people of God But in the 1 and 6 verses they are observed to be a people not separated from the wickedness of the World but at that time were in the height of corruption in â—he act of Idolatry In the 1 Sam. Chap. 12. vers 22. Samuel calls the people Gods people and so a Church But at the same time they were under corrupâ—ions and had grievously rebelled against the Lord their God Ergo. A people under corruption may yet be called truely a people and Church of God I doubt not beloved but you well remember and have taken notice of this Argument and I hope you have also lâ—id up in your memories the slight and fâ—ivolous answer noâ— any way â—atiâ—factory to a troubled and doubting Conscience in so weighâ—y a controvâ—rsie quâ—stioning Gods true people and Church Mr. Nichols forsooth as if he had to deal with Babes or silly women to be led captivâ— thought to stop our mouths here with any anâ—â—er â—hâ—ugh but an invention of his own brain and not considering that he stâ—oâ— in the presence of a grave and learned Assembly Yet as I peâ—câ—â—ved troubled with the Authority of Scripture answered acknowledging that at those times there was much and gross corruption in the people but yet God having then but one people was loath to cast them off A pretty evasion as if God were bound to a people never so corrupt as if love to one people must make him wink at their corruptions and notwithstanding their gross corruptions to own them and call them his people And why may not we plead as much love to us since Christ exhibited Why must we be cast off from being a people and Church of Christ because some corruptions and corrupt Members are amongst us Is God an accepter of persons or of one people more than of another Are these the priviledges of the Gospel Are fire and sword cutting and casting off for some mens corruptions and altogether unchurching a people the happy times of the Gospel of Christ But before I could go f orward to second my Argument begun in the Iews with an instance of the Church of Corinth of the Churches of Asia and all the Chuâ—ches to whom Paul directed his Epistles my learned Moderatour taking notice of Mr. Nichols his answer and speaking a word to the purpose of my Argument upholding with me that a people under corruptions of some might yet be called Gods Church and people Mr. Nichols his spirit began to rise against my Moderatour telling him he wondred that he would seem so prophane as to maintain such an errour which my Moderatour taking for a kinde of challenge you may remember he answered Mr. Nichols that what he had said he would maintain either with his pen or in publick dispute Whereupon Mr. Nichols thought fit to breath a little after my hot pursuing him and turning his coat of a Defendant into an Opponent though against the practise of all School Disputants propounded a few Arguments of little worth to my Moderator all to that purpose of Paul 2 Cor. 6. vers 15 16. What concord hath Christ with Belial Or what part hath he that believeth with an Infidel and what agreement hath the temple of God with Idols To which my Moderator answered both learnedly and convincingly insisting upon the same Epistle of Paul unto the Church at Corinth and to the Saints at Corinth and yet as he shewed there were amongst them many wicked and corrupt persons as I shall hereafter shew from some particulars I confess besides much froth and shadows of truth the most that I could observe in Mr. Nichols his Arguments to my Moderator was a kinde of wondering exclamations against wickedness and against corruptions in a Church as if he knew not any difference between a visible and an invisible Church nor would take any notice of the corruptions shewed unto him in the visible Church of Corinth to the very last end of his Argunents wondring at our prophaneness in affirming corruptions and wickedness possible in a Church and people of God Whose wandrings and ungrounded exclamations call to my Remembrance a strong controversie in the Church of Rome between the Iesuites and the Dominican Friars concerning the Conception of Mary the mother of Christ whom the Dominicanâ— affirm to have been conceived in Original sin as all that have descended from the loines of Adam and prove it both by reason and Scripture To which the Iesuites not being able to give any Satisfactory answer yet draw most of the common people to side with them yea to make vows to die rather than to forsake that pious and Godly opinion so they term it that Marie was conceived without any spot of Original sin though common to all others that even descended from Adam And though they can produce no Scripture to prove it nor any solid reason yet they work upon the people and answer the Scriptures alleadged by the Dominicans with wonders and exclamations saying What the Mother of Christ a sinner what A spot of sin in her who bare the Lambe without spot in her womb