for the satisfaction he had of him that he was a fit man to take care of their state and in the mean time he sends unto them Epaphroditus vers 25. and exhorteth them to receive him in the Lord with all gladness and hold such in reputation vers 29. and this without the peoples Election judging their after-approbation to be sufficient Even so for our peoples Election of a Minister if it be not before the Minister comes to a place and he be sent by a Patron yet sometimes the peoples acceptance and approbation afterwards may supply the want of Election at the first as Iacobs after-consent and acceptance of Leah made her to be his wife though he chose her not at the first Now fourthly For the final cause requisite for the compleating a true Minister of Christ it appeareth in many of us by our profit in converting many Souls Yea those that have separated from us must confess that they also were at the first awakened by us We have then Gods ordinary and dayly assistance in our Ministery for the perfecting of the Saints for the edifying of the body of Christ Ephes. 4. vers 12. which is the end of the Ministery and not Babylonish or Antichristian This is clearly seen and proved for Gods assistance appeareth in his effectual working mens conversion by the work of the Ministery for conversion is by the word 1 Cor. 4. vers 15. Rom. 1. vers 16. through the Spirit and not by the word delivered without the Spirit and it is not in man to move the heart to grace 1 Cor. 3. vers 5.6 2 Cor. 3. vers 5. But God doth take the power of conversion to himself Deut. 30. vers 6. Act. 16. vers 14. The means indeed is the word Iames 1. vers 18. Examples hereof we have throughout the Acts of the Apostles Therefore iâ— men be here converted God doth aid the Ministers and is with them by the power of his Spirit in that work 2 Cor. 3. vers 3. by which the Apostle proveth to have the power of the Spirit in his Ministery by the conversion of his hearers All which considered and finding the four causes requisite to make up and compleat true Ministers to be with us I conclude that the Parish Officiating Ministers in England for the most part are men sufficiently qualified by God orderly called to the Ministery and to do that work which Christ appointed his Ministers to do and consequently that they are not Babylonish but true and lawfull Ministers of Iesus Christ. 4. Argument They that have the true properties of true Shepheards are Christs true Ministers But the Parish Officiating Ministers in England have the true properties of true Shepheards Ergo The Parish Officiating Ministers in England are Christs true Ministers and consequently are not Babylonish or Antichristian The Minor I prove thus from the 10. of Iohn for first these go in by the door vers 2. that is by Iesus Christ v. 7. by his call and the Churches as I have proved before Secondly the Porter openeth unto them vers 3. who invisibly letting men into the Church by Christ the door is Gods spirit who doth qualifie true Ministers with gifts and graces and is forcible by them to win people And visibly the Porter is the Authority committed by the Church unto some for admitting men into the house the Church of God Thirdly they lead them forth vers 3. that is from pasture to pasture from milk the grounds of Religion to strong meat Catechizing and otherwise interpreting the holy Scriptures unto them Which true properties of a Shepheard being found in the Parish Officiating Ministers here in England it appeareth that they are true Shepheards and so true Ministers of Iesus Christ and therefore neither Babylonish nor Antichristian or Popish Thus having with Arguments proved unto you that our Ministers are true Gospel Ministers for the further clearing this truth it remains that we answer to what they object against us who do separate from us which is chiefly this Object The Ordination of the Ministers who aâ— this time are Parish Officiating Ministers came from the Romish Synagogue they also were ordained by Bishops Ergo They are not true Ministers or thus Those Ministers which stand by a Romish Institution are no true Ministers But the Ministers of England stand by a Romish Institution Ergo They are no true Ministers but Babylonish and Antichristian 1. Answ. The Minor of this Syllogisme must be denied for we stand by no Romish Institution for Ordination is none of Romes inventions but instituted by the Lord Iesus Christ. So that the Ministers of England stand by an Institution of Christ descending to them from the Apostles through the Church of Rome must be the meaning of this Argument To which we answer that the passing through Rome nulls not the Institution of Christ. As we cast not away the Scriptures Sacraments and what ever Ordinances we have now though they have descended to us from the