of the people the Text would â—avâ— declared it thus unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they had ordained to themselves Elders and not as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they had ordained them Elders as speaking of others Mr. Selden hath a large discourse in his book de Synedâ—iis veterum Hebraeorum shewing that the word signifies to Elect Decree Ordain and is to be understood of the Apostles Act in this place and not of the peoples What comfort then can Mr. Nichols have from this place especially if he understand Greek and the whole context and from those many more produced by me and unanswered by him to satisfie his conscience when thus by Scripture he is fully convinced to be no lawfully ordained Minister of Iesus Christ Which was the first thing I discovered by Argument against his Church or Congregation that it was not the house of God not being the pillar and ground of the Truth where the Truth of Ordination according to the word of Christ and the practise of the Apostles so much faileth and is by him opposed Thus far beloved my Arguments reached upon the day of our dispute against Mr. Nichols his second Proposition And seeing we are come to this main point of the controversie of these times concerning popular Election and Ordination and popular Government in the Church which popular men too much affecting popularity for their ends to draw away our people from our Churches have devised and of late stirred up I shall yet a little more inlarge my Judgement and Discourse for the better resolving a doubt so necessary in these times to be unfolded This Monstrous opinion can plead no Scripture except those three places by me above rehearsed out of the Acts of the Apostles To that whereon Mr. Nichols leans I have answered as also to that of Act. 6. Chap. where although the people look out honest men for Deacons yet the Apostles appoint them over that business and to that ordain them by Imposition of hands which sheweth more than a meer looking out for them and approving or allowing of them The third place is out of Act. 1. vers 23. They appointed two Joseph called Barsabas who was surnamed Justus and Mathias From whence some of the separation will settle Ordination upon the people because in this peculiar work the people were joyned with the Apostles But observe first from this place that there the Electours were eleven Apostles to guide the other But Mr. Nichols will allow those to chuse him who have no Officer to guide them amongst whom no doubt but there are very many weak persons Secondly It was very easie to chose one of these two Ioseph or Mathias who had accompanied with the Apostles all the time that Jesus went in and out among them vers 21. This was easie to know But to chose a man fit for a Pastour requires more skill than so Thirdly In this Election God was peculiarly seen the Apostles not knowing who it should be Fourthly in vers 26. They gave forth their lots and their lots fell upon Mathias They that will make any thing of this place may as well make casting of Lots an Essential to Ordination as give this power to the people who were never constituted appointed or ordained by Christ to be either the proper first or immediate subject of the power of the Keyes which I shall indeavour to clear thus unto you That which is the first subject is the proper subject No doubt of this But the proper subject is reciprocated and convertible with his Accident As for example A living Creature is the proper subject of sense and feeling A man is the proper subject of laughing or laughter And from hence we say reciprocally Every man is Risible and Every thing that is Risible is a man Every living Creature hath sense and feeling and so likewise Every thing that hath sense and feeling is a living Creature This is called Axioma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But every Axiome that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth include in it the Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Predicate is true of the subject in all place and at all time This is true of a living Creature and feeling of a Man and Risibility And so if the people or the Fraternity be the proper subject of the power of the Keyes It must be true that they are and have been the proper Subject of the power of the Keyes omni tempore omni loco in all places and at all times But if we finde the power of the Keyes exercised in time before there was a Christian Fraternity then certainly there was some other subject of the power of the Keyes in whom this power was as in a proper subject When Paul came to Corinth he preached Authoritative and with power and Commission Eâ—go Then the power oâ— the Keyes was in some â—ubject but the Fraternity at that time was non Enâ— had no being in Christianity How then could they be the subject And if then they were not the subject how can they now be the proper subject of the power of the Keyes who were not in all place and time the proper subject of it Yet Mr. Nichols could grant that the people were the subject the proper subject and the fiâ—st subject of the power of the Keyes But he â—ruely might as well have granted that in these times Man is the proper subject of Risibility but was not alwâ—yes and that at some time Man was not Risible nor at some time a living Creature the subject of sâ—nse and feelâ—ng though now he be Buâ— secondly This Absurdity will appear thus Those who are the effect of the power of the Keyes are not the fiâ—st subject of it But the Fraternity is the effect of the power of the Keyes It was so in all the Churches which the Apostles gathered and is indeed to this day So that which is primum Subjectum the fiâ—st subject is Immediatum Subjectum the immemediate subject But how can the Fraternity be the immediate subject of the power of the Keyes since then mediantibus Apostolis by means of the Apostles and now mediantibus Ministris by means of the Ministers the Fraternity is made up I but the Elector is before the Elected It is true of Christ who Elected the Apostles and gave to them the Keyes from whom by a continued succession of Ministers still the Fraternity was made But had not the power of the Keyes had some effect there had not been a Fraternity to chose an officer though they are now in time before him whom they now Elect Yet they were not before him or them qua Fratres who by the power of the Keyes in the Ministery made them capable to chose an Officer Therefore the power of the Keyes was in some subject before them Besides Election is no power of the Keyes Therefore to argue The people Elect ergo They are the first subject of the
understanding to have been from Eli he ran unto him and said Here am I vers 5. To whom the Priest replying I called thee not ly down again Samuel had no sooner returned to his rest and shut his eyes but God gives him a second call And Samuel arose again and went to Eli and said Here am I for thou didst call me And he answered I called not my Son ly down again vers 6. The third time he went to his rest and it is observed in the 7. verse that Samuel did not know the Lord neither was the word of the Lord yet revealed unto him But in the 8. verse The Lord called Samuel again the third time and he arose and went to Eli and said Here am I for thou didst call me And Eli perceived that the Lord had called the Childe And then Eli instructed him what he should do saying Go ly down and it shall be if he call thee that thou shalt say speak Lord for thy servant heareth vers 9. And so he did the fourth time that the Lord called him then he knew his call to be from Heaven and answered unto the Lord as the Priest had instructed him Now what from hence I observe is that God might the first time have spoken and revealed unto Samuel what he did after without three several returnings to the Priest telling him at the first It is not Eli that calleth thee but I but he would not as ancient Writers observe because God would have Samuel go the right way to work being young and not yet acquainted with lights and Revelations he would have him go to the Priest that he might instruct him what to do and that the Priest might judge of his light and calling A good example in Scripture for men in these times to know that if any must try and judge their lights their Revelations their calls and gifts they must not be the people but the Ministers And therefore Mr. Nichols surely is much deceived in giving to the people and slighting in the Ministers that which God would have Samuel acknowledge fitter for Eli to try and judge his call from Heaven than for the people But least it should be answered that this was the old Policy but the New Testament allows no such Doctrine nor respect or duty to Ministers more than to the Community of the faithfull I shall with the new Policy under the Gospel prove the like In the 8. of Acts Luke tells us what happened to the Eunuch who riding in his Chariot read that part of the Prophesie of Isaiah He was led as a sheep to the slaughter and as a Lamb dumb before the shearers so opened he not his mouth In the mean while The Angel of the Lord spake unto Philip saying Arise and go towards the South unto the way that goeth down from Jerusalem unto Gaza vers 26. When Philip was come to the place Then the Spirit said unto him Go near and joyn thy self to this Chariot and Philip came thither to him and heard him read the Prophet Isaias and said understandest tâ—ou what thou readest And he said How can I except some mâ—n should guide me And he desired Philip that he would come up and sit with him vers 29 30 31. Philip answered his desire and went up to the Chariot and taking occasion of the Prophecy he was reading instructed him so far iâ— the Mysteries belonging unto Iesus Christ that he truely believed and was baptized I observe also from hence what hidden Mystery may be here that the Angel who instructed Philip what he should do and observe is not allowed by Gods permissiâ—n to instruct the Eunuch in the points of faith but Philip a Church Officer must do it And the very same may be observed in the History which Luke also relates Act. 10. of Cornelius the Centurion a Religious man given to prayer and Alms-deeds yet wanting more instruction in the Mysteries of the Faith of Iesus Christ to whom God sends an Angel vers 5 6. who said unto him Send men to Joppa and call for one Simon a Tanner he shall tell thee what thou oughtest to do Why might not this Angel also who spake to Cornelius or some of the Community of the faithfull thereabouts if they had the power of the Keyes instruct Corneâ—ius while he stayes sor the coming of the Apostle but Peter an Officer of the Church must do it he must instruct guide and convert him Austin his answer is that God would teach us herein that he hath not appointed us Angels for our Instructers Masters and Leaders nor any other