what Defilement of sin in the Temple of Christ and in her whose womb was as a Temple to harbour God and man Such like exclamations were Mr. Nichols his Arguments yea and answers to apparent Scriptures to draw silly people to his seemingly pious opinion What prophaneness wickedness drunkenness corruptions in the house in the Church and among the people of God what concord hath Christ with Belial But no answer to the Church of Corinth all this while At last he replied to my Moderatour Shew me where ever the Apostles received wicked and corrupt persons into their Churches as into your Churches they are received To which demand he answered that neither the Apostles nor we receive wicked and prophane persons into our Churches and Church Communions qua prophane and wicked as prophane but qua as Prosessours and Converts Thus my Worthy and Learned Moderatour and Reverend Pastour of the Church at Word having repulsed Mr. Nichols his darts and blunted the edge of all his Weapons without any â—oyl but rather with great credit as was after confessed by some well-affected to Mr. Nichols himself ended his single Combat and Mr. Nichols made use of that liberty granted him to oppose against me also falling once more upon the word Parishes saying he would prove them not to be Churches which he would indeavour to prove from Queen Maries dayes But I desiring him to look back further to the beginning and fountain of Parishes and Parochial Churches long before Queen Maries dayes he would not frame his Argument from that time of the height of Popery in England as I desired him aiming as I conceived at the abominable corruptions brought into Rome by the Councel of Trent convocated in the year 1547. when our Reformation began as Sleiden observes de Stat. Relig pag. 909. lin 1. Remembring also what before I had shewed him of some dissenting parties to
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
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
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
Comparatively in respect of Iews and Turks they are good and true Or else surely the Title of Learned Mr. Fuller his book called The holy War and the holy State is false wherein he treats of the Christians Wars against the â—uâ—ks and against Ierusalem and of their State-Government in the Citie of Ierusalem and other places subdued by them But the Christians then were most such as lived under Popery and as Christians they joyned together against the enemies of Christ that the name of Christ might be propagated and confessed where it was most hated and blasphemed and this work by all Writers is called a holy work Then I infer that where such holy indeavours are for Christs name and the propagation of it there Christ in substantials is acknowledged and to confess and acknowledge Christ is some part and Character of a people and Church of God Ergo They are a Church in some part and in some substantials of a Church But fifthly I answer that this my opinion is no such strange Doctrine as Mr. Nichols and some others would judge it to be It hath been held by many sound and Orthodox Divines both at home and abroad Learned Morneuâ— Du Plessis who wrote against Rome and hath been held alwayes a â—ound Protestant in his book de Ecclesia pag. 343.350 holds Rome to be a Church and his chief Argument is indeed the same that hath alwayes moved me to this opinion before ever I read it in him which is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Antichrist must in full height sit in Templo Dei in the Temple of God What then is that or where is that but in the Church â—rom whence I form this Syllogisme If the Pope be Antichrist he must sit in the Temple and Church But the Pope is Antichrist Ergo He siâ—s in the Temple and Church Then further But the Pope as Antichrist sits in no Temple or Church except it be in the Church of Rome Ergo The Pope either is not Antichrist or Rome is a Church But the Pope is Antichrist and must sit in a Temple or Church Ergo Rome is a Church But Rome is not a Church in her corruptions Supersttions and Idolatries Ergo Rome the seat of Antichrist is a Church in some substantials So Mornâ—y also discourseth in his book de Ecclesia pag. 349.350 with these words which I have faithfully transcribed In that we affiâ—â— that Antichrist rulâ—th there we consequently hold that it is the Church in as much as he cannot sit any where but in the Church But it is one thing to separate our selves from the Church of Rome defiled by Antichrist and another thing to depart from the Communion of the universal Church Again we depart not from the Temple but from the Idolatry committed in the Temple nor from the Common-wealth but from the Tyrannie which oppresseth the Common-wealth nor from the Citie but from the pâ—stilâ—nce which inâ—ecteth the Citie nor from the Communion and fellowship of the people but from the conspiracie