Apostles through Rome Which Argument runs as strong against Baptisme which though mingled with Romish inventions is not therefore nulled The vessels that were once dedicated to God by his own Institution though they were put into the house of Nebuchadnezars Gods and those that were fit very likely used to drink Wine in when he praised the Gods they were not so much as new cast again but carried to Ierusalem Ezra 1. vers 11. Yea Mr. Iohnson a great man of the separation seeing one that was a Minister in the Church of England afterwards to be chosen a Teacher to a separate Congregation without any new imposing of hands undertakes to justifie the Action thus in five Propositions 1. Imposition of hands is of God and not an invention of man It was not a Post or a Threshold first brought by Antichrist into the Temple of God but had therein before ever Antichrist sate there 2. Baptisme and Imposition of hands are joyned together among the Principles of the foundation spoken of Hebr. 6. vers 2. Therefore they ought to be regarded 3. Imposition of hands is in the Church of Rome still given to the Ofâ—â—ce of the Ministery and in the name of the Lord as they do also still administer Baptisme 4. We finde not either precept example or ground in the Scriptuâ—e binding to the repetition of it 5. The Priests and Levites in Israel becoming unclean when afterward they were cleansed retained still their places of being Priests and Levites and the Children of the Priests and Levites â—ucceeding after them did administer without a new anointing or new Imposition of hands Thus Mr. Iohnson and with him also Mr. Ainsworth though in their judgement both for the Separation opposed rebaptization because baptisme is an Ordinance of God which was had in the Church of Rome before the sell into Apostasie and hath been there continued ever since the Apostles times however commingled with many inventions of their own So likewise Mr. Iohnson defended
you my Arguments as upon the day of Dispute they were Objected against him with his answers to them and then I shall further inlarge my discourse to prove his Congregation to be no true Church nor house of God but to practise things Babylonish Antichristian and against the word of God You may beloved call to minde that after his first Proposition had been awhile canvassed and as I complained which to many seemed Passion in me little satisfaction given by his answers why he should term our Parochial Churches Babylonish I told him it was time to come to his house he having been so long in ours and I desired him to hear me an Argument or two against his pretended Church which at first he was unwilling to grant unless he might first argue against this Parish of Deal in particular which neither my Moderatour nor my self would yield unto First because it was not a Proposition stated nor agreed upon to be disputed Secondly to avoid tumults and quarrels that might have been caused in case before your faces and upon your own ground his Arguments should tend to the affronting of any of you in particular particularizing any particular misdemeanour miscarriage or sin of any or making use of Nick-name or aspersion unjustly laid upon you as he seemed to intimate he would do saying he would speak of you but as you were characterized abroad But being stopt from casting any affront in particular upon you with much unwillingness he yielded at last tâ—at I should Object somewhat against his second Proposition And having against his first Assertion begun my Argument from the description or definition of a Babylonish Romish Parochial Church I thought it would prove my best way of objecting against his second Proposition also to begin with a true definition or description of the true house of God which I performed thus 1. Argument The house of God is the Church of the living God the pillar and ground of the truth 1 Tim. 3. vers 15. But your Congregation is not the Church of the living God nor the pillar and ground of the truâ—h Ergo your Congregation is not the house of God The Major being granted and the Minor denied I proved it thus Where many things are practized against the truth there is not the Church of the living God nor the pillar and ground of the truth But in your Congregation many things are practized against the truth Ergo your Congregation is not the Church of the living God nor the pillar and ground of the truth The Major was granted and the Minor denied which I proved thus The truth of the Word ordereth to a true Church a true Pastour But in your Church and Congregation there is no true Pastour Ergo In your Congregation things are practized against the truth The Minor or second Proposition being denied I proceeded thus In your Church and Congregation there is no known Pastour but your self But you are no