to tell us of lights Revâ—lations gifts and callings but hath left us Officers of his Church to do this work and farâ—her that so far we are to believe Angels if they should speak unto us as here to Cornelius and such lights as they should reveal unto us as they may be examined tried judged whither they be true â—ights or strong delusions from Sathan who often times transfigures himself into an Angel of light by such as Philip was as Peter was by Officers of the Church and true Ministers of the Gospel to whom and to no other Christ hath committed the power of the Keyes Yet further Aâ—stin observes from Act. 9. what Christ himself answered Saul vers 6. when he said Lord â—hat wilt thou have me to do And the Lord said unto him Arise and go into the Citie and it shall be told thee what thou must do Who must tell Saul what he must do who must try examine and judge of his calling who must instruct him who can instruct him better than Christ himself who is talking with him Yet Ananias a Church-Officer in the judgement of many very grave Divines must do it To him he is sent but not to the whole Community of the faithfull to judge of the light which compassed him about in the way to Damascus to examine the Revelation he had there Nay Christ would remit him to his Officer in his Church to shew that this is the ordinary way of Government by himself left to his Church that not the people but his Ministers by virtue of the power of the Keyes shall try and examine gifts and callings and such as they finde true by the Touch stone of the word to allow and admit such into the Church and to 〈◊〉 belonging to Church Government And without this trial by Church Officers and Ministers I cannot safely judge Mr. Nichols a true Pastour of a Church while preferring the people before the Ministers and taking orders from them he slights the ordinary way of Christ for Church Government and those Officers whom God hath shewed us to be respected And thus beloved I have shewed unto you the first errour and untruth meerly Antichristian practised in Mr. Nichols his Church which he calls Gods house which cannot be Gods house being the Pillar and Ground of the Truth and yet there the Truth of Ordination according to the Scripture is
for the satisfaction he had of him that he was a fit man to take care of their state and in the mean time he sends unto them Epaphroditus vers 25. and exhorteth them to receive him in the Lord with all gladness and hold such in reputation vers 29. and this without the peoples Election judging their after-approbation to be sufficient Even so for our peoples Election of a Minister if it be not before the Minister comes to a place and he be sent by a Patron yet sometimes the peoples acceptance and approbation afterwards may supply the want of Election at the first as Iacobs after-consent and acceptance of Leah made her to be his wife though he chose her not at the first Now fourthly For the final cause requisite for the compleating a true Minister of Christ it appeareth in many of us by our profit in converting many Souls Yea those that have separated from us must confess that they also were at the first awakened by us We have then Gods ordinary and dayly assistance in our Ministery for the perfecting of the Saints for the edifying of the body of Christ Ephes. 4. vers 12. which is the end of the Ministery and not Babylonish or Antichristian This is clearly seen and proved for Gods assistance appeareth in his effectual working mens conversion by the work of the Ministery for conversion is by the word 1 Cor. 4. vers 15. Rom. 1. vers 16. through the Spirit and not by the word delivered without the Spirit and it is not in man to move the heart to grace 1 Cor. 3. vers 5.6 2 Cor. 3. vers 5. But God doth take the power of conversion to himself Deut. 30. vers 6. Act. 16. vers 14. The means indeed is the word Iames 1. vers 18. Examples hereof we have throughout the Acts of the Apostles Therefore iâ— men be here converted God doth aid the Ministers and is with them by the power of his Spirit in that work 2 Cor. 3. vers 3. by which the Apostle proveth to have the power of the Spirit in his Ministery by the conversion of his hearers All which considered and finding the four causes requisite to make up and compleat true Ministers to be with us I conclude that the Parish Officiating Ministers in England for the most part are men sufficiently qualified by God orderly called to the Ministery and to do that work which Christ appointed his Ministers to do and consequently that they are not Babylonish but true and lawfull Ministers of Iesus Christ. 4. Argument They that have the true properties of true Shepheards are Christs true Ministers But the Parish Officiating Ministers in England have the true properties of true Shepheards Ergo The Parish Officiating Ministers in England are Christs true Ministers and consequently are not Babylonish or Antichristian The Minor I prove thus from the 10. of Iohn for first these go in by the door vers 2. that is by Iesus Christ v. 7. by his call and the Churches as I have proved before Secondly the Porter openeth unto them vers 3. who invisibly letting men into the Church by Christ the door is Gods spirit who doth qualifie true Ministers with gifts and graces and is forcible by them to win people And visibly the Porter is the Authority committed by the Church unto some for admitting men into the house the Church of God Thirdly they lead them forth vers 3. that is from pasture to pasture from milk the grounds of Religion to strong meat Catechizing and otherwise interpreting the holy Scriptures unto them Which true properties of a Shepheard being found in the Parish Officiating Ministers here in England it appeareth that they are true Shepheards and so true Ministers of Iesus Christ and therefore neither Babylonish nor Antichristian or Popish Thus having with Arguments proved unto you that our Ministers are true Gospel Ministers for the further clearing this truth it remains that we answer to what they object against us who do separate from us which is chiefly this Object The Ordination of the Ministers who aâ— this time are Parish Officiating Ministers came from the Romish Synagogue they also were ordained by Bishops Ergo They are not true Ministers or thus Those Ministers which stand by a Romish Institution are no true Ministers But the Ministers of England stand by a Romish Institution Ergo They are no true Ministers but Babylonish and Antichristian 1. Answ. The Minor of this Syllogisme must be denied for we stand by no Romish Institution for Ordination is none of Romes inventions but instituted by the Lord Iesus Christ. So that the Ministers of England stand by an Institution of Christ descending to them from the Apostles through the Church of Rome must be the meaning of this Argument To which we answer that the passing through Rome nulls not the Institution of Christ. As we cast not away the Scriptures Sacraments and what ever Ordinances we have now though they have descended to us from the Apostles through Rome Which Argument runs as strong against Baptisme which though mingled with Romish inventions is not therefore nulled The vessels that were once dedicated to God by his own Institution though they were put into the house of Nebuchadnezars Gods and those that were fit very likely used to drink Wine in when he praised the Gods they were not so much as new cast again but carried to Ierusalem Ezra 1. vers 11. Yea Mr. Iohnson a great man of the separation seeing one that was a Minister in the Church of England afterwards to be chosen a Teacher to a separate Congregation without any new imposing of hands undertakes to justifie the Action thus in five Propositions 1. Imposition of hands is of God and not an invention of man It was not a Post or a Threshold first brought by Antichrist into the Temple of God but had therein before ever Antichrist sate there 2. Baptisme and Imposition of hands are joyned together among the Principles of the foundation spoken of Hebr. 6. vers 2. Therefore they ought to be regarded 3. Imposition of hands is in the Church of Rome still given to the Ofâ—â—ce of the Ministery and in the name of the Lord as they do also still administer Baptisme 4. We finde not either precept example or ground in the Scriptuâ—e binding to the repetition of it 5. The Priests and Levites in Israel becoming unclean when afterward they were cleansed retained still their places of being Priests and Levites and the Children of the Priests and Levites â—ucceeding after them did administer without a new anointing or new Imposition of hands Thus Mr. Iohnson and with him also Mr. Ainsworth though in their judgement both for the Separation opposed rebaptization because baptisme is an Ordinance of God which was had in the Church of Rome before the sell into Apostasie and hath been there continued ever since the Apostles times however commingled with many inventions of their own So likewise Mr. Iohnson defended
confess among them that were it not for that rack of the Inquisition they would oppose many practises among them and many Canous of Trent as truly I have heard many of their Priests and Divines say which now for fear they dare not do But secondly doth not Mr. Nichols say the like when first he calls Bâ—bylonish Churches Churches And why not rather Confused Synagogues Mr. Nichols if there were no substantials of a Church amongst us Secondly when he saâ—th that we are Babylonish because mixed good and bad together But we cannot thus be called Babylonish except there be amongst us in this respect what is also in Babylon or Rome to wit good and bad together Ergo he acknowledgeth that in Romish Babylon there are good and bad together Then further thus I reason Good people are Gods people and Gods Church But by him in Rome there are good people Ergo By his own Assertion in Rome or Babylon there is a people and Church of God Then further yet thus if there be good people amongst them as he implies in his Assertion I argue then from the Philosopher Verum bonum convertunâ—ur True and good are Convertible and mutually predicable one of the othâ—r so that where true is good is also But good people are â—ound among them Ergo True people found also among them Then thus Good people are a good Church in that respect wherein they are good and true people are a true Church in that respect wherein they are true Ergo In Rome the good and true people in that respect wherein they are good and true are in that same respect a good and true Church of God Then further in my judgement laying aside Mr. Nichols his ground for their goodness they are good and true in no other respect but in respect of some substantials of truth in respect they believe in Christ born dead risen and ascended into Heaven in respect they acknowledge the Gospel as from him Baptisme as his Ordinance Ordination by