra and his one hundred and twenty Colleagues ; out of which words Doctor Hammond makes this collection , Ham. viero of the Direct . Sect 15. That one special use and benefit of a set forme is not onely to provide for the ignorance , but to be a hedge to the true Religion , to keep out all mixtures and corruptions out of a Church .

To this purpose 't is no newes to tell you , that all reformed Churches abroad have some forme of worship or other ; that Master Knox in Scotland composed a Liturgy for that Church . That those zealous brethren who were so earnest for Reformation in Queen Elizabeths dayes , Anno 1585. though they complained to the Lord Burleigh against the Church Common Prayer-book , yet professed they were not against Liturgy , and 't is evident they were not by the composing of two formes , one year after another . And here I cannot choose but put you in minde of a passage of Master Cartwright which I have seen in a little Manual of his in answer to one that charg'd him as an enemy to set formes ; To which his reply was , that he was so farre from this conceit , that if any were pleased to come to Coventry ( where he then did preach ) and hear his Lectures , they should before and after his Sermons hear the same prayers used by him , except that portion of Scripture upon which he insisted , gave him occasion to adde some few words . I shall shut up this point with the judgement and practice of Master Calvin ; Calvin . epist. ad Protect. his judgement he hath fully declared in his Epistle to the Protectour then , Quod ad formulam precum , &c. As for formes of Prayers , and Ecclesiastical rites , I very much approve , that it be set or certain . From which it may not be lawful for the Pastours in their function to depart , that so there may be provision made for the simplicity and unskilfulnesse of some , and that the consent of all the Churches among themselves may more certainly appear : and lastly also , that the extravagant levity of some who affect novelties may be prevented . Thus he . And his practice is evident , The Liturgy by him composed for Geneva being yet extant .

I am no Prophet , nor the sonne of a Prophet , yet thus much I dare be bold to fore-cast , that when all hears and animosities being deposed , men shall returne to an humble , sober and Christian temper , some forme or other for prayer will be judged necessary to be composed , set forth & enjoyned , without which the dislocated parts of a Church will never kindly joyne . The experience of the present distractions ever since a set forme , as you in a Sarcasme call them , stinted prayers , hath been cast out of the Church , will make men wiser for the future .

Let men in private use what forms they please , and choose their own helps , to which they may adde , as occasion requires , words suited to their present necessities : But when they are to joyn with the Church , the petitions being such as are more necessary for the whole Corps of Christians , than for any one part , fit it is , that the mother be judge what is useful for her children , and teach them what and how to aske . Leave men to their own inventions , and possible it is , that the petition be not framed to the present exigent , which the Church in all particulars hath taken care of . Yet if this fall out , another inconvenience there is , that too often happens ; These extempore men dealing by their prayers , as school-boyes do by their lessons , or Musicians with their plain song : Those the children vary into so many formula's for want of judgement , till they come to non-sense : and the unskilful artists run so far in their divisions and descants , till they marre the plain-song . And the like will happen to thi , great service of God , when it shall fall to the variations & descants of inartificial swaines , and heavie-headed Mechaniques . The house of prayer will be a house of pratlin and Sion turned into Babel .

To conclude with the words of a wise man , I never yet could see any reason why any Christian should abhorre , or be forbidden to use the same forms of prayer , since he prayes to the same God , believes in the same Saviour , professeth the same Truths , reads the same Scriptures , hath the same duties upon him , and feels the same wants daily , for the most part both inward and outward , which are common to the whole Church . When we desire the same things , what hinders , but we may use the same words ? except we measure our God to be like our own appetites and stomachs , which are best pleased with fresh and fresh . I go on .

1. Quiristers and singing of Psalmes with all the Rubrick postures .

The Rubrick I have consulted , and I meet not with any posture at all prescribed at the singing of any Hymne or Psalme . But say it had , some posture or other must be used , and had it been the worse , because prescribed ? I trow not . For prescriptions in adiaphorous things doth not so alter their natures , as to make them nought ; to prostrate the body in prayer , to lift up the eyes and pure hands , are actions of indifferency ; and do they become nought , because God in his Word prescribes them ? God in his Word hath given the Church liberty to prescribe in these things ; Let all things be done decently , and in order ; Say then the Church had prescribed by the Rubrick , that a man should have stood , have kneeled , have sate , have lift up his eyes and hands at the singing of this or that Psalme respectively ; she might have done it , and the singing of the Psalme had been nere the more un-Christian , had the Rubrick posture been observed . You needed not therefore have girded at this , and the rather because it was not . But I see nothing can escape you , not the poor boy , the Quirister . But happily you will say , you take it in a larger sense , and by it mean the whole Quire , and so I think you do , and therefore I shall shape my answer accordingly .

2. Quiristers and singing of Psalmes .

Could I imagine that you were of the Anabaptists opinion , who will not admit of singing of Psalms in the Church , I should put you in minde of that which Saint Paul writes to the Ephesians and Colossians , Be not drunk with wine , wherein is excesse , but be filled with the Spirit , speaking to your selves in Hymns and Psalmes , Eph. 5.18 , 19. Col. 3.16 . Beza in loc. and spiritual songs , singing and making melody in your hearts to the Lord . Beza conceives that the Apostle alludes to that Musick then in use among the Jews , who had their Mismorim , their Tehillim , their Schirim . Be it then which you here object , that these were taken up by Jewish imitation , yet it follows not they were the worse ; for we have here Apostolical authority to make good the use , let this then be cast in our teeth no more .

The Christian Psalmes were like the Jewish Mismorim , Odes they were , either Doctrinal or Ethical ; Hieron . Chrysost. written upon sundry matters or arguments , exhortatory , consolatory , preca●ory , deprecatory , such as are many Psalms of David . 2. The Hymns were like their Tehillim , setting forth the praises of God , for his greatnesse and goodnesse to the sonnes of men ; such were the Hymns of Moses , Deborah , Zachary , Mary , Simeon . 3. The songs answered to their Schirum , which were peculiar songs composed for general blessings ; praises they continued , but in a more large and universal sense . When any of these were expressed by voice and instrument together , they were called properly Psalms ; when by voice alone without the concent of instruments , they were named Hymns and songs . Zanchy in loc. This is the descant that the Learned have used in their Expositions of these words ; & that we are hence to collect , is , that Musick hath its use in the service of God .

1. By this the honour of God is more magnified and celebrated , then it could be by a still and soft voice . To speak of God doth well , to whisper out his Name is commendable ; this is for those who have received primitias Spiritus ; but such who are filled with the Spirit they ought to go further ; as the Apostle exhorts , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they will magnifie his Name in Psalms and Hymns and spiritual songs , and so make his praise to be glorious . The concealment of Gods praise did never like him , no nor the cold expression of it , as if men would slip it over ; it hath been best pleasing to him , when it hath been most made known : And therefore he hath had in all Ages perpetual remembrances of what he hath done , Chronicles , Annals , Books of Record . These indeed speak out his noble Acts , but it is for the most part to the Wise and Learned . But let but one of these be conveyed into a song , and it will quickly be upon the tongue of the unlearned ; you shall have the Maid at her wheele , the Prentice in the shop warbling upon it ; and if any be skilful in Musick , it will please him to sing to his Harp or Viol the wonderful works of God . The praises of our God are conveyed into the soul with more delight , are fastned with more affection , are perpetuated to succeeding ages with more certainty , when they are measured out by Hymns .

2. This is one reason ; but this is not the sole ; for this is done to edifie . Men I conceive are then most edified in Religious Worship , when their affections are ordered , as becomes pious and devout men . Now in the World there is not any thing of more power , than is a Musical Harmony either by instrument or voice , to quicken a heavy spirit , to temper a troubled soul , to allay that which is too eager , to mollifie and soften a hard heart , to stay and settle a desperate . In a word , not any way so forcible to draw forth tears of devotion , if the heart be such as can yield them ; whence Saint Augustine makes this Confession to Saint Ambrose , Aug. Conf. l. 9. Quantum flevi in Hymnis & canticis Ecclesiae tuae ! Men may therefore speak their pleasures , but let reason be heard to speak , and then the songs of Zion will much edifie , if not the understanding , because as they say they teach not , yet they will build up the affections very much , which are more requisite in this work ; or he that doubts of it , let him remember Basha's Ministrel that composed his own soul , and Davids Harp which allayed Sauls madnesse . No art in Divine Worship can be of more use than this , in which the minde ought sometimes to be inclined to heavinesse , sometimes to a spiritual extasie of joy , sometimes raised to a holy zeal and indignation , ever carried with such affections as is sutable to the present occasion .

3. And yet I do not , I dare not say it doth not teach ; for are there not good instructions in Psalms ? not many profitable lessons in Anthynms ? and these by the sweetnesse of melody find the easier entrance , and longer entertainment . Hear the judgment of the great Basil , When the Holy Spirit fore-saw that mankinde is to vertue hardly drawn , Basil in Psalm . but is propense to what delights , it pleased the wisdome of the same Spirit to borrow from Melody that pleasure , which being mingled with the heavenly mysteries , might by the soft and smooth touch of the eare , convey as it were by stealth the treasure of good things into the minde . To this purpose were the Harmonious tunes of Psalms devised for us , that they who are yet in knowledge but babes , might , when they think they sing , learn . Oh the wise conceptions of that heavenly Teacher , which hath by his skill found out a way , that doing those things wherein we delight , we may also learn that wherein we may profit !

4. This is the lesson may be learned from the Ditty ; now from the sweet agreement of these voices and instruments , Christians may learn to agree . One Harp or Viol out of tune abates the pleasure of the rest ; and one jarring Christian , Couper in Rev. 5.8 . and therefore much more many marres the Musick of the whole Church . Oh how melodious was the praise of God , when it came from men of one heart , and of one minde , as pleasing then , as is the symphony of well tuned instruments . Let us then learn from the songs of Zion to come into tune again ; these discords and harsh sounds God likes not in his service .

Pliny secundus . Ep. lib. 10. 103. & citatur a Tertull. Apolog. cap. 2.

Euseb. l. 2. c. 17. Pallad. in Hist. Lausiaca .

5. Upon these reasons rhe Primitive Christians sung their praises to God . In Pontus and Bythinia , Pliny writes to Trajan the Emperour , that their onely fault was , that they met before day to sing Hymns to the honour of Jesus , secum invicem . I pray mark those words , for they speak for the use you mock at of Quiristers ; for it was secum , together , and Invicem by turns , that is Quire-wise . And in Nytria , Philo the Jew , ( and he lived in Caius Caligula's time , ) and after him Palladius , deliver , that they were accustomed in their Temple , with Hymns and Psalms to honour God ; sometimes exalting their voices together , and sometimes one part answering another , wherein he thought they departed not much from the pattern of Moses and Miriam . In Ignatius the first of the Greek Fathers , we read of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ignat ad Antioch . Concil. Laod. Can 15. 1 Cor. 14.16 . Socrat l. 6. c. 8. and after mention of them in the Councils , and what should they be but Quiristers , which Saint Paul is also supposed to intend , when he asks Hath he a Psalme ? At Antioch , Socrates affirms that Ignatius began the custome of singing of Hymns interchangeably upon a vision of Angels . And if Ignatius did not , yet one who is of more authority did , I mean the Prophet Isaiah , for he saw the Lord sitting upon his Throne , and above it stood the Seraphims , Isa. 6.1 , 2 , 3. and one cryed to another , and said Holy , Holy , Holy . Flavius and Diodorus continued it in the same Church against the Arrians . Damasus and Ambrose brought it into the West . Vide Hooker . Eccl. Pol. lib. ● . Sect. 39. And among the Grecians , Basil having brought it into his Church of Neo-Casarea , to avoid any thoughts of singularity and novility pleads for his warrant the Churches of Aegypt , Lybia , Thebes , Palestine , the Arabians , Phenicians , Synians , Mesopotamians , among whom the custome was , for his was such , to give power to one , by him called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Chaunter , Basil ad Neo-cas . to begin the Anthymne , and then the whole Quire came in , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

These were the songs of Zion , which our fore-fathers used , and it is , and ought to be our grief , that they are not heard still . For who that hath an Harmonious soul , would not sit down and weep to be deprived of that Harmony , which the Angels and Saints practice , which so many Christian Churches have received before Papistry was thought of , so many Ages kept on foot ? That which entunes the affections , that which teacheth us so many good Lessons , filleth the minde with comfort and heavenly delight ; teacheth us to be of one heart , one minde , and makes the praise of God to be glorious ; In a word , that so fitly accords with the Apostles exhortation , Speak to your selves in Psalms and Hymns and spiritual songs , making Melody , and singing in your hearts unto the Lord ; would not upon slight , or rather indeed no grounds be cast out of the Church .

And that you or any other doubt the lesse , that Psalmodie is no new device , but of very ancient institution in the Church , David exhorts young man and Maidens , old men and children to praise the Name of the Lord . In which even Children were so skilful , Psal. 138. that they received Christ into Jerusalem with an Hosanna , and applyed fitly those words to him , Blessed is he that cometh in the Name of the Lord . Among us , saith Hieron ,

Hieron ad Marcellum .

Basil in Psal. Chrysost. Han. 9. in Coloss.

you may hear Plow-men singing Psalms at the Plow-tail . And Basil bids an Artisan sing Psalms in his shop . Chrysostome layes this charge upon the parents , that they teach their children to sing Psalms . And Augustine is of the same minde . It was then no dull and heavy age , such as we now live in , in which a man shall scarce hear a Psalm in a shop , or out of a childs mouth ; Now it may well be supposed , that this they practised alone , that they might be the better able to bear their part , when they met in the Quire . For here I shall make bold to tell you , what I know is true by my own experience . I have known Artisans by bearing their part at home , grow so skilful in Psalmody , that when they met in the Church , one would bear the Base , another the Trebble , others the inner parts so skilfully , so Harmoniously , that I suppose had you been present , you would never speak against a Quire more . And this custome so prevailed , that there was not any in Congregation , but according to his voice , could bear his part in such time , in such tune , that these six notes being curiously varied and carried from the ear to the spiritual faculties of the soul , were able With rare divisions of a choice device , The hearers soul out of his eares entice . Du Bartas .

If I grate your ears too much upon this subject , you must pardon me ; for from my childhood I have born a great affection to this divine art , and glory in it , that I am able to sing a Psalme or Hymne to the praise of my God , in or without a Quire . I come to your last exception .

5. And the first was of National payments or spiritual profits , as offerings , Tyths and Mortuaries .

For the first and last of these , I believe you have little knowledge beyond the names . For what were offerings but free and voluntary contributions ? and I hope you will not be against such , who would have your Pastours to be maintained by what the people should contribute . But it seems in New-England you were quickly weary of this way ; for charity growing cold , a better provision was made , not onely by a proportion of Land , but by a certain tax of mony which was laid on by the Magistrate , Plain dealing pag. 19. both upon the Members of the Congregation , & upon all the Neighbours , though no Members of the Church ; yea , and others are beholding now and then to the general Court to study wayes to enforce the maintenance to the Ministry . But this by the way .

Offerings were used in the Primitive Church , and they were of two sorts . Acts 24.17 . 1. Properly Alms , for the Church then raised a stock for the relief of the poor Brethren ; to that purpose were they collected , to which Saint Paul adviseth , 1 Cor. 16. 2. Or else they were offerings which the Rich contributed for other uses , being like the Jewish Therumaths which belonged to the Priests . Out of these there was a treasury made ; and out of these ,

Selden de decimis . cap. 2. Sect. 1.

Cap. 4. Sect. 1 , 2.

those who first laboured in the Ministry were maintained ; and a treasury out of these offerings continued in the Church , till such time as Ministers were provided by a setled maintenance ; then these stipes , sportulae , mensurnae divisiones ceased . After I know none imposed by the Church ; if any were , it was custome brought them in , and time continued them ; and what was freely given , might be freely taken . And yet I could if I list , acquaint you with constitutions against them .

2. Mortuaries .

Mortuaries you needed not have named , and I believe you would not , had you understood the original of them . In an old Synod of Ireland , it appears that any man might bequeath his body to be buried in what Abby it pleased him ; In statut . Synod . Ms. cap. 9. Seld. cap. 9. of tyths . and that the Abbot to whose Monastery the bequest was made should have the apparrel of the dead , his Horse and his Cow for a Mortuary . Abbots with us there are none , and Abbies are dissolved , and therefore we have nothing to do with this charge .

3. Tythes .

To give you an answer to this charge , I shall referre you to those who now receive them , and keep such a buzzle about them . I hope they are best able to defend their receipts , since they grumble so much , when they hear of the least news that they should be taken away . Had you asked me , when I was in possession of them , and if you should ask me an accompt , if ever I come to enjoy them again , you shall see I can prove , and will make my title good jure divino : without which , I suppose they of your party , who pretend they may do nothing without an expresse text of Scripture , cannot with a quiet conscience grow so pursie and fat with them . You should do well to call them to accompt about this point , and it will not satisfie us to tell us of publick Acts , Statutes , and other Ordinances in this behalf ; for then we shall tell them in your own words , that these were faithlesse and fantastical fashions , the illegitimatelegal off-springs of National Parliaments in this and in the Neighbour Nations . Pray consult with them about it , they are of age to answer for themselves . I leave them , and returne to your Paper .

SECT. VII . The words of the Letter .

THe fifth and highest degree of Church-deformity , is the Oecumenical Church , otherwise call'd Romane Catholique ; the which in 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-Churches constitutions , that ever were till now . Witnesse what is written , Rev. 13.1 , 3 , 5 , 6. whose Pastors and other Presbyters , the sin-pardoning Pope , Cardinals , Abbots and others , were owned & acknowledged for to be , and that by not a few if not by them of the summond Councels yet in several Synods , in sundry Countries . Insomuch that Churches iniquities were so increas'd over their heads , and their trayterous trespasses were so egregiously grown up to heaven , as that the long-forbearing Lord could no longer forbear , but was put upon it , and as it were necessitated for to take vengeance on their inventions , as on Aarons golden Calf , and Samuels grievous connivency at the evils of his sons , spoken of Psal. 96.6 , 8.

The Reply .

My reply to this Paragraph shall be very short , since it concerns not us of the Church of England . I had thought at first to have said something of an Oecumenical Church , which you know we call usually a general Council ; but since you otherwise interpret your self , that by it you mean the Romane Catholick , I will not meddle with it . For we no lesse then you are against all Papal usurpations . Jun. de Eccl. Rom. cap. 17. I shall onely return you the judgment of Junius about this matter . Ecclesia Romana , quod divina habet omnia , à Deo est : quod corrupta habet omnia , ●ib ipsa est : quod divi●a habet omnia , Ecclesia est : quod eadem habet corrupta omnia , Ecclesia corrupta est : Ecclesia non tollitur corruptione nisi rotati , quam vocant interitum . Ecclesia non tollit partialis corruptio , sed infirmat : Ecclesia Romana omnia habet corrupta , sed non omnino , haet non interitus est , fed partialis corruptio ejus disendu est . And therefore to your accusation it is fit for them to answer , not for me , who maintain none of their corruptions .

God the Father and our Lord Jesus Christ grant by his eternal Spirit that Spirit of eternal Truth , that all the deceits and fallacies of Satan being laid asidet , we may daily grow up in Christ and his Church , and in the truth of Christ and his Church , and that we may confirme and establish one another more and more by unfeigned Charity , and the bonds of peace to his glory , and the common salvation of our selves and all Christians , Amen .

A KEY to open the Debate about a Combinational Church , and the power of the KEYES . The Third Part.

HItherto you have held forth the doctrine in your Letter , now you come to the use and application , and that you may be the better understood , you have thought upon five heads , and upon every one of these fastned either a bitter or a joculary Epithite ; one is vile and virulent , another is violent , a third is haughty and horrible , the fourth is idle and addle , and the last an odde head . The Spaniard gives us this caution , that he , whose head is of glasse , ought to take heed how he casts up stones into the aire , left by chance they fall upon his own pate and crack his crown . Before then you made your self so merry with these heads , you should have considered whether some ridiculum caput , could not have created to himself and others laughter at the invention of more heads in your Combinational Churches , than yet you could finde in the Catholick ; and tell you , that you are a Monster of many heads , that the Presbyter is a vile and virulent head , the Independent a violent , the Anabaptist a haughty and horrible , the Notioner an idle and addle , the Quaker an odde head . You perhaps will ask him , how it will be proved ; I will answer for him ; on the same day when you prove your words true of these Churches you jest at . 'T is but the imagination of your own head it is so , and I know not anybody that is bound presently to fall down and worship it . But I come to your Letter .

The words of the Letter .

MAy not any one , to whose inwards the knowledge of these particulars is come , ingenuously confesse that his very soul is clearly convinced of the mighty and wonderful corruptions which have crept into , are cherisht within , and contested about by many , yea , by too too many Christians , of too too many Churches ?

The Reply .

Those indeed who are convinced , that they are mighty and wonderful corruptions , in ingenuity can do no lesse but confesse it . But it is not a bure relation or recital , without any proof ( as you for the most part have done ) that will convince any ingenuous man . You must set to work again , and fortifie your words with plain Scripture , or sound domonstration ; yea , and remove those blocks I have cast in your way , before you shall convince any one who is not of a weak and servile judgment . If they crept in , you must shew when , and by whom ? which you have not done , your bare affirmation being of no validity . That they were cherished was well , because no corruptions as I have shewed . That too too many Christians , and too too many Churches contest about them , I am sorry for it . Better it were we were at peace with our selves , and imploy'd our forces against the common enemy , to whose entrance by our dissensions we have opened too wide a gap . I fear me , we shall contest so long , that his words will be verified , who said at his death , Venient Romani .

The words of the Letter .

ANd may not I ( though a stranger to my nearest friends , because an Exile , newly arrived in the Land of my Nativity ) safely appeal to any person either of conscience or common sense , whither Christ Jesus our supreme Lord Protectour , upon whose shoulder the government of the Churches is laid , hath not of late years bo n a loud witnesse against every one of those five aforementioned kinds of deformed Churches , and that in these very Countries , which are counted and commonly call'd Christendome ? If so , God forbid that there should be any Christian man , and more especially any Clergy man so carnal , or so carelesse in all those coasts , as not to be both able and willing to conceive and to conclude himself to be called upon for to consider and lay to heart the great and grievous desolations which his hand hath made , amongst the most and mightiest of the sonnes of men .

The Reply .

And here I shall with teares in my eyes Eccho back unto you , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God forbid it should be otherwise . Oh never let any Christian of what rank soever , add that talent of lead to that sinne which hath so highly provoked our good God to pour out the vials of his wrath against this our Church , and these three Nations , ( that I mention not the other of Christendome ) as not to lay it to heart . Conceive not there can be so much carnality or carelessenesse yet left in any person imbued with conscience and common sense , who hath not considered what God hath done unto us in the fiercnesse of his wrath . Mic. 2.3 . Lam. 2.17 . Dan. 19.14.12 Psal. 79.1.2 , 3 , 4. We do acknowledge that Gods Word hath taken hold of us , that the Lord hath devised a device against us , and hath done that which he devised ; that he hath watched upon the evil , and brought it upon us ; for under the whole heaven hath not been done , as hath been done upon Jerusalem . O God the people are come into thine inheritance , thy holy Temple have they defiled , and made Jerusalem an heap of stones ; the dead bodies of thy servants have they given to be meat to the foules of the aire , and the flesh of thy Saints unto the beasts of the earth ; their blood have they shed like water round about Jerusalem , and there was no man to bury them ; we are become a reproach to our neighbours , a scorne and derision to them that are round about us . Gods sinking the gates , his destroying the walls , his slighting the strong holds of Zion , his polluting the Kingdome , his swallowing the Palaces , his cutting off the horne of Israel : Gods hating our Feasts , his abominating our Sabbaths , his loathing our Solemnities ; Isa. 1. Gods forgetting his footstoole , his abhorring his Sanctuary , his suffering men to break down all the carved work thereof with axes and hammers , Psal. 74.6 . Lam. 2.6 . are all evidences to me , that in the indignation of his anger , he hath despised the King and the Priest .

Neither are we so carnal nor carelesse neither , but to consider why this is done ; Justly , justly we suffer . For the Lord our God is righteous in all his works which he doth ; for we obey'd not his voice . We have sinned , Dan. 9.14 . 5. 6. and have done wickedly , and have rebell'd , even by departing from his precepts , and from his judgements ; neither have we hearkened to his servants the Prophets , which spake in his Name to our Kings , our Princes , and our Fathers , and to all the people of the Land . Yea further , that I enter no Apologies ; no not for them I plead ( for I set my self now before Gods Tribunal , not yours . ) I never read those piercing Scriptures , 1. Sam. 2. & 3. Jer. 23. Ezek. 33. Hos. 4. Mal. 2. I never reflect upon the common conversation in the day of our prosperity , and behold Hophni and Phinehas with a flesh-hook in their hand , ravening for their fees , and wallowing in their lust at the door of the Tabernacle , but I find we were highly defective in every duty , and thence conclude that our sufferings are not the sufferings of pure Martyrs , but of grievous transgressours . There is no credit lost by giving glory to God . And therefore we shall not stick to acknowledge as much as Cajetan did of the Romish prelates , when the Army under Charls the fifth 1527. took Rome . He was then upon the interpretation of the 5. chapter of St. Matthew . Ver. 13. Ye are the Salt . of the earth ; if the salt have lost his savour , what is it then good for but to be cast out , &c. The Army had then entred the City , and had offer'd great abuse to the Clergy in it , which he presenting in a Christian meditation , inserts these words ; We Prelates of the Church of Rome , do at this time find this truth verified on us in a special measure ; we who were chosen to be the salt of the earth , Evanuimus , we are become light persons and unsavoury ; and therefore by the just judgment of God we are cast out and become a spoile and a prey , and Captives ; not to Infidels , but Christians .