true Pastour Ergo In your Church and Congregation there is no true Pastour The Minor still I proved A true Pastour comes in â—o his flock by the true door of Christ and his word But you came not in to your flock by the true door of Christ and his word Eâ—go you are no true Pastour The Minor I cleared thus The true door of Christ and his word for a Pastour to come in to his flock is by true Ordination But you came not in to your flock by true Ordination Ergo you came nâ—t in to your flock by the true door of Christ and his word The Minor appeared thus True Ordination according to Christs word is by imposition of hands by the Presbytery But your Ordination is not by imposition of hands by the Presbytery Ergo you came not in to your flock by true Ordination Here Mr. Nichols denying the Major that true Ordination according to Christs word is by Imposition of hands by the Presbytery said that he came in to his flock by the Election of the people which he said was true Ordination according to Christs word Against which answer I framed thus my second Argument 2. Argument That which is most warrantable for Ordination from tâ—e word of God is truest Ordination But Ordination by Imposition of hands by the Presbytery is more warrantable for true Ordination than the Election of the people Ergo Imposition of hands by the Presbytery is truer Ordination than the Election of the people The Major he could not deny but the Minor he denied which I thus proved Ordination by Imposition of hands by the Presbytery is clear and warrantable from the word of God in these eight places of Scripture at the least Act. 6. vers 6. Act. 13. vers 3. Hebr. 6. vers 2. 1 â—im 4. vers 14. 1 Tim. 5. vers 22. Titus 1. vers 5. Rom. 10. vers 15. Hebr. 5. vers 4. compared with verse 1 But you can shew me no such places of Scripture nor so many to warrant Ordination by Election of the people Ergo Ordination by Imposition of hands by the Presbytery is more warrantable for true Ordination from the word of God than the Election of the people Here the light of Scripture dazled Mr. Nichols his eyes the Authority of so many places wrapped up in one Proposition startled him so that fain he would have ridded himself of so much Scripture against him And he began to cavil and to question me how I knew that he was not ordained by Imposition of hands by the Presbytery having through some trouble of minde forgot that he had granted it before unto me and confessed his Ordination by the Election of the people as I told him I knew his Ordination by his own confession Then fain would he ouâ— of order form and Syllogisme know how and where I was ordained A thing beloved not very pertinent to the force of my Argument against him neither needed I to have given him in publick such an account of my self till some Argument from him against me had questioned my Ordination as mine did his yet to ease his minde I told him by whom I had been lawfully Ordained and forcing him on again to my Argument he began â—o say somewhat First that indeed he acknowledged that Imposition of hands by the Presbytery was used in the Apostles time as a Ceremony which now might be left off and so was now by many Godly men omitted To which slight answer I replied thus 3. Argument That which is a Principle of the Doctrine of Iesus Christ ought never by any Churches to the end of the World be omitted or laid aside But Imposition of hands by the Presbytery is a Principle of the Doctrine of Iesus Christ. Ergo Imposition of hands by the Presbytery in Ordination ought never by any Churches to the end of the World be omitted or laid aside Here Mr. Nichols shewed himself yet more troubled and quite to have forgotten the Scriptures or else he would not have granted my Major
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
in the time of Evaristus and the heathen Emperour Trajan yea others affirm their Antiquity from Cletus near after the time of the Apostles as an ancient writer Onuphrius observes in these words which I shall English unto your capacity Gletus teste Bibliothecario ex Damaso Presbyteros Romae ad viginti quinque numerum auxit Evaristus vero Apostolorum instituto ad septâ—narium numerum in Ecclesia Romana Diaconos redâ—git Titulos in urbe Presbyteris divisit ut unusquisue suae Paroeciae terminus limitibus distingueretur To the first of these proofs Mr. Nichols answered that though he did confess that Antichrist at that time was not known nor discovered yet as sitting in his Seat yet that Antichrist came in by degrees working cunningly and subtilly against Christ and so might be working then for ought he knew even in that Councel three hundred and twenty four years after Christ. The same he might have answered to the time of Cletus and Evaristus whom therefore I omitted to produce yea the like