imposition of hands by the Prâ—sbytery as his institution Ergo in respect of some substantials they are a good and true Church But thirdly I confess I cannot tell how to uphold a lawfull succession of Ordination from the â—imes of Popery in England and a lawfull Ministery at present in England except it be by acknowledging in the height of Popery in England a Church and a true Church in some substantials of truth especially of Ordination and Baptism For had not Ordination then been held in iâ—s substance as from Christ and Baptism in its substance as an Ordinance from Christ neither our former Ministers had been rightly ordained neither had our Forefathers been rightly and lawfully Baptized For a true and lawfull and right effect must proceed from a true lawfull and right cause Eâ—go if your Ministers ordination and our Forefathers baptisme were a true lawfull right effect it proceeded from a true lawfull right cause Then thus But such as were formerly the immediate cause of the effect of our Reformed Ministers Ordination and the immediate cause of our first reforming Fore-fathers Baptisme were such as lived before them in Popery Ergo in time of Popery there was a true lawfull and right cause of the effect of Ordination and Baptism Then further The Bishops and Priests in time of Popery were not true lawfull and right in the superstitions of Oyâ— Chrisme Unction Spittle and other Rites and Ceremonies which against the word of God they had added to Ordination and Baptisme Ergo They were true lawfull and right onely in substantials in the substance of Ordination and Baptisme Eâ—go Then there was a Church quoad substantiam or in some substantial maiâ—taining for substanâ—ials such Ordinances as were left by Châ—ist unto his Church thougâ— in â—ites and Superstitions false and erroneous Object But if it be objected that all this might be before the Councel of Trent but since that cursed Councel Rome having heighâ—ened and multiplied her damnable errours and drawn all the poison into one entire monster and body of sin and errour the lâ—ke câ—nnot be said now that Rome is a true Church or Church at aâ—l in any suâ—stantialâ— I answer that Antichrist hath been working these many years by degrees and although in the Councel of Trent he wrought more than in any Councel ever before Yet still he may if God will permit him to tâ—y his Elect further work more iâ—iquity than hitherto he hath done It would yet be a worse work iâ— he should prevail with all dissenting parties to yield to his supremacy and to his Arbitrary power and Command and worser yet if he should deny that Jesus Christ is come in the â—lesh or if he should deny the words and Gospel to be from Christ and to be a means for the working of Faith or if he should ruine all substantials from which as yet he hath not wholy apostatized Secondly If now there be no Church in Rome quoad substantiam or in any substantials since the Councel of Trent I demand then of Mr. Nichols whether if ever he converted any Papist to his Church he did baptize him again or no Or whether in case he should convert any such he would baptize him again or no If he say he would baptize him again I say that others far more learned and wiser than he whom in these latter dayes long since the Councel of Trent have converted from Popery more Souls than ever he hath converted neither would nor have baptized such again That most Reverend Divine Doctor in Divinity and Cantabrigian Light and Lustre Bishop formerly of Exeter a Star to me at my fiâ—st coming out of the darkness of Popery my first Father in this Religion my Ananias who â—oundly and faithfully instructed me and guided me in the way of my salvation wherein I walk at present even Doctour Brounrigge one of our Churches pillars a strong supporter of Truth never baptized me again when I opened unto him my â—all from God to the Reformed Church of England But if Mr. Nichols do say with the wiser and more learned that he would not baptize such an one again I demand then of Mr. Nichols why he is baptized already or not baptized If not baptized he ought to baptize him again if baptizâ—d then his baptism is a true effect of some true cauâ—e But this cause was no true cause in the use of superstitious Oyls Unctions and other unlawfull Ceremonies Ergo he was a true cause of the effect of that mans bapâ—isme onely in the substantials Ergo There are in Rome such as by virtue of the substantials in Ordination do truely administer some Ordinances in their substantials But fourthly Yet in Rome the name of Christ and Châ—istians is set forth and held up in despight of Ieâ—s Turks and Inâ—idels and for the name of Christ they are hated and enslâ—ved by â—urks as well as we Ergo in a substantial acknowledgement of Christ they are true Or
you my Arguments as upon the day of Dispute they were Objected against him with his answers to them and then I shall further inlarge my discourse to prove his Congregation to be no true Church nor house of God but to practise things Babylonish Antichristian and against the word of God You may beloved call to minde that after his first Proposition had been awhile canvassed and as I complained which to many seemed Passion in me little satisfaction given by his answers why he should term our Parochial Churches Babylonish I told him it was time to come to his house he having been so long in ours and I desired him to hear me an Argument or two against his pretended Church which at first he was unwilling to grant unless he might first argue against this Parish of Deal in particular which neither my Moderatour nor my self would yield unto First because it was not a Proposition stated nor agreed upon to be disputed Secondly to avoid tumults and quarrels that might have been caused in case before your faces and upon your own ground his Arguments should tend to the affronting of any of you in particular particularizing any particular misdemeanour miscarriage or sin of any or making use of Nick-name or aspersion unjustly laid upon you as he seemed to intimate he would do saying he would speak of you but as you were characterized abroad But being stopt from casting any affront in particular upon you with much unwillingness he yielded at last tâ—at I should Object somewhat against his second Proposition And having against his first Assertion begun my Argument from the description or definition of a Babylonish Romish Parochial Church I thought it would prove my best way of objecting against his second Proposition also to begin with a true definition or description of the true house of God which I performed thus 1. Argument The house of God is the Church of the living God the pillar and ground of the truth 1 Tim. 3. vers 15. But your Congregation is not the Church of the living God nor the pillar and ground of the truâ—h Ergo your Congregation is not the house of God The Major being granted and the Minor denied I proved it thus Where many things are practized against the truth there is not the Church of the living God nor the pillar and ground of the truth But in your Congregation many things are practized against the truth Ergo your Congregation is not the Church of the living God nor the pillar and ground of the truth The Major was granted and the Minor denied which I proved thus The truth of the Word ordereth to a true Church a true Pastour But in your Church and Congregation there is no true Pastour Ergo In your Congregation things are practized against the truth The Minor or second Proposition being denied I proceeded thus In your Church and Congregation there is no known Pastour but your self But you are no true Pastour Ergo In your Church and Congregation there is no true Pastour The Minor still I proved A true Pastour comes in â—o his flock by the true door of Christ and his word But you came not in to your flock by the true door of Christ and his word Eâ—go you are no true Pastour The Minor I cleared thus The true door of Christ and his word for a Pastour to come in to his flock is by true Ordination But you came not in to your flock by true Ordination Ergo you came nâ—t in to your flock by the true door of Christ and his word The Minor appeared thus True Ordination according to Christs word is by imposition of hands by the Presbytery But your Ordination is not by imposition of hands by the Presbytery Ergo you came not in to your flock by true Ordination Here Mr. Nichols denying the Major that true Ordination according to Christs word is by Imposition of hands by the Presbytery said that he came in to his flock by the Election of the people which he said was true Ordination according to Christs word Against which answer I framed thus my second Argument 2. Argument That which is most warrantable for Ordination from tâ—e word of God is truest Ordination But Ordination by Imposition of hands by the Presbytery is more warrantable for true Ordination than the Election of the people Ergo Imposition of hands by the Presbytery is truer Ordination than the Election of the people The Major he could not deny but the Minor he denied which I thus proved Ordination by Imposition of hands by the Presbytery is clear and warrantable from the word of God in these eight places of Scripture at the least Act. 6. vers 6. Act. 13. vers 3. Hebr. 6. vers 2. 1 â—im 4. vers 14. 1 Tim. 5. vers 22. Titus 1. vers 5. Rom. 10. vers 15. Hebr. 5. vers 4. compared with verse 1 But you can shew me no such places of Scripture nor so many to warrant Ordination by Election of the people Ergo Ordination by Imposition of hands by the Presbytery is more warrantable for true Ordination from the word of God than the Election of the people Here the light of Scripture dazled Mr. Nichols his eyes the Authority of so many places wrapped up in one Proposition startled him so that fain he would have ridded himself of so much Scripture against him And he began to cavil and to question me how I knew that he was not ordained by Imposition of hands by the Presbytery having through some trouble of minde forgot that he had granted it before unto me and confessed his Ordination by the Election of the people as I told him I knew his Ordination by his own confession Then fain would he ouâ— of order form and Syllogisme know how and where I was ordained A thing beloved not very pertinent to the force of my Argument against him neither needed I to have given him in publick such an account of my self till some Argument from him against me had questioned my Ordination as mine did his yet to ease his minde I told him by whom I had been lawfully Ordained and forcing him on again to my Argument he began â—o say somewhat First that indeed he acknowledged that Imposition of hands by the Presbytery was used in the Apostles time as a Ceremony which now might be left off and so was now by many Godly men omitted To which slight answer I replied thus 3. Argument That which is a Principle of the Doctrine of Iesus Christ ought never by any Churches to the end of the World be omitted or laid aside But Imposition of hands by the Presbytery is a Principle of the Doctrine of Iesus Christ. Ergo Imposition of hands by the Presbytery in Ordination ought never by any Churches to the end of the World be omitted or laid aside Here Mr. Nichols shewed himself yet more troubled and quite to have forgotten the Scriptures or else he would not have granted my Major