Habes jam confitentes reos , and yet I see not what advantage you ever shall be able to make of it no more than Romanists . They tell us these miseries are fallen upon us because we departed from them ; you , because we oppose your forms ; for this you intimate Christ of late years to have borne a loud witnesse against every one of those fire afore-mentioned kinds of deformed Churches . But both they and you are mistaken , assigning Non causam pro causâ . For the cause was not because the Church was either Parochial , Cathedral , Diocesan , Provincial , National , or a true part of the Oecumenical ; but that which I have said , the abominations that were committed by us , our formality and coldnesse in Gods service , our ill administration of the keys , our not profiting and bringing forth fruits worthy of repentance . This hath provoked our God to jealousie . This hath moved him to remove , for ought yet appears , our Candlestick . This hath caused him to visit the iniquity of the fathers upon the children . And for this there be yet those that mourne in Zion , and melt in the threns of Jeremy , c●ing night and day unto him , Joel 2 17. Isa. 18. Exod. 34.6 , 7. saying ; Spare thy people O Lord , and give not thy heritage to reproach ; wherefore should they say among the people , Where is their God . And who can tell if the irreversible decree be not past ? but the merciful Lord will be jealous for his Land , and pity his people . For he is a merciful and gracious God , long-suffering and abundant in goodnesse and truth , keeping mercy for thousands , forgiving iniquities , transgression and sinne . I will not despair when I shall see a sincere national humiliation , for this national sinne , or sins rather , but God will return and have mercy on this National Church . He that would have spared Sodome upon Abrahams request , could ten righteous men have been found in it , will yet I hope spare this Church , Jer. 14.20.21 . Isa. 5.30 . Isa. 1.25.26 , 27. in which there be hundreds of tens who pour forth their hearts with Jeremy . We acknowledge O Lord , our wickednesse , and the iniquity of our fathers , for we have sinned against thee . Do not abhor us for the name sake , do not disgrace the throne of thy glory , remember , break not thy Covenant with us . And that though now , if one look unto the land , behold darknesse and sorrow , and the light is darkned in the heavens thereof , yet these penitent sighs and groans will be so effectual , that God will turn his hand upon us , and purely purge away our drosse , and take away all our tinn , and will restore our Judges as at first , and our Councellours as at the beginning , and that afterward our Church shall be call'd the City of righteousnesse , the faithful City . Zion shall be redeemed with judgement , and her Converts with righteousnesse .

This was considered before you returned into the land of your Nativity , ( from which I knew not that you were exil'd before , but thought you voluntarily departed ) and shall be consider'd after your return : For you appeal to men of conscience and common sense . And now also I shall make my appeal to you , whether or no it be not a bitter thing to help forward affliction when God is but a little displeased . Remember the insultation of Edom , and what came of it . Men should take small content in being flagellum Dei . For Jerusalem shall be a burdensome stone , and a cup of trembling to all them that cry down with it . Zach. 12.2.3 . Isa. 10.5.6 , 7. ver. 16.17 . Assur was the rod of Gods anger , and the staff in his hand was his indignation ; sent he was against an hypocritical nation , and against the people of Gods wrath to take the spoil , and to take the prey , and to tread them down as the mire in the streets ; howbeit he means not so , neither doth his heart think so ; but his heart is to destroy and to cut off nations not a few , &c. Therefore shall the Lord , the Lord of hosts send among his fat ones , leannesse , and under his glory he shall kindle a burning like the burning of a fire ; and the light of Israel shall be for a fire , and his holy One for a flame , and it shall burn and devour his thornes and his bryars in one day , &c. Compare this with the 14. Chapter , and tell me then what comfort any man can have in being the rod of Gods wrath against his people . An office which I must plainly tell you , I read not any of Gods servants ever imployed in . Howbeit we shall patiently submit unto it , and kisse the rod : For thou Lord , hast ordained him for our destruction , and established him for correction , even for our correction , to purifie us sons of Levi from our drosse ; and by his hand who punisheth us for our sins to put upon us Confessours Robes , by that contrivance both chastening and covering our sins ; as the Persians used their Nobles , beating their cloaths , and sparing their persons . Though by it , qui foris est , the out-side be scorch't , yet qui intus est , the 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 you will wish again for those worthies of the National Church to fight your battles . These were the men that stood up in the gap , these have bore the burden and heat of the day , these have beaten these Philistims at their own weapons ; from the blood of the slain , from the fat of the mighty , the bow of Jonathan turned not back , and the Sword of Saul returned not empty . Verse 22. Rejoyce not therefore at their fall , since after ages may have occasion to say , if we had been in the dayes of our fathers , we would not have been partakers with them in the blood of the Prophets . Matth. 23.31 .

2. Yea , but you say Christ hath bent his brow against this National Church , as being next in naughtinesse . ] Next ? to what ? to the Romane Church . That 's to be proved . And 't is more than ever you shall be able to make good , that quâ National , or quâ a Church in her constitution she was naught . It was the acknowledgment of that great and learned Casaubons then whom there was none more skilful in all the Records of antiquity , that there was not any Church in the Christian world , that came nearer in her Doctrine and Discipline to the Primitive , than this of England . His words in his Epistle Dedicatory to King James are these , before his exercitations to the Annals of Baronius . Casaub . Ep. de die . ad Annales . Tuum est , proprie tuum pro veteris Ecclesiae disciplina pugnantes regii clypei , quem pro sincere pietatis defensione gestas , umbone propugnare . Qui Ecclesiam habeas in tuis regnis , partim jam olim ita institutam , partim magnis tuis laboribus ita instauratum , ut ad florentis quondam Ecclesiae formam nulla hodiè propiùs accedat , quam tua , inter vel excessu , vel defectu peccantes mediam viam sequita . This man lived in and was brought up in the Reformed Church in France , and might be therefore thought to encline to a Presbyterial Discipline , and yet after he came into England , and took notice of the constitution , you hear what he attests , that was no question able to judge , that had seen and read so much . And in this point he stands not single , nor alone , for from Alexandria we have like approbation , from Cyril the Patriarch , there in his Letter sent to my sometimes Lord George Abbot Arch-Bishop of Canterbury . Cyril . Litt. ab Aegypto missae . 1616. Fix not then this naughty terme upon the Church of England , because National . The naughtinesse that was in her I have confessed , and for which we justly suffer under the hand of a just God , and for which when you come to be as naught as we , think not you shall escape . 'T is not your Combination shall priviledge you from the Cup of Gods wrath . Think you that those Galileans on whom the Tower of Siloam fell , were greater sinners then all that dwelt in Jerusalem ? I tell you nay , but except ye repent , ye shall all likewise perish .

3. You go on to the British King . Placida compostus pace quiescat . Soyle not his ashes . Invincible he was not , nor any man ever thought him so . For thine , O Lord is the greatnesse , and the power , and the glory , and the victory , ● Chr. 29.11 . and the Majesty , for all that is in the heaven and earth is thine ; thine is the Kingdom O Lord , and thou art exalted as head above all . But whereas you say that he was a violent head , & was therefore less victorious , and more vincible , you are a little too quick with your ergo . More can never be in the conclusion , than is in the premises , and say he had been a violent head , which I shall by and by prove he was not , yet it will never necessarily follow , that thence he should be lesse victorious . For how many violent heads in your sense , meaning National Churches , have their bene , who yet have obtained victories ? Sometimes God punisheth a people for the transgression of a King , sometimes a King for the transgression of his people . Israel is smitten with the pestilence for Davids sinne , and Eli is cast off , and the Ark taken for the sinne of his sons . Where therefore there may be divers causes of a discomfiture , is overmuch rashnesse to fix upon one , nay , to imagine that to be the cause , which was not , viz. because he was .

4. A violent head . ] For what I pray ? is it a sinne for a Prince to be the head , that is , the governour of a National Church ? so you seem to affirme . Beware , look about you , and consider with whom at unawares you joyne , for the Jesuite will make you a low Congee , and thank you that you shall assert their rebellious position , that Princes and supreme Magistrates have nothing to do in the Church ; in temporal things supreme , and Lords they are , but in spiritual matters they may not meddle . The difference lies onely in this , that they would draw the Supremacy to one , even , that man of sinne , and advance him to the head-ship . You draw the Supremacy to the Pastours and Elders in every Combinational Congregation , and so there should be as many supremacies and heads , as there be of these Churches .

For which his Highnesse the Lord Protectour hath little reason to thank you ; for of what Church will you make him a governour ? Not of the National , that was the Kings sinne ; a violent head he was , and God forbid that according to your tenet any should come into that place again . His headship and government can extend no farther than the Combinational , that very Combinational , of which he is a member , & in which he must act not as Protectour , or the Supreme in the Nation , but as an Elder only . In all other Combinationals he hath nothing at all to do , for they have a supremacy among themselves . He may not then order National Fasts , nor dayes of Thanksgiving ; he may not make Ordinances to eject scandalous and ignorant Ministers ; he may not set up Approvers of Ministers for the whole Nation ; he may not punish Papists , imprison Blasphemers , ask any man out of his Combination , why he doth so or so , if your position be true . 'T is violence , 't is usurpation , 't is tyranny . Supreme he is now in the Nation , and by the power of the supremacy all these things are done , and you and I , or any body else would be smiled at , if not frowned upon , that for this should call him a violent head . And what did the British King more than this ?

It may be thought , that I have put in this plea in favour of the British King ; he needs it not , for he hath long ago answered for his violence , if there were any . I tell you plainly I plead for his Highnesse , and for as many , who are supreme in any Nation , be they Potentates , Princes or governours over any Christian Church . For the cause is alike in all , and they have external government of the Church in charge ; and to say the contrary , is to open a sluce to the over-flowings of impiety . I shall put you a case . Suppose the Jew should be admitted into a Nation , and shall fall to their old work of crucifying children to the scorn and disgrace of our Saviour ; say that a Heathen should be enfranchized , and worship the Sunne and the Moon , and all the host of heaven , yea , and make their children passe through the fire to Moloch ; Be it that one should say he were God , another the Devil ; a third acknowledge not God nor Devil ; say there arise false Christs and false Prophets , one who will blaspheme and say he is the Messias , and rejoyceth to hear Hosanna cryed before him ; If there be no supreme over a National Church , I wonder what order could be taken with any of these ? suffered they must be to go on , and blaspheme still , for any power you have to restrain them . Convent them before your Congregation , they appear not . Cast them out , if they be of your Combination , they regard it not . The gangrene goes on , the blasphemy increaseth , and will increase , except you admit of one supreme head in a Nation , who may have so much power over the body , that he may cut off that part from the body , which is like to infect and poyson the whole . The mischief that may ensue upon a Church by the admission of this your paradox is unconceivable . I can never enough admire the wisdome both of God and man , who hath appointed a supreme power in all Nations , for the suppression of all inconveniences . With their Civil power I am not at this time to meddle ; I shall only insist upon that which is Ecclesiastical ; and that you may the better go along with me , I shall reduce what is to be said to certain heads .

1. The first work of the supremacy is to call Assemblies . For , for men to assemble together , without leave of the supreme power , and consult of Religion , is to make a Rout. In Israel God commands Moses to make two Trumpets , Numb. 10.12 . and to keep them for that end to call the Congregation . Moses had no other right but that of the chief Magistrate . In that right he received his Trumpets , and in that right he had the property of both . Aaron , verse 10. had the use , but the use only , never the right . May be if we call flesh and blood to counsel , it will be thought more convenient , that God delivered one Trumpet to one , and the other to the other , and so have power to call ; but God saith peremptorily to Moses , erunt tibi , they shall be and remain in thy hands : and so , no man hath power to remove the Camp , to assemble the Congregation , to found to the Celebration of the solemn Feasts , but Moses and his Successours .

By vertue of this power , Joshua assembles all the Tribes , Levi and all to Sichem . Joshua 24. 1 Chr. 15.4 . & 23.2 , 3 , 6. 2 Chr. 15. & 20.3 . & 24.5 & 34.29 . David calls together the Priests and other Ecclesiastical persons ; and for what matters ? for secular ? nay , meer Church-work ; first , when the Ark was to be removed ; again , when the offices of the Temple were to be set in order : things meerly pertaining to Religion . Asa , Jehosaphat , Joas , Josias , gave a solemn call in matters of Religion . But the fact of Hezekiah is of all most memorable . He gave forth a precept for the Priests , and all their brethren to assemble ; 2 Chr. 29. Verse 12 , &c. Verse 15. and to what end ? ad res Jehovae . There be fourteen men , chief men of the Priests set down there by name , that by vertue of that Writ came together , they and their brethren all ex praecepto regis ad res Jehovae , for matters meerly of the Church .

Thus it was while there was a King in Israel . But after , when the Scepter was departed , how was it then ? how , when the fulnesse of the Gentiles was come in ? who then called the Assemblies ? A time there was after Christ , when Kings were Infidels , and the Church under persecution . As the Jews at Babylon , being under pressures , they must meet , and did , as they could ; and yet divers such meetings in Synods we finde recorded , as I have instanced before , which for the present were called by their Patriarchs .

But no sooner did God raise up Constantine to be a nursing father to the Church , but he resumed the right of Moses ; and his Successours lay claim to them at this day ; the four general Councils , the great Nicene against Arrius ; the second of Constantinople against Macedonius ; the third of Ephesus against Nestorius ; the fourth of Calchedon against Eutichus , were all called by several Emperours . And by the same power all other National and Provincial Synods have been accustomed to be assembled till this our age .

2. And the Church being assembled by this Warrant , had power to establish Laws for the Discipline of the Church , so they be consonant to the Word of God , tend to edification , decency and order ; 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 . Though then he who is the chief in any State , hath not power to determine judicio definitivo , what is sound and to be received in the worship of God ; yet judicio executivo , Synod at Cambridge in New Engl. cap. 2. he may and ought when the Church hath determined , command the profession thereof in his Territories ; and from this I do not see that your Synod held at Cambridge doth much dissent . Cap. 17. Sect. 7 , 8 , 9.

I have hitherto opened unto you what the supreme power may do . I shall now shew you by what right he may do it , which is indeed by all right , jure naturae , jure divino , & positivo .

First , they deceive and are deceived , who go about to perswade that the supremacy in Church matters is derived unto any superiour by municipal Laws ; for this is a right with which he is invested by God himself . Declared it may be , and made known to the world , written more at large , and expressed more clearly in Acts and Statute Laws ; Cook de jure . reg. & Ecclesiae . pag. 8. but this jurisdiction was from above , whence the Fathers of the Law have thus delivered this truth to us , that the Act past concerning Ecclesiastical jurisdiction , non novam legem introduxit , sed antiquam declaravit .

Ask the Fathers and they shall tell you , the grey haires and they shall declare unto you . In the Law of nature , it can be no question but causes Civil and Ecclesiastical belonged to one man , since the King and Priest was united in one man ; The eldest ordinarily of the Family being chief Magistrate and Priest ; And after the partition was made , yet the chief power remained in the Superiour . Such Religion as the Heathen had , was yet ordered by the Princes directions , which gave Aristotle reason to say , Quae ad Deorum cultum pertinent , Aris. Pol. lib. 3. cap. 10.11 . commissa sunt regibus ; and again , Imperator est Rex & Judex rerumque divinarum ei cura commissa est .

A Law there was made by Solon , that all Assemblies 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Plutarch in Solone . were unlawful , that the highest authority did not cause to meet . Among the Heathen Nebuchadnezzar makes a Law , Darius a Decree , the King of Nineveh sends forth a Proclamation for a Fast , for a Religious service , which certainly they had never done , had it not been received , that they were empowred . And among the Romans there was no sooner an Emperour , but he took upon him potestatem pontificiam . In the Acts we read that the City of the Ephesians was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which Mr. Selden teacheth us , was an Office to take care of the whole worship and Temple of Diana . Seld. not . in Marmor . Arundel . Now this could not be done by any warrant from Scripture , evident therefore it is , that even by the light of nature seen it was , that the supreme power is invested with anthority in Religious duties . Care they ought to take , that God be served , as well as the people governed , since they have been hitherto taken to be Custodes utriusque Tabulae .

2. Thus it was , while reason bare the sway . But now let us look into the Scripture . How is it written in the Law , how read you ? There it was ordained , that the King should have a book of the Law , written by the Priests , and the end was , Deut. 17.18 , 19 , 20. that he might fear the Lord , and keep it . And in this Law there be many precepts that concern him as a man , many as a Prince ; for as Austin Rex servit Deo , aliter qua homo , aliter qua Rex , as a man by a holy Conversation , as a Prince by making and executing holy constitutions . Austin Ep. 50. As he is the Superiour , he is there made the Guardian of Gods Law , and the whole Law is committed to his charge . By vertue of which Commission , when the Kingdome and Priesthood were divided , Moses the Civil Magistrate made use of his power over Aaron , and reproved him for the golden Calf . Joshua a Prince , no Priest , by the same authority circumcised the sonnes of Israel , erected an Altar of stone , caused the people to put away their strange gods , and renewed the Covenant betwixt God and the people . And what other Kings did , you have heard before . These Acts of these famous Kings performed in Ecclesiastical causes , shews clearly what power Kings had under Moses Law . And one thing more let me put you in mind of , that when there was no King in Israel , that was a supreme power , for it was no more , every man did that which was good in his own eyes , and that good was extream bad , as the story shews .

3. Yea , but it may be said , that thus it was , while the Judicials of Moses were in force ; but why so now ? Now the Superiours authority is confined to Civil Lawes : Now the Kingdome is Christs , and he must rule . Indeed could we finde in the Gospel any restriction , or rather revocation of what power had formerly belonged to Superiours , this plea were considerable , but since the rule is true , that Evangelium non tollit precepta naturae & legis , sed perficit . The Commission once granted to the Superiour , by nature , and the Moral Law must be good .

And be it that the Kingdome is Christs , and all power in his hands ; yet this will be no impediment to what I contend for neither . That Christ wants no Vicar on earth , but as head of his Church doth govern it , is a truth beyond exception . But this is to be understood of the spiritual internal government ; not of that which is external ; because he must be serv'd with the body , as well as with the Spirit , in an outward forme of worship , as well as an inward ; therefore he hath left superiours to look to that . Their power extends not , their accompt shall not be given for what is done within ; for they cannot see , nor cannot judge what is done in that dark cell ; they have nothing to do with the secret affections of the heart , with the sacred gifts of the Spirit , with the stedfast trust of future things . They are only to moderate and direct the outward actions of godlinesse and honesty , and what may externally advance Christs Kingdome . So that the question is not here of the internal , and properly Spiritual ; but of the external government , order , and discipline of the Church ; which when the supreme power administers as it ought , it sets up , and no way pulls down the Kingdome of Christ . These two are then well enough compatible , that the Kingdome is Christs , and yet the Superiour way make use of his power in Christs Kingdome .

A Prophesie there was , that under the Gospel Kings should be nursing fathers , and Queens nursing mothers to the Church . Isa. 49.23 . Nourishment then they must give ; that ordain'd for babes ; that for men , the Word and Sacraments they cannot give ; no more then Uzziah could burn incense , or Saul burn Sacrifice ; no , nor yet ordain any to do it : The sustenance then which Christians are to receive from them , must be that of external discipline and government . Those that gave such food were call'd nursing fathers ; those that denyed it , tyrants and persecutors ; without the favour and execution of this duty , Christian Religion had never been so highly advanc'd ; and therefore the Apostle ordains , that Christians pray for those in authority , that we may live a quiet and a peaceable life in all godlinesse , 1 Tim. 2. and honesty . Godlinesse comprehends all duties of the first Table ; Honesty all duties of the second ; and where those who are in authority are careful , both will be observed , both shall be preserved , because they know they have a charge of both . Thus you see reason , Law and Gospel have given a supremacy to those in power , non solum in ijs quae pertinent ad humanam societatem , verum etiam in ijs quae attinent ad religionem divinam .

I have enlarg'd my self on this subject beyond my intention , least you should split upon that dangerous rock of Jesuitisme , while out of a dislike of the British King , you make him a violent head of the National Church ; for what you say of him , is as true of all others ; and what is denyed of him , is denyed of all others , in that their claim and right is all alike ; and in case it be not just , their violence and usurpation is all alike , which to affirm is perfect Jesuitisme ; And wheresoever this doctrin is turn'd into practice , it sets up regnum in regno : and if it should be brought into this Common-wealth , would reduce again what Henry the eight cast out , though under another notion ; for every Eldership of a Combinational Church would be perfect Papacy , absolute , independent , answerable to none , to be guided by none in Church matters , punishable by none but themselves ; to which if you will give a right name , it is meere Popish power .

This is it which Superiours have wisely disclaimed , and not admitted themselves like children to be 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 ; and therefore I hope when you write next , you will shew more Christian love ; To conclude the Corporation of which the British King was head , was as I have prov'd , both Canonical , as adhering to the Canon of the Scriptures ; and Spiritual , as endow'd with the Gifts and Graces of the Spirit ; and so your reason hath no reason at all in it . Well , if this will not do it , a second shall , which is ,

2. Partly because of the said National Corporations inconsistence with the Scripture precepts , Mat. 18.17 . 1 Cor. 14.23 . which doth require its ordinary congregating in one place . The words of the Letter .

A Wonderful demonstration' The Church must be gather'd together in one place to the service of God ; as that place of the Corinths proves , and must be assembled to exercise discipline , as in that of Matthew ; therefore there may be no national Church , therefore no head or governour in that Church . Baculus in angulo ; 'T is as if you should argue thus ; such or such a County must meet together to elect a Burgesse to the Parliament , or to see justice done at a Quarter Sessions , or at an Assize ; therefore it is inconsistent that there should be a head over the Nation , whereof they are parts . Who sees not the absurdity of such an argument ?

But now in particular to these places . The first is Matth. 18. vers. 17. And if he shall neglect to hear thee , tell it to the Church , which is so difficult , that St. Austin saith of it , dicant qui possunt , si tamen probare possunt quae dicunt , ego me ignorare profiteor . And the reason is , because the word Ecclesia is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a term of divers acceptions ; and from terms aequivocal nothing can be concluded till distinction be made . But this I must tell you by the way , that no man by Ecclesia understood the Combinational Church , til you arose ; and therefore you can never conclude out of this place , that a head of a National Church is inconsistent with Christs precept . For the Pope , Presbyter , Praelate , all acknowledge a National Church , and a head of a National Church , and yet never thought that they did transgresse Christs precept . Your proof therefore cannot stand secure til you have everted the claim of every one of these , no more then til he who pretends a right to a piece of Land , which is in other mens possessions , hath shew'd his own title to be only good , and all the rest of no force . Be not so hasty then with your inference ; for there 's not one of these who will not say you are an intruder .

It would fill a book to tell you what is written , and what I have read upon this place . Whether by the Church you are to understand a civil or an Ecclesiastical consistory , or whether a mixt , because our Saviour alludes out of question to the Jewish Sanedrim . Beza Annot. in locum . Rutherf . cap. 8. Then whether by the Church again you are to understand the whole Congregation , or the chief in that Congregation ; the Elders say the Presbyters only ; you , as by Rutherfords disputes against you , I guesse the whole body of believers ; or as the Prelates contend , those to whom Christ gave the Keys , meaning the Apostles and their successours . Yet farther , whether the wrong to be here tryed by the Church be only that which is private ; because of those words , If thy brother trespasse against thee . Lastly , whether our Saviour speaks here of any Church censure at all , because our Saviour saith not , let him be excommunicate , but sit tibi , Let him be unto thee as a Heathen and a Publican .

Among many interpretations of these words , I shall propose one , which I preferre above the rest , as that which to me carrieth the fairest evidence with it . The Jews were at this time conquered by the Romans , under their power and judicatory ; yet they left unto the Jews so much power as to judge betwixt man and man , according to the Law of Moses : reserving strangers and Publicans to be tryed in the Romane Court. This being the state of the Jews , when our Saviour spoke these words , in private quarrels and actions Christ proposeth three degrees of proceeding . The first by the Rule of charity . If thy brother trespasse against thee , tell him privately of the wrong offered thee , betwixt thee and him alone : and if this prevail not , in charity go one step further , call two or three Witnesses and rebuke him before them , manifest the wrong ; if he hear thee , thou hast wonne thy brother ; there ought to be an end of the debate . This is the first direction . 2. But say he be yet refractory ; then thou mayst proceed further , even by the order of Moses Law , then convent him before the Mosaical Magistrate , the Triumvirate , the 23. or the great Sanedrim , the 71. Dic Ecclesiae . 3. But if he will not hear them , to which he is bound by Moses Law , then take help from the Romane Soveraignty . Let him be unto thee as a Heathen or Publican ; esteeme him for a brother Jew no longer , but proceed against him in that Court where Heathens and Publicans were to take their trial . This is the natural and genuine Exposition of these words ; the precept belongs to the state of the Jews at that time , and cannot be applyed to the Christian Church , except by the way of Accommadation . For it is clear that the case Saint Peter put was of private wrong , Master , how often shall my brother sinne against me , and I forgive him ? and the case is put of a private wrong , if thy brother shall trespasse against thee , &c. Whereas those cases in which the Church ought to proceed must be notorious and scandalous , in which it is not necessary that the two admonitions precede , either that private , or the other under Witnesses , neither after sentence past by the Church , is the man to be accompted in the state of a Heathen or Publican ; for Christ and his Church did never refuse to converse with either . So that it as not proper to understand these words of the Christian Church , which then was not .

