live in the Church the coming of all sorts hand over head to the Supper of the Lord and further proves all these to be no lawfull causes to forsake the Church of Christ. And least any should Object the want of Ecclesiastical Discipline in a Church to be a sufficient cause to make a separation in page 224. he he saith Though Princes and Magistrates will not let Ecclesiastical Discipline to be restored into the Churches under them yet may we forsake that Church for that cause Thus in the judgement of learned Divines I have delivered my judgement and answer to our Separatists Objections and do further add that if the corruptions of some of our Members affright them from our Churches I wonder the same corruptions drive them not from all civil commerce with such corrupt men and from eating and drinking and conversing familiarly with them least their Souls by them be indangered which may as soon happen to them out of the Church meetings and societiâ—s where is more freedom for sin and no actual preaching cuâ—biâ—g sin as â—n our Church meetings and societies where praâ—er and praise to God is offered and the word preached which is powerfull in casting down imaginations and every high thing that exalteth it self against the knowledg of God and bringing into captivity everie thought to the obedience of Christ 2 Cor. 10. vers 5. And thus beloved having brought you to the main Objection the great stumbling block of those that separate from our Churches to wit some wickedness some corruptions in manners some prophaneness in life and conversation which was also Mr. Nichols his chief Objection against our Parochial Churches I shall now go on to clear my judgement further upon this point and to shew you that such corruptions of some wicked amongst us do not null our Churches nor unchurch us as no people of God but that we may truely notwithstanding corruptions and corrupt ones amongst us be called a true Church and people of God Which work that I may the better and more plainly perform it according to your capacities and understandings I shall first prâ—mise that known and true distinction of Churches into visible and Invisible denied bv no judicious Divines that I can hear of and for a sure truth delivered by Reverend Vâ—sinus in his Catechisme Psal. 348. The Militant Church which in this world fighteth under Châ—ists Bâ—nnâ—r against the world the flesh and the Dâ—vil is either visible or invisible The visiâ—le Church is a company among men imbracing and profesâ—ing the true and uncorrupt Doctrine of the Law and the Gospel and using â—he Sacramenâ—s aright according to Christ his institution and professing obedience unto the Doctrine In which company are many unregeneâ—ated or Hypocâ—ites consenting notwiâ—hsâ—anding and agreeâ—ng to the Doctrine In which also the Son of God is forcible to regenerate â—ome by virtue of his spirit unto eveâ—lasting life Or It is a company of such as consent in the true doctrine they profess wherein notwithstanding are many deâ—d unregenerate Members Not every one that saith unto mâ— Lord Lord shall enter into the Kingdom of heaven Math. 7. vers 21. Hither pertain the Parables of the seed and tares likewise of the net gathering both good bad fishes Math 13. vers 24 25 26 and 47. The invisible Church is a compâ—ny of those which are elected to eternal life in whom a new life is begun here by the holy Ghost and is perfected in the life to come This Church as long as it warâ—arâ—th and sojouâ—neth on earth always lieth hid in the visible Church They which are in this invisible Church never perish therefore neither are any hypocrites therein but the elect onely of whom it is said No man shall pluck my sheep out of mine hands John 10. vers 28. And again The foundation of the Lord remaineth sure and hâ—th this seal The Lord knoweth who arâ— hispunc 2 Tim. 2 verse 19. It is called invisible not that the men therein are invisible buâ— because their faith and godliness is invisible neither is known of any but of themselves in whom it is and because we are not able certainly to distinguish or discern in the visible Church the true godly from the hypocrites There is the same difference between the visible and invisible Church which is between the whole and part For the invisible â—â—th hid in the visible as a part in the whole which appeareth out of this place of Paul Whom the Lord predestinated them also he called Rom. 8. vers 30. This calling whereby the Lord calleth us is of two sorts inward and outward The inward Saint Paul saith was wrought according to the purpose of saving men and the elect are called by both Hypocrites are called onely by the outward calling and in respâ—ct of this outward calling is the Church called visible and the Church of the called where are hypocrites also But the invisible is called the company or Church of the elect and chosen This being premised I say that corruptions or corrupt Members in a visible Church there aâ—e and yet they make not the Churcâ— no Chuâ—ch but still it is a true Church both from the proâ—ession of faiâ—h in it as also from the right use of the Sacraments administred in it Which is maâ—ifest from that place where our Saviour sendeth his Disciples to convert people and to gaâ—her them into Churches Go and teach all natioâ—s Baâ—tizing tâ—â—m in the name of thâ— Father and of the Son and of the holy Ghost teacâ—ing