slighted It is not my custom in this place to particularize any mans defects and errours neither would I have done it now had not my Text called upon me to surround the bounds of Zion and Babylon and to shew you what is the truth taught and professed in Zion and what is Babylonish and Antichristian and to answer those Propositions of Mr. Nichols affirming our Parochial Churches Babylonish and his own to be Zion and the house of God And as he hath gone about to brand us with an infamous Babylonish title thereby thinking to draw yet more of you to his separation I cannot in conscience discharge my duty to God and your Souls unless I vindicate our Churches and shew yet more Babylonish and Antichristâ—â—n practises and untruths in his Congregation whereby it may be Charactâ—rized unto you not to be the house of God nor the Pillar and Ground of Truth 2. Errour A second errour and untruth practized in Mr. Nichols his Congregation is in the administring the Sacrament of the Lords Supper at which Mr. Nichols allows a Lay-man or gifted brother to make a prayer at the setting apart those empty Elements for a Sacramental use to the Soul Which how contrary it is to the truth of the word and the example of Iesus Christ when first he instituted that Sacrament under the Elements of Bread and Wine I shall leave you to judge from what St. Luke relates of the last Supper in these words saying He took bread and gave thanks and brake it and gave unto them Luke 22. vers 19. and from St. Paul saying when he had given thanks he brake it 1 Cor. 11. vers 24. from which places I gather that though Christ had present about him his Apostles Brethren though then weak more able and gifted than are any of Mr. Nichols his Congregation yet Christ suffered none of them at that time to pray or give thanks but himself did it Secondly that prayer and thanksgiving at that time belongs to him and ought to be performed by him who breaks the bread and by no other that hath the power of the Keyes by lawfull Ordination which Mr. Nichols his Farmeâ—s and Millers have not And thirdly that without Mr. Nichols can clear his Ordination better than he hath done fâ—om the peoples Election of him the Administration of that Sacrament belongs to him but his abuse rather of so sacred a Mystery will one day lie with the heavy weight of Sacriledge upon his Soul 3. Errour A third errour and untruth practized by him is in the manner of his gatherinâ— his Church and building it up upon other mens foundations quite contrary to the practise and example of St. Paul who saith of himself So have I strived to preach the Gospel not where Câ—â—ist was namâ—d least I should build upon another mans foundation Rom. 15. vers 20. from whence I observe that St Paul strived not as Mr. Nichols strives Paul judged charitably of other mens preaching Mr. Nichols judgeth uncharitably of ours Paul judged others able to build up a Spiritual house to Christ Mr. Nichols judgeth us unable Pâ—ul judged that Christ was named and called upon in other Churches as well as in his own Mr. Nichols judgeth our Churches Babylonish and our people congregâ—ted not to name nor call upon Christ as if we called upon Angels Saints or some Heathenish Gods Paul though there were divisions among the Corinthians and some were for him some for Apollo and some for Ceâ—has widens not the wound of their division nor goes about to draw any from Apollo or any from Cephas Mr. Nichols makes our divisions his advantage to draw whom he can from our Churches Paul would not build upon another mans foundation Mr. Nichols builds upon ours and admits to his Congregation such as have acknowledged comfort to their Souls from the work of the publick Ministery as by experience I can speak of some who before Mr. Nichols resorted to or intruded himself into Deal acknowledged my Doctrine true sound wholesom and comfortable who since are become stones in Mr. Nichols his new building And thus it appears that his practise is not agreable to the true and peaceable practise of the Apostles especially of Paul 4. Errour A fourth errour practized by him is the unsetled place of his Church contrary to the Constitution of the first Primitive Churches which were known and named by the places as the Church at Ierusalem the Church at Antioch the Church at Ephesus the Church at Corinth and the like to which Paul directed his Epistles by the names of the place but were he to write to Mr. Nichols his Church he could not call it by any one place as the Church at Adisham where Mr. Nichols lives there being more of his Church many miles off in other places flying about on the Sabbath dayes or Trouping about on Hors-back on those dayes to hear him than there are present with him at Adisham But the Letters must be directed to Mr. Nichols his scattered Church at Adisham or elsewhere or to the flying and wandring or Trouping Church from one place to another which is most proper to it or to the church in Kent sometimes here and sometimes there all which is against the Constitution of the Primitive Churches setled in and named by some one certain and determinate place This practise is taken from the Church of Rome and therefore is Babylonish where in my time beyond the Seas I observed people for their pretended devotions much flying and wandring about either to places of Pilgrimage or upon the Sabbath dayes travelling five or six miles from their Parishes to such or such a Chappel to such or such a Cloister of Friars or Colledge of Jesuites under a pretence of gaining Indulgences by hearing Mass or Sermon in such a place and of such a Father And this hath been the Common practise of the Jesuites to draw the people there from the Parish Priests to perswade them that their Doctrine is soundest their lives purest whereas the Friars and the Parish Priests say they are of lewd and wicked Conversations and their Doctrine unprofitable and to this purpose they press to the people many Indulgences which they have obtained from the Pope for all such as shall hear their Doctrine and shall resort to their Churches and Chappels which now is more particularly practized by the Jesuites at Paris By whsch policy the Parish Churches there are very much deserted few people resort unto them and the Parish Priests are left to preach to the bare Walls and to some few old silly Women This policy if not under a pretence of Mass and Indulgences at least under a pretence of more pure Doctrine I have found to be much in Mr. Nichols whose people it seems have learned to run after him many miles upon the Sabbath dayes forsaking their Parish meetings as unprofitable to them and judging the day ill spent their Souls unedified except they hear him and no
altogether that they were hatched in the Nest of the secret Colledge of Jesuites from which time I have observed more Arguments against our Churches and Ministery more proficients in this Jesuitical Colledge more fire of division and Schisme more haâ—red in the people against the true Clergie more tergiversation and backsliding from Order from Government from Discipline than ever before was known in England Nay I am perswaded it will be worse yet if that cunning that subtil Crew and Company of Ignatius Loyola be suffered to lurk in the houses of the forraign Ambassadours A liberty denied it is to our Ambassadours in Spain who indeed may have one Chaplain in their houses to Preach in private but are not suffeâ—ed to let in any of the Spanish Nation to their exercise nor to harbour any Spanish Priests that shall profess any Doctrine contrary to their Church which if our Ambassadours should do such Priests would soon be taken out and without any respect to our Ambassadour would be translated to their Inquisition dungeon Yet in England by twenties and fourties Priests and Jesuites enemies to our Church and Profession are harboured by Ambassadours by which policy our Religion is indangered divisions are fomented separation is incouraged Jesuites Arguments against us are vented and commonly pleaded and thus those who cry us down for Babylonish practise themselves what is Antichristian not knowing by what subtil Serpent they are let on against us nor who it is that laughs and Triumphs and cries Up Rome to the spoil while we mourn and sigh and grieve to see our divisions dayly more and more to increase And thus beloved having answered Mr. Nichols his second Proposition and having shewed that his Church is not the house of God it not being the Pillar and ground of Truth having also shewed unto you what untruths and Antichristian practises are in it having discovered unto you my judgement in part knowledge from what poysoned Jesuitical fountain those practises of his and many others against us do spring I shall now come to his third Proposition wherein he affiâ—ms Officiating Parish Ministers to be Babylonish And becâ—use his grounds for this his errour were not in publick Dispute discovered I shall handle it more briefly and so conclude wiâ—h some use of Exhortation unto you My Method therefore in handling this point shall be this First by reasons and Arguments of Learned Divines and by some of my own clearly to shew unto you the contrary to what Mr. Nichols ignorantly and uncharitably affirmeth of us and secondly to answer some Objections which may seem to countenance Mr. Nichols his gross errour I thus therefore pâ—ove that our Parish Officiating Ministers in England are not as Mr. Nichols saith Babylonish Popish or Antichristian which in his sense must be all one 1. Aâ—gument Those Ministers which are Diametrically opposite to Babylonish Priests and to the Shavelins of Antichrist cannot be Babylonish nor Antichristian But our Parish Officiating Ministers in England are Diametrically opposite to Babylonish Priests and to the Shavelins of Antichrist Ergo Our Parish Officiating Ministers in England are not Babylonish The Major need not much clearing Contraria contrariis repugnant all know that two contraries are repugnant one to the other and one cannot be the other fire cannot be water nor dry moist nor cold hot nor white black The Minor I prove thus First Babylonish Popish Priests are ordained to Sacrifice But our Ministers are sent to Preach and to Preach against Romes unbloudy Sacrifice and to pray Secondly They teach the Traditions of men But ours teach the perfect word of God Thirdly They mix the Sacraments and alter both their