That yet they may be referred thither , I gain-say not ; but then that which will be collected from hence , can be no more but this , that in the Church of Christ there must be a Court erected ; And so there alwayes hath been ; that it be Combinational onely , there is not any man , who looks upon this place with an unpartial eye , can ever say that in this place there is a precept for it . He may with more reason conclude the contrary , because the Church concerning whom the precept was given , Dic Ecclesiae , was the Jewish Church , which is confessed at that time to have been National , not Combinational . In this place then you missed your mark . As for the other ,

That to 1 Cor. 14.23 . I wonder what you can pick out of it for a Combinational Church , much lesse a precept for it . The words are , If therefore the whole Church be gathred together in one place , &c. or as it is in the Original , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and that may be about the same thing . It puts me to stand what you can collect from hence that may serve your turn . Gather you may that the whole Church at that time was small , or so many as could conveniently meet together in one place , or that they met about one and the same service ; but that there was a precept here given , that those which met together must be combined in a Church Covenant , is a collection out of your own brain . Before your Combination was heard of , the Church met together in Synods Provincial , National , Oecumenical ; men met together in one place to serve God ; and therefore the meeting together in one place will never be inconsistent with Scripture precepts . But in case these two places should prove infirme , you have thought upon your Optiones , your seconds to undertake the Combate .

3. Seconded and aggravated by its notorious inconformity to the Scripture patterns .

SEconds commonly are men more skilful at their weapons , then the prime Combatants , and so then should these Scriptures be of more evidence to prove what you intend , that the National corporation is inconsistent with these Scripture , and no way conformable to the Scripture patterns , which are as you alledge .

Ephes. 2.19 , 22. Philip. 2.15 . Revel. 5.9 . Where the Combinational Church is called not a whole Nation , but a holy City , a growing Temple , spiritual House , or a sinne-enlightning and soul-saving Church , gathered , built , framed , culled , and called out of and from a carnal and crooked Nation , which was both dark , and darknesse it self ; witnesse what is written , Ephes. 5.8 .

These places of Scripture I have reviewed , and I do not finde one syllable of the Combinational Church in any of them . Alchymists who professe themselves skilful to extract gold out of a pibble , may perhaps light upon some such thing , but this passeth my art . There was a man , who was wont to stand upon a Key at Athens , and every ship that approached the Harbour , he judged to be his own . The like you do by Scripture , and every Text where you can but meet with the name of Christs Church , presently you conceit it makes for your Combinational ; had not your head runne this way , you would never have alledged these .

In that Chapter to the Ephesians , 't is the Apostles purpose to shew that the partition betwixt Jew and Gentile was by Christ taken down , He was laid in the foundation for the cornerstone , and both Nations built and united in him unto one Church , so that both by him in one Spirit had accesse to the Father . The Gentiles were no more strangers and Forreiners , but fellow Citizens with the Saints , and of the Houshold of God , built upon the foundation , Jesus Christ being the corner stone , in whom the whole building fitly framed together , growes into a holy Temple . The end was , as you cite , Philip. 2.15 . That they should be blamelesse and harmlesse , and the sonnes of God , without rebuke in the midst of a crooked and perverse Nation , among whom ye shine as lights in the world . And these were they , Rev. 5.9 . who were redeemed by Christs blood out of every kindred , and tongue , and people , and Nation .

But what could not all this be effected but within your Combination ? No fellow-Citizens of the Saints ? none blamelesse and harmlesse , and sons of God ? none redeemed by Christs blood , but those within your Church Covenant ? What Arrogance is this ? what Papisme ? what Do●●isme ? all other are notorious Inconformists , without the lists of Christs Church , by your rule , a carnal , a crooked Nation , darknesse it self ; and how then can they ever hope for salvation ? Fye , fye , give over this peevish singularity , and since Christ hath redeemed by his blood some out of every kindred , tongue , people , Nation ; let those whom he hath so freely and dearly bought be fellow Citizens with the Saints , whether they be of your Combinational Church or not . The consequence is very sad , which may be drawn out of your own words ; and if I have forced them beyond your intention , I am not altogether too blame in it , since it may move you hereafter to look , that words which may be construed to an uncharitable sense fall not from you .

But yet that I may be more particular in my answer , The Apostle here describes to us the Catholick Church , and not any particular in the judgment of all interpreters , under the similitudes of a City , a Temple , a House , a City which is governed by the same Laws under one King , a Temple consecrated to the same God , and sanctified by the same Spirit ; a house in which the domesticks are all under one and the same father of the family ; The Citizens of this City , the Worshippers in this Temple , the children , servants and attendants in this house and family are both Jews and Gentiles . The time was when it was not so , for the Gentiles were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 aliens and strangers , no free denizons of this City , but now they are enfranchized , and made fellow-Citizens of the Saints ; they were not a people , but now are admitted for his people , but now admitted into his Temple with his people , to offer praise and prayers unto him ; nay , which is yet more , are themselves living stones of this Temple ; they were afar off , but now are come so near , that he acknowledges them for sonnes and houshold servants . This City is so ample , this Temple so spatious , this house so great , that it takes in both the Saints triumphing in heaven , and that part also of this Corporation yet Militant on Earth , of what Nation soever .

This being the full scope of the Apostle here , I wonder that you should put such a restraint upon his words , as to limit them to your Combinations ; 't is overmuch boldnesse in any part to usurp and appropriate that to it self , which belongs to the whole .

A holy City this is called , you say , not a Nation ; true 't is so here ; yet in Saint Peter , 1 Pet. 2.9 . this holy City is a holy Nation ; which shews there is no strength in your 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in that the same Church , which is a City in one Apostle , is a Nation in the other ; and then out of the one I shall as easily prove a National Church , as you out of the other shall prove a Combinational . A City it was , and who were the Citizens ? Jews and Gentiles ; that is evident in the chapter ; now say if you can without blushing , that such a multitude of all kindreds , languages , nations , people , could combine and meet together in one place ; which is one of the ingredients of your Combination , if Amesius says true . Farther yet , had it been only of the Ephesians , that St. Paul had spoken , this had been no convincing argument , that he spoke of a Combinational Church ; For that the Ephesians were a people , and Ephesus the Metropolis of that people , which did impart her priviledges to all those in Asia the lesse , who were under her jurisdiction ; A City at that time being not taken , as it is now with us , strictly for one determinate Town , as London , Bristol , &c. but for a whole people which enjoyed the priviledges and immunities of that republick , as in A hens , Lacedaemon , Corinth , &c. and is now at Florence , Venice , and divers other places .

A holy Temple you say it is , and what of that ? must it therefore be of necessity a Combinational Church ? this would shrink your Combination to a small number ; nay to principium numeri , to one alone if you presse the Metaphor too far ; for St. Paul asks every Christian , Know you not that ye are the Temple of God , and that the Spirit of God dwelleth in you ? If any man defile the Temple of God , 1 Cor. 3.16.17 2 Cor. 6 , 16. him shall God destroy ; for the Temple of God is holy , which Temple ye are . You see then out of this Metaphor you cannot conclude a Combination .

Yea , and much lesse out of that which followeth , a spiritual house . For the house of God is taken for the whole Church ; nay , a National Church Moses was faithful in all his house , Heb. 3.2.5 . and that I am sure was a National Church . Again , judgement shall begin at the house of God , 1 Pet. 4.17 . what shall judgement , the judgment of afflictions begin at the Combinational Church only ? I have hitherto thought it the cup of which all that are of Christs houshold must taste ; for datum est vobis pati , for our Saviours words must be verified ; Philip. 1.23 . Joh. 16.33 . In the world you shall have tribulation . And to return to this very house of which the Apostle speaks , that of the Ephesians , over which Timothy was appointed the Bishop , St. Paul writes his Epistles to him , that in case he tarry long , he might know how to behave himself in the house of God , which is the Church of the living God , which is the ground and pillar of the Truth . St. Paul calls the Church indefinitely without addition , 1 Tim. 3.15 . either of National or Combinational , the house of God , and who can conceive that the Combinational , as put case that of Swansea , Ilston , &c. should be the pillar to hold out , or the foundation to support the Truth ? This is somewhat worse then those of Rome , who plead these words for their Church with more colour , with more reason ; and yet we believe them not , because they are but a particular Church ; and why then should we believe you ?

Observe farther the absurdity that would follow upon your collection . The Church of God is a house , therefore it must be a Combinational Church . Possibly it may fall out , that a house may consist of two persons only ; Tota domus duo sunt , an old man , and an old woman ; and thus much you confesse when you bring your proof for it , when two or three are gather'd together . Now say that one of these two trespasse against his brother , what will become of Dic Ecclesiae , to whom shall the Plaintiff complain ? where be the witnesses he shall bring with him ? who shall be judge ? Do not then use to presse Metaphors too far , for they will bring you into inextricable difficulties .

I shall therefore put you in mind of an old rule , Kecker . 1. Syst. log . part. 1. c. 4. Similitudo seu parobola adaequetur principali scopo , & intentioni declarantis , atque extra eam non extendatur . To which had you had a regard , you would never have brought these comparisons of a City , a Temple , a house to prove your Combinational Church . Similitudes do very well in a Pulpit ; they are of excellent use to illustrate , to amplifie a doctrin , but they are of little use in the Schools , because they prove nothing that is not true without them . The position must be true in proper and plain words , before it can have any truth at all in the improper and Tropical . As for example , it must be true , that the Minister was not to be debarr'd of his just allowance and maintenance , before St. Paul could prove it by that text out of Moses , thou shalt not muzzle the mouth of the Oxe that treadeth out the Co n. And so you must prove there is a Combinational Church , before you produce these allusions to prove it ; Then indeed I shall give you leave to illustrate your position by them , and descant as you please by these excellent Metaphors upon them , but not till then . For nulla Theologia symbolica est argumentativa , and the reason is , Chrys. in Mat. hom. 65. because , omne simile est etiam dissimile . Whence saith Chrysostome excellently , In parabolis non oportet miniâ in singulis verbis curá angi , sed cum quid per parabolam Dominus intendat , dicimus inde utilitate sumptâ , nihil ulterius anxiis cogitationibus investigandum . And so as I have shew'd , out of your Metaphors is nothing prov'd .

SECT. III. The words of the Letter . Of the Provincial Church and its haughty head the Arch-bishop .

THirdly , did not Christs own mouth marvellously condemn the prevailing corruptions of the Provincial Church ; whereof the chief Prelate or Arch-bishop was the haughty and horrible head ? which was therefore so much the more absurd and bold head , because of its base and blasphemous blindnesse , in daring to take up and ascribe to its self , such a stile and title as is not communicable to any creature , but is proper and peculiar to Christs own sacred person , being that besides himself none can be safely said to be an Arch-bishop or chief Shepherd ; if one of the Eminenst of the Apostles may be believed , whose words imply no lesse , 1 Pet. 5.4 . When the chief Shepherd shall appear , ye shall receive an incorruptible crown of glory . Who was that Church Minister ? what was his name ? or where did he dwell , who came once into a capacity to be accounted such a Superlative Counsellour or Comforter , as was indued either with ability or authority , as to confer a spiritual Crown on any one of the sincere Elders of a Church of Saints , which is such a matter , as a dying sonne of man should not dare to have , much lesse to make any mention of , without some measure of amazement in his very soul .

The Reply .

Two of your heads I have considered already , and now out of your own shop you present me with three more ; for I never heard any one of them call'd heads before . And the first of these is the Arch-bishop , about whom you are pleased to open your purse , and very liberally to bestow your benevolence ; presenting him unto me , for a haughty , a horrible , an absurd , and a bold head . He is haughty , that is , puff'd up with pride ; horrible , that a man cannot without some amazement approach ; absurd , that acts against reason ; bold , that will attempt any thing . I will not deny , that it is possible to meet with such an Arch-bishop ; but then blame the man , fly not upon the Office . Only before you be over hasty to do it , look at home : And perhaps you may find that true , which hath been observ'd , That there hath been more haughtinesse , horrour , absurdity , boldnesse found in some of your Pastours ; then you can exemplifie in any Arch-bishop . If among you or us any Prelate were guilty of these foul enormities ; I excuse him not , only object not these faults of particular persons , till you be free .

But how do you prove your aspersion ? by a demonstrative reason no question . It was say you in daring out of base and blasphemous blindnesse , to take up and ascribe to its self such a stile and title as is not communicable to any creature , &c. To this I have given you your answer before , and I list not to repeat it .

The rest of this Section I understand not well , not your interrogation ; who is that Minister ? what was his name ? where doth he dwell ? &c. To the Arch-Bishop sure they belong not , for none that I know , that was ever in that place , did conceive himself in a capacity to be accounted such a superlative counsellour or comforter , that was endued either with ability or authority , as to conferre a spiritual Crown on any one of the sincere Elders of the Church . Among us there never was , nor never will be any such man ; if you can finde him in the society of your Combinationals , you should do well to name him ; for to us he is a non ens . These words therefore I passe by , as I would the noise of a sounding brasse , or a tinkling Cymbal , that make a great disturbance in the eare , but signifie just nothing .

The words of the Letter .

FOurthly , was it not Christs own hand that did poure out a dreadful Vial of visible vengeance upon the Cathedral Church ? where the Lordly Diocesan , was not so much the idle , as the addle head , which therefore under that notion was not venerable , nor tolerable , because of its direct and point-blank opposition unto divers and down-right peremptory prohibitions , as Mat. 20.26 . Ye know that the Lords of the Gentiles exercise dominion over them ; but with you it shall not be so , &c. & 1 Pet. 5. Feed the flock of God which depends on you , — not as though you were Lords over Gods heritage . Which Royal Laws do testifie all such lofty Lords , and Lordlesse Out-Lawes to be such illegal and irregular livers , as that their unhallowed dwellings appear to be long since destined and appointed for hedg-hoggs to house and harbour at , yea , for Iim and Ohim with the wild Satyrs to dance in , and for Owles and Vultures to dung●on , being afraid of none to drive them away , thus verifying that terrible threat to be performed and fulfilled at length , which was prophesied of old : witnesse what is written , Isa. 13.19 , &c.

The Reply .

We are ready to acknowledge more than you can say , that Christs hand hath fallen heavy upon us , that the vengeance is just & visible , Rev. 16.5 , 7. and with the Angel of the Waters at the pouring forth the third Vial , we are ready to praise him saying , Thou art righteous O Lord , which art and wast , and shall be , because thou hast judged thus ; and to eccho unto you those words , from the other Angel out of the Sanctuary , even so Lord God Almighty , true and righteous are thy judgments . Verse 10.11 . For whereas that Antichristian train under the Throne of the Beast , blasphemed the God of heaven , for their pains , and for their sores , and repented not of their works ; we under the Crosse blesse God , and are heartily sorry for our misdoings . For this is a true difference betwixt the servants of God , and Vassals of Antichrist , that under Gods severe hand the one blesseth , Jer. 5.3 . 1 Tim. 3.13 . Bernard in Cant. 26. Serm. the other blasphemeth , the one rejoyceth , the other rageth , the one repents , and amends , the other goes on , and growes worse and worse . Stellae nocte splendent , quae die non videntur . And we have hope in this our sorrow and amendment , that God may yet stay his hand , and not make us drink the dregs of the Cup. For remember that this plague was poured out of a Vial , which is a certain measure , and more or lesse he can dispense of it , Jonah . 3.9 . as he pleaseth . Insult not then over us in our misery . For who can tell if God will turn and repent , and turn away from his fierce anger that we perish not .

2. But whereas you say this Vial was poured out on the Cathedral , 't is true , but you must prove that it was poured out upon it , quatenus or because it was Cathedral , or else your censure is uncharitable and rash . For many enormities and misdemeanours there might be in the Cathedral , which I excuse not , that might cause God in his fierce wrath thus to proceed against her , and yet she no way guilty , quatenus Cathedral . God punisheth his servant David , the sword shall not depart from his house , for the matter of Vriah ; but was this heavy judgment inflicted on him , because he was King of Israel ? The punishment overtook him for his sin , not for his regality ; his power was justifiable , not his wickednesse , and God shewed his anger against his sinne , not his Crown . The case is the same , the Cathedral I grant was sinful , and for that God proceeded against it , but not in that Notion as Cathedral , for that was justifiable , as I have before proved unto you . It is then a great shortnesse of discourse in you , to conclude , that as Cathedral it was punished , which if you conclude not , you conclude nothing : since this vengeance proceeded against the sin of the Cathedral , not the Church .

3. Of this Cathedral , you joy that the lordly Diocesan was not so much an idle , as an addle head . ] I little doubt but you pleased your self with this paranomasia , as much as the Mathematician did with his Diagramme , for the invention of which he offered to Jupiter a whole Hecatombe . But what now , were these qualities proper or common to the Diocesan ? if common , then it is possible that the Pastour of a Combinational Church may be an idle and an addle head as well as the Diocesan ; because common accidents are communicable to subjects of divers kinds : if proper , then it must agree omni , to every Diocesan , and so every Diocesan an idle and an addle head . Cranmer , Ridly , Latimer , Hooper , idle and addle heads ; Jewel , Armagh , Andrews , Morton , White , Montague , Bilson , both the Abbots ; all those eminent and learned Bishops of our Church , that have stood up in the gap , and fought the battels of the Lord , against that Goliah of Rome , idle and addle heads . Do you not blush at these obloquies , by which you impute idlenesse to them , who wore out their bodies in continual study and labour in defence of the Truth ; and addleness , such as in a rotten egge , to such , whose names , say you what you please , will be venerable to posterity for their wisdome and constancy . You usually call all yours , painful Preachers , and yet what is their pains more then that of the lungs ? since by your own principles they may not take 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 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 ●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 ● , 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 , &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 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 mores 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 or out of order to be observed in the Parish meeting houses ; if there were never so full freedome from Communion-book-praying , and from Homily-book-preaching , as well as from Canon-book-swearing : if all bare-heads were barr'd out from those places , and utterly rejected for ever being any spiritual over-seers again , afore they were inwardly qualified by Christs sinne-crucifying and soul-quickning Spirit in a clens'd conscience , and also outwardly and orderly call'd by Christs Covenant-servants in a clensed Combinational Church . If there were an unanimous voting down of all double-reading , I mean that babbling-reading of two chapters , which is not seconded with the opening and expounding of the same , being it cannot but be confess'd that 't was such a course as is quite contrary to what is commanded and commended in the Scriptures of truth , as all do well know , that are acquainted with what is written , Ezech. 33.2 . Nehem. 8.8 . Luk. 4.16 . Act. 13.15 . 1 Cor. 14.23.24 . If there were no news amongst them , of any one relick of all the Romish rites , or other humane inventions , as Matrimonial bands , Marriage Ring , sign of the crosse , white surplice , quiristers singing , funeral Sermons , Idol-sureties of God-fathers and God-mothers , or groundlesse application of publick or private baptisme unto the infants of profane Parents ; and if none but Christs own faithful friends and followers were admitted to be fed or physicked at his Supper feast :

Yet the meer sight of a Monarchical put to stand in the stead of a Ministerial Pulpit , is a strange plea of a strange Apostacy from the commendable practice of the primitive Christians : Seeing that such Coop is not of a sufficient capacity to contain at once , any more persons then one : Whereas it is of Moral equity , and consequently of perpetual observation , that a rightly reform'd Presbyterial Church should have all her Elders , who are engaged by vertue of their Office to begin and end all the publick Ordinances , and to transact all the open concernments of the City of God , for to stand and sit together in the face and full view of the whole assembly ; and by so much the more , seeing they are as plainly warranted , and so punctually prescribed as they be to walk , and to walk according to the pattern shewed in the Mount , witnesse Exod 25.40 . Act. 7.44 . Heb. 8.15 . And as in all other points , so in this particular concerning the Elders pulpit , they are tyed and limited by their Commission to hold conformitie with what is upon sacred Record , as this is , and that not only necessarily implyed , but eminently expressed in several Scripture expressions : as Neh. 8.4 . Eccles. 12.11 . 1 Tim. 4.14 . Rev. 4.6 . & 5.6 . & 19.4 .

The Reply .

When I came to consider this place of your letter , I was at a stand ; I paused a while , not knowing what affections to stir in my self ; whither of mirth or mourning ; that humour of Democritus , or the contrary of Heracl●tus . I saw I had reason to make my self merry at your high , profound , rare , admirable conceit : But yet I had more cause to weep at this heinous and abominable wickednesse committed in the Parish meeting houses . O unheard of villany ! O unsufferable wrong ! an expresse of the Luciferian pride ! The Monarchical Pue is exalted above the Ministerial Pulpit , it is put in its place , in stands in stead of it ; were there no other , yet this were a strong plea of a strange Apostacy . Quis audivit talia ? such an abomination ought not to be committed in Israel ; Consider of it , take advice and speak your minds . For this my soul shall mourn in secret . Non feram , non patiar , non sinam . All other injuries and abominations might have been passed by , in comparison of this : The Communion-book-praying might have been remitted ; The Homily-book-preaching might have been forgotten ; the Canon-book-swearing might have been buried , the bare-headed Priests , the babbling reading of two Chapters ; All the Romish rites , the humane inventions , the bands of Matrimony , the Ring in Marriage , the sign of the Crosse , that smock of the Whore , the Quiristers cherping , the sermons at funerals , and the rest of that trumpery might have been forgiven and pardoned , had it not been for this presumptuous pue , and narrow Coop : For if there had been nothing amisse or out of order in these Parish meeting houses ; yet the meer sight of a Monarchical Pue , suffer'd to stand in the stead of a Ministerial Pulpit , is plea and argument strong enough , that the Parish is Apostate , not guilty of a small offence , some venial sin or peccadillo ; but fallen from grace , lapsed into that heinous guilt of Apostacy , and degenerated from the practice of the Primitive Christians . By this the Elders are kept out from taking the highest place in the Synagogues , by this they are hindred to sit round about the throne , by this they cannot sit on the right and left hand , as Mother Zebedee desired for her children in Christs Kingdome ; by this they are excluded to stand and sit together in the face and full view of the whole assembly , by which notice might be taken of them for prime and principal men ; and a fearful trembling might fall upon any of the Combination that should incur their indignation , no otherwise then a Malefactour is terrified at the sight of his judge . Away then with this same Monarchical pue , this pinfold , this coop , since it is an obstruction and derogation to the Ministerial Pulpit , and Elders Bench ; 't is a Remonstrance of Monarchy , and a Relick of Popery ; and since Monarchy is thrown aside , and Popery with it , hew this also down , and cast it into the fire : So shall we have these meeting houses reformed and restored to their primitive constitution , room made for the Elders to sit in their places , that they may begin and end all the publick Ordinances , and transact all the open concemments of the City of God . This a rare device , and at after I shall tell you what I think of it ; in the Interim I return to consider of your Ironical paraleipsis , in which you make your self merry with many particulars ; the use of which you scoff at as abominations in the Parish meeting houses ; and the first of these was .

1. The Communion-book-praying .

Touching this I shall only ask you whether you except against the whole or the parts , Hooker Eccl. pol. lib. 5. Sect. 26.27 , 28. and when I see your exceptions , I shall return my answer . In the mean time I refer you to Mr. Hooker , and to Dr. Hammonds tract in vindication of the Liturgy , and view of the Directory , but especially to Dr. Taylours Preface before his Collection of Offices ; least I should draw a line after Apelles .

2. Homily-book-preaching .

St. Chrysostome calls all his Sermons Homilies , and if you look into the Ancients , those Lectures which they made to the people , especially upon the Epistles and Gospels , were call'd Homilies ; the word both in Greek and Latine authours is very ancient . To the word therefore , I see no reason you should except no more then preaching , which in the Original is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that signifies to proclaim , as a Herauld , the Word of God ; now whether this be within , or without book , is not material . The Sheriff reads a Proclamation , what then ? does he not therefore proclaim it ? And a man reads a Sermon to the people , and this materially is the Word of God , such that for the truth of it you dare not except against ; shall you then disavow it barely for the reading ? This is a childish exception , yea , and very dangerous also ; Hook . Eccl. pol. lib. 5. pag. 51. For then it would necessarily follow , that the vigour and vital efficacy of Sermons doth grow from certain outward accidents , which are not in them , but in their maker ; his virtue , his gesture , his countenance , his zeal , the motion of his body , and the inflection of his voice , who first uttereth them as his own , is that which giveth them the form , the very nature , the essense of instruments available to eternal life . Put case a man cannot read , but desires to have a Sermon read unto him , of Mr. Cottons , Mr. Burroughs , &c. I would now ask you , whether any good might come of it or no ; if not , to what end are they published ? what meerly to publish to the world , that the man is a man of rare parts , and to no benefit of the Reader ? But if this last , in earnest tell me why that the auditory may not be as much benefited by the Church Homilies read unto them , as they may be by any private mans works ? should you nor I find any profit by what we read , we might cast away our books .