of Antichrist and of his maintainers We therefore renounce not their baptisme but we ratifie it And further for this point of baptisme that for substance it is true in Rome he â—aith thus pag. 147. It is not the Heretick that baptizeth as long as baptisme remaineth sound but Christ by the hand of the Heretick wherein we follow the practise of the Primitive Church and the determination of the fiâ—st Councel of Nice that they which were baptized by Hereticks renouncing their Hereâ—ie they shall not be rebaptized except those that have been baptized by the Samoâ—arens who keep not the essential words of baptismâ— And Doctour Reynolds speaking warily of the Church of Rome denies it not to be a Church but saith Ecclesia Romana nec est Ecclesia Catholicâ— nec sâ—num memâ—â—um Ecclesiae Caâ—holicae It is neither the Catholick Church not a sound Member of the Catholick Church In which words he seems to acknowledge it a diseased Member or a sick Member Which indeed puts me in minde of what I have read of a Commencing Doctour long since in Oxford whose question was Ecclesia Romaâ—a non 〈◊〉 Ecclesia vâ—â—a The Church of Rome is not a true Church And in his Pâ—â—ition or to speak properly in Oxford stile in his supposite he shewed the many coâ—â—â—ptions and spiritual diseases of the Church of Rome A Doctouâ— replying on him used this Argument Ecclesia vivâ— est Ecclesia vera Ecclesia Romana est Ecclesia viva ergo vera The Minor being denied the Opponent proceeded thus Ecclesia aegra est Ecclesia viva Ecclesia Romana est Ecclesia aegra Ergo viva Thus you see that by other sound Divines the Church of Rome hath been held a Church though sick diseased unsound in her corruptions which argues that under those diseases and corruptions there is some life yet in her and some truth of substantials as C rist Baptisme the Scriptures Ordination and the like 1. Object But it may he Objected that I speak things contradictory and do aver two contradictories in the same subject simul semel at once and the same time saying They are a true Church and yet again saying that in their corruptions superstitions and some Doctrines they are a false Church But true and false are contradictories not Predicable of the same subject at the same time Ergo I seem to speak things contradictorie Answ. To which I answer that contradictories are not predicable of the same subject at the same time if taken in one and the same respect but in several respects they may be predicable As I may say Peter is a man and Peter is not a man and in several respects both may be truely verified Peter truely is a man in respect of the substantials and essentials of a man in him and Peter is not a man but a beast in respect of his madness and beastly conversation Rome likewise is and may be said a Church and not a Church A Church in respect of some substantials in it belonging to a Church and not a Chuâ—ch in respect of the filthy corruptions Idolatry and Superstitions in it and Doctrines contrary to the â—â—uth of the word of God 2. Object Secondly it may be objected If in some substantials Rome be a true Church why then did I separate and doth all England separate from Româ— Where is our Warrant to separate from a true Church Ans. To which I answer that we have warrant sufficient to separate from Rome though not for the substantials which they yet maintain Their Idolatries their â—superstitions their false doctrines are waâ—rant sufficient to us out of the word of God to separate from them True it is every disease must not keep a man from his Neighbours society a man being Animal sociabile a sociable creature born into the world among other ends for comerce and society with his Neighbours Yet so infectious and contagious so filthy and loathsome may the disease be
Chap. 5. vers 7. The state of the Church was very bad and evil Chap. 1. vers 21.22 The teachers were corrupt Chap. 3. vers 12. The women were exceeding vain proud haughty and corrupt Chap. 3. vers 16. compared with the 18. and 23. vers Rich men and chief men they also were very corrupt as you may see in Chap. 5. vers 8. and in Chap. 10. vers 1.2 compared with Chap. 36. vers 3. And all the people in general are complained of Chap. 24. vers 5. and Chap. 48.4 and 8. verses and in the 1 Chap. 2. and 6. verses Yea they were sunk deep in rebellion Chap. 31. vers 6. Yet they were called Gods Church and people But leaving the old Policy as noâ— suting with Mr. Nichols policy in undermining our Churches because he saith God having but that one people he was loath to cast them off I come to the new policy and new Testament to try whether God did then cast off his people and unchurch them for the corruptions of the wicked among them and first I make my instance in the Church of the Corinthians thus If the Church of Corinth when Paul calleth them a Church and Saints 1 Cor. 1. vers 2. and 2 Cor. 1. vers 1. were as