number and their nature But ours preserve them in their purity both for number and nature Fourtthly They are for Mass. But ours abhor the Mass as a filthy idol Fifthly They are the Popes sâ—orn Vassals But ours have witnessed with their bloud against him and his Sixthly Those pervert Souls and draw them from Christ. But ours convert Souls and bring them to Christ as Mr. Nichols and his Congregation can witness for let them but consider whether they did not receive the work of Conversion from sin unto God which they presume to be wrought in them first of all in these our publick Assemblies from which they now separate It was but lately the Confession of one old woman whom Mr. Nichols received into his Congregation that upon the preaching of one Mr. Gardiner a Parish Officiating Minister in Sandwich she had been converted Upon which Confession she was by Mr. Nichols his Congregation judged to be a true Convert and to have sufficient calling to separate from Mr. Gardiner his own wayes of maintaining publick Parish Assemblies who had been Gods Instrument for her calling and conversion to a holy religious course of life though much mistaken in her imbracing Mr. Nichols his separation You see beloved how clearly this first Argument sheweth unto you not onely that we are not Babylonish but that on the contrary we are Diametrically opposite to Babylonish Romish and Antichristian Priests But further against this Erroneous Assertion of Mr. Nichols I argue thus 2. Argument The Parish Officiating Ministers in England are either Christs or Antichrists But they are not Antichrists Ergo They are Christs and so cannot be truely called Babylonish or Antichristian The Major is clear For in the new Testament this distinction may comprehend all Ministers as of and under one of these two and those that be Christs Ministers are true Ministers and those that be Antichrists are the false Ministers The Minor or second Proposition is also as clear and evident as I shâ—ll prove thus First because the Parish Officiating Ministers in England are against Antichrist in Doctrine and by Oath against his supremacy have renounced him and so do conâ—inue preaching against him Their Doctrine from Scripture is their calling from God to witness their departure from him their Oâ—th the best outward trial of truth in man and their preaching an open publication to all men of their Faith against Antichrist what can be further required Secondly Because they do shew no obedience unto Antichrist Obedience is a mark of a servant Rom. 6. vers 16. 2 Pet. 2. vers 19. and Iohn 8. vers 34. Now they be not in bondage unto Antichrist whose Tyrannous Authority with his Laws as far as they be judged contrary to Gods Laws are by our Church abolished Thirdly It is apparent They be none of his because Antichrist himself disclaimeth them not onely as none of his but as no Ministers at all condemning them as Hereticks forbidding all that belong unto him to hear us and if he can get us into his Bearish paw he is by fire and faggot ready to devour us as lâ—mentable experience of his cruelty doth manifest If we were of him he would love us for the world doth love her own Iohn 15. vers 19. and the Devil is more politick than to be divided
by reason of their corruptions And if not lost in them then in them it still continued and if it continued in them then still in them there was by vertue of their true Ordination for substance potestas in and potestas ad a power in in themselves to preach and to pray still and a power to or towards to or towards others to communicate this power by imposition of hands to others to other Ministers and Presbyters in whom neither could Ordination for subsâ—ance be lost for their superstitions and corruptions could not make void null the Acts of Office belonging to them from a Root and Fountain without and Authoritatively derived to them from the first Institution of Christ and from their Ordination by imposition of hands by the former Presbyters still true for substance And if their Superstitions and corruptions could make Ordination void and null the Superstitions and corruptions of the former should also have made it void and so it must be said to decay in the first in whom it decayed not they having been rightly ordained for substance before their fall apostasie Now the Superstitions corruptions of those that succeeded the first were in kinde of the same nature and quality with those that were found in the first and so they could not being the same in kinde and nature do more then the first noâ— make void and null that Ordination for substance which the first corruptions in the first Apostates never made void and null So that in those Presbyters who succeeded the first back-sliders there was also potestas in and potestas ad power in themselves to preach and to pray and power to or towards others to communicate this power by imposition of hands to others And so in them neither could ordination for substance still right die or decay And so successively ordination for substance continued true notwithstanding the corruptions and evil qualities of Officers till the glorious light of Reformation began again to shine As in a wall which onâ— day is seen and known by the colour of a white plaistering over it but the next day is found with another colour even dawbed over with black yet still continues in the substance of the stones and other materials to be the same wall the black dawbing or any other paintings not being so destructive as to destroy the substance of the wall Even so Ordination as a strong wall to the Church of Christ though at first in the pure and Primitive times it was observed and known by the true white colour of Imposition of hands by the Presbytery with fasting and prayer without any Oyls or dawbing ointings and Chrisms by praying and preaching onely without that black corruption and Superstition of Mass-mumming or paintings of an unbloudy Sacrifice yet continues and then continued true for substance and was not quite destroyed or abolished by the colours of Rites and Superstitious Ceremonies put upon it by corrupt Bishops Presbyters who lived in England in the height of Pope y and Romish Superstition And thus as I have looked back to the beginning of Popery and there have found no nulling no destroying of true Ordination for substance nor any decay or loss of it in the succâ—ssion of Presbyters following and succeeding untill the Reformation Let us now take a view of the first Reformers who were ashamed of the former corruptions and Apostasies who left off Mass-mumming and offering an unbloudy sacrifice in the Mass and let us now see whether in them continuing Preaching and praying Ordination for substance were lost and decayed so that in them there remained not still potestas in and potestas ad power in in themselves to Preach and to Pray and power to or towards others to communicate to other Presbyters by Imposition of hands the same power to pray to Preach the word and to Administer the Sacraments Object It may be Objected and said of them that they being Ordained to the Mass as well as to Preaching Praying and Admistring the Sacraments could not Ordain others to Preaching and Praying and Administring the Sacraments onely unless they Ordained them to what themselves had been Ordained to wit to Sacrifice also and to the Mass because their power reached to the latter as well as to the former And so the Ministers succeeding them and yet not truely Ordained to the same full power of Massing and Sacrificing to which they that Ordained them had been themselves Ordained but being Ordained to one part onely of their power to wit to Preaching and Praying and Administring the Sacraments and not to Sacrifice and the Mass were not truely Ordained because the first Reformers had shaken off and renounced their own full power which themselves had received by abjuring the Mass and Sacrifice to which their power reachâ—d and so could communicate no power to others but in that fulness of power for kinde and nature which themselves had formerly received Ans. To the which Objection I answer with this plain and easie instance of a Justice of the Peace now amongst us whose former power was onely to Administer Justice and to act by Law against Delinquents and Offenders binding them over to the Sessions or committing them to the Gaol or Prison But now to this his power is further added by an Act of Parliament another power to joyn in the State of Marriage such as shall come before him to be married and to declare them Man and Wife giving them his Certificate that they are truely and lawfully coupled together in the State of Matrimony If now a Justice of the Peace should make a scruple of doing this as some I hear already do his Conscience telling him that Marriages have for many years in all sorts of Churches yea in the best Reformed Churches alwayes belonged to the Ministery as an Ordinance of God though not as a Sacrament as Rome â—eaâ—eth and for that Matrimony is an honourable estate in its Relation to Christ the husband and the Church his spouse Eph. 5. Chap. and not rashly to be undertaken but with grounds reasons and Scripture to be laid upâ—n cleared to the Parties that are to be Wedded and that with good counsel Admonition and prayer to God for a blessing upon the Parties to be maâ—â—ied for the better knowing their duties each to the other better performing those duties and for the better guiding their lives in love peace and unity for the time to come If I say upon these grounds acknowledging himself unlearned in the Scriptures unfit for such good counsel instruction and Admonition having not a Spirit of prayer for such a purpose he should renounce that power given unto him to joyn Man Wiâ—e together and should absolutely refuse to practise it any longer as not belonging to him according to the Dictate of his Conscience Yet the other part of his Power to Administer Justice against Offenders would still continue in force his Power Authority and Commission for that