them to obseâ—ve all things whatsoever I have commanded you Math. 28. vers 19.20 In the words Go and teach is implied the true and sound Doctrine to be professed In the words baptizing them is implied the right use of the Sacraments In the words teaching them to observe all things is implied the profession of obedience to the Doctrine and Ministery In the words whatsoever I have commanded is implied faith in Iesus Christ commanding the word and Doctrine to be preached and observed which word though it be not actually nor exactly obeyed nor observed by all yet it is taught to be observed and acknowledged that it ought and must be observed which are the marks and tokeâ—s of a true visible Church and where these maâ—ks and tokens are there is a true Church Now I shall clearly prove unto you that the corruptions of wicked men in a Church do not make that Church no Church or no people of God Fiâ—st from the old Testament besides those places already in my Argument against Mr. Niâ—hols urged from the 1 Sam. 2. vers 29. compared with the 12. verse and from Exod. 32. Chap. verse 11. compared with the 1. and 6. verses and from 1 Sam. 12. vers 22. Further yet the Prophet Isaiah calls the people of his time Gods people Isai 1. vers 3. yet exceeding great wickedness was then amongst them Magistrates were wicked Chap. 1. vers 23. and Chap. 3. vers 14.15 and
as for us he careth not for us which would be absurd The instance also in the Churches of Asia is unanswerable which though corrupt are called Golden Candlesticks Revel 1. vers 20. What corruptions were in Ephesus What in the Church of Pergamos where if not Nicholaitans yet Nicholaitans whom God hated were followed Revel 2. vers 15. What in Thyatira Where a Iezabel was suffered to preach Revel 2. vers 20. What in Sardis that had a name to live but was dead Revel 3. vers 1. What in lukewarm Laodicea that is commended for nothing good in her Yet all these are called Churches by Iohn for the patience of some the good works of others and doubtless for the profession and Godliness of many that lived among them It is the principal pâ—rt that gives the denomination to a thing and not that which is more base and vile in it A Princely Palace is named a stately Palace and building from those stately and capacious banquetting Rooms Galleries Walks Halls Parlours Balconies Chappels Towers and Turrets about it though in it there may be also some dark and dismal Entries and passages some slovenly greazie disordered Kitchins and Cook-Rooms and about it some outward stinking Sâ—able Rooms and Dunghils Even so the Churches of God take their denomination and are called even Saints a principaâ—iori parte from the more principal part of the wholesom and sound Doctrine preached in it of the true Faith conâ—â—ssed of the right use of the Sacraments ministred of the obedience to the word acknowledged in it and finally of those who turn not to riot and excess with the wicked of which sort commonly there are some Ergo Our Churches are true and not Babylonish But further that a Parochial people meeting â—nd gathering together for the true worship of God there being nothing in such our meetings qua as meetings Babylonish are not to be called Babylonish but that they are true Churches I shâ—ll prove by these strong reasons and following Arguments out of Scripture 1 Argument Apostolical constitution is a true constitution But such an one is ours Ergo The Minor I prove thus First The people of this Nation was converted to Christ as true Histories do witness by either Apostles or Apostolical men neither is it to be doubted but that in their dayes the Gospel was far spread as may appear by Paul's Testimony Rom. 10. vers 18. and Colos. 1. vers 6. Secondly Because we hold and maintain the same things Apostolical whereby we and other Churches were made Christians and Christian Assemblies to wit the word external profession of Iâ—sus Christ and the holy Sacraments by which and for which the people in the Apostles dayes were accounted Christians As for the word who doubts of the excellency of it and what an excellent people it fashioneth where preached and received as I shall in these places shew In the 2 Epistle of Iohn vers 9. 10. we have this commendation of the word and Doctrine and of them that receive it He that abideth in the Doctrine of Christ he hath the Father and the Son And if there come any unto you and bring not this Doctrine receive him not into your house neither bid him God speed Secondly The word is said to make Disciples to Christ Matth. 28. vers 18. Mark 16. vers 15. Thirdly The word it is that reconciles men to God so Paul saith God was in Christ reconciling the World unto himself and hath committed unto us the word of reconciliation 2 Cor. 5. vers 19. Fourthly By this word the Apostles wrought and converted many as may appear from Peter standing up and lifting up his voice and saying to the people Hearken to my words Act. 2. vers 14. compared with verses 37 38. and Paul and Silas by the word converted the Jaylour and his Family as is clear in these words Thâ—y speak unto him the word of the Lord and to all that were in his house and he took them the same hour of the night and washed their stripes and was baptized he and all his straightway Act. 16. vers 32 33. Fifthly This word given to a people is Gods covenanting with them for so his Declaration of his will by his word is called his Covenant Deut. 29. vers 9. compared with the 12. verse And the people receiving this word and professing their Faith to God is their taking of God to be their God and covenanting with him Deut. 16. vers 17. He loved the people all his Saints are in thine hand and they sate down at thy feet every one shall receive of thy words Deut. 33. vers 3. Of such hath he received a reconciliation Iob 33. vers 23 24. Sixthly Such professours the Apostles admitted into the Church as those that had covenanted with God and were not to be denied the Seal of the Covenant Act. 8. vers 12. compared with the 37 38. verses And as for the Sacraments they combine and knit us together Matth. 