answer he might have given if such a division of Parishes had been made in the time of the Apostles by reason of the increase of Christianity But because every mans private invention to evade the force of an Argument is no warrant to term an Action or constitution like this Babylonish and from the private shop of their own phantasie to deliver to the people for Babylonish â—hat which in reality is not such I replied against him thus 7. Aâ—g Order and conveniency for the better doing a good work which doth not cross neither is against any word command or example of Christ is not Babylonish nor from Antichrist But this constitution of Parishes so long since was but order and coveniency for the better doing a good work which did not cross neither waâ— against word command or example of Christ. Ergo. This Act or constitution of Parishes so many years ago was not Babylonish nor from Antichrist The Major being granted I proved the Minor Propsition thus 8. Arg. This constitution of Parishes so long since was but order and conveniency for the better feeding Souls with the word of God But order and conveniency for the better feeding Souls with the word of God doeth not cross neither is against any word command or example of Christ. Ergo. This constitution of Parishes so long since was but order and conveniency for the better doing a good work which did not cross neither was against any word command or example of Christ. The Major or first Proposition being denied I replied thus 9. Arg. This constitution of Parishes so long since was upon this ground that whereas one Pastour could not conveniently feed ten thousand or more Souls with the word of God three four five or more Pastors should feed them But this order and and conveniency was for the better feeding Souls with the word of God Ergo. This constitution of Parishes so long since was but order and conveniency for the better feeding Souls with the word of God I beseech you beloved take notice of the Succession of these several Syllogismes and as you tender your consciences and desire truely to continue in Zion judge impartially whether these Arguments do not clearly free our Parishes qua Parishes in the constitution of them from the beginning of christianity from any Babylonish corruption by Mr. Nichols scandalously and erroneously imputed to us Having thus with undeniable Arguments pursued him driven him from hedge to hedge discovered his false refuges and as yet not discovered in our Parochiall Churches any thing that might justly deserve that infamous Brand of Babylonish finding yet no satisfaction given to my Syllogismes and challenging the impartiall judgement of the people whether or no upon such slight answers the ignominious title of Babylonish were to be fixed upon our Churches But at last out of School-form he breaks out into his usuall Orations declaring his meaning thus that we were Babylonish qua mixed as consisting of all sorts wicked and good together And this was his last refuge a pretty one indeed for to unchurch a people because some wicked are among them I must needs acknowledge that from Mr. Nichols his acute wit I expected some deeper and wittier reason to prove our Parochiall Churches Babylonish beyond a mixture of good and bad together Alas Is it such a property to Babylon and Rome onely to have mixed congregations that wheresoever such are they must need be known by this name Babylonish and no other If upon no other ground we are to be called Babylonish but because we have some wicked amongst us he might as well have said our Parochial Churches are Danish Churches Swedish Churches Polandish Churches Dutch German Câ—urches Nichols-like Churches also for doubtless in all these visible Churches there are good and bad nay he might as well upon that ground have termed us Corinthian Ephesian Gaâ—â—â—â—â—n Thessalonian Churches as I shall shew hereafter This is as I said before to name us by somewhat generall to many as much as to call a Lion a Man or a dog or a horse because of animalitie in him which is common to a man a dog and a horse I expected to hear that we are Babylonish from somewhat particular proper essentiall to Rome or Babyâ—on alone and not from a mixture of good and bad which is common to all vâ—sible Churches as distinguished from Invisible so common â—s in a dragner to finde good and bad â—â—shes together in a field to finde good corn and rares and weeds together yea so common that to finde the coutrary we must not go to Mr. Nichols his visible Church if a Church but rather we must go out of the world 1 Cor. 5. vers 10. But before I rehearse unto you my Arguments against this refuge I pray take notice from hence that if we are Babylonish because mixed good wicked and bad together it followeth from this Mr. Nichols his Assertion that