Had indeed the reading of these Homilies , quite excluded Preaching , you had had some colour to except against them ; but the words of the Rubrick are these , If there be no Sermon , then shall follow one of the Homilies already set forth ; So that it presupposeth there should be a Sermon ; but in case there be not , ( as if you look into the paucity of Ministers able to preach ; when that Constitution was made , it was not possible there should be ) then it ordains Homilies to be read , which only differ from a Sermon in this , that the man hath it not without book . Put case one of your own should in one Church read a Sermon that is in print ; and in another , having committed it to memory , preach it to the people ; would you not say that he did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 proclaim Gods Word in both places ? Indulge as much to us , and then we will say , he that reads , and after committing the same homily to memory delivers it without book , Preacheth . In a word , Impartially consider these Homilies , that they are found for doctrin , plain for the stile , composed of the most necessary points of Religion , and framed to the capacity of the vulgar ; so that those Ministers that were wont to read them , had taken the pains to have learned them without book , & viva voce have delivered them to the auditory , you had wanted what to say against them .

3. Canon-Book-swearing .

This exception might have been well spared ; First , because the Canons were not to be sworn too , but subscribed ; as was the engagement . Secondly , because the holy Covenant , and the negative oath were pressed upon us . You must then acquit yout party for what they did , before you can justly lay the pressure of the conscience upon us .

4. If all bare heads were barred out from these places , and utterly rejected for ever , for ever being any spiritual Over-seers again , afore they were inwardly qualified by Christs sinne-crucifying and soul-quickning Spirit in a cleansed conscience ; and also outwardly and orderly called by Christs Covenant-servants in a cleansed Combinational Church .

The Reply .

To cover or uncover the head in these places in the time of divine service , is a Ceremony ; and therefore if the observation , or non-observation of Ceremonies be a superstition , he that uncovereth not his head , may be as superstitious as he who is bare-headed . The reason is , because 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which we usually translate superstition , hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a fear in it , which proceeds from an imbecillity of the understanding , which fears where no fear is ; is afraid that God will be displeased if such or such an external act be omitted , or such or such an act done ; when one and the other may be omitted and done , as occasions and circumstances offer themselves , and God no way displeased . The covering or uncovering of the head is one of these Ceremonies ; and he that thinks he may not be uncovered out of a fear to offend God , is superstitious , yea , while he speaks against all Ceremonies , is Ceremonious : And he that thinks upon no occasion he may cover his head , is Ceremonious also ; and yet for his superstition he hath a fairer excuse than the other . For the one doth it for the most part out of contempt and perversenesse , and in a disobedience to some higher power ; the other out of a kind of necessity , which his present condition may put upon him , ( and 't is a certain rule that charity dispenseth with all Ceremonies . ) The one by it , may give occasion to suspect his irreverence ; the worst that can be made of the other , is , that he desires to serve his God with fear and reverence , as judging himself in his presence , before whom he cannot be too vile . The one , hath no countenance nor colour of any Scripture for what he does ; the other looks upon those plain words of the Apostle , Every man praying or prophesying , having his head covered , dishonours his head : 1 Cor. 11.4 . and thinks he is obliged to it , as indeed he is , till the meaning of the Text be otherwise cleared to him .

The question then ought to be this , whether a man ought to be covered in the service of God ? If uncovered , why do you jear at our bare-heads ? If covered , why do you not keep your own rule , but sit covered at one part of service , and uncovered at another ? covered when a Chapter is read and expounded ; covered all the time of Sermon , ( which yet I hope you will not deny , is a chief part of Gods service , which if you should deny , I know not how you serve God , ) and yet uncovered again , at the singing of a Psalm , at your extemporarie , prayers before and after Sermon , at the administration of the Sacraments . Tell me what priviledge you have to dispense with this Ceremony in one part of divine service more than another , Let it then be but considered who it is that speaks from heaven unto us ; that in voce hominis tuba Dei , that it is God that speaks by mans mouth , that the message is his , and man onely the Embassadour to deliver it ; and then I think no man deserves a scoffe , that hears it with a bare head .

When some of your party were prest with this argument , at last they came to this result , Bayly pag. 122. that there was a necessity for all men to keep on their hats all the time of divine actions , more particularly at the time of the Celebration of the Sacrament . For this act was a right significant to the communicants of their table-honour and fellowship with Christ ; also , that the Minister at the Celebration must be uncovered , and that in signe of his service to the Communicants as the Lords much honoured children , sitting covered when they eat of their fathers meat . This irreverence with the reason of it , if you disclaim , as I hope you do , it lyes upon you to shew me a reason , why a man may be irreverent at any other part of Gods worship : which I interpret the covering of the head out of contempt and obstinacy to be , which guilt you may unadvisedly draw upon your self , when you impute to us in a scoffe bare-heads .

2. These you say should be utterly rejected from being my spiritual Over-seers again .

What will you cast us aside with the shavelings of Rome ? not rejected , but utterly rejected ? rejected for a poor Ceremony , that we were bare-headed in Gods service ? never to be made spiritual Over-seers again meerly for this ? This were a very harsh sentence ; but you lenifie it with two exceptions , that of inward , and an outward calling .

3. Afore they were inwardly qualified by Christs sinne-crucifying and soul-quickning Spirit in a cleansed conscience .

This your qualification is exceedingly to be desired ; O how happy were the Church , if all the Overseers were quickned by that Spirit , which would effectually work in them a crucifying of sinne , and a new life , that their conscience were cleansed by the blood of Christ , and a pure faith ! that her Nazarites were purer than snow , whiter than milke , that they were more ruddy in body than rubies , and that their polishing was as saphire . But this is rather to be wished than hoped for ; while this world stands , Saul will be among the Prophets , and Judas among the Disciples . So then you have here put an impossible talk upon your self and all others , to be assured of an Over-seer before you receive him , that he is inwardly qualified by Christs sinne-crucifi d and soul-quickning Spirit in a cleansed conscience . For this requires a great deal of more ability in the Rulers of the Church , than ever can be found in any mortal man : For not to speak of the impossibility of a grounded and certain perswasion of true grace in the heart of an hypocrite , who hath no grace at all : how is it possible to attain to any grounded certainty of true grace in the heart of another man ? conjectures we may make , and in charity judge it is so , but this is no evidence of assurance . For the hid man of the heart , and the new name , are not certainly known to any man , but he that hath them . You must then abate very much of this proposition , before any wise man will be of your judgment . And if men must not be admitted for Over-seers , till you know them to be thus inwardly qualifyed , nor you nor we shall ever admit any Over-seers . Gifts I graunt they all ought to have , before they be admitted into that order ; but such as men may judge of , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , abilities in learning , outward evidences of grace witnessed by a holy life ; but whether they have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , gratias gratum facientes , that must be left to the searcher of all hearts . To us a Bristol stone may glister like a Diamond , and till we know the contrary , it were folly to reject it .

4. And also outwardly and orderly called by Christs Covenant-servants in a cleansed Combinational Church .

This is your second restriction , by which you would reject the Parish Over-seers as you call them : the old Ministers . But now see how farre it will take hold of those among your selves .

1. For first , if this outward calling be necessary , then what will become of your Itinerants , who never pleaded this outward call , but their gifts only .

Secondly , For those old Ministers that turn unto you , and for gaine dance after your pipe , they then must renounce their old orders , and be newly ordained by you ; which were , as if a man that had received his commission from his Prince , should slight that , and take up another from the people ; that I say not it justifies that old exploded maxime , laid upon Wickleive , Praelatus in mortali peccato existens desinit esse Praelatus .

Thirdly , Here you would fasten upon us again the old Sophisme , that there is no outward and orderly calling but by Christs Covenant-servants in a cleansed Combinational Church ; which you shall make good ad Graecas Calendas .

Fourthly , You say that this outward and orderly calling must be had in a cleansed Combinational Church . So that if the Combinational Church be not purifyed and cleansed , what assurance can any man have of his outward calling ? Are the Anabaptist Churches clean ? Are the Antinomians clean ? Are the Millenaries clean ? Are the Quakers clean ? yet all these are Combinational , and they ordain their Ministers . It seems then that unclean Combinational Churches both outwardly and orderly call'd : or else all these have no Pastours . But I proceed with your words .

5. If there were an unanimous voting down of all double-reading , I mean that babling reading of two Chapters , which is not seconded with the opening and expounding of the same , being that it cannot but be confessed , that it was such a course as is quite contrary to what is commanded and commended in the Scriptures of Truth , as all do well know that are acquainted with what is written , Ezek. 33.2 . Nehemiah 8.8 . Luke 4.16 . Acts 13.15 . 1 Cor. 14.23 , 24.

The Reply .

1. Reading the Scripture publickly was of great use in the Primitive Church , and to that purpose they had their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or publick Readers officiated ; even Julian before he became an Apostate , was such a one in the Church of Nicomedia . Nazianz. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Just. Mart. Apol. 2. Tertull. Apol. cap. 39. & lib. 2. ad uxorem . Chrys. hom. 3. de Lazaro . It was one part of their Liturgy , as you may read in Justin Martyr and in Tertullian , Commentaria Apostolorum , aut scripta Apostolorum leguntur . We meet together , and there is Divinarum Scripturarum Commemoratio ; and that you be not mistaken in Tertullians meaning , Ibi fomenta fidei de Scripturarum interlectione . And here also is double-reading at lest for you , for it was interlectio . And therefore Chrysostome wisheth the people to get them Bibles , and diligently to read them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as in their Temples ; observe that . They therefore used not to call the giving forth a Text , and preaching upon it the reading of the Scripture . Now that reading is preaching , that is proclaiming the will of God , is evident . Moses had in old time , in every City those that preach him , since be is read in their Synagogues every Sabbath day . Dives brethren are sent to Moses and the Prophets , and to what end but to read them ? Acts 15.21 . Luke 16. for they were dead , and vivâ voce could not preach ; and had not the reading of them been a sufficient Sermon to reclaime them , in pub ishing Gods anger to such loose men , Abrahams counsel had been to little purpose . Further Saint Paul commands that that Epistle which he wrote to the Colossians be read in the Church of Laodicea , upon which words Doctor Davenat hath this note , Errare eos , qui ipsam lectionem Scripturarum negant facere ad aedificationem populi in fide & charitate , Col. 4.16 . nisi accedat eodem tempore en●rratio , & explicatio earundem per praedicatorem ; which he that list may see proved by Master Hooker at large . Hook . Eccl. Pol. lib. 5. Sect. 22. For let men extoll Sermons as they please , Plus apud me valebit vera ratio , q●am vulgi opin●o , that hath taught me that the Scripture it self any way made known , is sufficient to make the man of God perfect . Sufficit ad fidei apprehensionem , assensum , ad fidem ingenerandam , augmentand●m , c nfirmandam ; and to say the contrary is to joyne with the Papist in their load clamours , That the Scriptures are obscure and insufficient to salvation .

That there may be babling-reading I deny not , as there may be babling prayer and babling preaching ; but then let the Bablers answer for their coldnesse , and not the Ordinance be thought the worse of . How other men are affected I know not ; to me a Chapter distinctly read , punctually accented , and harmoniously tuned , enters and more insensibly surprizes my soul , than any Exposition I have heard upon it . And I rejoyce in it , because in the one , I hear methinks God from heaven immediately speaking unto me ; in the other , God only speaking by his servant . And therefore I have always endeavoured to speak to my auditory in the words of God , and have ever cast by all other phrases and expressions , when I could serve my self out of the Scriptures .

Yet do not think all this while I am against Expositions . I perswade them , I like them , I encourage them . But yet I do not think every man fit to be an Expositour . Grammar teacheth the meaning of words , Rhetorick of Tropes and Figures . Logick judgeth of the strength and weight of reasons ; so that he who is not skilfull in all these Arts , is no fit man to be an Expositour ; for either he will fall short in the language , or not discern betwixt what is properly , and what is Tropically or figuratively spoken : or else be to seek upon what medium the conclusion is inferred . Without these instrumental Arts no man shall be able 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to divide aright the Word of God .

He that will give forth and maintain a Paradox contrary to the judgment and practice of the whole Church , had need of mighty and evident arguments to evince it . And such you have here vented . viz. That reading of Chapters in the Church that is not seconded wich opening and expounding of the same , is quite contrary to what is commanded and commended . I expect your demonstration to prove this ; do not think you shall gain upon me by such a crafty insinuation as this is ; [ being that it cannot but be confessed ] when nor I , nor any other sober man ever confessed any such thing , much lesse that this course is quite contrary to what is commanded and commended ; when we finde no such course extant upon command ; and though we allow the thing to be commendable , yet in the places by you cited , we finde no commendation at all given to it . For they are bare relations of what was done and no more ; and that we do the like may very well be warranted by them ; but that by them there is such a necessity imposed , that Scripture may never be read except expounded , you shall never prove : or that not to do it , is quite contrary to what is commanded and commended . This might serve in answer to all the places you alledge ; but I shall more particularly consider them .

You first produce the Prophet , Ezek. 33.2 . Sonne of man speak to the children of Israel , and say unto them , when I bring a Sword upon a Land , if the people of the Land take a man of their Coasts , and set him for their Watch-man , &c. What syllable do you here finde of reading first a piece of Scripture , and then expounding it ? That every Prophet sent by God is a Watch-man , that it is his duty to acquaint them with the message he hath received from God , and of the danger they are in ; if they hear it not ; and of the danger he is in , if he give them not warning : thus much might properly be concluded out of this context ; but to your conclusion , I do not discerne that this place shews the least favourable countenance . For I hope such a Watch-man as Ezekiel was , a Prophet might stand upon his Watch and give warning , without reading any parcel of Scripture before extant , and expounding it to the people . For my part I have alwayes conceived that the Prophets delivered visions immediately received from God , and that they were not ordinarily Expositours of Prophesies or Revelations entrusted to other Prophets . Shew this , and it may evince in part what you intend ; In part I say , but not in the whole ; for you must prove that they first read , and that they never read any part of the Scripture to the people , but that they expounded it ; or else you prove nothing .

The next Text you produce , is Nehem. 8.8 . The Levites caused the people to understand the Law , and the people stood in their place , and ver. 9. So they read the Book in the Law of God distinctly , and gave the sense , and caused them to understand the reading .

I observe first , that in Josiahs time I finde the like done , that the book of the Covenant which was found in the house of the Lord , 2 Kings 23.2 . was read in the ears of all the people , and yet there I read of no Exposition .

Secondly that this in Nehemiah was done presently after their return from the Captivity , in which time both the Law and sense might be forgotten , and therefore there might be the more reason for it .

Thirdly , That they read the Law first distinctly , before they gave the sense , the neglect of which , is that we complain of ; for a Text only is taken , and that preached upon , but the Scripture is seldome read or expounded .

Fourthly , the example is particular , and except you can prove that it was brought into a rule , ever after to be so done , and never otherwise , from it you cannot conclude a general , no more then I can out of that practice of Josiah , where I finde it read , and not expounded , conclude that therefore it must be read and not expounded .

Fifthly , Were we against Expositions , you might well produce this practice of Nehemiah against us ; but we like well that after the Chapter read , there follow a short Exposition . These two then might well like Abraham and Lot live together ; and why then should there be any wrangling and controversie between my heard-men and thy heard-m●n about this matter ? Presse not your necessity , that it must be so 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 now upon you to shew where the errour lies , and that the prescriber had not an eye to those general limitations in Scripture , before you cast out these humane constitutions , and explode them as inventions of men .

But now let us go on , and examine Qui viri , what kind of men these were , who brought these Rites into the Church ; they were no men of yesterday , they were not any way infected with the Romane leaven . They were the Primitive fathers , and some of them Apostolical men ; men who hazarded their lives for Christ . These were the Inventers of those Rites you speak of , as I shall now shew you by induction of particulars , being guided by your own thread .

1. Matrimonial Bands .

'T is a Rule of Zanchy , that since there is nothing clearly prescribed about Matrimonial Rites in the Word of God ; Zanch. de sponsalibus . Thes. 4. ●itus hi petendi sunt ex consuetudinibus Ecclesiasticis , & constitutionibus , quae nihil cum verbo Dei pugnans contineant . You must shew then that in the publication of these Bands there is somewhat repugnant to the Word of God , or else this custome may be well retained . And you have no reason at all at this time to except against them , since you know that there is an Act of Parliament extant at this time , made by your own party , that before the solemnization of marriage , the parties names who are to be joyned in wed-lock , shall be openly proclaimed either in the Market , or in the Church three several times . It seems by this Act , the self-same reason which prevailed with our fore-fathers , prevailed with them , viz. that thereby all clandestine marriages should be prevented ; divorces upon pretences of former Espousals by contract voided , and the surreptitious stealing away of Orphans and children without the consent of their Parents , hindred . When therefore you finde fault with this custome and constitution , you finde fault with you know not what , and reprehend you know not whom .

2. Marriage Rings .

If you think this to be a Popish Rite , you are very much deceived . For it was used before the Romanes were Christians , and yet is nere the worse for that neither . For the Jews though prohibited some , yet were not forbidden to be like in nothing to the Nations ; for that was impossible . Among the Romans the Ring of marriage was used , Pliny Hist. lib. 33. cap. 1. Tertull. Apol. cap. 6. and it was first of Iron , and afterwards of gold . Whence Tertullian commending the temperance and modesty of the old Romane Matrons , saith , Aurum nulla norat praeterquam unico digito , quem sponsus oppignorasset pronubo annulo . Among the Romans jus annuli , right to wear a Ring , belonged not to every man ; at first it was conferred upon men of honour ; this then might be one cause of continuing this custome , that whereas marriage is honourable , the husband by giving the Ring , shewed that he had bestowed honour upon the woman , she every whit as honourable as he was ; ubi ille Cajus , ibi illa Caja . But then the bed must be undefiled , and that it be so kept , so often as she looks upon her Ring she may well be admonished ; for by this pawn given and received , she pledged her faith and fidelity to keep her self onely to one . This will be never done , except their love be endlesse and continue , of which the Ring is an apt symbol , for a circle knows no end . Whether then we consider the honour done to the woman by her husband , or that mutual love and fidelity in heart and minde agreed on betwixt the married couple , this harmlesse Ceremony needs not be cast aside with a scoft .

3. The signe of the Crosse .

This is a Ceremony at which you are wont to be affrighted , as the Devils of old . But you must know that this was a Rite used in the Church , many ages before Popery was heard of . There was a two-fold kinde of Crosse used by them , either transient or permanent ; the transient was made with the motion of the hand , but left no signe behind . This was of common practice in the Primitive Church , as appears to any man who hath ever read Justin Martyr against Tryphon the Jew , and his second Apology ; and used after Baptisme , is evident in Tertullians Apology , in his book de Corona Mil , & de resur . carnis , in Cyprian de lapsis , and other fathers . But till Constantine the great carried it with enriched gold and pearls for his Standard , I read not of a permanent Crosse erected ; after his time the erecting of these was frequent in all Christian Kingdomes ; so that the Papists were not the Authours of either , but abused both . And that the abuse of any thing should take away the use of it , seems to me unreasonable . We have it in no other esteem than the Ancient Christians ; we carry it in our flags , and on our coyne ; we glory in it as a Badge of Christianity , we signe our children with it after Baptisme : But to give the same honour to it as unto Christ ; to pray to it , to burn incense before it , we utterly reject as superstitious errours , and ungodly vanities . Let the Papists answer for this their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Thomas calls it ; we have it in no other use & honour than what we may justifie ; and if you are desirous to see upon what grounds , I refer you to Mr. Hookers Eccl. Pol. lib. 5. Sect. 65. a Tract that was never yet answered . And to Dr. Mortons defence of the Ceremonies of the Church of England , because it were over-long and needlesse to transcribe them . The summe of which yet I shall be ready to give you , if you shall require it at my hands .

4. White-Surplice .

To this Ceremony I answer I see not why that vesture should be more excepted against , than I should that a Minister should preach or officiate with a black cap on his head , a Cloke , or a Gown ; for I know there is Scripture equally to be alledged for both . But for fuller satisfaction for this I refer you to Master Hooker ! Eccl. Pol. lib. 5. Sect. 29.

5. Quiristers singing .

To this I have answered before :

6. Funeral Sermons .

This is the first time I ever heard any exception against them ; that the dead were decently composed I know , and that the Church carried them to their graves , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Saint Chrysostome hath taught me , Chrys. Hom. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Naz. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and that Constantius was brought from Nicomedia where he died , to Constantinople where he was buried in that solemn manner . But I never heard before that it was not lawful to have a Funeral Sermon , in which the vertues of the man might be proposed as an example to the living , by which also we might shew our love to the party deceased , which nature requires of us : then to do him that honour that is fit for his person ; and lastly to comfort the living with the hope of the resurrection , to which end , that office appointed for the burial of the dead especially tended .

For which purpose let any man of a reasonable judgment , consider whether it be more convenient to bring a dead Corps in a dumb show to the grave , and cover it with earth , then to hear those Lessons and Psalms sounded in their ears , that may put them in minde of their estate and condition both now and hereafter . At that time our hearts softned with mourning are become more malleable , and the Lessons then heard and exemplified by the sight of our departed brother , may make the deeper impression . Say then there were no more but this in it . viz. a discharge from the imputation of rudenesse and incivility ( which Christianity teacheth no man ) to those bodies which shall have their part in the resurrection ; yet I see no cause why these exiquies should be so cast aside , reviled , imputed to us ; David himself followed the Beire of Abner , and lift up his voice and wept at the grave of Abner , and the King lamented over Abner and said , dyed Abner as a fool dieth ? 2 Sam. 3.31 , 32 , 33 , 34. &c. where we have not a dumb shew , but words of commendation expressed over the dead . I never conceived that the mourning for Jacob at the threshing floor of Atad was a silent spectacle ; seven dayer it continued , Gen. 50.10 , 11 and there they mourned with a great and very sore lamentation , insomuch that the Canaanites called the place Abel-Mizraim . Now that such mournings may be accompanied with words , is evident by the Lamentations of Jeremy , which was composed as it were a Funeral Sermon for the good King Josiah . For Jeremy lamented for Josiah , 2 Chr. 35.25 . and all the singing men and singing women spake of Josiah in their Lamentations to this day , and made them an Ordinance in Israel , and behold they are written in the Lamentations .

God never ordained that his servants should be laid in their graves with the burial of an asse . And the fear that some men conceive that we be thought to pray to or for them , over whom , or near whose Hearse , or toward whom we thus pray , is a mormo fit to scare children . When 't is sufficiently testified even by the prayers set out to be then read ; that we pray not for the dead , but comfort the living with hope of the resurrection , and expectation of the consummation of all things .

7. Idol-sureties of Godfathers and Godmothers .

Of the antiquity and benefit of these sureties , Godfathers and Godmothers , I have said sufficient in my Catechisme , pag. 11. whether I refer you . But now I wonder why you should call them Idol-sureties ; If you had only noted them for their idlenesse and carelessenesse , in that they take so little care for the Religious education of those , for whom the Church accepts them as sureties , I would not have gain-said you , but lamented it . But that you make them Idols is unsufferable ; for what is an Idol ? it is nothing in the world , a meer invention and fiction of mans brain set up to be an object of adoration ; and were these brought in for any man to worship ? what child was ever encouraged to adore his Godfathers and Godmothers ? But to make the best of it , the calmest meaning of this odious word can be but this , that many have given these an higher estimation than they deserve . So you have done to many things , to Preaching , to Ruling Elders , to your Combinational Church , to your Ministerial Pulpit ; and yet I know it would sound very harsh in your ears , if we should fix the name of Idol before them . How would you storme to hear of Idol-preaching , Idol-Elders , Idol-Combinational Church , Idol-Ministerial-Pulpit ? And yet there is as much reason for the one as the other . For if the estimation of any thing beyond that it ought , will presently make it an Idol , you have made Idols of all these , and so are equally guilty of Idolatry with us .

8. Or groundlesse application of publick or private Baptisme unto the infants of profane parents : Mr. Matthews . and if none but Christs faithful friends and followers were admitted to be fed or physick'd at his supper feast .

The Reply .