in the time of Evaristus and the heathen Emperour Trajan yea others affirm their Antiquity from Cletus near after the time of the Apostles as an ancient writer Onuphrius observes in these words which I shall English unto your capacity Gletus teste Bibliothecario ex Damaso Presbyteros Romae ad viginti quinque numerum auxit Evaristus vero Apostolorum instituto ad septâ—narium numerum in Ecclesia Romana Diaconos redâ—git Titulos in urbe Presbyteris divisit ut unusquisue suae Paroeciae terminus limitibus distingueretur To the first of these proofs Mr. Nichols answered that though he did confess that Antichrist at that time was not known nor discovered yet as sitting in his Seat yet that Antichrist came in by degrees working cunningly and subtilly against Christ and so might be working then for ought he knew even in that Councel three hundred and twenty four years after Christ. The same he might have answered to the time of Cletus and Evaristus whom therefore I omitted to produce yea the like answer he might have given if such a division of Parishes had been made in the time of the Apostles by reason of the increase of Christianity But because every mans private invention to evade the force of an Argument is no warrant to term an Action or constitution like this Babylonish and from the private shop of their own phantasie to deliver to the people for Babylonish â—hat which in reality is not such I replied against him thus 7. Aâ—g Order and conveniency for the better doing a good work which doth not cross neither is against any word command or example of Christ is not Babylonish nor from Antichrist But this constitution of Parishes so long since was but order and coveniency for the better doing a good work which did not cross neither waâ— against word command or example of Christ. Ergo. This Act or constitution of Parishes so many years ago was not Babylonish nor from Antichrist The Major being granted I proved the Minor Propsition thus 8. Arg. This constitution of Parishes so long since was but order and conveniency for the better feeding Souls with the word of God But order and conveniency for the better feeding Souls with the word of God doeth not cross neither is against any word command or example of Christ. Ergo. This constitution of Parishes so long since was but order and conveniency for the better doing a good work which did not cross neither was against any word command or example of Christ. The Major or first Proposition being denied I replied thus 9. Arg. This constitution of Parishes so long since was upon this ground that whereas one Pastour could not conveniently feed ten thousand or more Souls with the word of God three four five or more Pastors should feed them But this order and and conveniency was for the better feeding Souls with the word of God Ergo. This constitution of Parishes so long since was but order and conveniency for the better feeding Souls with the word of God I beseech you beloved take notice of the Succession of these several Syllogismes and as you tender your consciences and desire truely to continue in Zion judge impartially whether these Arguments do not clearly free our Parishes qua Parishes in the constitution of them from the beginning of christianity from any Babylonish corruption by Mr. Nichols scandalously and erroneously imputed to us Having thus with undeniable Arguments pursued him driven him from hedge to hedge discovered his false refuges and as yet not discovered in our Parochiall Churches any thing that might justly deserve that infamous Brand of Babylonish finding yet no satisfaction given to my Syllogismes and challenging the impartiall judgement of the people whether or no upon such slight answers the ignominious title of Babylonish were to be fixed upon our Churches But at last out of School-form he breaks out into his usuall Orations declaring his meaning thus that we were Babylonish qua mixed as consisting of all sorts wicked and good together And this was his last refuge a pretty one indeed for to unchurch a people because some wicked are among them I must needs acknowledge that from Mr. Nichols his acute wit I expected some deeper and wittier reason to prove our Parochiall Churches Babylonish beyond a mixture of good and bad together Alas Is it such a property to Babylon and Rome onely to have mixed congregations that wheresoever such are they must need be known by this name Babylonish and no other If upon no other ground we are to be called Babylonish but because we have some wicked amongst us he might as well have said our Parochial Churches are Danish Churches Swedish Churches Polandish Churches Dutch German Câ—urches Nichols-like Churches also for doubtless in all these visible Churches there are good and bad nay he might as well upon that ground have termed us Corinthian Ephesian Gaâ—â—â—â—â—n Thessalonian Churches as I shall shew hereafter This is as I said before to name us by somewhat generall to many as much as to call a Lion a Man or a dog or a horse because of animalitie in him which is common to a man a dog and a horse I expected to hear that we are Babylonish from somewhat particular proper essentiall to Rome or Babyâ—on alone and not from a mixture of good and bad which is common to all vâ—sible Churches as distinguished from Invisible so common â—s in a dragner to finde good and bad â—â—shes together in a field to finde good corn and rares and weeds together yea so common that to finde the coutrary we must not go to Mr. Nichols his visible Church if a Church but rather we must go out of the world 1 Cor. 5. vers 10. But before I rehearse unto you my Arguments against this refuge I pray take notice from hence that if we are Babylonish because mixed good wicked and bad together it followeth from this Mr. Nichols his Assertion that Babylon then and Rome is mixed of good bad and wicked together and so he grants some good in Babylon as well as among us or else we cannot be like to them in our mixture without they also be mixed But to this I shall speak hereafter Thus then having taken away the covering from the face of Mr. Nichols his intention and meaning and fully discovered upon what ground we are Babylonish I told him I would prove by Scripture that a people under corruption may yet be called truely a people and Church of God and so the corruptions of the wicked amongst us to be no lawfull Plea against our Parochial Churches which Mr. Nichols denying I proceeded forward to a Syllogisme thus 10. Argument In the 1 Sam. 2. Chap. vers 29. God calls Israel his people and so his Church But in the 12 verse they are not noted to live under corruptions and under corrupt Priests called Sons of Belial In the 32. of Exodus verse 11. Moses calls the Israelites the
informed that some have said that my heart is still at Rome whose mouthes must be stopped and those bâ—ats of spight and envy coming forth from thence like the frogs that came out of the mouth of tâ—e Dragon of the Beast and of the false Prophet Revel 16. vers 13. must be crushed least from câ—oaking at the first they proceed further to poison and envenome that good name and reputation which I hope I have purchased unto my self both by a known affection to the state affairs and Governours and by soundness of Doctrine these ten years that I have lived in Kent where my Teaching hath had the Approbation of all sorts of people of sound judgment who far and near have resorted to me and acknowledged from me the comfortable work of the Ministery uppon their Souls And as for any inclination or bending of my heart or affection to Rome I doubt not but that all England hath taken notice of my writings and actings against that Triple crowned man of sin and his Emissaries the Priests and Iesuites here in England against whom I have been often by Authority commanded up to London to the Sessions held at the old Bayly and without any competent satisfaction from the State have spent and wasted much of my poor estate which should have been my Wives and poor childrens portion and comfort hereafter In which Bell the Franciscan Friar Sanderson alias Holland and Wright both Iesuites and some others whose names are at present out of my memory have been discovered and according to the Laws of the Land brought to condigne punishment at Tyâ—urn For which service I have been often assaulted and threatned with murther by my bloud thirsâ—y enemies the Romish Papists to whom Mr. Nichols his party rashly judgeth my heart inclines as unto friends but especially by one Burke an Iâ—ish Gentleman in Alders-gate street and in Shoo-lane by one Captain Vincent Burton who came from Flanders purposely to kill me and had glutted his malice with bloud in my very châ—mber where I lodged had not the ever watching Providence of heaven prevented his murtherous intentions Which dangers threatning my life were well seen and credited by the Right Honourable my Lord chiâ—f Iustice Rowls when at the execution of Wright the Iesuite he charged one Mr. Thomas Mayo an Officer of the State to guard me during my abode in London and offered me more strength to secure me would I have accepted of it which I refused having constantly about me a Trooper also at my charge well known unto you of this Parish But can my heart be at Rome where if my body were it would be burnt to ashes for my good services to England as were the bones of the Byshop of Spalato after that upon fair promises he returned from England unto the Pope But these somes of malice are against me because I durst dispute with Mr. Nichols a private man and contend as the Saints have formerly done for the truth and because as a Schollar by way of Argument I have granted that the contrary whereof he could not prove nor so much as offered to reply against it to wit that Rome is a Church and true in some substantials though not in her corruptions of Rites foolish ceremonies superstitions and some false Doctrines contrary to the Scriptures Which opinion Beloved I shall never hold tenaciously noâ— heretically by inhering to it if by sounder judgements I may be convinced of the contrary to whom I shall willingly submit and not disturb as too many do the tender flocks of Iesus Christ. The ground therefore whereon at present I say this Opinion may be grounded and by me was truely intended when I answered Mr. Nichols saying that Rome was and was not a Church in several respects was this First Although it be true that the Councel of Trent convocated in the year 1547. did desperately wound the Church of Rome first in that it did heighten and multiply her damnable errours Secondly in that it did draw all the poison into one entire monster and body of errour and presented it all to the world as the Doctrine of the Church Yet as the dissenting parties from other councels setling the Popes Supremacy communicating in one kinde of worshipping of images disallowing the use of the Bible to the people forbidding Priests to marry and in England Mr. Iohn Wickliffs Tenents as I have shewed before were ground sufficient to discover a party a people a Church in Rome and in England which Mr. Nichols himself opposed not but rather seem to grant it then the like may be said since the councel of Trent for if any have opposed or dissented from or disallowed that councel they must be said to disallow those damnable errours that poison drawn into one entire monster and body of errour But many there are who have opposed dissented from and disallowed that councel Ergo They must be said 'to disallow those damnable errours that poison drawn into one entire monster and body of errour The Minor is known to such as have travailed beyond the Seas and no doubt to all learned Divines who have perused such Bookes as do lay down the State of