bad and in some things worse than our Paâ—ishes then ours are true Churches or theirs were none and so Paul should â—ely them Verum prius The first part of this Proposition is true that they were a Church and Saints for so he stiles them And secondly that they were as bad and in some things worse than our Parishes I prove thus from many evil things reported of them by Paul's Epistles to them Fiâ—st They had persons as ignorant eâ—se why saith he to them Awake to righteousness and sin not for some have not the knowledge of God I speak this to your shame 1 Cor. 15. vers 34. Secondly They had persons as contious and so he tells them It haâ—h been declared to me of you my brethren by them which are of the house of Cloë that thâ—re are conâ—entions among you 1 Cor. 1. vers 11. Thirdly They were as carnal and such he calls them saying Ye are yet carnal for wherâ—as there is among you envying and striâ—e and division are ye not carnal and walk as men 1 Cor. 3. vers 3. Fourthly They were more scandalous than we dare be yea in such a sin as was not so much as named among the Gentiles witness these his words unto them It is reported commonly that there is fornication among you and such fornication as is not so much as named among the Gentiles that one should have his Fathers wife 1 Cor. 5. vers 1. Fifthly They were more erroneous than we denying the Resurrection as Paul reproves them thus If christ be preached that he rose from the deâ—d how say some among you that there is no Resurrection of the dead 1 Cor. 15. vers 12. and making Preaching and Faith vain as Paul complains of them saying If Christ be not risen then iâ— our preaching vain and your Faith is also vain 1 Cor. 15. vers 14. Sixthly They were so corrupt sinfull that they becâ—me even obstinate in sin and delighted to continue in uncleanness fornication and lasciviousness as Paul tells them when he giveth them warning of his coming unto them I fear least when I come I shall not finde you such as I would and that I shall be found unto you such as ye would not least there be debates envyings wâ—ath strifes back-slidings whisperings swellings tumults And least when I come again my God will humble me among you and that I shall bewail many that have sinned already and have not repented of the uncleanness and fornication and lasciviousness which they have committed 2 Cor. 12. vers 20.21 From all these places you may evidently perceive the truth of the first part of my proposition that the Corinthians were as bad and in some things worse than our Parishes Ergo verum est posterius what follows is true also that if they for all these corruptions among them were a Church and called Saints we aâ—so notwithstanding corruptions and corrupt ones in our Parishes are a Church and to be called Saints But what do I instance in Corinth onely to prove a truth so clear In all the Churches through Pauls Epistles I may easily instance the like A Learned and Godly Divine handling this very point in a discourse brings in an unsetled Roman and carries him quite through Pauls Epistles He first brings him to the Romans What say they will you continue in our Church No saith he ye are a mixt multitude you have amongst you many that cause division and offences and such as serve their own bellies Rom. 16. vers 17.18 Well say the Corinthians will you joyn with us No saith he ye have contentious persons 1 Cor. 1. vers 11. Incestuous 1 Cor. 5. vers 1. denying the Resurrection 1 Cor. 15. vers 12. The Galatians come in will you be of our Church No ye are gone to another Gospel Galat. 1. vers 6. ye are bewitched and obey not the truth Gal. 3. vers 1. The Ephesians say will you come to us No ye have liars stealers robbers amongst you Ephes. 4. vers 25.28 29. and Chap. 5. vers 3 4 6. ye have that teach other Doctrine and give heed to Fables 1 Tim. 1. vers 3.4 some that sin openly 1 Tim. 5. vers 20. The Philippians come next will you be of our number No ye have some preach Christ out of contention to add affliction to Pauls haâ—ds Phil. 1. vers 16. you have many that are enemies to the Crosâ— of Christ and whose God is thâ—ir belly Phil. 3. vers 18.19 What say you to us Colossians No ye are subject to Ordinances Touch not Taste not handle not Colos. 2. vers 20.21 Why will you not joyn with us Thessalonians Ye have some brethren that walk disorderly 2 Thes. 3. vers 6. Will you come to Câ—eet then No The Cretians are alwayes liars evil beasts slow bellies and to be rebiâ—ed sharply Titus 1. vers 12 13. Yet we hope we Hâ—brews may please you No ye are an ignorant people and had need to be taught the first pâ—inciples of religion Hebr. 5. vers 12. The poor man at a stand and weary of his journey asketh a friend what he should do You had best saith he go back again and joyn with the Romans as before So may Mr. Nichols and his separate Congregation when they have gone through many Churches to finde out one without corruptions and corrupt persons return to our Godly Ministers and Parishes again I confess I know not what disparity may be given nor what can truely be answered to this Argument to make it of no force unless Mr. Nichols will invent somewhat of his own phantasie and say again that God was unwilling and loath to cast off the Corinthians and all those Churches to whom Paul wrote but