That this popular exception put in as a a bar of applying the Sacraments to infants of Christians and other persons may be removed , necessary it is that we fetch our principles farther then at the first view may seem requisite ; for we must look as farre as Abraham when God renewed his Covenant with man ; the words are , I will establish my Covenant betwixt me and thee , and thy seed after thee in their generations for an everlasting Covenant , Gen. 17.7 . to be a God to thee , and to thy seed after thee . That is , whereas other Nations have their several gods , yet I will be thy God , thou shalt have no other Gods but m● , and I will be a God unto thee ; for I will reveal my will unto thee , according to which thou oughtest to live , for I will write it in thy heart , Heb. 8.10 , 11. Secondly , I will pardon thy transgressions , and be merciful to thy unrighteousnesse and sinnes , ver. 12. Thirdly , I will give grace or strength , which though it may not enable thee to live without sinning , yet such as is sufficient to performe what is necessary under this Covenant , Rom. 10.8 . Deut. 30.11 , 14. This Covenant I make with thee , but not with thee only , but with thy seed . Now can we but know who was this seed , we might easily discern to whom this Covenant doth extend . In the primary sense thereof it was Christ , Gen. 3.15 . Gal. 3.16 . For this Covenant was made in Christ , sealed in his blood , and in him made Yea and Amen , verifyed and ratifyed . Secondly , thy seed takes in all men whether Jew or Gentile , as Saint Paul evidently proves , Rom. 4. For Abraham had two kind of sonnes ; ex carne , or ex fide , of the flesh , and under the Law , as the Jews , Rom. 4.8 , 9. of faith and under the regiment of the Spirit , as the Gentiles also . For is this blessing come on the circumcision onely , or the uncircumcision also ? For we say , that faith was reckoned to Abraham for righteousnesse , and that it was reckoned so to him when he was in uncircumcision , evident it is , that it belonged to the uncircumcised , as the Apostle argues .

The Covenant we see , and with whom it is made , Abraham , and with his seed the Jew , and to all that are a farre off , even as many as the Lord our God shall call , as Saint Peter openeth the promise , Acts 2 , 39. Now let us see upon what conditions this Covenant was made with Abraham ; that is expressed also , Gen. 17.1 . Walk before me and be thou perfect , which is also required of all his seed , if they mean to have benefit by the Covenant . They then are to walk before God in faith and obedience as Abraham did , and be perfect , not that either can be exact and perfect in this life ; but it is required by this Covenant that we become new creatures , renewed in sincere , honest , and faithful obedience to the whole Gospel . In a word , the condition required of us is faith , hope , charity , self-denial , repentance , a careful and industrious husbanding of Gods grace , daily prayer for daily encrease , and attending diligently to the means of grace .

To strengthen the faith of Abraham and his seed in the assurance of what was promised , and for a memorial of what was to be performed , it pleased God to have a seal set in his flesh , and in the flesh of his seed for that time , which was circumcision . To this seal all the males of the Jews had a right , and this seal was cut into them , yea , and as many Proselytes also ; who were content to become proselytae foederis , Proselytes of the Covenant . The other whom they call'd the Proselytes of their gates , they entred them into the Covenant , and bound them to the observation of the seven Commandments of Noah by a kinde of purification by water , and the blood of oblation , in the same kinde as they admitted their women .

The Covenant is the self-same under the Gospel that then God made with Abraham , on the same conditions , of the same extent ; only it hath another seal ; theirs was circumcision , and ours baptisme ; the cutting of the flesh gave entrance to them , the washing by water gives an entrance and admission to us . And about this the question is , whether it be to be with-held from the children of any who bear the name of Christians ? And it is observable how this question fi●st grew , and what progresse it had . At first some good-minded men set it on foot , being occasioned by the children of professed Pahists living among them whom they conceived to be Idolatrous , and consequently out of Covenant ; this caused Farel to write to Calvin about it : Calvin Ep. 149. whose answer to him is this , but not sound ; Where both the parents are Popish , we think it an absurd thing for us to baptize them which are not members of our body ; and sith Papists children are such , we see not how it should be lawful for us to administer Baptisme unto them . But sounder by much is that answer of the Ecclesiastical Colledge of Geneva unto Knox , who scrupled at the same and grew more rigid , and wrote to them that he held it not only unlawful to baptize the children of Idolaters , but even Bastards , Ep. 283. and excommunicate persons till reconciled to the Church . To whom they returned this sentence , that wheresoever the profession of Christianity hath not utterly perished and been extinct , Ep. 285. infants are beguiled of their right , if the common seal be denied them , which conclusion as I will by and by prove , is sound . But I go on , for the mistake staid not here ; for when it came to Mr. Cartwright : Anvil , he beat it broader ; for he asserted that none might receive the Sacrament of Baptisme but they whose Parents , at least the one of them , are by the soundnesse of their Religion , and by their vertuous demeanours known to be men of God ; Hook. lib. 5. pag. 155. and by this rule the children of those they called Hereticks , Misbelievers , and Profane livers also came to be excluded . Next the Brownist took it up , and conveyed it over to you of the Combinational Church , both imparting Baptisme to very few infants , Burtons vindication pag. 62. viz. to those alone , whose immediate Parents are members of their Congregation . Out of you arise the Anabaptists , and they peremptorily deny the Baptisme of all infants , born to the members of the Combination or to any other , till they are able to give an accompt of their faith , and enter into a Church Covenant for themselves . At last the Shaker comes upon the Stage , and gives out of his Cup of trembling a vomit to all Ordinances ; these are outward Rites ; Baptisme , the Eucharist , needlesse seals to any , old or young , since he and his company are inwardly sealed by the Spirit .

This was the stratageme of that old Serpent ; for had he presented this bewitching position to the world at fi●st in the last ugly shape it now appears , he knew that all men would have with honour heard it , therefore he insinuated it , and caused it to be taken down by certain gulps , steps and degrees , that the potion might be swallowed , and the poyson not at all perceived .

Now this errour , that I call it no worse , in some hath been nourished , in that they have not fully weighed the purport of this distinction of the mystical and visible body of Christ . This is but one , and we usually call it the Church , which contains in it two sorts of people , either outward Professours , or true inward believers . These last belong to the mystical body of Christ , which therefore is called mystical , because the mystery of their conjunction is altogether removed from sense ; in these their love is sound and sincere , and comes from a pure heart and a good conscience , and faith unfeigned , and they ( no doubt ) do and shall obtain whatsoever was made over by the second Covenant . Those outward professours , who either before Christs coming , or since his appearing in the flesh , have been called by the name of Christians ; we call the visible body , because being Jews or Gentiles they are incorporated into one body ; have but one Lord , whose servants they professe themselves to be ; have one faith , which they all acknowledge ; one Baptisme , by which they are all initiated . For although we know the Christian Faith , and allow it , we are then but entring ; entred we are not into this visible Church , till our admittance by the dore of Baptisme : and who they are that enter that way , is very well known even to the eye , whence we usually call these the visible Church , which is not so to be understood , as if those of the invisible Church , were not visible Christians also . For both moleties , whether mystical or visible , as touching their profession , are the object of the eye : easie it is for any man to say , this man is a Christian , that man a Heathen : But this distinction ariseth from the sincerity or unsincerity of the professours , because we are never able to see and discern who they are that sincerely professe the Truth , therefore we call these invisible ; but because we are easily able to judge of the men who enter by Baptisme , therefore the whole is called a visible Church . In whomsoever therefore is found the profession of one Lord , one Faith , one Baptisme , those the Church doth acknowledge for her children ; and all those none of hers in whom they are not found : as Jews , Turks , Heathens , &c. Others for their external profession are Christians , and are of the visible Church of Christ . And among these there are some who professe the Truth , but not wholly and entirely , and these are Hereticks ; some that professe the whole saving Truth , but not in unity , and these are Schismaticks ; some that professe the whole saving Truth in unity , but not in sincerity and sanctity , and these are hypocrites and profane persons ; others that professe the whole saving Truth in unity and sincerity of a good and sanctifyed life , and these are true beleevers and good Christians .

Yet Christians by external profession those all are ; who carry that external mark I now named , yea , although they be impious Idolaters , wicked Hereticks , Schismaticks , Hypocrites , profane persons , and excommunicable , yea , and cast out for notorious improbity . For they are but so cast out , that they may be taken again upon their repentance , and that without the setting the seal anew ; which might not be done , if they had been utterly cast off . There is but one way onely , after a man is entred by Baptisme , that can make him forfeit his whole estate in Church society , and that is a general revolt and Apostacy from his Christian profession , as turning Turk , Jew or Infidel .

All these , except the sincere professours , we deny not , may be the Imps and Limbs of Satan , even as long as they continue such ; is it then possible for the self-same men to be the Synagogue of Satan , and to be the Church of Jesus Christ ? unto that Church which is his mystical body , it is not possible , because that body consisteth of none but true Israelites , true sonnes of Abraham , true servants and Saints of God . Howbeit that they be true and real , and not equivocal Members of the outward visible body , it is very possible , notwithstanding the unsincerity of their profession , and the wickednesse of their conversation , which is worthily both hateful in the eyes of God himself , and in the eyes of the sounder part of the visible Church most execrable .

If you doubt of the truth of this , remember the Parables of the Corne Field , the Net , the ten Virgins , the Barn-floor , the house in which were vessels of honour and dishonour . And if these satisfie not , then look upon those two plain Texts , 1 Cor. 5.11 , 12. There are scandalous persons enumerated , a Fornicatour , Covetous , a Drunkard , yet within , that is , within the Church and Covenant , yet a brother of the visible society for all that ; and indeed except he be looked upon as a brother , and as within , how could he be cast out by excommunication ? for what have we to do to judge those who are without ? The other place , is 2 Thess. 3.15 . Among whom there was a disorderly person , yet he was not to be counted as an enemy , not to be esteemed as one out of the Church , an Unbeliever , an Heathen , but to be admonished as a brother .

For lack of diligent observing this difference , first , betwixt the Church of God , mystical and visible ; then betwixt the visible sound and corrupted , corrupted sometimes more , sometimes lesse ; Thirdly , in not taking notice of the latitude of the Covenant which belongs to the visible Church , as a proprium quarto modo ; i. e. as an essential mark , the oversights are not few nor light that have been committed . To passe by others , you , because Christs true body is made up of none but sincere professours , presently conclude , that none but sincere professours are of Christs body , which is true of the mystical , but not of the visible . Then you restraine the Covenant , as if it belonged to none but the Elect , whereas it belongs to all those to whom God said to Abraham , I will be to the a God , and thy seed after thee , whether sonnes ex lege , or ex fide . Thirdly , whereas the Covenant was made with the Catholick visible Church , you restrain it to your Combinational ; so that they who are not Members of that , shall have no right to the seals ; nor to it , not any other shall they claim any right at all , who are not regenerate , whereas this distinction observed , would set you right . We must distinguish betwixt the effectual benefits of Christ , held forth in the Ordinance , and a right to the external Ordinance . The former right and priviledge belongs only indeed to the regenerate ; for they only effectually to life receive the seals . But the latter to all within the Church , to all Church Members , for a night they have to the external Ordinance . Or you may if you please conceive it thus . The Sacrament may be considered in sensu composito , that is , with the entire fruits and benefits of the Covenant , unto which truth of grace and faith is necessarily required , and so to the Reprobate the Sacrament belongs not ; or else in sensu diviso , precisely in the Ordinance it self , abstracted from those graces , and so it is Church-membership alone , or external Covenant-relation , denominating men , subjects , sonnes , Saints , believers , disciples , brethren ; Christians , that gives men right unto the seal . Fifthly , You over-hastily and uncharitably censure all Hereticks , Papists , wicked persons , and excommunicable , or excommunicate to be without the Covenant ; and that therefore if they be Parents of children , the applying of publick or private Baptisme to their children is groundlesse . Which mistake of yours how great it is , I shall make it farther appear by these evident arguments .

1. That which is unjust may not be done ; but to debarre a Christians child from the seal of the Covenant is unjust ; therefore it may not be done . Minor probatur .

It is unjust to punish the child for the fathers sinne , Ezek. 18.20 . But to debarre from the seal , it is to punish the child for the fathers sinne ; therefore to debarre a Christians childe from the seale of the Covenant is unjust .

If to the Major it be answered that this is sometimes done , and that the child suffers for the fathers offence , it may be admitted in a temporal punishment , but never in a spiritual , of which kind this is , and therefore may not be inflicted .

2. They who were not to be kept from the seal of the Covenant under the Law for their fathers iniquity , may not be kept from it for that cause under the Gospel : But under the Law children were not kept from the seale for their fathers iniquity ; therefore not to be kept from it under the Gospel : and consequently not to be hindred from Baptisme .

The Major of this Syllogisme is easily proved , because the Covenant of the New Testament is said to be better than the Old , Heb. 7.22 . & 8.6 . But to accompt this priviledge of the seal to belong onely to some Christians children , which was in common to the Jews , is to make it worse in the New Testament than in the Old ; Calvin institut . lib. 4. cap. 16. Sect 6. which is injurious to do : Arbitrari Christum adventu suo patris gratiam imminuisse , aut decurtasse , execrabili blasphemia non vacat . Upon this ground then to keep a childe from Baptisme is great injustice . Minor probatur . This was not done among the Jews ; for make the Jewish Parents as bad as you will , a generation of unbelievers , who knew not God , that tempted him , and grieved his Holy Spirit in the Wildernesse , yet for this , the children were not to be deprived of the seal for their fathers sinne ; for Joshua was commanded to circumcise the children of these Rebels . So again , they came to be worshippers of the golden Calf , adored the Brazen S rpent , bowed the knees to Baal , Joshua 5. &c. howbeit they remained the sheep of his flock in the depth of their disobedience , and those very children they offered unto Moloch , were his sonnes and his daughters born to him . Jer. 13.11 . Ezek. 16.20 . Hic children , because born within the Covenant , of which they yet retained the seal . Let it be shewed that ever the child of any wicked Jew was uncircumcised , or therefore not admitted to be circumcised , because his father was wicked . And certainly there is so much strength in the instance of circumcision , Josh. 5. for this large right of Ordinances from Covenant relation , that it will hold out against all that can be said against it .

3. Those who have a right to the Covenant , have also a right to the seal . But Christian children have a right to the Covenant ; therefore a right to the seal .

The Major is manifest in reason ; for it were a strange thing to say a man had right to Land , and yet had no right to the evidences and the seals of the Writings by which that Land was conveyed over unto him . Minor probatur . But Christian children have a right to the Covenant , be the Parents never so ungracious , Gen. 17.7 . Ishmael circumcised , and Esau . Acts 2.38 . To you and to your seed , among whom were Ananias , Sapphyra , Simon Magus . But thus I prove it yet more clearly .

Those who are holy have a right to the Covenant . 1 Cor. 7.14 . This is granted . But children of Believing Parents are holy . Therefore , &c.

You can in this Minor except only at two terms , beleeving and holy , and I shall justifie both . For perhaps you may say Idolatours , profane persons , are no beleevers ; but you are mistaken ; for in the number of beleevers they are to be accompted , till they renounce their faith . The denomination of a beleever is as well derived from a right object beleeved , as from the holinesse of the subject beleeving . And I have my ground for this out of the Apostle , 1 Cor. 7.14 . Where the unbeleeving husband is said to be sanctifyed by the beleeving wife , where beleeving and unbeleeving and opposite terms ; and therefore as by unbeleeving you are to understand a 〈◊〉 by a beleeving wife you are to understand a Christian , who might 〈◊〉 guilty for ought you know of some of those sinnes for which Saint Paul 〈◊〉 the Corinthians , and yet because she was a Professour of Christianity , and within the visible Church , therefore he saith , your children are holy . 2. Holy , which is the other terme ; which being not possibly to be understood of inherent holinesse , because the child of the best Saint , at his birth is no more holy than another , there being an equal guilt of original sinne upon both : must be understood of a relative holinesse , that is , as they who stand in relation to the Covenant , into which they are actually admitted by Baptisme ; And then again 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 unclean are in Saint Peters sense , Acts 10.14 . the Gentiles , such who might not be received into the Church ; and then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , holy , being such as are opposed to it , must necessarily signifie those children who may be admitted . Lastly , if this were not the importance of that place , there were no priviledge imaginable , no sanctity which could be attributed to the infants of Christians , which could not belong to the infants of Heathens , which is affirmed of the one , and denyed of the other by the Apostle .

Lastly , They who by their iniquity lost not their right and priviledge in the Covenant , cannot be the occasion that their children lose it . But profane persons lose not their right , as I proved before , because notwithstanding their iniquity , they remain still Members of the visible Church ; therefore there is no reason for their sakes , their seed and children should lose their right . Divers other reasons I could give you for this , did I not study brevity . Our application then of Baptisme to the children of profane persons , is not groundlesse , but hath its foundation in that gracious Covenant that God made with Abraham and his seed , which was extended to the whole Church of Christ , whither invisible or visible , which last , because it takes in all professours as well as believers , their seed also no less then the other as they have a right to the Covenant , so also have they a right to the seals of the Covenant , may be baptized and admitted to the Lords Supper , whatever you think to the contrary . To Baptisme you would have no children of profane persons admitted , supposing they have lost their priviledge , and to the Supper of the Lord , none but his faithful friends and followers . For thus you say ,

2. If none but Christs faithful friends and followers were admitted to be fed and physick'd at his Supper Feast

The Reply .

That all who come to be fed and physick'd at the Lords Supper , were Christs faithful friends and followers , is as much desired by us , as can be by you ; and as much endeavoured by us , as can be by you . Why is it else that the Church hath prefixed those several exhortations before the Communion , in which the negligent are checked and excited to their duty , the presumptuous , scandalous and obstinate sinners presented with their danger and punishment if they approach unworthily in their sinnes , all that come exhorted to judge themselves , to repent them truly of their sinnes past , and amend their lives ; To have a lively and stedfast faith in Christ our Saviour ; to be in perfect charity with all men , and above all things to give humble and hearty thanks to God the Father , the Sonne , and Holy Ghost , for the redemption of the world , by the death and passion of his Sonne , and for the institution and ordination of the holy mysteries ? What rules can you give beyond these ? or what cautions can you prescribe , that if observed , can make men worthy communicants ?

All this you will easily grant , but of all this you will have a certain knowledge before you admit of any , and that knowledge shall be grounded upon their conjunction with your Combinational Church , and the Covenant then entred , not with the Covenant God made with Abraham ; So that uncharitably you exclude all those who have right unto the seal by the tenour of Gods Covenant , except he have a new acquired right arising from your Covenant also . These I know you mean by Christs faithful friends and followers , and none but these your practice shews you would have admitted .

That then the mists may be dispelled , and the mistakes rectifyed , that have prevailed too farre about the admission to , and exclusion from the Lords Table , necessary it is , that we distinguish between the right which any man hath to this seale , and the use that a man may make of his right , and how he may be debarred of it .

1. The right that any man hath to this or any other Ordinance of God , ariseth out of the Covenant of God made with Abraham and his seed , Mr. Humphryes . that is , with the visible Church ; so that every one that is admitted a Member of the Church visible , hath a right to this and all other Ordinances . For it is Membership alone that gives right , so that though a person be unregenerate , an infant , distracted , ignorant , or scandalous , if he be a Member of the visible Church , he hath a right to the Ordinance , the external right being the same in one as in the other .

2. Now in the use of this right , the difference especially lies betwixt us . We acknowledge that infants and distracted persons may not be admitted to this use of the seal , the Lords Supper , not for any want of right , as appears invincibly by the other Sacrament , to the use of which they are admitted , because capable : But not to this , because of their incapacity natural as in children , accidental as in mad men . For it is required of every one that comes to the Lords Table , that he examine his knowledge , repentance , faith , charity , and be able to discern the Lords Body , which because neither infants nor distracted persons can do ; therefore we debar them justly from the use of their right ; No otherwise then a child though he be heir of all , yet is not to be admitted to the use of his inheritance , while he is thought fit to be under a Tutour or Governour . Gal. 4.1 , 2.

That which we say of infants and ignorants , the self-same you would have applyed to the unregenerate , ignorant and scandalous , so that none of these should be admitted to the Sacrament . First , for the unregenerate you have set your selves a very hard task ; for how is it possible for you or any man else with the judgment of faith to be assured that any man is so ? regeneration lies deeper than the eye of man can discern . If it be but upon the judgment of charity , then it is but hope and suspition , and upon that accompt you may admit the ignorant and profane also , hoping and charitably presuming , that they have knowledge and repentance enough ; for otherwise they would not presume to present themselves at this Feast ; want of regeneration is then no sufficient Barre to exclude a man from the Sacrament .

2. But if irregeneration will not do it , yet ignorance may . But here again you have undertaken another hard task ; for I shall here ask you , how much knowledge is precisely requisite in a Communicant before he be admitted ? Saint Paul requires no more but that he discern the Lords body ; know that it is no common bread , and common wine , but one represents Christs Body broken , the other his blood shed for the redemption of the world ; and that he examine himself , about which the Church hath set him a plain way in the last answer of the Chatechismes ; And so saith the Apostle , let him eat . So much knowledge as this I see not , but easily may be , and I verily believe is in most Communicants . And if it were but confused before he came , yet it might be there more distinctly taught him , by what he there hears , and sees done . The Sacrament through the Word is a teaching Ordinance ; Godw. Ant. lib. 3 cap. 4. Exod. 12.26 , 27. the Novices of the Jews were instructed in the meaning of the Passeover , and some mysteries of their Religion , at that very time they came to eat , the Pashcal Lamb being fore-appointed for a teaching signe , as well as a memorial . If any man be found among Christians that are so grossely ignorant , that they know not so much as I mentioned , or so dull , that they cannot by what is there done be instructed ; let them for me be reckoned among Idiots , and be excluded with them ; but in the mean time I fear me , you will cast aside under the title of ignorant , many knowing Christians , because they are not come up to the heighth of your mysteries ; which is both rash and injurious ; rash to prejudge another mans knowledge ; and injurious , for that to debarre him the use of that seal which God hath commanded every one of the visible Church to take in these words . Do this , drink ye all of this .

3. As touching the profane and scandalous in the next place , no man can be more unwilling that they should be admitted then my self . But I shall not allow every man to be a judge of profanesse and scandal . True it is , that every sinner approaching this holy Table in his sinne and profaness eats unworthily , and ruines himself . Again , it is true that the Governours of the Church , when they know any man goes on scandalously and impenitently in any sinne , ought to inflict the Church censures upon him , and withdraw the Sacrament even in charity to his soul . In respect of the first , the Minister is to do what lies in him , to disswade the prophane man to abstain , lest that by coming and eating unworthily he do himself a mischief ; and if in prudence he refuse him , I am not against it . In respect of the second , the Governours are to do their duty , who alone because the Keyes are in their hands , have power to debarre men from the use of their right .

If you shall now ask me who are to be admitted to the participation of Christs body ? and who are to be debarred ? I answer .

Ad hoc Altare , quod nunc in Ecclesia est in terra positum , terrenis oculis expositum , ad mysteriorum signacula celebranda , multi etiam scelerati possunt accedere . August . tom. 10. homil. 50. Vide Pelarg. de fruct. panis Eucharist . pag. 66.69 .

1. All that have right by the Covenant , and are visible Members of Christs Body , yea , though they be unregenerate , ignorant , and profane , till such time as they be convicted , and not only de jure , but de facto , excommunicated . My reasons are ,

1. Because the Apostle commands the Corinths , 1 Cor. 5. Not to keep company with those Brethren that were Fornicatours , Drunkards , &c. Laying down expressely this reason of his proceeding ; do not we judge those who are within ? so that this not keeping company is intended no otherwise then upon a sentence or judgment foregoing , passed upon the scandalous person . Afore they might keep company with him , but not after .

2. It seems unreasonable that a punishment should be inflicted on a Person , before a judgment be passed , Qui omnium pessimi , usque dum Ecclesia suâ sententiâ pro canibus & porcis habendos declarav●rit , nolim cum illis ut canibus & porcis agendum . Let●onem , qu● mortem commeruerit , nullus jure de vitâ tollat , usque dum judex & reum de●●● verit , & sententiam tulerit .

3. Because there are like to follow many slippery and dangerous inconveniences upon it . Much heart-burning betwixt the Minister and his people , many a private grudge thus revenged , self-love and spiritual pride in him that is thus received , a wilfull animosity and peevishnesse in him who is so rejected . Which Beza wisely fore-saw , and thus delivers his judgment ; Beza contra Erastum . Etiamsi suis oculis Minister quempiam viderit aliquid agentem , quod coenae exclusionem mereatur , jure tamen nec debeat , nec possit nisi vocatum , convictum legitimè denique secundum constitutum in Ecclesia ordinem damnatum , à mensa Domini cum authoritate prohibere .

4. Because exclusion from the Sacrament is not to be allowed upon those reasons which are most stood upon . 1. Not because the men are supposed to be unregenerate . 2. Not from the nature of the Ordinance it self as distinct from others . 3. Not because you may not give holy things to dogs . 4. Not because there is a pollution feared , which the pure may contract from the profane . All these reasons are very weak , and therefore none upon these reasons to be excluded . I shall say a little to every one of them .

1. The irregenerate conditon in which the receiver may be conceived to be , is of no validity , as I have formerly proved from the nature of the Covenant made and sealed to the whole seed , ex carne . I shall only adde this , that Christ who well knew that Judas even at that very time , when he was in full resolution to betray him , yet admitted him to the Sacrament , and administred it . And could any man be more carnal and unregenerate ? To be unregenerate then is no good reason .

