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
true Zion and of the errors and Antichristian practises of Babylon Oh what a grief is it to think how in these times the true Zion is mistaken unknown yea by seducing spirits even termed Babylon Oh beloved if so many blessings comforts Soul-feastings as I have shewed unto you belong to Zion what enquiry what search ought we all then to make to finde out this true Zion that our Souls may not be deprived of the blessing and life for evermore which God hath enâ—ailed unto his Zion I beseech you judge it not passion then in me if I shall yet pursue what the other day was by way of dispute but begun in this place and for want of time could not then be finished My conscience leads me to this work the spirit commands me to clear this point unto you though some Adversaries do threaten me with stones as the Iews did Christ and to heave me out of this place to deprive me and mine of the lively-hood I here enjoy because with Scripture and reasons I oppose their contrary judgements yet I must not be unfaithfull to that trust and charge which from my Master Iesus Christ I have over your Souls I may say with Paul I have kept back nothing that was profitable unto you but have shewed you and have taught you publickly Acts 20. vers 20. and vers 27. I have not shunned to declare unto you all the Counsell of God these five years together and therefore though now so much threatned by some I resolve to say with Paul in the worst triall of my Adversaries spight and malice None of these things move me neither count I my life dear unto my self so that I might finish my work wâ—â—h jâ—y and the Ministerie which I have received of the Lord Iesus to testifieth Gospel of the grace of God Acts 20. vers 24. But not for my trust over your Souls onely shall I make a large search into Zion and Babylon but also for mine own Souls sake so dear unto me that I must ingenuously confess before you that for the saving of it I have hitherto forsaken the pleasures of sin and Egypt which for twelve years I enjoyed in the parts of America from whence the Lord in mercy hath brought me to his marvellous light unto Mount Zion and unto the Citie of the living God the heavenly Jerusalem and to an innumerable companie of angels to the generall assembly and Church of the first born Heb. 12. vers 22 23. For the which Zion I have forsaken all kindred after the flesh and in the which Zion I acknowledge to have enjoyed these fourteen years many sweet comforts many Soul-feasts and banquets And now to hear from Mr. Charles Nichols that neither you nor I belong to this Zion but rather unto Babylon hath so much troubled me that I could not in conscience shun a publick dispute with him about it resolving with my self that after so many steps as may be in nine thousand miles which through Gods mercy I have travailed to finde out Zion in England if he could shew me by the word on step further out of Babylon cheerfully to go out of her and according to my present observation from Zechariahs Counsel to loyter no longer about Babylon but to take so fair an opportunity to deliver my self and you also from whatsoever he might prove to be Babylonish in our Church and worship Let us therefore beloved with care and diligence for our Souls good search the Scripture and in them search out Zion and Babylon and what the last Thursday want of time allowed us not let us again examine Mr. Charles Nichols his three Propositions as stated by him against us against our Parochiall Churches and against ours and all Parish officiating Ministers affirming further his Congregation separated from us and our Parochiall meetings to be the true house of God which in these words he thus laies down 1. Proposition Parochiall Churches are Babylonish 2. Proposition We i. e. the Church I serve in Christ are the house of God 3. Parish officiating Ministers are Babylonish I shall to these give my answer in order as they lye and faithfully lay down my Arguments with his answers as far as on the twentienth day of this moneth we proceeded and then go on to prove by reason and Scripture how falsly and erreneously these Propositions are asserted by him for that neither our Parochial Churches are Bâ—bylonish neither his Congregation or Church wherein he serves is Gods house Nor the Parish Officiating Ministers justly to be termed Babylonish My first Argument against his first Proposition was framed thus a definitime ad defiâ—itum from the parts defiâ—ing or describing a thing to the thing defined or described which is a most sure and infallible kinde of Argument to convince and prove any thing that is doubâ—ed of or denied As for example A man is defined and described essentially by these parts to wit that he is a living Creature Risible and Rational if then I prove these parts to be in Peter I shall evidently conclude Peter to be man and if these essential parts be not in him I shall on the contrary conclude that he is no man You may then remember that my first Syllogiâ—me was from the essential parts constituting and describing a Parochial Babylonish or Romish Church in the Major or first Proposition And in the Minor or second Proposition shewing that those parts were not to be found in our Parochial Churches and then concluding our Parochial Churches not to be Babylonish thus 1. Argument A Parochial Babylonish Romish Church is a people living under obedience to the Pope gathered together under the Advocation or Patronage of some particular Popish Saint for whose greater glory on his day yearly they enjoy from Rome pardon of sins and Indulgences Congregated under a Popish Priest whose Mass they hear to whom auâ—icularly they confess and from whose hâ—nds they once a year at least receive the Sacrament of the Lords Supper under transubstantiated Bread and Wine But our Parochial Churches are not a people living under obedience to the Pope nor gathered together under the Advocation or Patronage of any particular Popish Saint nor for any such Saints greater glory on his day enjoying from Rome pardon of sins and Indulgences nor congregated under any Popish Priests whose Mass they hear to whom Auricularly they confess and from whose hands they once a year at least receive the Sacrament of the Lords Supper under transubstantiated Bread and Wine Eâ—go Our Parochial Churches are not Babylonish This Argumenâ— Beloved was so convincing that indeed it was never in order answered but rather complaint made by Mr. Nichols that it was so long that he could nor well repeat it nor remember it for the helping of whose memory I propounded one by one the contents of the Major and desired him then like a Schollar to grant deny or distinguish which by no means I could get him to do But at last
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