Rome since the councel Wherein they shall finde that the whole Kingdom of France to this day hath opposed that councel besides many other learned Divines and among them the whole University of the Sorbonites at Paris who unanimously and strongly maintain the Oath of Allegiance to Kings Princes Governours of Nations against the Pope and so vigorously have opposed the Popes supremacy voted in the councel of Trent that had not Vrban the Eight complyed with the Court of Paris when Cardinal Richlieu was in his height of command and prosperity either he â—imself or one Friar Ioseph a Capuchin had been made Antipope for France and all Addresses to the Pope of Rome had been forbidden to the people of France in general at which they have been aiming these many years and I believe will ere long effect it if this Cardinal at present Mazarini continue in favour and keep close Prisoner that Popes great favourite Cardinal de Retz such is the regard that Kingdom hath to the councel of Trent to the Popes supremacy â—etled by it The same Oath of Allegiance hath been vigorously maintained and the Popes supremacy strongly denied these many years in England by some also of the Popish Religion as by Mr. Roger Widrington in his Apology but especially by the order of the Bendictines amongst whom Price the superiour of that family in England and before him Doctor Preston a Prisoner formerly in the Clinke who being excommunicated by the Pope for his opinion was by King Iames protected against the Pope the like Sir William Howard otherwise a Papist hath opposed in print all these slighting the councel of Trents determination as a point of faith and disregarding the Popes thundering out excommunications against them Besides these what dissenting parties must needs be there whereas many
as is the plague or spotted feaver that a Neighbour may warrantably separate from such a Neighbour though under that infection he have still the true substance and essence of a man Even so â—hough in Rome there be some true substantials of a Church yet they lye under such filthy such contagious corruptions such loathsome and abominable Idolatries that we are bound and sufficiently warranted from the word to separate from them in the sense of Du Plessis above quoted we dâ—part not from the Temple but from the Idolatry committed in the Temple nor from the Common-Wealth but from the tyranny which oppresseth the Common-Wealth nor from the Citty but from the pestilence which infecteth the Citty nor from the Communion and fellowship of the people but from the conspiracy of Antichrist and of his maintainers 3. Objest But thirdly Mr. Nichols may Object Why then may not I and my people separate from your Churches if we finde in them corruptions sufficient to warrant our separation Ans. To whom I answer that as every disease must not keep us from our Neighbours society but infectious ones such as the plague No more must every corruption in a peoples manners make us separate from a true Church Onely gross and general errours at least must warrant such a separation If Mr. Nichols can shew that infectious plague those botches of the Whore of Babylon upon ouâ— Churches that abâ—minable Idolatry of worshiping of Saints and images and a Bread God that unbloudy yet dayly Sacrifice of Christs body and bloud upon the Alâ—ar against that Sacrifice once offered by Christ himself that base Doctrine oâ— Purgatory derogating from the full saâ—â—sfâ—ction of Christ for our Souls and making null and void the abundant meâ—iâ—s of his sufferings and Passions those filthy rotten rags of mans own Righteousness stripping the Soul of the white and pretious Robe and garment of Christ his Righteousnes All which with many more do warrant our separation from that Church If Mr. Nichols can shew the like or any of these infections amongst us well and warrantably may he keep himself and his from such a plague But where no such infections are but rather a new face of Reformation from what hath been found to be corruption formerly now to separate from our Churches Oh how unwarrantable will Mr. Niâ—hols finde it if he search the inwards of his heart with the light and candle of the word of God Oh when God is coming towards a Church then to run from it when God is turning his face towards it â—hen to turn our backe upon it when God is building it up then to be â—ctâ—ve in pulling it down When a Châ—rch professeth willingness and readiness to be conformed to the Rule of the word then to separate from a Reforming Church This is a sad thing and surely if rightly apprehended must sit sadly upon the spirits of some Now when our Churches are coming up out of the wilderness now that they begin to boyl out their scum now that they begin to be more refined and reformed now to forsake them truly this is no small aggravation to this desertion For Mariners at sea to forsake their ship when she is ready to sinke though it may be an errour possibly an over-sight in them so to do yet it is pardonable But if the ship shall begin to rise and float again so as they see apparent hopes that with a little pumping she may be saved now to leave her much more to cut holes in her sides their owners will give there little thanks for it Some years since the Church of God amongst us seemed to be in a sinking condition then to leave her might be pardonable but now that through the mercy of God she begins to be somewhat floatsome and boyant so as a little industry paines in the pumping and purging may free her and save her now to desert her or which is worse to cut holes in her Surely surely never was separation from a Church so unwarrantable Can our separation from Rome so warrantable it being from a Church growing worse and worse more and more corrupt be a president to separate from a Church reforming growing better and better 4. Object But Mr. Nichols replies and Objects that we are mixed with many wicked and corrupt livers we exclude none from our communions therefore he and his people cannot sit down with us for what concord hath Christ with Belial Though otherwise the Doctrine be good and sound and much corruption have been purged out yet we cannot joyn with the wicked 1. Ans. This is not onely Mr. Nichols his Plea but now in this County begins to be a Plea of others who will by no meanes be thought to favour a separation even while they do separate from their Parishes some with their Ministers some from their Ministers for a purer Communion among themselves But to all such I answer first acknowledging that indeed it was never my practise or judgment freely without any discretion to admit to the Communion of the Lords supper any scandalous person or notoriously wicked liver in a Parish but have always judged it fit for a time to suspend such an one till some amendment be observed some reformation publickly seen in his life conversation But to deny the Seals to a whole Parish who are not so notoriously wicked or to a sinner in particular not pro phanely scandalous but one frailly sinfull shewing signâ—â— of conversion and thirsting after a nearer Communion with Christ I dare not nay I am loth to frown upon him over whom the Angels rejoyce Luke 15. vers 10. 2. Ans. But Sâ—condly I answer them with what Morneus de Ecclâ—sia notes though I will forbear to term them as he doth Those who otherwise seem nevâ—r so godly that separate from true Churches like Novatus for a stricter course of Discipline like Donatus from some bad ones in the Church as they suposed like Andius from some lesser corruptions and abuses are Schismaticks This is the judgement of this learned man And I doubt not but those of judgement in learning and Antiquity who separate from us will acknowledge that Novatus and the Novatians Donatus and the Donatists Andius and his followers were anciently by the Churches justly condemned for Schismaticks I leave it then to the Novations of our times to judge what may be concluded against them who build upon thâ—se Schismaticks own grounds to separate from us some lesser corruptions and abuses for some bad ones in the Church or for some stricter course of Discipline Of such Augustine saith that under the colour of faith they break in sunder the bond of fellowship And Zanchie expressly calls such a schisme as one should say a cutting off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that they cut in sunder the unity of the Church by this their departing And in the same place he absolutely affirms that neither difference in doctrine vices of the Mininisters lewd life of them that
Christs name is named called upon and professed and that without superstitious inventions of man there is a true Church But our Parochial meeting and gathering together is to name the Name of Christ to call upon it and profess it Ergo Our Parochial people here in England so meeting and gathering together are true Churches and not Babylonish 3. Argument We be either the Church of Christ and so a true Church or the Church of Antichrist But we are not the Church of Antichrist Ergo we are the Church of Christ and so not Babylonish but a true Church The Minor is clear we have forsaken Rome the Pope his Doctrine his Sacraments Yea every year upon the Friday before Easter day we are excommunicated by the Pope with this Ceremony which my self have seen and was present at it Ann. Dom. 1640. The Pope standing in a high Balcony in Peters Palace before thousands of people gathered beneath in an open wide and capacious place takes in his hand a lighted Torch declaring that light to represent the light and brightness of the true Militant Church and the light and glorie of the Triumphant Church above and then one of his Chaplains putting out the light The Pope casteth the Torch out of his hand from on high down to the ground declaring by that Ceremony that so he excommunicates and deprives of all light of mercy favour comfort in the Militant Chuâ—ch and also excludes from the light of glory in the Triumphant Church all Hereticks in England as such he looks upon us who acknowledge him noâ— by their obedience to him to be the supream head of the universal Church and condemns their Souls to the pits of Hell where is no light of mercy and redemption but darkness for ever excâ—pt they repent and turn to him using in this action of casting down the Torch the words of Christ to the wicked on the leâ—t hand Dâ—part from me ye cursed into everlasting fire prepared for the Devil and his Angels Matth. 