Babylon then and Rome is mixed of good bad and wicked together and so he grants some good in Babylon as well as among us or else we cannot be like to them in our mixture without they also be mixed But to this I shall speak hereafter Thus then having taken away the covering from the face of Mr. Nichols his intention and meaning and fully discovered upon what ground we are Babylonish I told him I would prove by Scripture that a people under corruption may yet be called truely a people and Church of God and so the corruptions of the wicked amongst us to be no lawfull Plea against our Parochial Churches which Mr. Nichols denying I proceeded forward to a Syllogisme thus 10. Argument In the 1 Sam. 2. Chap. vers 29. God calls Israel his people and so his Church But in the 12 verse they are not noted to live under corruptions and under corrupt Priests called Sons of Belial In the 32. of Exodus verse 11. Moses calls the Israelites the
informed that some have said that my heart is still at Rome whose mouthes must be stopped and those bâ—ats of spight and envy coming forth from thence like the frogs that came out of the mouth of tâ—e Dragon of the Beast and of the false Prophet Revel 16. vers 13. must be crushed least from câ—oaking at the first they proceed further to poison and envenome that good name and reputation which I hope I have purchased unto my self both by a known affection to the state affairs and Governours and by soundness of Doctrine these ten years that I have lived in Kent where my Teaching hath had the Approbation of all sorts of people of sound judgment who far and near have resorted to me and acknowledged from me the comfortable work of the Ministery uppon their Souls And as for any inclination or bending of my heart or affection to Rome I doubt not but that all England hath taken notice of my writings and actings against that Triple crowned man of sin and his Emissaries the Priests and Iesuites here in England against whom I have been often by Authority commanded up to London to the Sessions held at the old Bayly and without any competent satisfaction from the State have spent and wasted much of my poor estate which should have been my Wives and poor childrens portion and comfort hereafter In which Bell the Franciscan Friar Sanderson alias Holland and Wright both Iesuites and some others whose names are at present out of my memory have been discovered and according to the Laws of the Land brought to condigne punishment at Tyâ—urn For which service I have been often assaulted and threatned with murther by my bloud thirsâ—y enemies the Romish Papists to whom Mr. Nichols his party rashly judgeth my heart inclines as unto friends but especially by one Burke an Iâ—ish Gentleman in Alders-gate street and in Shoo-lane by one Captain Vincent Burton who came from Flanders purposely to kill me and had glutted his malice with bloud in my very châ—mber where I lodged had not the ever watching Providence of heaven prevented his murtherous intentions Which dangers threatning my life were well seen and credited by the Right Honourable my Lord chiâ—f Iustice Rowls when at the execution of Wright the Iesuite he charged one Mr. Thomas Mayo an Officer of the State to guard me during my abode in London and offered me more strength to secure me would I have accepted of it which I refused having constantly about me a Trooper also at my charge well known unto you of this Parish But can my heart be at Rome where if my body were it would be burnt to ashes for my good services to England as were the bones of the Byshop of Spalato after that upon fair promises he returned from England unto the Pope But these somes of malice are against me because I durst dispute with Mr. Nichols a private man and contend as the Saints have formerly done for the truth and because as a Schollar by way of Argument I have granted that the contrary whereof he could not prove nor so much as offered to reply against it to wit that Rome is a Church and true in some substantials though not in her corruptions of Rites foolish ceremonies superstitions and some false Doctrines contrary to the Scriptures Which opinion Beloved I shall never hold tenaciously noâ— heretically by inhering to it if by sounder judgements I may be convinced of the contrary to whom I shall willingly submit and not disturb as too many do the tender flocks of Iesus Christ. The ground therefore whereon at present I say this Opinion may be grounded and by me was truely intended when I answered Mr. Nichols saying that Rome was and was not a Church in several respects was this First Although it be true that the Councel of Trent convocated in the year 1547. did desperately wound the Church of Rome first in that it did heighten and multiply her damnable errours Secondly in that it did