2. No nor that great reverence which is to be given to the Sacrament , as if the Sacrament were to be advanced above all other Ordinances and parts of Gods worship . For though this be tremendum mysterium ; yet the same qualities are required to effectual prayer , hearing of the Word as to the Sacrament ; and therefore the defect thereof should as well exclude a profane man from those , as from this , which I know you will not say , in that you admit these to your prayer and Sermon .

3. Much lesse from that often alledged Text , Give not that which is holy to dogs , Mat. 7.6 . nor cast your pearls before swine , &c. For holy things are all those things which are subservient to holy uses ; wholesome Scripture Counsels , pious Conferences , precious sayings , advice , actions , &c. as well as Ordinances ; these no wise man will cast before dogs and swine ; But what before no dogs and swine ? i. e. no ignorant and scandalous sinners ? No , that cannot be our Saviours intention , because the word , and wholesome admonition is to be used to these . But before such dogs and swine that the Text describes , these pearls are not to be cast , to wit , such as will crample the holy things under their feet , such which will turn again and rent us , such swine , to whom there is no necessity that calls upon us to do it . The substance then of our Saviours counsel is , that in the managing of spiritual things we be prudent , and have regard to the persons to whom we dispense them ; that we forbear when we shall exasperate them , and gain but contempt to our own hurt ; as 't is but in vain to give good counsel , or reprove a man when he is in a passion ; a dogged humour to watch an opportunity doth far better .

Now those whom you suppose to be dogs and swine , are of another nature ; though profane and scandalous persons , yet we are sure they are not contumacious , because they come to us , and desire the Sacrament at our hands ; we are sure they will not turn again upon us , and rent us for that ; sure we are , they are no swine that will trample upon it , neglect , vilipend , despise or reject it , but so far as we can possibly conjecture , do reverently receive it . And so from this Text we finde no ground why we in prudence , should not administer the Sacrament unto them ; nay , we find much in it that may perswade us unto it . For say now we with-hold the Sacrament from them , they in fury , when they hear we reckon them no better than dogs and swine , may grow dogged and hoggish unto us , turn upon us and rend us , and trample upon the Sacrament as no pearl . Consider but what effect the Bulls of Pius Quintus had upon the state of Venice ; or those thunderbolts of the Pope against Henry the eighth , and tell me whether I say not true ; loth I am to say it , but truth compels me ; your rigidnesse and want of charity in registring many good and pious Christians , in the black brutish book of dogs and hogs , hath alienated from you more minds than you will easily recover .

4. But then after all this , upon the admission of prophane and scandalous persons , there is a pollution to be feared . Whence we are to put in practice such directions as these ; Purge out the old leaven , put away from your selves that wicked person ; avoid , withdraw from them , keep no company with such , no not to eat . Let him be to thee as an Heathen and a Publican . 1 Cor. 5.7 , 13 , 9 , 11. Matth. 18. All these precepts at first sight , seem very favourable for an ejection or not admission of profane persons ; but on a serious view , it will appear that they are not concluding for what they are brought . For if there be any pollution by this mixt communion , it must either adhere to the Sacrament , or Admitters , or Communicants . To the Sacrament it cannot adhere , because that is the savour of life unto life to every worthy receiver , notwithstanding the supposed pollution in the receiver ; for I hope the Sacramental essence was not polluted , and consequently an unholy Ceremony to the rest of the Apostles , though Judas was present at it , and received it with them . To the Admitters this pollution cannot adhere , because they do but their duty ; for they are bound to maintain every mans right , and further every man in the use of his right , so long as he is not debarred of it . Now that a moral uncleannesse is no bar , is proved before . The rule is , when an action hath evil in its own substance , it is to be omitted ; but when the action of it self is the matter of a precept , and hath evil externally cast upon it by the Agent that doth it , here the action is not to be omitted , but the Agent reformed . I explain my meaning , and apply the rule thus . This action of Administration of the Sacrament hath no evil in it in its own nature ; had it so , it were to be omitted ; 't is a matter of a precept , and must therefore be done : Say , that had evil been cast upon it externally by some unworthinesse of the receiver , yet the action is not to be omitted , but the receiver to be reformed . 3. Neither is this pollution conveyed over to the Communicants ; for all uncleannesse that is contracted by anothers sin , is either from counsel , assistance , defence or imitation ; now what worthy Communicant is guilty of any of these wayes ? Did ever any Minister or Communicant encourage or counsel a scandalous or profane person to come to the Lords Table in his sin ? was he ever any assistant to him in it ? did he defend that it was to be done ? nay , the contrary is apparent , as appears in the Liturgy , where the Minister exhorts , Therefore if any of you be a blasphemer of God , a hinderer or slanderer of his Word , an Adulterer , or be in malice or envy , or in any other grievous crime , bewail your sinne , and come not to this holy Table , &c. and in charity he is bound to believe ( seeing he cannot search the heart ) that he , who after this admonition comes , is a true penitent .

And therefore from hence there can arise no pollution . 'T is possible indeed evil company may draw to an imitation of sinne and so pollute . But if not so , ( for I know no good man will therefore be profane , because a profane man is admitted to the Sacrament ) the very keeping company with them in these sacred meetings , is far from being a sin . It is only a clear acknowledgment that they are of the number of the redeemed , whereof yet some are damned ; 2 Pet. 2.1 . then that they joyne with them in the profession of Christianity , which certainly I may do with all Professours ; lastly , a confederating in vow to live a Christian and sincere life , and that I may lawfully do in the company of them that are not sincere . And for this practice I conceive we have the Apostles example among the Corinthians ▪ 1 Cor. 5. 1 Cor. 3.3 . of whom there were fornicatours , incestuous , carnal persons ; and yet I read of the incestuous only excommunicate , with him they might not eat , with the rest they are not prohibited ; from which I conclude that to communicate with such , is not unlawful in a Christian Church .

And to make this point yet more clear ; if to communicate with profane person be unlawful , because their sinful company would pollute , it is because the sin is patent or latent ; because it is open and notorious say they ; but this is a strange thing that in natura peccati , an open sin should have a stronger infection in it , than that which is secret ; it is as if you should say , that plague-sore will lesse infect which is hid and kept secret , than that which is discovered ; no no , secret or known , is all one : if per se the sinne that is not consented to , nor imitated , infects another only by the approach ; Hypocrisie a hidden sinne , shall as much pollute as any notorious wickednesse , and then God be merciful to all Communicants , since it is not possible but that in the purest Church they may approach the Lords Table with hypocrites .

The pollution then which is so much feared by admittance of scandalous and notorious sinners to the Lords Table is no intrinsecal pollution , which cannot be , while a mans own conscience is not defiled . Nor is it a bare pollution by evil example , for so the good are not defiled . But a pollution or defilement there is , which is meerly extrinsecal to this businesse , wherewith the whole Church and fellowship may be said to be stained , discredited , disgraced by scandalous and notorious sinners , which was imputed by Celsus a Heathen to Christian Religion , that it admitted all sorts , Publicans , sinners , Harlots . That then such spots and blemishes be not suffered , to the disparagement and danger of the whole body : Christ hath provided us a remedy ; he hath left the power of the Keys with the Governours of the Church , that they may exclude from thence all inordinate walkers , and proclaim to all , that Christianity is not a doctrine of security , licentiousnesse and impunity to all profane persons and impenitents , but of strict , precise , and exact purity and holinesse , and therefore when Christs Name is or may be blasphemed and evil-spoken of for such Miscreants , to recover her own reputation , and the good name of Christian Religion , and to warn and admonish others not to incur her displeasure , she ejects them , and debars them , though not from their right , yet from the use of their right in the Ordinances .

Which is not done lest the good should be polluted by their presence among the profane ; as they that toucht the unclean thing were polluted under the Law , which is the common errour of the proud fastidious Pharisees of all ages , but for those ends I named , the recovery of the Churches honour , and a fair caveat to others . And for the execution of this Discipline it is , that all those former alledged places of the Apostle tend , purge out the old leaven , &c. In which the Scripture commands excommunication , that is , an exclusion from the Church and society of the faithful in general , therefore from the Sacrament also .

If then you shall now ask me who are to be excluded at Christs Supper Feast ? I answer briefly , 1. None but those whose incapacity is either natural , or moral , as children , Idiots , distracted persons . 2. Non● but such who are under the censures of the Church , & iuridicè convicted under two or three Witnesses 3. All other professours of the visible Church must not be de●●●ered from their right , nor use of their right by any single Minister , bec●●se the power of the Keyes was not committed to him , but 〈◊〉 the Governours of the Church ; yet we require in him so much pray , that in prudence , discretion , and charity to the soul of a scandalous and notorious person , he withdraw the Sacrament from 〈◊〉 for a time , till he give in evidence of his amendment . So that you see our labour is to admit to Christs Supper Feast , such as in the judgment of charity we are bound to take for Christs faithful friends and followers , because we finde no Church conviction to the contrary , nor can , till they renounce their profession ; we deliver it to none but such whom we are perswaded may be fed and physick'd by it : of which two you may read if you please , at full in my explanation of the Chatechisme , à pag. 200. ad pag. 204.

Thus have I considered of your whole 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which I might well have passed over , because you directly impute not these corruptions to the Parochial , but insinuate them only , which is flily to disprove them . But I was willing to remove out of your way every straw at which you might stumble : So careful I have been to reduce you to a right understanding in these things ; and if I may obtain my end , I shall think my pains well bestowed . However I have done what I could , and I leave the successe to God . Your Letter calls upon me to follow you , and so I am unwillingly drawn ; for I finde it thus by you written :

The words of the Letter .

YEt the meer sight of a Monarchical Pue to stand in the stead of a Ministerial Pulpit , is a strong plea of a strange Apostacy from the commendable practice of the primitive Christians .

Your adversative particle Yet made me start ; for I must tell you that I understand so much in act , that when it follows any long concession , as it doth in this place , it intimates that all things were light that went before , in comparison of that which followeth ; he being but little versed in the Art of Rhetorick , who will grant to his Adversary any thing of which he cannot make his advantage . This then that you here mention must be a greater abomination than any one , or indeed all the particulars you before mentioned , or else your Yet was not considerately placed . What , the justling out a Pulpit , and placing a Pue instead of it , a greater offence , than admitting profane persons to the Lords Table ? what , this a stronger plea of Apostacy , than the Common service book ? what is it to tithe mint and annise , and cummin , and to let passe the great and weightier matters of the Law , if this be not it ? doth God take care for Oxen ? is he pleased or displeased with Pues , with Pulpits , with Elders seats ? No question , it is all one with him , in what part of the Church , or by whom they are set . 'T is the inward man of the heart that he looks upon ; as for these outward accoutrements of his service , he hath entrusted to the hands and heads of discreet men . And methinks you of all others should least insist upon them , who are so great enemies to all outward worship , or what may be ordained by men for the decency and order of that worship .

2. Farther , I think you have misplaced your Epithites , and bestowed them on wrong subjects ; for it were far truer to say the Monarchical Pulpit , and the Ministerial Pue : for whatsoever was done in the Pue , was but meerly Ministerial ; but since you have invaded and ingrossed the Pulpit , you thence dictate and dogmatize like the violent Monarch you before named . Thence you damne whomsoever you please . I have heard this black sentence thence pronounced , that all the old Clergy are frying in an iron grate in hell ; that they that wil not come to hear you , do tread under foot the blood of the Son of God ; and make a mock of him ; and thence again you save whom you please , as if all the Legislative power were in your hands ; what you deliver from thence , be it never so crude and indigested stuff , you call the Gospel of the Kingdome , the very Word of God . News from Ipswich . Apologista . c. 3. A man would think you were inclining very far to that opinion of the Apologist for the Jesuites , who saith , jungantur in unum , dies cum nocte , tenebrae cum luce , calidum cum frigido , sanitas cum morbo , vita cum morte , & erit tum spes aliqua posse in caput Jesuitae haeresin cadere . I ever took Sermons and so do still , to be most necessary expositions and applications of the holy Scripture , and a great ordinary means of saving knowledge , but I cannot think them or the Preachers of them out of a Pulpit divinely infallible ; And it may be observed too , that no men are more apt to say then they , that all the Fathers were but men , and might erre ; and if then they be not transcended the condition of men , when they are ascended the Pulpit , possible it is that they may erre too .

But to proceed , what an Idol ( pardon the word , it is from your own shop , when you call the Liturgy Idol-service , and the sureties in Baptisme Idol Godfathers ) have they made of the Pulpit , ever since from thence they dispense all their Administrations . The child to be baptized by the Minister in the Pulpit ; the Sacrament to be sent by the hand of the Deacon to all the Congregation out of the Pulpit : The Word and all the prayer then used out of the Pulpit ; and whether the censures be to be pronounced out of the Pulpit , Bayly pag. 121.122 . I yet know not . So that if there were any sense at all to be collected out of this word [ Monarchical , ] I should rather attribute it to the Pulpit , than to the Pue , which I am sure was never guilty of any Monarchy .

3. And since we are entred into a comparison of the Pue and Pulpit ; I shall adde one consideration more , which I professe to you I do very unwillingly , it having been known to you and others , that I have been as industrious in the Pulpit , as any other in the Pue . The Pue and Pulpit are in themselves inanimate things , wood and stone ; no prerogative can accrue to either from them ; if there be any priority , it must be from the actions that were performed from thence . In the Pue we had the Liturgy of the Church celebrated , in the other the Word of God explained , and pressed on the conscience for practce by the tongues of men ; if then I would contend for any priviledge of either , I should give it to the Pue , because in that was celebrated cultus ipse , which is the prayers ; in the other is held forth no more but doctrina cultus , a doctrine which teacheth us to worship God ; in the one there is exercised only actus imperatus , a command is only laid upon us , do this ; but in the other there is actus elicitus ; for we choose to practice what we have been taught , which how far it is more acceptable than bare preaching , and teaching , and hearing , read our Saviours words , Mat. 7.22 , 23.

As for Sermons , I hope men do not undertake to prove , that they are as eminent a part of Gods worship as prayer . If they do , I must lesse blame the poor ignorant people , that think when they have heard a Sermon or two , that they have served God for that day , or that week ; nor the generality of those seduced ones , who place so great piety in hearing , and think so much the more comfortably of themselves for the number of hours spent in that exercise , which of late hath been made the main Church-businesse , and yet is no more than may be done by a Heathen or profane person . I shall think him to serve God best , that devoutly prayes most , and comes oftnest , and falls down and kneels , and worships before the Lord his Maker . It cannot be thought equal , that prayer and preaching should be so unwarily placed in competition , as that prayer should lose by the comparison . There may be alwayes need of preaching , but then most of all , when the Auditory is unchristian . This reason prevailed very much in the Primitive times , when it was but in vain and unprofitable to go about to convert the world no otherwise than by our prayers . Yet even in those Primitive times , which had most cause to call for preaching , we shall finde that this duty was of rarer exercise , and lesse solemnity than that of prayer , as it may abundantly be discovered by the Liturgies of both Churches yet extant . Maimonid . More Neboch . cap. 32. Antioch . Hom. 106. Maimenides that profound Doctor of the Jews , instituting a comparison betwixt their sacrifices , and the more substantial services required , instead of all other , nameth prayer and Invocation ; these , saith he , are nearer to Gods first intention , these necessary at all times , and for every man . With him agrees the Christian Antiochus , who affirms of prayer , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of a more sublime condition than any other vertue . And how our Lord stood affected to this , we may acknowledge by that , where he calleth the Church his house of prayer , not preaching , which took so well in the Elder times , that all their Temples were called by the name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Oratories .

Prov. 15.18 , 29 Nay , the Preacher himself , Solomon I mean , is so confident of a just mans prayer , that it is Gods delight ; nay more , he heareth , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he is obedient , if I may so say to it . And it well may seem to be so ; for when all the preaching of Lot could prevaile no otherwise , than to bring vexation to his righteous soul ; the prayers of Abraham might have saved Sodome , if among so many thousands there might have been found but tenne just men .

By this I have said it is not my purpose to detract any thing from preaching , but considering the age we live in , that we should so far moderate our opinion of the Pulpit , that we disdain not the Pue , that we beware lest by magnifying preaching , we bring not discredit and disadvantage upon necessary prayer .

Lastly , whereas you say that this Pue justled out the Pulpit that was erected by the Primitive Christians ; I beleeve you would be very hard put to it to prove , that then there was either Pue or Pulpit in any common use among them , for how could it be , when Temples and Churches were thinly erected ? the greatest part of Christians under the tenne bloody persecutions , meeting where they could , and sometimes in Caves and Grots to serve God . The first Testimony that looks this way , I read in Cyprian , and yet that will make more for the Pue than the Pulpit ; Cypr. Ep. 34. Pamm . edit . since to the place of a Reader Cyprian had admitted Celerinus , as he in that Epistle gives notice to the Clergy and people of Carthage ; Hunc illustrem , quid aliud quam super Pulpitum , id est , super Tribunal Ecclesiae oportebat imponi , ut loci altioris celsitate subnixus , & plebi universae pro honoris claritate conspicuus legat praecepta & Evangelium Domini , &c. The Pulpit in this place he calls the Tribunal of the Church , being a word borrowed from the Romane custome , who were wont from some higher seat or raised place , jus dicere Tribubus . To this seat Celerinus was advanced , and yet he was no more but to read the tenne Commandments for ought I know , and the Gospel ; for Cyprians words are restrained , Ut legat praecepta & Evangelium Domini : which office , if he well performed , then indeed he might be promoted higher ; for so it follows : Viderit , an sit ulterior gradus , ad quem profici in Ecclesia possit . Nihil est in quo confessor magis fratribus-prosit , quam ut dum Evangelica lectio de ore ejus auditur , quam ut lectoris fidem quisquis audierit , invitetur ; jungendus in lectione Aurelio fuerat , &c. where you meet with another Reader , that you have in the lesse contempt these taile of Readers , as you have blasted them ; nor the Pue out of which they read , for that may be the Pulpit as you see in Cyprian , and yet the name nere the more profaned .

When these two became distinct you had best enquire , for to me it appears not . Late I beleeve both were brought into the Greek Church , Walfridus Strabo de Rev. Eccl. cap. 6. Germanus in Hist Eccl. because they have no other word for a Pulpit , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is pure Latine , derived ab ambiendo , quia intrantem ambit , & cingit . And it was first of stone , as are many of our old Pulpits in the Ancientest of our Churches at this day . But that 's not material ; You must shew that among the Primitive Christians the Ministerial Pulpit was before the Pue , which for ought I see might be all one ; again , that this Pue after it was brought in , justled out the Pulpit , which you know among us it did not , for we were contented both should stand together , and have their several uses . Or say , that all you charge us withal had been done , the Pue set up in the Pulpits place , will this prove that this had been a strong plea of a strange Apostasie from the practice of the Primitive Christians ? I have alwayes thought that Apostacy had lyen in doctrine or in manners ; in either of these , when men degenerate , they may in some sense be called Apostates ; but if they shall change a Pue into a Pulpit , or a Pulpit into a Pue , to lay to their charge Apostacy for this , is what I never heard before , and am confident I shall never hear again . But you go on .

The words of the Letter .

SEeing that such Coope is not of a sufficient capacity to contain at once any more persons than one .

The Reply .

And this exception lyes as strong against your Ministerial Pulpit , where your Preacher the Cock that crows there , is as much cooped up , as is the Reader in our Pue ; at once I know , you will allow but one Cock in it , and pity it is it should be of greater capacity to contain more , Apolog. de cato & gallo . one being sufficient to disturb a house .

The words of the Letter .

WHereas it is of moral equity , and consequently of perpetual observation , that a rightly , &c.

The Reply .

What 's this I read here ? moral equity , and the consequent upon it , perpetual observation ? If you would have studied for an Axiome to undo your own cause , you could not have found out such another . I wonder why we contend all this while about Rites , Ceremonies , indifferent things instituted for decency and order in the Church , where the governours of the Church , as is proved before out of your New - Englands constitutions , might ordain them to those ends . Now it is but moral equity that in all lawful things we obey our Superiours , and consequently of perpetual observation . Talk no more then hereafter of a Surplice , of Banes , of a Ring , of a Pue , of a Pulpit , and such trifles ; for equity and morality require that they be observed : Arraign us for observation of Rites and Ceremonies ; moral equity is our Tutour , and hath taught us to embrace them . This I have seen to happen to all men that struggle against the truth , to let fall at unawares some such words which will wound , if not destroy that cause they seek most to defend . Magna est veritas , & praevalebit .

Mr. Matthews . THat a rightly Reformed Presbyterial Church should have all her Elders , who are engaged by vertue of their Office to begin and end all the publick Ordinances , and to transact all the open concernments of the City of God .

The Reply .

These words I understand not well , because I know not your practice ; but if it be consonant to the sound of these lines , I finde a very deep engagement lyes upon the Elders ; for what , are they ex officio bound to begin and end all the publick Ordinances , to transact all the open concernments of the City of God ? This is a very high charge and a large power ; for the Ordinances of the City of God are the dispensations of the Word , the Administration of the Sacraments , Imposition of hands , the application of the Power of the Keys , with all the other accessories and circumstantials to these . Were your words true , then no Sermon must be begun or ended , no prayer begun or ended , and the like is to be said of all the rest , nothing of them or about them , begun , transacted or ended , but by their advice and decision . Of which there is not one syllable that I beleeve , and therefore for such a claim , it behoved you to produce a very fair and clear Charter ; for else all those that bear no good will to your Discipline and Combination , will endite you for incroachment and usurpation of anothers right . Which aspersion you will never be able to get off , by telling us barely on your word , this is the Elders power . Nor by affirming .

The words of the Letter .

THat the Reformed Church should have all her Elders for to stand and sit together , in the face and full view of the whole Assembly .

The Reply .

I cannot think what you aime at here , except at that place which in the Ancient Church was appointed for the Presbytery to sit together in . For they had a place enclosed from all the Laity , where the Lords Table was set , the Bishops Chair and Presbyters seats being round about it . This place Sozomen calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Sacrary , with us the Chancel , which divided the Bishops and Presbyters from the people . Cyprian would have this granted to Numidicus , Sozomen lib. 7. cap. 24. Cypr. Ep. 35. Pammel . editionis . Concil. Laod. Ca● . 56. Theod. l. 5. c. 18. Numidicus Presbyter ascribatur Presbyterorum Carthaginensium numero , & nobiscum sedeat in Cl●ro . The Councel of Laodicea calls it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by reason it was somewhat higher than the rest of the Church , the Canon Law Presbyterium . Into this place when Theodosius the Emperour would have entred to have received the Communion , Saint Ambrose then busied at divine service , sent him word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . These places were in the Sacraries of the Church , to be entred by those who were in orders only , where they sate together with the Bishop , there was not any place then for Lay-Elders . And therefore si quid tale forsan vestras pervenerat aures , you see it makes nothing at all for you , till you will admit your Lay-Elders to be of the Clergy , which I know you abhor . I proceed to your proofs .

The words of the Letter .

ANd by so much the more seeing they are so plainly warranted , and so punctually prescribed as they be , to waite , and to walk according to the patterne prescribed in the Mount , witnesse Exod. 25.40 . Acts 7.44 . Heb. 8.5 .

The Reply .

Et cui non hic dictus Hylas , there being not any one who pleads for change of Ecclesiastical Discipline , or that hath been discontent with any custome or Ceremony of the Church , who hath not made this Axiome the head Theoreme of their discourse , and when well it might have gone a mile with them , they have anger'd it forcing it to go twain . The Anabaptist to prove his Antipaedobaptisme , hath often in his mouth these words , and every new light this Oggannition , all must be done according to the pattern in the Mount ; and that we may take the more notice of it , as a firme argument for your Elders seats and proceedings , you have cited here three Scriptures , one upon the neck of another for it , all which , as Joseph said of Pharaohs dreams are but one . The occasion of these words are in Exodus 25. When God gave order to Moses for the erecting of the Tabernacle , about which God left him not to his own choice , but commanded him to frame it according to the pattern shewed him in the Mount : This Tabernacle and order Saint Stephen mentions , Acts 7. But Saint Paul Heb. 8.5 . opens the mystery and applies it : to wit , that the Tabernacle of Moses was but a shadow and exemplar of heavenly things , or of that Tabernacle which Christ had set up for his in heaven . Here then are to be considered three distinct things , the body it self , the reality , or truth of this shadow , and that is the true Tabernacle of the Saints in heaven . The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or type of it , that was presented for a pattern to Moses in the Mount , and the exemplar or picture or copy of it fair drawn by Moses in the Tabernacle , which he is commanded to frame according to the pattern presented to his eyes , when God was pleased to call him up to him into the Mountain ; which things he also after did .

Now I wonder what you or any body else , can for your purpose collect from hence . Moses was commanded to make the Tabernacle according to the pattern in the Mount ; therefore the Lay-Elders are plainly warranted , and punctually prescribed to stand and sit together in the face and full view of the Assembly . A strange thing it is , that out of a particular pattern you should frame a general rule . For before you shall be ever able to bring this rule home to your purpose , prove you must that it was thus prescribed in the Mount , which I know will be a very hard task .