28. vers 19. 1 Cor. 10. vers 16 17. Therefore unless Mr. Nichols deny all this unto us he cannot deny us Apostolical constitution Oh then we having the Father and the Son by the Doctrine and word of Christ we being discipled by the word we being reconciled by the word to God we findeing dayly upon our Souls a powerfull working of the word of the Ministery God having covenanted with us to be our God and we by this word having taken him for our God shall the Seals of this Covenant be denied unto us which the Apostles denied to none tâ—at professed the word no not to Simon Magus Act. 8. vers 13. and though strongly knit and united together in Christ and made one body and partakers of that one bread shall we be unchurched unreconciled uncovenanted unknit and separated from Christ as Babylonish Surely this Assertion of M. Nichols will seem to the World not onely uncharitable but most absurd and Antichristian contradicting so much of Scripture as it doth 2. Argument Those that profess the Name of Christ without superstitious inventions of man are a true Church But a Parochial people meeting and gathering together here in England for the true worship of Christ profess the Name of Christ without superstitious inventions of man Ergo They are a true Church The Major is proved thus for Churches planted by others are onely thus described by their terms where Christ was named as you may read Rom. 15. vers 20. So have I strived to preach tâ—e Gospel not where Christ was named least I should build upon another man's foundation which words Learned Mr. Iohn Diodati expoundeth thus that it was the Apostles meaning to make it his onely glory to plant new Churches not standing to manure those which were already planted by the Ministery of others Which cannot be understood well to be the sense of the Apostle if by these terms where Christ is named he understand not true Churches planted and erected So it appears that where
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
ye retain they are retained John 20. vers 21 22 23. And again Go ye theresore and Disciple ye all Nations and lo I am with ye allway even to the end of the World Math. 28. vers 19 20. Thirdly Christ being the wisdom of the Father Colos. 2. vers 3. and faithfull as was Moses in all his house yea more faithfull Moses as a servant over others he as a Son over his own house Hebr. 3. vers 2 5 6. It cannot stand with his exact wisdom and fidelity to commit the grand affairs of his Church Government to such as are not duely gifted and sufficiently qualified by himself to the due discharge thereof Thus you have the Major cleared and the Minor will as easily appear evident thus First The Scriptures teach that gifts for Ministery and Government are promised and bestowed not on all but on some particular persons onely in the visible body of Christ. To one is given by the Spirit the word of wisdom to another the word of knowledge c. not to all 1 Cor 12. vers 8.9 seq If a man know not how to rule his own house how shall he take care of thâ— Church of God 1 Tim. 3. vers 5. The Hypothesis insinuates that all men have not gifts and skill rightly to rule their own houses much less to govern the Church Secondly Experience tells us that the multitude of the people are generally destitute of such knowledge wisdom prudence learning and other necessary qualifications for the right carrying on of Church Government Ergo Christ makes not the Community of the faithfull the first subject of the power of Church Government But this truth will yet more clearly appear by answering the Arguments and Objections of those who stand so much for Popular power and Government 1. Object First They Object thus To whom Christ gave all power to them it chiefly and primarily belongs But Christ gave all power to the body of the Church which is the Community of the faithfull Ergo To the Community of the faithfull all power belongs chiefly and primarily The Minor they prove from the Apostle Whither Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours 1 Cor. 3. vers 22. from whence they conclude that Paul Apollo Cephas and their successours in the Ministery belong to them and are under their power and Order Answ. To which I answer that Christ gave all power to the body of the Church finaliter objective finally and objectively that is for their use and benefit for their service and salvation So that if the Ministers preach administer the Sacrament exercise the power of the Keyes it is all for the good and benefit of the faithfull Community they are the Object they are the end the Ministers aim at in the work of the Ministery But we are not theirs so as to be of their making and