draw all the poison into one entire monster and body of errour and presented it all to the world as the Doctrine of the Church Yet as the dissenting parties from other councels setling the Popes Supremacy communicating in one kinde of worshipping of images disallowing the use of the Bible to the people forbidding Priests to marry and in England Mr. Iohn Wickliffs Tenents as I have shewed before were ground sufficient to discover a party a people a Church in Rome and in England which Mr. Nichols himself opposed not but rather seem to grant it then the like may be said since the councel of Trent for if any have opposed or dissented from or disallowed that councel they must be said to disallow those damnable errours that poison drawn into one entire monster and body of errour But many there are who have opposed dissented from and disallowed that councel Ergo They must be said 'to disallow those damnable errours that poison drawn into one entire monster and body of errour The Minor is known to such as have travailed beyond the Seas and no doubt to all learned Divines who have perused such Bookes as do lay down the State of Rome since the councel Wherein they shall finde that the whole Kingdom of France to this day hath opposed that councel besides many other learned Divines and among them the whole University of the Sorbonites at Paris who unanimously and strongly maintain the Oath of Allegiance to Kings Princes Governours of Nations against the Pope and so vigorously have opposed the Popes supremacy voted in the councel of Trent that had not Vrban the Eight complyed with the Court of Paris when Cardinal Richlieu was in his height of command and prosperity either he â—imself or one Friar Ioseph a Capuchin had been made Antipope for France and all Addresses to the Pope of Rome had been forbidden to the people of France in general at which they have been aiming these many years and I believe will ere long effect it if this Cardinal at present Mazarini continue in favour and keep close Prisoner that Popes great favourite Cardinal de Retz such is the regard that Kingdom hath to the councel of Trent to the Popes supremacy â—etled by it The same Oath of Allegiance hath been vigorously maintained and the Popes supremacy strongly denied these many years in England by some also of the Popish Religion as by Mr. Roger Widrington in his Apology but especially by the order of the Bendictines amongst whom Price the superiour of that family in England and before him Doctor Preston a Prisoner formerly in the Clinke who being excommunicated by the Pope for his opinion was by King Iames protected against the Pope the like Sir William Howard otherwise a Papist hath opposed in print all these slighting the councel of Trents determination as a point of faith and disregarding the Popes thundering out excommunications against them Besides these what dissenting parties must needs be there whereas many
confess among them that were it not for that rack of the Inquisition they would oppose many practises among them and many Canous of Trent as truly I have heard many of their Priests and Divines say which now for fear they dare not do But secondly doth not Mr. Nichols say the like when first he calls Bâ—bylonish Churches Churches And why not rather Confused Synagogues Mr. Nichols if there were no substantials of a Church amongst us Secondly when he saâ—th that we are Babylonish because mixed good and bad together But we cannot thus be called Babylonish except there be amongst us in this respect what is also in Babylon or Rome to wit good and bad together Ergo he acknowledgeth that in Romish Babylon there are good and bad together Then further thus I reason Good people are Gods people and Gods Church But by him in Rome there are good people Ergo By his own Assertion in Rome or Babylon there is a people and Church of God Then further yet thus if there be good people amongst them as he implies in his Assertion I argue then from the Philosopher Verum bonum convertunâ—ur True and good are Convertible and mutually predicable one of the othâ—r so that where true is good is also But good people are â—ound among them Ergo True people found also among them Then thus Good people are a good Church in that respect wherein they are good and true people are a true Church in that respect wherein they are true Ergo In Rome the good and true people in that respect wherein they are good and true are in that same respect a good and true Church of God Then further in my judgement laying aside Mr. Nichols his ground for their goodness they are good and true in no other respect but in respect of some substantials of truth in respect they believe in Christ born dead risen and ascended into Heaven in respect they acknowledge the Gospel as from him Baptisme as his