Besides , suppose you extend the rule further , as I know you do , to beat down that which you ordinarily call will-worship , and the inventions of men : Yet so it will not come home neither , in that the Apostle applies it not to any such purpose ; but only what was done in the Mount , was a shadow of things to come ; the Tabernacle on earth , a representation of our being with God in heaven . And to stretch it further , is to deal by it as the Cobler doth with his leather , that tugs it so far with his teeth till it crack again .

Farther yet , if in that sense you intend it , this Text had laid an injunction upon any , it had certainly tyed up the Jewes ; the pattern in the Mount , must certainly have restrained them from adding any thing even the least in the external worship of God , which yet it did not . For in the Church of the Jews it must be granted that the appointment of the houre for daily sacrifices , the building of Synagogues throughout the Land to hear the Word of God and pray in , when they came not up to Jerusalem ; the erecting of Pulpits and Chairs to teach in ; the order of Burials and Rites of Marriage ; the Musical Instruments invented by David ; the Ordinance for Priests to serve in their courses , with others of the like nature , being matters appertaining to the Church , yet had not their pattern from the Mount , nor are any way prescribed in the Law , but were by the Churches discretion instituted and continued . What , shall we then think they did hereby adde to the Law , and so displease God by what they did ? none yet so hardly perswaded of them ; the Truth is that Rule and Canon-Law which is written in all mens hearts , and Saint Pauls reduced into precept , Let all things be done decently and in order , doth clear them from doing any thing in these and the like , that was amisse ; neither do we finde that God or any Prophet ever reproved them for these Accessories taken up without a pattern in the Mount . Seeing therefore Saint Pauls rule binds by the edicts of nature , which the Jews observing as yet unwritten , and thereby framing such Church-Orders as in their Law were not prescribed , are notwithstanding in that respect unculpable : It followeth that many things may be lawfully done in the Church , so as they be not done against the Scripture , although no Scripture do command them , but the Church only following the light of reason , judge them in discretion to be meet .

And in effect , they who first opposed , seemed to grant so much ; For this Cartwright gave forth , that nothing ought to be established in the Church which is not commanded in the Word , if not by special precepts , 1 Cor. 10.32 . 1 Cor. 14.40 . 1 Cor. 14.26 . Rom. 14.6 , 7. yet by general rules ; which are nothing scandalous and offensive ; All things in order and seemlinesse ; All unto aedification ; All to the glory of God . So then these Rules being observed , all things in the Church may be appointed , not only not against , but by and according to the Word of God . By this large concession for ought I see , even that which they oppose may be according to the pattern in the Mount . And if you had intended utterly to exclude the use of rectifyed reason and prudence in ordering any thing in Gods house , why did you but now say that it is of moral equity , and consequently of perpetual observation , that a rightly Reformed Church should have all her Elders stand and sit together , in the face and full view of the Assembly ; in reason and prudence , I grant you may finde somewhat to perswade it , but search as long as you will for a pattern in the Mount for it , and it will not be found ; for what you in the following words alledge , are but meer colours , as I will make it plainly appear .

The words of the Letter .

ANd as in all other points , so in this particular concerning the Elders Pulpit , they are tyed and limited by their Commission to hold conformity with what is upon sacred Record , as this is , and that not only necessarily implyed , but eminently expressed in several Scripture expressions , as Nehem. 8.4 . Eccles. 12.11 . 1 Tim. 4.14 . Rev. 4.6 . & 5.6 . & 19.4 .

The Reply .

To those Elders you speak of , I finde no Commission granted upon sacred Record , as I have formerly proved . They who have received a Commission , I grant , are tyed and limited to hold conformity with that which is upon Record in all points ; but neither for those nor these , do I finde any thing so eminently expressed about a Pulpit . Oh but it seems this Elders Pulpit is a matter of great weight and moment , that there should be such several Scripture expressions about it . And indeed it would make any man wonder that God who gave an expresse order in the Mount about the Tabernacle , and also a pattern for it , should not then have given a special direction for the matter and form of this Pulpit also , but have left it to the discretion of the Jews to erect it of their own heads after the captivity ; for then is the first time we hear of a Pulpit of wood , and the sole in all the Scripture .

Nehem. 4.8 . The words Nehem. 8.4 . are , And Ezra the Scribe stood on a Pulpit of wood , which they had made for the purpose , and beside him stood Mattithiah , and Shemath , and Anajah , and Vehad , and Helkiah , and Maaseiah on his right hand , and on his left Pedajah , and Mishae , and Malkiah , and Hashum . and Hashbadana , Zechariah , and Meshullam . The Old Translatour reads thus , Stetit autem Esdras Scriba super gradum aut turrim ligneam , quam secerat ad loquendum , Ver. 1. & steterunt juxta eum , &c. Junius and Tremellius thus , Stabat autem Ezra legis peritus in suggestu ligneo , quem fecerant ad hanc rem , &c. In which passage I observe many things . First , That this meeting , reading , and interpreting the Law was in the street that was before the water-gate . Secondly , That here was built for Ezra this Chair of Wood ; which whether it were in strict terms a Pulpit or no , is not apparent , in that the Vulgar reads it gradus or turris ; Tremellius suggestus , and so it might be a Gallery raised to that end , or a little Turret ascended by steps ; for suggestus is locus editior unde ad populum fit concio , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Or if you will needs have it a Pulpit , that you like it nere the better for that name , Varro . Glossar . Hadri . Junius . Vitruv. this was at first locus scenae editior , è quo tibicines & Citharaedi musicá actione populum demulcebant . Or as it is in Vitruvius , Podij provectior pars , seu pergula quaedam . Thirdly , That those who stood about this Pulpit on the right and left hand , were all of the Tribe of Levi , as is apparent in many places of this book . Fourthly , That this for ought we know was but once done , and occasionally by the Jews immediately after the Captivity . Now lay all this together , and you shall see what it will amount to .

You may be yet to seek for your Elders Pulpit , for ought you know , for all this place , except you will place them in a little Turret or Gallery ; for such you see it may be . And about it the Levites were placed on the right hand , and on the left ; and I know you will not allow your Elders to be of the Tribe of Levi. This Pulpit was erected in the street , and will you take it well that your Consistory be erected there ? This was occasional , whereas yours must be ; as you say , of perpetual observation . This was done by the Jews at that time , and will you take out a Jewish pattern ? God forbid the Christians should imitate the Jews . Remember what for this you before alledge against the National Church . Lastly , this was but a particular case , & ex particulari non est syllogizari . To collect a necessity of observance for all future ages from one example of the Jewish Church , is an argument of a very shallow and short discourse .

The second place you alledge , is Ecclesiastes 12.11 . Eccl. 12.11 . The words of the Wise are as Goads , and as nailes fastned by the Masters of Assemblies , which are given from one Shepherd . In the reading of which words you may see our Translatours were at a stand , in that to make up their sense , they put in the particles , [ are , by , which . ) Let us see then how others render them ; the Vulgar , Verba sapientum sicut stimuli , & quasi clavi in altum defixi , quae per Magistrorum consilium data sunt , ab uno pastere ; Jun. & Tremell . thus , Verba sapientum similia aculeis , & similia clavis infixis , lectissima , tradita à pastore eodem . And they note , that what we read the Masters of the Assemblies , is in the Hebrew , Domini Collectionum .

First , I must tell you that in this Text I read nere a word of the Elders Pulpit , and therefore cannot conceive that it is here eminently expressed , no nor yet necessarily implied neither , in that Domini Collectionum , may have another sense then you thought of ; do but read the Prologue to the book of Ecclesiasticus , and you may see what it meaneth . The Grandfather to Jesus the Son of Syrach was a man of great diligence & wisdom among the Hebrews , who did not only gather the grave and short sentences of wise men that had been before him , but himself also uttered some of his own , full of much understanding and wisdome ; they that gathered these might well be called Domini Collectionum , and Junius not to be blamed , when he reads Verba sapientum lectissima . For every Scribe instructed to the Kingdome of heaven , is like unto a man that is an Housholder , Matth. 13.52 . Isocrat . ad Demon . which brings forth out of his Treasury things new and old . Isocrates likens such a man to the Bee , which lights upon every flower and gathers honey or wax from all : so saith he , it behoves every man who desires instruction , to leave unattempted no Authours , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , there you have the word , from all places to collect together profitable Rules , Maxims , Apothegms , Parables , Proverbs , Sentences , Arguments , &c. For when all 's done , all will be too little to amend the pravity and obliquity of our nature . Now where there is this choice made by the wise , Hieron . in loc. then their words will be both stimuli & clavi . Goades they will be in the side of every slothful man , to quicken and prick him forward to any duty ; pungunt verba , non palpant , they do not flatter and bring asleep , but they rouze and move every resty soul . And because that men that are up , are of a flitting nature , and apt to fall back , being too like a deceitful bow , Psal. 78.57 . whose string being drawn up , if not well fastned , is apt to slip the nock and relapse : therefore their words also are like to nails , that being driven in deep , fasten and hold together what is joyned by them . This then I take to be the true meaning of Solomon in this place , that when by the Masters of the Collections there is a good choice made , then words are of excellent use both against slothfulnesse and recidivation ; they will goad a Scholar up , that he be not dull in , and fasten him to , that he fall not back from any duty . And to that end they were delivered ; for they be but tradita , given or committed to them , and given they were by one and the same Shepherd , Junius in loc. Ambros . that is , by Christ , whose word alone hath been heard in the Church in all ages . For that saying of Ambrose is most true , Veritas à quocuuque dicitur , à Spiritu sancto est profecta . He must have Linceus eyes , that can finde any countenance in this Text for Lay-Elders , or for their Pulpit . What is it not possible that no men besides themselves should be Masters of Assemblies ? none Masters of Collections , no wise mens words be goads and nails besides theirs alone ? shall no men be entrusted by this one Shepherd and the Holy Ghost , but they alone ? this I hope they will not arrogate to themselves ; and if there may be a partition made , as there must be , except they will assume to themselves the Monopoly of all wise words , I see no necessity either by implication or eminent expression , that your Ruling Elders should be the Masters of the Assemblies that the Preacher means . And I am sure he could not ; for in his dayes there were no such heard of . And so not finding their Commission in the Old Testament , by your direction I will enquire for them and their Pulpit in the New .

And the first place you send me to , is in the first Epistle to Timothy , cap. 4. ver. 14. Neglect not the gift that is in thee , which was given thee by Prophesie , with the laying on of the hands of the Presbytery . This place I conceive you intended not at all for proof of the Elders Pulpit , because no Cart-ropes will be strong enough to hale it that way . Only that by it they should have a Commission to transact all the concernments of the City of God , and in particular to ordain Church-Officers . For I know by the Consistorian Divines it is drawn that way , though very violently .

This is the sole place in Scripture where the Presbytery is named ; and it seems somewhat strange to me that you should ground and build your foundation of your Lay-Eldership on a place that hath so many sound and sufficient answers as this hath .

That there was a Presbytery in the Apostolical times I have formerly proved , but that it consisted of Lay-Elders it lies upon you to make good , before you can derive their Commission from this place . Secondly , Jerome , Primasius , Ambrose and Calvin , tell us that by Presbytery the function is meant , and not the Colledge , and then the place will stand you in no stead ; and that the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is used for Presbyter , I could shew you if I list by more than ten testimonies of the Greek Fathers and Councels . Thirdly , Chrysostome , Theodoret , Oecumenius , Theophilact , inform us that Paul by the Presbytery meant the Bishops ; for a meer Presbyter might not impose hands on a Bishop . Neque enim fas erat , aut licebat , Ambros . in loc. Calv. institut. 4. cap. 3. ut inferior ordinaret majoreme , nemo enim tribuit quod non accepit . Fourthly , Saint Paul himself testifyeth that he laid hands on Timothy , which Calvin strongly presseth . Lastly , granted it must be that Timothy was an Evangelist , which function the Presbytery of no particular Church could give him by your tenets . This place then being set aside , I finde not any other that can carry so much as a colour for the Commission you speak of ; and that from this they can claim no power , I have partly made good here , and more fully before , and therefore I say the lesse of it .

One thing only I shall adde , that the Latine Fathers expound it abstractly ; viz. to signifie the Office of Priest-hood , that is , neglect not the grace of the Presbyterate , that is in thee , by the imposition of hands ; and this Erasmus helps , by making Presbyterii to depend upon gratiam , in regimine ; reading it thus , noli negligere gratiam Presbyterii , quae data est , — per manuum impositionem , and such trajections are no new things in Scripture .

To those places you cite out of the Revelation I have answered before , and shewed that they concern not at all your Elders , and therefore I shall not need to say any more to them .

The words of the Letter .

TO summe up in short the whole summe and substance of what I would shew ; Untill such time as the Parochial Churches of the Nations become truly Presbyterial , and so reformed in their essential parts , consisting of visible Converts , and an explicite Covenant , which are the matter and form of a Church : witnesse Jer. 50.5 . Ezek. 20.37 . Isa. 44.3 . Acts 2.47 . Rom. 14.1.2 Cor. 8.5 . & 9.13 . And untill also they be refined in their integral parts , which are the Organs and Officers thereof , that as eyes , mouth and hands are to see , speak and act in their behalf : untill they both desire and endeavour to be endowed first with a Teacher to dispense the word of knowledge and information to the judgment ; Secondly , with a Pastour to dispence the word of wisdome and exhortation to the will and affections . Thirdly , with a Ruler to dispense the word of rebuke and admonition to the irregular in life and conversation : And fourthly , with Deacons and Widows to receive and dispense the weekly contribution , that is belonging , and also brought to the King of Saints from his subjects in Covenant toward the maintenance of the Table of the Lord , the Tables of the Church Elders , and the Tables of such of the fellow-members as be in lack : And all this in obedience to what is enjoined in his revealed will , namely in Rom. 12. 2 , 7 , 8. & 16.1 . 1 Tim. 3.2 , 5 , 10. & 5.10 , 20. Vntill I say , that the Parochial Churches be thus qualifyed ; can you upon good grounds expect as to them , either the manifestation of sure mercy , or the enjoyment of solid peace ? knowing that Combinations are properly appertaining to vile and violent sinne-loving sinners , as 't is shewed by the Oracles of God , Psal. 5.5 & 11.5 , 6. Rev. 12.10 . & 22.15 . And that Church-promises and Church-priviledges as well as Christs Consolations are peculiarly applicable to such Covenant-makers with God and men , as through the strength of their surety are Covenant-keepers with both ? which Covenant-making and Covenant-keeping is expressed and perceived by a regular walking toward them who are without , as well as them that are within , according to what is written , Isa. 55.3 . Gal. 6.16 . 1 Tim. 4.8 . If you can tell any such tydings as a heavenly promise to unheavenly persons , or a holy priviledge to the souls or seed of unholy parents , that you would finde in your heart to give me some notice thereof , and to acquaint me with any one of those good grounds of any lively hope , that they will be everlastingly happy , is the last of these motions , which I make bold for to leave with you to consider of , and meditate upon . A heavenly motion for my self . 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 .

Your thankful Remembrancer In his nearest Approaches To the Throne of Grace .

From my lodging this 22. of the 8. Month. 1656.

The Reply .

This is the recapitulation of the whole , which I have shewed partly not subject to so harsh a censure , partly built upon a weak foundation , and therefore I sh●ll need to say the lesse to it . Yet because I may not leave you unsatisfied in the least , I shall give you some short animadversions upon this also .

1. You here set down your whole plat-form , shaping it into the fashion of a natural body , which hath essential and integral parts ; and till the Parochial be so qualifyed , you afford it no mercy , nor hope of solid peace .

Your constitution of a Church I allow of , both in the essentials and the integrals ; for 't is a body , and must be so composed ; and when organical , if perfect , it must be intire . In the General then I shall agree with you , but in the special assignation of your parts will lie the difference .

For what Church is there of what Sect soever , that doth dissent in general terms from this assigned and necessary constitution , that you may know that it is no special Character of your Combinational , or as you call it here the Presbyterial Church ? The Brownists , Barrowists , Anabaptists , Presbyters , Socinians , Episcopal men , will allow you visible men for your matter , a Covenant for the form , and Church-Officers for the integral parts of your organical body .

And for your matter , the Brownists , Barrowists , Anabaptists , Socinians will agree with you , that they must be visible Converts , meaning thereby a company of faithful people , every one whereof in the face of the whole Congregation hath given so clear tokens of true grace and regeneration , as hath satisfyed the minds of all . This is to be proved by you ; for Episcopal men with the Presbyters require no more of visible members , than that they professe one Lord , one Faith , one Baptisme , as I have proved before ; for all that carry the name of Christians , whether in sincerity or otherwise , they reckon in the bosome of the Church , as in the type the Ark of Noah there were clean and unclean Beasts , in the net good and bad fish . Judas among the Apostles , Ananias and Sapphyra , Simon Magus , Demas , &c. among the baptized .

In your form also the explicite Covenant , the four fore-named will agree with you ; for your doctrine is , that this company must be incorporate by Oath and Covenant to exercise all the parts of Christian Religion in one place under one Pastour , to which they wll admit no more people then commodiously may with their ease convene in one meeting house . This is endeavoured to be proved by you ; but how weakly , I shall make it appear , when I come to examine your texts you alledge for it .

The Presbyters , though they like not your engagement , yet came somewhat near to it in imposing their solemn League and Covenant upon the consciences of many tender souls , who chose rather to be undone then to yield to their incroachment ; and how pleasing this was to God , you may judge by the successe , which is your own common argument . Now for the Episcopal men , they admit of a Covenant also ; but that is Baptisme , which they say is the Sacrament of Admission into the Visible Church ; and this I have proved to be sufficient ; and another Covenant more than needs .

In the enumeration of your integral parts , your Teacher , your Pastour , your Rulers , your Deacons , your Widows for the general , I know not any man that will gain-say you , and some of your Texts do well prove it . But in the Misnomer of these , and their absolute necessity there is not a full agreement . For Mr. Cann at Amsterdam thought his Church sound enough when in his Church there was but one Pastour , Bayly pag. 15. and could not agree till very lately of any other Officer ; and in the year 1645. they lived without an Eldership , as they did before without a Pastour .

And first touching your Teachers and Pastours , I have before shewed you that it is not necessary that they be distinct persons , both the duties being possible to be performed by one man , as it fell out at Geneva , where Calvin and Beza , men of great abilities thought they might , and did supply both places both of Teacher and Pastour ; and your reason you here give , and your practice also confirms me in it . For your Teacher you say must dispense the word of knowledge and information to the judgment ; and the Pastour the word of wisdome and exhortation to the will and affections : Pray tell me what should hinder that one and the same man may not teach and inform the judgment , and make wise to salvation , exhort and move the will and affections in the same houre ? Were it otherwise , you your self preach by a wrong method , who explain and apply , who raise a Doctrine out of your Text , by which you inform the understanding , and then labour to apply it , and make it useful to the will and affections of your Auditors . Tye up your Teacher to these strict terms , and he shall only study positive Divinity , and your Pastour no Art more than Rhetorick , especially that part that concerns 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; for he must be his master in that before he shall work kindly upon the will , and move the affections of men .

Ille movet dictis animos & pectora mulcet .

Besides , were these two Offices so necessary , the Teacher should never stretch himself beyond his tether , but stint and end when he hath given forth and proved his Doctrine , and then your Pastour should enter , take his Cue , and begin upon what is taught . But why do I trouble my self in battering this Trivial , since among you it is not strictly observed ? for I dare say it , let a Scrutiny be truly taken , and it will be found that not in one among ten of your Combinational Churches a man shall meet with these two distinct Officers , your Teacher and Pastour . As for us , we dislike them not ; and where conveniently they might be had , and maintenance for them , they were in use , witnesse the Professours of Divinity in our Universities , and the Publique Lectures and Readers in our Cathedrals ; but to binde every Parochial Church to this , or else it must be defective in an integral part , is more than ever you will be able to prove , yea , or any man else .

Next you insist upon your Ruler . And whoever yet denied that Rulers were necessary in the Church , yea , and for that end ( though not the sole ) you name . But none will content you , except they be of your own election and ordination , none except the Lay-Elders ; this also must be proved by you . For you know we had , and assigned others , and upon better grounds then you will be ever able to disprove .

Your last Officers were Deacons and Widows , whom you make to be Receivers of the weekly Contributions , and dispensers of it to three uses . In the Primitive Church such I grant you there were , as is evident out of the Texts you alledge , & that to the last use they imployed the collected mony : But that any of it was imployed to the two first uses , either for the maintenance of the Table of the Lord , or for the Tables of the Church Elders , I put you to prove again . And for this last , I am perswaded it was not , these being likely ( if ever there had been any ) as now among you , of the richer and abler sort , and therefore no reason their Tables should be furnished out of the poor mans box . But if you will take Elders for the true Presbyters of the Church , such who were to labour in the Word and Doctrine , I shall easily grant you that they had their maintenance ( till there was other provision made for them ) out of these Collections and Contributions , though not from the Deacons , but the Bishops appointment . These Deacons and Widows are not in our Church now , and thereupon infer it wants of its integral parts . No such matter , for these Officers were but Temporary , taken up according to exigence of those times ; for the necessity being over , the Office was at end . When once Christian Princes , and charitable men , provided by wholsome Laws away of relief for the poor , and assigned Officers to that purpose , where Hospitals , Alms-houses , Nosecomia , &c. were erected and endowed to that end , there was no farther use of these Officers ; neither is the Church defective in an integral part , though now it want them , as I before shewed out of Aretius .

You have then taken a long day for obtaining mercy and settlement of peace to the Church ; if neither of these may be enjoyed , untill it be reformed and refined in the essential and integral parts according to your fancy . For what can she not have her Officers , but of your appointment ? no Rulers , except your Lay-Elders ? no Members , but such visible Converts as you will be pleased to admit ? Lastly , be bound to her duty by no Oath , but by your explicite Covenant ? upon this you insist , this you labour to prove to the purpose , and as if you intended to convince any opponent , you here heap Text upon Text out of Old and New Testament , which I shall now consider how far they make to your purpose .

The first is out of Jerem. 50.5 . They shall ask the way to Zion , with their faces thitherward , saying , Come and let us joyne our selves to the Lord in a perpetual Covenant that shall not be forgotten .

Saint Peter teacheth us that unstable souls wrest the Scriptures , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a speech borrowed from those who put a man upon a rack , which causeth the man to speak what he never meant . And this is the fault of too too many , who strain the Scriptures to a wrong sense . Whereas they should first consult the Scriptures , and make them the ground of their conclusions ; they first harbour a strong conceit of the conclusion , and then seek out Scriptures to confirme it . And this for the most part befalls not yours alone , but all other wanderers from the Truth ; they blot their books and margents with variety of quotations out of Gods Word , as if by the inspection only of their Copy this way , they purposed to affright the unlearned Reader or Hearer into their opinion , who being astonished with the fearful noise of the Chapter and Verse , ( as the Frogs were upon the fall of the Log into the plash of water ) might presently stoop into a veneration of what is taught . Here I meet with seven places alledged for your explicite Covenant ; but I adjure you , as you will answer it at the great day , whether you are fully perswaded in your soul and conscience , that either the Prophets or Apostles had an eye to it when they wrote those words , and what assurance you can give us that this must be the sense and no other . For if you have not a certainty of faith in this behalf , you do very ill to produce these Texts , presse them upon tender consciences , and to maintain a Rent , a Schisme , a Separation in the Church of Christ . That which makes me , and should you , suspect your sense of these places , is , that having consulted with the best and wisest Expositours I have upon them , I finde not one syllable that sounds to that you intend and collect from thence . What , Masters , are you the sole wise men ? were all men blinde till you arose ? Besides , 't is not long since there was an Oath and a Covenant eagerly pressed , and then the Covenanters served themselves with these Texts ; then they sounded in our ears these words of Jeremy , Come let us joyne our selves to the Lord in a perpetual Covenant that shall not be forgotten . Then the people were terrifyed with the words of Ezekiel , I will cause you to passe under the rod , and will bring you into the bond of the Covenant . Then the Covenant of Moses , of Joshua , of Asa , of Josiah , of Nehemiah , in a word ; all places that mentioned a Covenant , were pressed and urged to attest the necessity of that Oath . What , is now Gods Word become a ship-mans hose , that it may be worn on either side ? what , Presbyterians and Combinationals justifie their way from the same Texts ? this cannot be ; for if it serve one , it will not serve the other ; if it serve to prove a National Covenant as that was , it will never prove a Combinational , since these two are disparata , and admit no reconciliation , no more then a National and Combinational Church can be one . One of you 't is certain juggle with us , and go about to impose upon us , and the truth is , you do both so , as shall appear upon farther examination .