Authorizing Church power is first seated in Christ the head and Apostle of our profession and from him committed to his Apostles and from them to the Presbytery and Ministers They commit the same to others which themselves had first received But according to that known rule Nemo dat quod non habet No man can give to another that which himself hath not first received Therefore the people which never received Orders nor power to administer the word Sacraments and Keyes how can they bestow it on others This is besides all Scripture and reason 2. Object Christs Disciples arâ— Christs Church But Christs Ministerial power is given to Christs Disciples Ergo Christs Ministerial power is given to his Church Proved from Math. 16. vers 13.20 Ans. In this Argument is changed the Copulative which ought not to be in a true Syllogisme But these Popular men may as well break the rules of art as the Faith of truth Again This cunning Sophister useth deceit in the word Disciples which he expounds by this Argument to be other than Apostles or such as were Disciples sent forth to preach when the place of Math. 16. vers 13.18 is evidently against this For he cannot prove at this time any to be with Christ but the twelve as may appeâ—r by Luke As he was alone praying his Disciples were with him and â—e asked them saying whom say the people that I am Luke 9. vers 18. Neither doth the place of Mathew say that these Disciples are Christs Church as this Sophister maketh shew but rather the 18. verse in that place of Mathâ—w manifesteth that Christ made himself a difference between tâ—e Disciples in the Person of Peter and the Church both which are there distinctly mentioned at the most they be but part of Christs Church and not the whole Church and then so meant this Argument gaines nothing For the Copulative Is given it is to be taken two ways Primarily and Immediately or Secondarily and Mediately If it be taken in the first sense and the word Disciples also for the Apostles then it is for us and against this Sophister If in the second sense and the word Disciples taken for the whole Church then I grant all for I confess the poweâ— of Christ to be given to the Church Mediately that is as I said before unto others for the Churches bâ—hoose and benefit If the Sophister understand it to be given Primarily to the whole multitude I deny it as utterly false till he can prove that by Disciples in Math. 16. vers 13 20. is meant the multitude which he calls the Church and not onely the Apostles 3. Object The wife hath power immediately from the husband and the body hath power immediately from the head But the visible Church or a Communion of faiâ—hfull people are Christs Spouse the wife of the Lamb and Christs mysticall body as appeareth Ephes. 5. vers 30 32. and Ephes. 1. vers 22 23. and Revel 21. vers 2. Ergo The visible Church or Communion of faithfull ones have Christs Ministerial power immediately from him Ans. There is more in the Câ—nâ—lusion than in the premises for there is the word Ministeriall which is in neither of the former propositions as in right arguing it ought to be lt is no Syllogisme and the Argument is but a similitude which may illustrate an approved truth but proves not nor gives resolution to a doubting minde much less decides our our Cause in hand 4. Object One Relate gives the Essentiall Constituting cause to another But Pastor and People are Relates Ergo The People give to the Paâ—tor the Essentiaâ— Constituting causes of â— Pastor 1. Ans. I answer first with Mr. Rutherfoâ—d that Ordination doth first make a Minister and Election after doth not make him a Minister but onely doth appropriate him to such a place and to such a People 2. Ans. Secondly I answer that in many cases Ordination may go before Election The Apostles were Ordained and sent before they were appropriated by any peculiar people So in the India's
speak And the purity of which they crack is as Hieremy declareth A lying Vision and Divination and deceit and beguiling of their heart which they prophesie unto you Thirdly They glory to have purged and Reformed the Church of many errours but you shall see their Reformations have been but abuses and innovations they have broken the peace departed from the unity of the flock of Christ. You shall finde their ancient Faith a new Belief as Gregory Nazianzen said of the Arrians their refined Doctrines meer Novelties new broached Errours Which I pray God both you and all others may have grace to discern in time least you open your eyes and begin to lament these things too late as Constantius the Emperour did of whom the same Gregory Nazianzen writeth That lying on his Death-bed he repented him of three things First that he had commanded his Son in Law to be slain the other that he had nominated Iulian the Apostate to succeed him in his Imperial Throne the third that he had given ear to new devised Doctrines And with these words he yielded up the Ghost The place ye live in my beloved hath formerly been the subject of Learned Authors pens among whom Mr. William Lambard of Lincolns Inne Gentleman in his book intituled A Perambulation of Kent and published in the year 1576. was not unmindefull of you Mr. Camden out of Learned Nennius forgot you not when he derived the very name of the place wherein ye live not so much from the Saxon Pylle which is a plain floor or Level as from the British