25. vers 41. Thus are we disowned cast out anathematized and for ever cursed by the Pope and shall we yet be said by Mr. Nâ—â—hols to be Babylonish to be his or any wayes to belong to him No surely we may rather say as our Saviour said of the World and his Disciples If ye were of the World the World would love his own but because ye are not of the World but I have chosen you out of the World therefore the World hateth you John 15. vers 19. So if we were of Rome of Babylon Rome would love us as her own but because we are not of Rome but the Lord hath chosen us out of Rome and out of Babylon therefore she hates us and her Triple Crowned Head and Governour bids us depart casteth us out and curseth us So it appears that we are no Church nor people of Antichrist Ergo we are a Church of Christ. And if there be any further doubt of this in Mr. Nichols I must tell him plainly that the difference is between him and the Pope The Pope saith we are no Church of Christ because not belonging to him Mr. Nichols saith we are no Church of Christ because we are Babylonish and so belonging to the Pope and to Antichrist As Paul set the Pharisees and Sadducees at variance to help himself Act. 23. vers 6 7. So I shall leave the Pope and Mr. Nichols to reason this case whilest I step forth to my fourth Argument thus 4. Argument A company having no false nor Babylonish head but having Iesus Christ for their true head can be no false nor Babylonish Church or body But we are a company having no false nor Babylonish head but having Iesus Christ for our true head Ergo we can be no false nor Babylonish Church or body The Minor is clear thus because we do all profess him which is a token of Faith in the heart Rom. 10. vers 9. If thou shalt confess with thy mouth the Lord Iesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved And the Apostles judged such worthy to be of the Church in their time and thereupon did admit men as Act. 16. vers 31 32. Yea Simon Magus thereupon was admitted Act. 8. vers 13. though otherwise a dissembling Hypocrite whose example is a sufficient answer to Mr. Nichols his Objection saying sheâ— me â—here the Apostles admitted wicked men into their Churches as you do To which with this example of Simon Magus we answer as also with Demas Hymenaeus and Alexander that they admitted wicked dissembling Hypocrites as we may do some not qua and as wicked and dissemblers but qua and as Proâ—essours professing with their mouth the Lord Jesus as a token of Faith in their hearts Rom. 10. vers 9. Yea secondly such is this confession or profession of the name of Christ that it is a token laid down in Scripture that such as confess Iesus Châ—ist have the Spirit of God Hereby know ye the Spirit of God every Spirit that confesseth that Jesus Christ is come in the flesh is of God 1 John 4. vers 2. And thirdly the confession of his name is a part of our praise so Paul saith By him let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his name Hebr. 13. vers 15. Thus we hold Christ for our head we profess and confess him and his name â—rgo we are no Babylonish â—or false Body 5. Argument A company having Iesus Christ for their Mediatour and Advocate are a true Church But we are a company having Iesus Christ for our Mediatour and Advocate Ergo we are a true Church The Minor is proved thus First by our prayers which are onely made to God and in the name of Iesus Christ onely Secondly in that we do condemne the Papists for making the Virgin Marie Saints and Angels Mediatours to God and we do reject it as idolaâ—rous Thirdly because we do partake of the Covenant made unto us by God through Iesus Christ which I thus make good First because many of us both in Church and Common-wealth of both higher and lower degree have true knowledge of Gods word which is one part of the promise and Covenant as you may read in these words of Ieremiah This shall be the Covenant that I will make with the house of Israel saith the Lord. I will put my Law in their inward parts and write it in their hearts and I will be their God and they shall be my people And further They shall all know me from the lowest of them unto the greatest of them saith the Lord Jerem. 31. vers 33 34. and the like Hebr. 8. vers 10. and Chap. 10. vers 16. Secondly the fear of God possesseth the hearts of many which is another part thereof as the same Prophet writeâ— I will make an everlasting Covenant with them that I will not turn away from
Antichristian or Babylonish which I prove thus Those who by their life and Doctrine have witnessed against Antichrist could not be Antichristian But our Bishops since the Reformation have witnessed against Antichrist Ergo They were not Antichristian The Minor is clear in Cranmer Ridlâ—y Hooper Latimer Farrar Iewel Pilkington Sands Babington Abbot Davenant Hall Morton Usher and Dr. Brownrigge in his sound and Orthodox Divinity taught and professed publickly in Trinity Colledge in Cambridge against the unsound and corrupt Divinity taughâ— and professed in Rome But thirdly I answer that they did indeed Ordain our Ministers not qua Lord Bishops but qua Presbyteâ—s and had other Presbyters to joyn with them so that our Ordination from them is valid and may in no wise be disclaimed more than thoâ—e Ministers who were ordained in the Pâ—imitive Churches They were ordained in Cyperians time by Bishops and Presbyters The fourth Councel of Carthage ordered that no Bishops should ordain without the Counsel of his Clergie Antichrist was not then got in his feaâ— A Bishop if we consider him meerly as a Bishop was but a Minister and set apart to do the work of a Minister And so Ordinaâ—ion from them was bâ—t as from Ministers who have Commission fâ—om Christ to ordain and therefore the Argument proves nothing against us to null our lawfull succâ—ssion and Ordination Thus beloved having made a large progress through Mr. Nichols his three Erroneous Propositions having by Syllogistâ—cal Reasons and by Scriptures shewed unto you what is Babylonish and Antichristian and what not to wit that which is agreeable with the word of God with the express Command of Christ and with practise and example of the Apostles or that which crosseth the word the Command of Christ the practise and example of the Apostles have cleared our Churches and shewed unto you that as Parochial they are not Babylonish neither in their first Constitution Parishes having been constituted before Antichrist was discovered nor in the end of their Constitution that being for the better and more convenient feeding of many Souls by many Pastours nor in their mixture of good and bad together which mixture I have proved in all those Churches to whom Paul in his Epistles did write having shewed also unto you what practises against the word the express command of Christ the examples of the Apostles and according to the Iesuites examples are practized in Mr. Nichols his Congregation which he calls â—he House of God and finally having vindicated our Parochial Pastours and Parish Officiating-Ministers from Mr. Nichols his false aspersion and uncharitable censure of them branding them with the infamous Title of Babylonish I shall draw nearer to an end and conclude wiâ—h a use of Exhortation to some few duties 2. Vse of Exhortation I have beloved these three Lords dayes carried you about the bounds of Zion and Babylon I have shewed you at large what people what Churches are the Zion of God and what practises are Babylonish and how free our meetings and our Ministers are from such practises and in these three dayes surveying these bounds I have blown my Rams horns that the Walls of Babylon might fall as did the Walls of cursed Iericho formerly at the blowing of them I shall yet cause the sound of them to be heard all the Nation over committing what I have here spoken unto you to the Press that so whatsoever practises are Babylonish in the Land and Nation may be discovered Babylons strength and walls may be more ruâ—ned while Zâ—on shâ—ll stand as a Rock unmoveable and Hell-Gates Councels and practises shall never I hope prevail against her I have found in my search and Survey of Zions Walls and Bulwarks that yet she stands amongst us Our Churches I have found by the light and truth of Scripture â—o be Gods spirituâ—l Zion I have found their Antiquity as Parishes to be â—â—om the fiâ—st Pâ—imitive times and that it belongeth to the Decency and good Order of Zâ—on that in so stately great a House there be many Chambers and several distinct Tables where the Ordinances of God may be dispensed and the mulâ—itude of Souls belonging to Zion may be more conveniently fed I have found also out of Scripture that our Parish Officiating-Ministers are true Shepheards with the true properties of Shepheards and true Pastours Ordained by Christ his own Commission to feed the Souls in Zion having the lawfull power of the Keyes by Imposition of the hands of â—he Presbytery without which all Commission given by the people is subreptitious and false and against the Institution of Christ and consequently Babylonish and Antichristian And finally I have found Mr. Niâ—hâ—ls his three Assertions against us to be false not enduring the Trial and Touchstone of the Holy Scriptures and nothing by him truely Objected to prove us Babylonish but that we are a mixt multitude with many corâ—upt persons and sinners amongst us which he might as well have Objected against all the Churches mentioned in the several Epistles of Paul to prove Paul false in calling them Saints and Churches and against the Churches of Asia and yet not have unchurched them â—s upon this ground he hath not been able to unchurch us Yet because our sins onely are the great block and beam in his eye which hindreth his sight that he cannot see where a true Church is nor see that we are true Churches yea truer than his I beseech you let it be your care and indeavour for the time to come to give him no further offence by your sins but to live so religiously that this block and beam being removed from his eye he may see that we of Deal as well as those of other Parishes are a Church he may be won and recalled by your Godly walking and Conversation to come back to us and to send back again unto our Churches those whom he hath caused to separate from us Which that ye may perform the better give me leave to conclude this large discourse with an Exhortation to these duties following 1. Duty First Let us humble our selves for our sins which have been such Offences and Scandals to our Friends and Neighbours which have brought such destructions and divisions amongst us which have stirred up forraign Enemies against us which threaten us yet with greater miseries than those which hitherto we have suffered which make us as unclean as Lepers and cause others to loath us yea to separate from us Oh Let us read our sins in our miseries in our wars in our divisions which are amongst us We have nourished Malignant lusts Babylonish and Antichristian Brats within us which rebâ—l against the Spirit and fight against the Soul we have made sport and pass-time with those sins which shed the bloud of the Lord Jesus Oh Let those sins draw tears from us which drew bloud from Christ. We have grieved the holy Spirit and therefore well may the Spirit refuse to comfort us who have grieved him Well may