A custome it was among the Jews , when they had revolted from God to Idols , solemnly to renew their first Covenant with him , and to take him to be their God , renouncing all other , and to be his people , and observe his Laws , which gave occasion to all the former practices : In Jeremies time for their Idolatry ; especially the Jews were to be carried into Captivity ; but the Prophet in this Chapter and the next foretells the ruine of the Babylonians their severe Masters , and their return , which when it came to passe , then saith he , they shall ask the way to Zion with their faces thitherward , &c. It then cannot be denyed , but this Text must primarily be understood of the Jews , and if ever it were literally fulfilled , it was when in Nehemiahs dayes , Nehem. 9.38 . & 10.28 , 29. the Princes , Levites , Priests made and wrote , and sealed the Covenant , in which the people engaged with them : and let me tell you , that the Jews in the principal point ever after kept this Covenant , and so it may well be called perpetual ; for after their return from Babel , though they were divided into divers Sects to the corruption of sincere Religion , and were guilty of many other abominations , yet no man can charge them with the worship of strange gods . Of the Jews then these words were spoken , and in them verifyed , and cannot be applyed to the Christian Church any other way but by the way of accommodation . For say I shall allow you that the Jewish Church was the type of the Christian , then the Christian must be the antitype ; and what then will you gain by it , except the overthrow of your own cause ? for the antitype must every way resemble the type , which in this it will not . For this Covenant was voluntary , Come ▪ say they let us joyne our selves to the Lord in a perpetual Covenant . You presse necessity upon mens consciences ; this explicite Covenant is the essential form of a Combinational Church , so that no Covenant , no Member of the Church , to which Christ hath promised salvation . The Covenant in which the Jews engaged , was of the whole Nation , yours is of a selected people in a Nation . They , the whole Corporation of them , notwithstanding this Covenant , continued to be a National Church , went up to Jerusalem at their solemn Feasts , separated not into private divisions and subdivisions . You by your Covenant are enemies to all National Churches , make it a distinctive note , not of true and sincere worshippers from Idolatours , but of those which professe the same faith with you from those of your Congregation , that I say not , you have as many Covenants as there be factions and fractions among you .

That every good Christian daily come up closer to his God , by joyning in a perpetual Covenant , and by renewing his vow made in his Baptisme to renounce , to beleeve , and obey , I exceedingly approve . But that this cannot be done , except he enter a new Covenant in your Congregation , or that he is bound to do it , or can be no Member of a visible Church , I shall never believe ; for mark what will follow upon it . First , there must be a dissolution made of all the reformed Churches of Christendome , that there may be way made for this new erection ; for the Covenant sealed to their Members in Baptisme will not serve the turn , till they have a new admission and matriculation by this seal and engagement .

Then again , consider what countenance is hereby given to the whole order of Romane Votaries , which to me seem very like to so many Combinational Churches , in that , every order have their particular statutes , to the observation of which they tye all they take into their societies , and upon the Vow and Covenant made , they are admitted . Only that in this they are a little more charitable than you are , that they acknowledge such as are out of their fraternities for good Christians , and Members of the Catholick Church : But you judge those who are not of one or other of your Combinations , to be Members of no Church . And this is all you have gained by your Text of Jeremy . I now come to that of the Prophet Ezekiel 20.37 . where we thus read .

And I will cause you to passe under the rod ; and I will bring you into the Bond of the Covenant .

The full scope of this place is at ver. 33. a promise made to the Jews , that they should be gathered under the Gospel . To this end God tells them , that I will cause you to passe under the rod , which whether it signifies a sharp affliction , in which the Jews we know have had their share ; or else a trial by the rod , as a Shepherd doth his flock , as was used in decimation , I cannot say ; if thls last , then the sense is , I will reject the bad , and choose the good , Jun. in . loc . Levit. 27.32 . and will bring you into the Bond of the Covenant ; or as Junius reads it , in exhibitionem foederis , I will impart the Covenant of the Gospel unto you , and all the blessings and promises of that Covenant , as it is here amplifyed in the 45. ver. Now let any man which is not swaid with prejudice , judge whether any thing can be picked from hence , that can countenance your assertion . What , is the Covenant that God hath made with his people in the Gospel of no longer extent than the Combinational Church ? Out of this Covenant I know none can be saved ; without your Combinational Covenant I know they may , or else heaven before you rose would be very empty , and the time since you rose being not long , you have not sent many thither . Monopolize not then thus the mercies of God to your selves , and ingrosse not the bounty of the Covenant to your own Churches , lest you damn all the World besides . I must tell you the Covenant of God with man will stand , and be made good , were there nere a Combinational Church in the world ; he can cause his people to passe under the rod , and bring them into the Bond of the Covenant , without conducting them through that new way of your Combinational Church . This place then makes nothing at all for you , and it is a plain fallacy to argue à genere ad speciem , by which you collect , that what is spoken in general of the Covenant , must be understood of your Covenant , just as if a man should collect est substantia , ergo est corpus .

Your third place is out of Isa. 44.5 One shall say I am the Lords , and another shall call himself by the name of Jacob , and another shall subscribe with his hand unto the Lord , and surname himself by the name of Israel .

As if all this could not be done , but within the walls of your meeting houses ; As if none could surname himself an Israelite , or subscribe with his hand Jehovae sum , but he must enter your Combination . Interpreters have not thus restrained these words , ( I omit many of the Ancients , and make choice of the Moderns ) not Junius , not Piscator , not Sculetus ; they unanimously teach , that under the Gospel every one should subscribe and professe them sons and servants of God , sons of the Church and Christians , who are called the sons of Jacob and Abraham , Rom. 4.11 , 12. & 11.26 . Gal. 3.29 . & 6.16 . and Scultetus so applies it , Sic hodie omnes reformatae Ecclesiae mente & confessione adjungimus nos Catholithae ill● Ecclesiae piorum Jacobitarum & Israelitarum ubi per orbem sint dispersi . See then what injury you do the Reformed Churches , Scul●et . in loc. and how far you are from their judgment . They could be content to be joyned to the Catholick dispersed all the world over ; they thought that enough to make them Israelites ; you are more strait laced ; they must be no Israelites with you , no parts of the Church , except they be joined by a Covenant together in your Combination . But remember in these words of the Prophet there is no mention at all of a Covenant , and therefore it makes nothing at all to your purpose . From the Old Testament you come to the New , and the first place you bring , is , Acts 2.47 . And the Lord added to the Church daily such as should be saved .

Till you have made these two propositions good , that the Church here mentioned is the Combinational Church ; and that this Church was joined together in such a Covenant as you imagine , I see not to what end you should produce it : when that is done , you shall receive my answer . In the mean time I shal tell you what you might well have collected from hence ; that ordinarily there is no salvation to be had out of the Catholick Church , & therefore it is the mercy of God by the Ministry of the Word , to adde daily to it such as shall be saved . These conclusions are rightly drawn ; but to assert , God added to the Church daily such as should be saved , therefore they that will be saved , must be Members of a Combinational Church , therefore added by your Formal Covenant , savours neither of Logique , nor Charity .

Rom. 14.1 . Him that is weak in the faith receive you , but not to doubtful disputations . Graec. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

The Reply .

The farther I go , still the weaker I finde your proofs , and I heartily wish that you would not deceive those who are weak in the faith with such shews , being those little birds that are over eager to peck at your painted grapes ; such you present here in colours laid over with your own Art ; for there was Art in it in figures to point me to the Chapter and Verse , and not at full to cite the words , as indeed you have done in all the rest , which had you produced , it would have at first amaz'd a Reader to finde out your Riddle , or what was to be found in them ( there being no syllable of Church or Covenant ) that might be useful to you in this debate : as it did me , till at last I cast my eye upon 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , receive him ; for than I began to think that that might be it , and that from it you would conclude , that a man weak in the faith must be received into the Combinational Church : but that methought could not well be it neither , since the man about whom the precept is given , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a weak and sickly Christian ; whereas all those that you receive , must be healthy , strong Christians , no Babes , but Men , all tryed and approved for regenerate persons , Bayly pag. 134. such of whom every Member of the Church may be fully satisfyed in the truth of the grace that is in them , Cottons way . pag. 7. and the sutablenesse of their spirits with the Spirit of the Church . All this considered , I could not tell what to make of your allegation , and I was once resolved to let it passe without any farther examination . But being desirous to remove every scruple , I thought it best , fully to open the Apostles intent and meaning in this Chapter , which being cleared , the mist you brought over it would easily vanish .

Though the Apostle inscribes his Epistle to the Romans , yet among them there were many natural Jews dispersed thither , who could not be disswaded easily from the Mosaical abstinences , but continued their obligation to the Law , even after they had received the Christian Faith . There were also among these some who were Proselytae portae , who were bound to observe the seven Commandments of Noah , but being not circumcised , were not strictly bound to observe the Law of Moses . Christians both these were in the positive part , acknowledging so much as was required by the new Articles of the Creed , &c. yet in the negative part they were not ; they held the Judaical Law not to be evacuated , and so weak and feeble some of these were in the faith , that lest they should offend in eating forbidden flesh , some would eat no flesh at all , and came to eat nothing but herbs . About these sick , these weak , Ver. 2. these scrupulous , these tender-hearted and lesse-instructed Christians , the Apostle gives these directions . First , that the stronger and healthier , more orthodox and knowing , do 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , assume and take them to them ; First , friendly to afford them communion , and not to separate from them for this errour ; next , to labour to cure their malady , & get them out of their mistake ; Thirdly , that they do not vilifie them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ver. 3. set them at naught , as if they were senslesse empty fellows . Lastly , that they be not over contentious , and hot in disputations with them ; for though they erre , yet they were not to be disquieted , but to be informed and tolerated ; God hath received him : ver. 3. who then art thou that judgest another mans servant ? ver. 4. Imitate good then , and shew this weak brother mercy , assume and receive him to friendship and communion first , then help and cure him from his former defect or disease , and labour to bring him to perfect growth and health in Christianity . This is the full scope and intent of the Apostle , that charity be shewed to a weak brother .

Now was this Weakling in the Church before the Apostle writ , or was he not ? it were against reason and the purport of the Epistle to say he was without : Chap. 1.7 , 13. Ver. 10.14 , 21. the Epistle is written to the Saints at Rome ; in this very Chapter he is said to be in the faith , and five times called a brother . And if he were within , to what purpose do you urge the reception of him that was received already ? Received then he was to be for instruction , for information , for cure , as you do , and may do those who are already in the bosome of your Church ; and yet I hope you will not be over-hasty to conclude that then he was first received . When a Mr. bids one of his better Scholars take such or such a Boy to you , and instruct him perfectly in the meaning of this or that Rule , will you say that the child was first entred into the School ? The case is the self-same , and therefore you can conclude nothing from this Apostolical direction , and much the lesse if you take to consideration the following words , take him not to any doubtful disputations , take him then to you ; but not by vain disputes and cavils to raise more doubts in his head , but to allay and satisfie those which are already raised .

But well to grant you more than I need , or ever you can prove , that the man was to be admitted , and to be received now into the Church ; was there no other way of entrance but your explicite Covenant ? this you must prove , or else this Text will never suit to your purpose , which will then be done , when any of Anaxogoras Scholars will prove the snow not to be white . But I go on as you lead me to ,

2 Cor. 8.5 . And this they did , not as we hoped , but first gave their own selves to the Lord , and unto us by the will of God .

The Reply .

It is of the Macedonians that the Apostle here speaks , and of their ready minde , and liberal hand to contribute to the necessity of the poor Saints at Jerusalem ; Ver. 3. From a people in no plentiful condition such a liberality could not be expected ; yet saith the Apostle this they did , praying us with much entreaty to receive the gift , Ver. 4. and take upon us the fellowship of ministring to the Saints ; their Alms , their Contribution they brought to Saint Paul , and entreated him earnestly to take the care of it , and finde a way to see it disposed of to the Saints necessities . Now , saith the Apostle , such was this their readinesse and bounty , that they gave far more than ever we could have hoped from so indigent a people .

And that you marvail the lesse at this their liberality , a thing of a greater price they had than their money , their souls , their bodies , the whole man , and this they gave also , even themselves ; first to the Lord , then to us ; to the Lord , whose due it was , to us , as the Lords servant and Minister ; aliter domino , aliter servo , to the Lord , under whose pover by right we are , Muscul . in loc. being our Redeemer and Saviour : but to Paul , as the Lords servant and Apostle , when they yielded themselves to obey , and be lead by his Doctrine . These three things chiefly may be collected from this place , that fulnesse of piety consists in this .

First , that we give our selves to God .

Secondly , that we give and yield our selves to his Ministers , as is the will of God .

Thirdly , that we love the Brethren , and according to our abilities supply their necessities . All which was done before the Combinational Church was heard of , or entring by a Covenant thought of , yea , and perhaps better too ; for let it not displease that I whisper in your ear , that I never heard any great good report of any of your Combinational Churches for their liberality and bounty to the poor distressed Saints ; it is observed that you are quick-handed with the Rake , but very slow with the Fork .

But what is it that in this verse you catch at ? Is it dederunt scipsos nobis ? 'T is an argument of a desperate cause , when men lay hold on any thing that may but seem to make for them , as you do here , as if you thought that because with such annotations you carry the Vulgar into a belief , you must have all other for your followers . There be that can tell you , and make it good , that good Christians may give themselves to Paul , and be ●bedient and obsequious to his Ministers , and yet never come within the Walls of your Combinational Churches ; nay , I am bold to say it , the lesse they come there , the more docible and ducible they will be ; ever since they have came among you , they have taken out Corabs Lesson .

2 Cor. 9.13 . Whiles by the experiment of this Ministration , they glorifie God for your professed subjection unto the Gospel of Christ , and for your liberal distribution unto them , and unto all men .

The Reply .

The end of the example of the Macedonians liberality proposed by the Apostle , was to stir up the Corinthians to the like beneficence , and it had the hoped effect , as is evident in the former and this Chapter , of which when the Saints of Jerusalem should have experiment , they would glorifie God ; first , for the Gentiles profession of the Gospel , and their subjection to it ; then for their liberal distribution and charitable benevolence which they bestowed upon their needy brethren . This is the plain sense of the words .

And he had need to have a very sharp and piercing brain that can fish out any thing from hence in the favour of a Combinational Church , or an explicite Covenant . What , can there be no profession of Christianity , or no subjection to the Gospel , except in such a Church ? so you seem to say in your following words , of which I shall consider hereafter . O poor Grecians , oh miserable Armenians , Melchits , Russians , Cophties , Aethiopians , that I name not the Reformed Churches that are not within , and most of them never heard of your Covenant ; for by your Rule they are no Professours of Christ , neither were ever subject to the Gospel . And in what a damnable condition then they are , let the world judge .

I must professe ingenuously unto you that when I read these your proofs for your explicite Covenant , that had I been educated among you , and one of your Church , it would have made me doubt of your whole plat-forme , when the very formal cause , which is the main principle that gives essence , being , and operation unto anything , is built upon so sandy a foundation , a foundation that is not laid upon any pregnant Text of the sacred Record , but such slender and far fetch 't , and forced collections as these are . I beseech you weigh them once more in the balance of sad reason , and set aside passion , humour , fancy , prejudice , and over-much love to that cause you labour to defend , and say if you can without blushing whether they directly speak out , what you have produced them to witnesse . 'T is no llight offence to take Gods Name in vain , but to deliver that for his word which he never spake nor meant , is a heinous transgression . You seem to me to have done that here , which you and I and others were won● to do in the Schools , when we were young Sophisters ; our aime you know was to presse the respondent with an argument , till we had clapt upon him a Text of Aristotle , which he durst not for shame deny ; whether the Philosopher intended to say that in that place , for which we produced his words , we never regarded ; we thought it enough if we put our Adversary to a non-plus : And thus you have done here , offered your assertion and backed it with This is witnessed by God in Jeremy , Ezekiel , Isaiah , Saint Luke , Paul , not much regarding what was the purpose of the Spirit in those words ; sufficient I suppose you thought it , to say something that might serve the turn for the present , and non-plus a weak Adversary . But it ought to be Truth for which we should contend , and not victory , which will never be , till we weigh our words in the balance of the Sanctuary , and value our Texts by weight , and not by number . God amend what is amisse ; for , Iliacos inter muros peccatur & extra .

Till then , to use your own words , nor you nor we can upon good grounds expect the manifestation of sure mercy , or the enjoyment of solid peace . You go on .

Knowing that Combinations are properly appertaining to vile and violent sinne-loving sinners , as is shewed by the Oracles of God , Psal. 5.5 & 11.5 , 6. Rev. 14.10 . & 22.15 .

The Reply .

This no man will deny you . And you prove it well out of the Psalms and the Revelations ; but if you will be pleased to consult the places , and view the Characters by which those vile and violent sinne-loving sinners may be known , you may with a wet finger pitch upon the men . Only I shall desire you in that twenty second Chapter of the Revelations to look a little further , and at the twenty ninth verse you shall read , that if any man shall take away from the words of the book of this prophesie , God shall take away his part out of the book of life , and out of the holy City , and from the things that are written in this book . Tantum veritati obstrepit adulter sensus , Tertull. quantum corruptor stylus . I say no more , we have enough to tremble at .

And that Church-promises and that Church-priviledges as well as Christs Consolations , are pecullarly applicable to such Covenant-makers with God and men , as through the strength of their surety are Covenant-keepers with both .

The Reply .

This is well observed by you , for there is no reason that any man expect a comfort or benefit from any promise , or by any priviledge , who doth not as much as lies in him , keep the condition of that Covenant upon which the favour was promised . The priviledges we know , and of the promises we are not ignorant ; but if they belong to none but such who have made and kept their Covenant with God and man , then let them look to it that have kept neither . In the next place , you shew us the way how this may be known .

Which Covenant-making and Covenant-keeping is expressed and perceived by a regular walking toward them who are without , as well as towards them that are within , according to what is written , Isa. 55.3 . Gal. 6 , 16. & 1. Tim. 4.8 .

The Reply .

That godlinesse is profitable unto all things , having the promise of the life that now is , and that which is to come : that as many as walk according to this Rule shall finde peace and mercy , 1 Tim. 4.8 . Gal. 6.16 . is evident by these Scriptures , and therefore the Prophet calls , Encline your ear and come unto me , h●ar , and your soules shall live , Isa. 55.3 . and I will make an everlasting Covenant with you , even the sure mercies of David . Thus much is here expressed , and you over and above shew us how it may be perceived ; even by a regular walking towards them that are without as well as toward them that are within : which rule of yours , had some had a care and conscience to walk in , I assure my self those who are counted to be without , had been better dealt with . For the inhumanity and incivility that some have found from your Combination hath alienated many a mans mind , and as I have been credibly informed , kept off many a poor Heathen from turning Christian . I could tell you , if I list , an odde story , but I spare you . You may read it in Dr. S erres History of France , in the life of Lewis the ninth .

If you can tell any such tydings as a heavenly promise to unheavenly persons , &c.

The Reply .

I , nor any Orthodox or conscientious Minister hath or will ever undertake to bring any such tydings . 'T is not unknown to you that I have reduced all the Articles of the Creed to practice , and drawn into duty the whole Catechisme ; without any ifs or ands here is no promise made to an unheavenly person . We constantly teach that we were therefore delivered from the hands of our enemies , that we serve God in righteousnesse and holinesse without fear all the dayes of our life ; you needed not therefore closely by your if , insinuated us as guilty for teaching false and impious Doctrine . If there be any among you , that being wolvs in sheeps clothing , send abroad their Diurnals stuffed with such news , we are not apt to beleeve them ; for heaven is prepared for heavenly persons . But then again we say , that all those whom you will call heavenly , are not presently so , because daily experience informs , that they minde too much the things of the earth : neither are many of those unheavenly , whom you superciliously cast aside . God be blessed for it , heaven is a large place , and in it are many Mansions , and they are prepared for more than ever yet were of your Combination .

Or a holy priviledge to the souls or seed of unholy parents , that you would finde in your heart to give me some notice thereof , and to acquaint me with any of those good grounds of any lively hope , that they shall be everlastingly happy , is the last of those motions , which I make bold for to leave with you to consider and meditate upon .

The Reply .

Your proposal is disjunctive , and therefore must receive a different answer ; for you cunningly clapped together things that should be separated , there being great disparity betwixt the souls and the seed of unholy parents . That the souls of unholy parents shall be everlastingly happy , I know not any 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 n●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 Remembrance● 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 our selves , that new and clearer lights shine unto us , and that we know better how to regulate Christs Church than they ? Their private opinions do not interest our belief ; in such points we are as free as they . But when we finde in them an universal concurrence , and a constant narration of Apostolical constitutions delivered to Apostolical men , and by them practised , and so handed over from age to age , we are deeply obliged to be well perswaded of it , and to embrace it , before any new invention whatsoever .

Had the dispute been of Articles of Faith , I had forborn this passage , ( for those are of another consideration ) but when it is meerly of the Discipline of the Church , and that which depends upon that Discipline , their authorities sway very much with me , as all credible Authours must in matters of Fact , with all wise men , without which it is impossible for any man to be informed and confirmed in any thing that hath passed in the world before he was born . I shall desire you therefore to take this into your consideration , and not to passe too hasty a censure upon the fathers , nor upon me for producing the testimonies of those Fathers .

It is now high time for me to beg your pardon , for assuming so much license to your trouble . To another I would have been more sparing ; but to you I have thus enlarged my self , because I heartily desire your information , at least , that you may see that though I differ from you , yet it is not out of a stubborn and perverse minde , nor self-will , as hath been imputed to me , but upon such solid and evident reasons as it will not be easie for you to revel . As I told you at first , I am not of a contentious humour , nor love not to tug at one end of the saw , if you or any other take a delight to tug at the other ; I am sorry for it . Far more comfort it were for us ( so small is the joy , I take in those strifes ) to labour under the same yoke , Hookers preface . as men that look for the same eternal reward of our labours , to be joyned with you in the bands of indissoluble love and amity , to live as if our persons being many , our soules were but one , rather than in such dismembred sort to spend our few and wretched dayes in a tedious prosecution of wearisome contentions , the end whereof , if they have not some speedy end , will be heavy even on both sides . The numerous company of Shakers , and other Sectaries that have sprung out of your root , and the harvest the Pope hath made by these divisions , together with the herds of Atheists and profane persons , that as the Locusts out of the bottomlesse pit are risen to over-spread the Nation , makes me more than fear what will be the end thereof . The manifest godlinesse we glory in , is to finde out somewhat , whereby we may judge others to be ungodly . Each others faults we observe as matters of exprobration , and not of grief , and then it is no marvail if the witty Atheists stand by and laugh , and warme themselves at our fire .

I have here brought my bucket to extinguish it , and my earnest motion is to you to bring another ; I know your endeavour may contribute very much to the cessation of this flame . Lay it to heart , and set it forward what you may , and the God of peace will reward you for it . I have somewhere read of an answer that Bishop Ridly then in prison , and condemned to dye , returned to a friend , being informed that Mr. Knox was discontented with some things in the Liturgy , which is worthy of Record , and worthy to be well weighed : Alas , saith he , that our brother Knox could not bear with our book of Common-prayer , in matters against which , although I grant a man of wit and learning as he is , may produce popular arguments , yet I suppose he cannot be able soundly by the Word of God to disprove any part thereof . The like say I about the constitution of our English Church and Discipline , though the wits of discontented men have been sharpned to finde out what to say against it , and their arguments have prevailed too far on weak judgments , yet I know that no man can be able to disprove any thing thereof from the Word of God ; which as to me it seems , very far prevailed after that conference at Hampton Court with Dr. Reinolds , who after lived a very quiet , peaceable and sedentary life , never disturbed the Church-government in the least , nor disswaded any man from the embracing of the Discipline of this Church ; it may be his reputation would not suffer him publickly to recede . And this , let me be bold to tell you so , is a great Remo●a , that hinders many a learned man to confesse his errour , and retract . To which , if that bewitching sin of profit be added , the man is charm'd , as is the Chobber Chobberim , the old Adder , that stops his ears at the voice of the Charmer , charm he never so wisely .

And yet for all that , I will not despair , but will make a trial whether it be possible to charm this serpent . Every man that undertakes to execute an office , must be sure that his calling is justifiable ; otherwise , though the work he does be good , and his intent honest , yet he commits a grievous sin . There is no office in the Church higher than that of the Minister , the duties he is to perform are sacred , the administrations holy ; he ought then to be fully upon certain grounds confirmed , that he is called to administer , which can never be without he derive his power from those to whom God hath given a Commission . That of the people , as I have proved , is a new , a slight , a fallacious foundation , and for such I shall alwayes account it , till I see it demonstrated to the contrary . With what comfort then can any man execute his Ministry , who till his Commission be assured to his conscience upon Scripture principles , sinnes very hainously in every action that he does , though done with never so honest a minde . The punishment of Nadab and Abihu for offering strange fire , of Vzzah for touching the Ark , of Vzziah for invading the Priests office , ought to sink very deep into the heads and hearts of such men . Till they can assure me infallibly that the Power of the Keys is in the people , which I am perswaded they will never do , I shall never acknowledge their vocation , and therefore much fear their doom .

This I would have seriously weighed , and God Almighty give the successe to it ; then I shall the sooner hope that unity will be restored to the Church , peace and prosperity to the Nation , Religion will again flourish , and the gates of Zion shall be built ; the Wolfe shall dwell with the Lamb , and the Leopard shall lye down with the Kid , and the Calf , Isa. 11.6 . and the young Lion , and the Fa●ling together , and a little Child shall lead them , and the Cow and the Bear shall feed , their young ones shall lie down together , 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 , D●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 Professour● 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 Cathed●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 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 o●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 . Othell● the Moor of Venice . The grateful servant . The Wedding . FINIS .