Dole signifying a lower place or Dale Julius Caesars arriving at this place being repulsed from Dover with his Trenches upon your Coast called Romes work and his own report of you in his Commentaries hath made you known abroad Henry the Eight having shaken off the intolerable yoke of the Popish Tyranny and espying that the Emperour was offended for the Divorce of Queen Catharine his wife and that the French King had coupled the Dolphine his Son to the Popes Niece and married his Daughter to the King of Scots so that he might more justly suspect them all than safely trust any one and fearing least the ease and advantage of descending on Land at this part should give occasion and hardiness to his enemies to invade him amongst other Castles Plat-forms and Block-houses which he builded in all needfull places more especially gave strength to your place and fame abroad by erecting near together the three Fortifications of Sandown Deal and Walmer which might at all times keep and beat the landing place Yea this special matter of Deal Iohn Leland in Cygnea Cantione comprehendeth featly in these two verses Iactat Dela novas Celebris Arces Notus Caesareis locus Trophaeis Renowned Deal doth vaunt it self With Turrets newly rais'd For Monuments of Caesars host A place in Story prais'd And soon after the building those Castles which make you strong and renowned in the Authors verses your place was further honoured with the landing of the Lady Anne of Cleve Oh since then Antiquity hath blazed abroad your Name Writers of Fame have made your place the subject of their Pens Princes have strengthened you with Turrets and Castles Live you so in this your place of Fame that for your godly lives you may be yet more famous for your strength and greater renown To your three Fortifications and Castles add yet one Tower more and let it be that which wise Salomon suggesteth unto you The name of the Lord is a strong Tower the righteous run unto it and are safe Oh Let this Name be sanctified be glorious among you Let this Name be called upon by you with reverence whilest too much irreverently it is spoken against and reviled by others Let this Name be your strength against all temptations Let it be your strong Tower to run unto in all your fears and assaults of Sathan and when Sathans Emissaries and Agents study the ruin of your Souls be ye strong and safe under this holy and reverend Name Psal. 111. vers 9. And since Errours are rise and begin to weaken our strength and bonds of Love and Vnity and some begin to creep in amongst you to draw you from the publick Ordinances let me perswade you unto these things here following First then be real Christians and think it not sufficient that you are Christians in name and that you have a form of Godliness but let Christs Name be great and glorious among you be ye Christians indeed and walk in the power of Godliness be ye true Nathanaels Israelites indeed then and never till then you are worth beholding and admiring Behold an Israelite indeed Ioh. 1.47 Secondly Get your judgements rightly informed the understanding is the eye and guide of the Soul if that be corrupt and do mislead you you must needs fall into the ditch If a disease get the brain it is hardly cured And hence the Learned observe that Corruption in Judgement is worse than Corruption in Manners especially when the minde hath been enlightned with the Truth Leprosie in the head was of all other Leprosies the most dangerous He was unclean that had the Leprosie in his hands or feet but if it were in his head then he was utterly unclean Thirdly Get meek and humble Spirits To these the Lord hath promised that he will teach them his way when spiritual pride is punished with a fall Hunt not after novelties neither be wise above that which is written Fourthly Let your principal care be about practical fundamental points such as Faith Obedience a good Conscience how you may mortifie your special Corruptions and crucifie the flesh with its affections and lusts Live soberly in the use of the creature religiously towards God righteously and justly in all your dealings with the Sons of men And finally I beseech you by all the tender mercies of Jesus Christ that you all minde the same things Let there be no divisions no Sects no Schismes found amongst you but labour to keep the Vnity of the Spirit in the bond of peace Paul's farewell to his Corinthians shall be mine to you Finally brethren farewell be perfect be of good comfort be of one minde live in peace and the God of love and peace shall be with you Which peace that ye may enjoy it hath been the indeavour for above these five years and shall be the constant prayer of him who is the weakest of all his brethren and the meanest in his Fathers house even Your Faithfull and ever ready servant in the Lords great work of the Ministery of the Gospel THOMAS GAGE From my Study in upper Deal March the 10. 1653. To the Christian Reader and all those that truely minde and seek the true Zion of God Grace Peace and Zions blessings be ever multiplied Christian Reader I Am not ignorant what uncharitable censures will be east upon these innocent Meditations and the Penner of them by some turbulent spirits When first
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
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
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