Ordinance Ordination by imposition of hands by the Prâ—sbytery as his institution Ergo in respect of some substantials they are a good and true Church But thirdly I confess I cannot tell how to uphold a lawfull succession of Ordination from the â—imes of Popery in England and a lawfull Ministery at present in England except it be by acknowledging in the height of Popery in England a Church and a true Church in some substantials of truth especially of Ordination and Baptism For had not Ordination then been held in iâ—s substance as from Christ and Baptism in its substance as an Ordinance from Christ neither our former Ministers had been rightly ordained neither had our Forefathers been rightly and lawfully Baptized For a true and lawfull and right effect must proceed from a true lawfull and right cause Eâ—go if your Ministers ordination and our Forefathers baptisme were a true lawfull right effect it proceeded from a true lawfull right cause Then thus But such as were formerly the immediate cause of the effect of our Reformed Ministers Ordination and the immediate cause of our first reforming Fore-fathers Baptisme were such as lived before them in Popery Ergo in time of Popery there was a true lawfull and right cause of the effect of Ordination and Baptism Then further The Bishops and Priests in time of Popery were not true lawfull and right in the superstitions of Oyâ— Chrisme Unction Spittle and other Rites and Ceremonies which against the word of God they had added to Ordination and Baptisme Ergo They were true lawfull and right onely in substantials in the substance of Ordination and Baptisme Eâ—go Then there was a Church quoad substantiam or in some substantial maiâ—taining for substanâ—ials such Ordinances as were left by Châ—ist unto his Church thougâ— in â—ites and Superstitions false and erroneous Object But if it be objected that all this might be before the Councel of Trent but since that cursed Councel Rome having heighâ—ened and multiplied her damnable errours and drawn all the poison into one entire monster and body of sin and errour the lâ—ke câ—nnot be said now that Rome is a true Church or Church at aâ—l in any suâ—stantialâ— I answer that Antichrist hath been working these many years by degrees and although in the Councel of Trent he wrought more than in any Councel ever before Yet still he may if God will permit him to tâ—y his Elect further work more iâ—iquity than hitherto he hath done It would yet be a worse work iâ— he should prevail with all dissenting parties to yield to his supremacy and to his Arbitrary power and Command and worser yet if he should deny that Jesus Christ is come in the â—lesh or if he should deny the words and Gospel to be from Christ and to be a means for the working of Faith or if he should ruine all substantials from which as yet he hath not wholy apostatized Secondly If now there be no Church in Rome quoad substantiam or in any substantials since the Councel of Trent I demand then of Mr. Nichols whether if ever he converted any Papist to his Church he did baptize him again or no Or whether in case he should convert any such he would baptize him again or no If he say he would baptize him again I say that others far more learned and wiser than he whom in these latter dayes long since the Councel of Trent have converted from Popery more Souls than ever he hath converted neither would nor have baptized such again That most Reverend Divine Doctor in Divinity and Cantabrigian Light and Lustre Bishop formerly of Exeter a Star to me at my fiâ—st coming out of the darkness of Popery my first Father in this Religion my Ananias who â—oundly and faithfully instructed me and guided me in the way of my salvation wherein I walk at present even Doctour Brounrigge one of our Churches pillars a strong supporter of Truth never baptized me again when I opened unto him my â—all from God to the Reformed Church of England But if Mr. Nichols do say with the wiser and more learned that he would not baptize such an one again I demand then of Mr. Nichols why he is baptized already or not baptized If not baptized he ought to baptize him again if baptizâ—d then his baptism is a true effect of some true cauâ—e But this cause was no true cause in the use of superstitious Oyls Unctions and other unlawfull Ceremonies Ergo he was a true cause of the effect of that mans bapâ—isme onely in the substantials Ergo There are in Rome such as by virtue of the substantials in Ordination do truely administer some Ordinances in their substantials But fourthly Yet in Rome the name of Christ and Châ—istians is set forth and held up in despight of Ieâ—s Turks and Inâ—idels and for the name of Christ they are hated and enslâ—ved by â—urks as well as we Ergo in a substantial acknowledgement of Christ they are true Or