many Councels before as the Popes Supremacy denied and decreed against by the Councel of Calcedon Africk Milevi Constantinople and Basil The second Councel of Ethesus approving Eutyches and the Councel of Calcedon condemning him The second Councel of Nice maintaining the worshipping of Images and that of Franck Ford assembled about the same time by CHARLES the Great pulling them down The first Councel of Nice permitting the marriage of Ministers according to the use of the Primitive Church and the Councel of Neocesaâ—ea and Mentz and the second of Carthage forbidding it and particularly in England having shewed a party dissenting from the Pope almost three hundred years ago in the very height of Popery here in the Raign of Edward the third in whose time God raised up Iohn Wickliff a Professour at Oxâ—ord to hold out the light of the Gospel so as many in those dayes were much enlightned thereby For among other Principles wherein he instructed the people then these were some directly against the Church of Rome 1. The Eucharist after Consecration is not the very body of Christ but figuratively 2. The Church of Rome is not the head of all Churches more than any Church is Nor hath Peter any more power given of Christ than any other Apostle hath 3. The Pope of Rome hath no more in the Keyes of the Church than any other within the order of Priest-hood 4. The Gospel is a rule sufficient of it self to rule the life of every Christian here without any other rule 5. All other rules under whose observances divers Religious persons be governed do add no more perfection to the Gospel than doth the white colour to the wall Having I say thus shewed him the height of Popery in and out of England and still a party dissenting from the gross errours of Rome and in them a light of a Church and people of God he aiming at those abominations brought in and setled as he imagined without any party dissenting from the Councel of Trent as from other Councels would needs frame his Argument from Queen Maries dayes thus 1. Object In Queen Maries dayes there were no Churches in England Ergo Now Parochial Churches are Babylonish The Argument beloved concludes nothing in the consequence for suppose there had been no Church or people professing the truth doth it therefore follow Ergo now there can be no Parochial Churches He might as well have argued thus People in Queen Maries dayes believed not Ergo People now do not believe Or People then were Papists in England Ergo now they are not Protestants and then what shall we say of Mr. Nichols his believing people Even such is this Argument In Queen Maries dayes there were no Churches Ergo now Parochial Churches are Babylonish But to let my Opponent go on with more such Enthymema's I denied his Antecedent shewing him that in Queen Maries dayes there was a glorious Church of believers who witnessed their Faith with the bloud of Martyrdom as the Stories tell us of Cranmer Brad-ford Taylor Yea some tell us of eight hundred innocents whose lives in the space of less than four years that cruel Popish Queen sacrificed unto her idols Yea such was the abundance of true believers and Protestants in those dayes that as a fruitfull Vine they were spread abroad also into Germany Sweden Denmark and a Church of English true believers was apparent at Frankford from whence came Godly Bishops that setled our Churches in Queen Elizabeths time But then he went on a little more Schollar like in suiting his consequent with his Antecedent though still fallaciously thus 2. Object In Queen Maries dayes Parochial Churches were Babylonish Ergo Now Parochial Churches are Babylonish I might well have granted here his Antecedent for ought any true illation from it to these times it proving nothing but that we must needs be now as our Fathers were in those dayes which is a false illation for though there were no Churches then there may be Churches now though Parochial Churches then were Babylonish yet Parochial Churches now may not be Babylonish neither qua as Churches neither qua as Parochial As Churches the people being converted As Parochial it having been already shewed that Parishes as Parishes were no invention of Antichrist which distinction Mr. Nichols all along his Arguments and answers seems much to mistake or forget varying these terms as he pleaseth sometimes insisting upon the word Churches as when the Argument of the ancient Coustitution of Parishes before Antichrist convinced him he then falls to the word Churches qua as mixed Congregations So here from Churches in Queen Maries dayes he falls to Parishes in Queen Maries dayes But to try further what this Monster would bring forth In Queen Maries dayes Parochial Churches were Babylonish Ergo now Parochial Churches are Babylonish I distinguished the Antecedent to that word Churches supposing what was left behinde as Parishes they were not Babylonish They were Babylonish or Popish generally I denied the Antecedent They were Babylonish or Popish as the whole Land wherein were some Protestants in all corners dissenting from Babylonish and Popish principles I granted the Antecedent And this beloved I doubt not but it will appear unto you most true that where eight hundred in less than four years suffered Martyrdom they were not all taken out of one Parish but out of several Parishes in the Land and secoâ—dly that where so much bloud of holy Protestant Martyrs was shed it would prove as Cyprian saith Sanguis Martyrum semen Ecclesiae The bloud of Martyrs is the seed of the Church by whose sufferings the Professours of the true Gospel grew and increased more and more and so not the whole Parishes or Parochial Churches would be infected with Papacie but as was the Land and Kingdom not generally or in all but in the major part at most Thus I can further prove unto you Protestants to have been then in Parishes from the instance of a Parish not far from us in this part of Kent where I am informed by a Neighbour of this Parish that he often heard his own Father relate from his Grand Fathers mouth that in Queen Maries dayes there lived in that Parish a Priest named Stacie and that many times his Father and his Fathers Brothers going to Church and observing M. Stacy his superstitious ceremonies in the Church and at the Altar would go home to their Father telling relating to him Father Mr. Stacie in the Church doth sprinkle his face with water makes crosses with his fingers upon his fore-head knocketh his breast and prayes kneeling before the pictures and the like To whom his Granâ—-father would reply My Children though Mr. Stâ—cie do such things you must beware of them you must not do the like you must not pray to images but to God neither must you learn such Ceremonies and Superstitions of Mr. Staciâ— Whereby beloved you may perceive that in those Marian dayes all were not infected with Papacie but
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
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