he in his private discourse brought no such Scripture to prove somewhat though nothing denied by me while I asseâ—t single Parishes to be true Churches and herein I hope I dissent not from the Reverend Presbyters whose Zeal in these troublous dayes I admire whose Godliness and profund Learning I cordially acknowledge and with reverence respect But secondly what from the word Angel I observe is that not many Angels are written unto in so many single Congregations but one onely Angel is named to one onely Angel the writing was directed though in several Churches of that Citie according to the number of them there were several Pastours also from whence I gather that the Discipline in that Citie was so Presbyterial that over all the single Congregations there was some one overâ—seeing power whether by the name of Bishop or Superintendent as to this day in Swedland and Denmark or some chief Provincial Classis wherein was some chief Moderatour governing with Presbyters Officers Teaching and Ruling Elders to whom in particular Iohn is commanded to write concerning all the other Churches making up as integral parts that one Church of Ephesus But thirdly the holy Spirit of Christ is pleased to stile also single Congregations Churches which my Caviller seems to deny as you may observe in these places Let your Women keep silence in the Churches 1 Cor. 14. vers 34. where note that several single meetings Societies and Congregations making up one Church of Corinth are called Churches and oftentimes mention is made of the Church that is in such or such a House as Rom. 16. vers 5. 1 Cor. 16. vers 19. Coloss. 4. vers 15. Philem. vers 2. whether this be interpreted of the Church made up onely of the Members of that Family or of the Church that ordinarily did meet in such houses with a particular Teacher in that place it implies however a single Congregation and to my purpose such a single Congregation is called Church which it seems is the main point that my Caviller stumbles at who further told me that I could not maintain Parishes to be Churches nor any single Congregations to be Churches but in an Independent way the contrary whereof I shall prove thus briefly in a Presbyterial way The Presbytery grants that many single Congregations as parts make up one Classis or one Provincial Church Ergo Those many single Congregations are true Churches which thus I prove If any thing oppose their true being of Churches it must be according to my Caviller because they are but parts of a Church or body made up by them But their being parts of a Church or body made up by them doth not oppose their true being of Churches Ergo single Congregations are true Churches The Minor proposition I prove thus They are such parts of the whole Church or body made up by them as do partake the nature of the whole But the whole body made up by them is a true Church Ergo The parts and single Congregations making up that whole body are also true Churches The Major or first Proposition I prove thus They are not Heterogeneal parts but Homogeneal parts making up the whole partake the nature of the whole Ergo They are such parts of the whole as do partake the nature of the whole And then But the whole is a true Church Ergo Parishes and single Congregations as Homogeneal parts partaking of the nature of the whole which is a true Church are also true Churches Which beloved that you may the better understand I shall clear it with an instance of Heterogeneal and Homogeneal parts First In mans body the parts making up a compleat body of man are the Head the Shoulders the Arms Hands Leggs and the like Of these parts we cannot say The head is truely the body the Arm is the body the Legg is the body because they are Heterogeneal parts of several natures not partaking the nature of the whole nor of the body But secondly in the Sea or Ocean the parts making up the whole Sea or Ocean are many drops of water which are called Homogeneal parts parting the nature of the whole whose nature is water and every drop of water is as true water as the whole Ocean and of every part or drop it may be said It is water as of the whole it may be said It is water For Homogeneal parts are parts of the same kinde and nature But such parts are single Congregations or single Churches and Parishes making up a Classis or Provincial Church for it cannot be said of many of them that the one is a part as the Head the other as the Arm the other as the Hand or Legg making up that body as Heterogeneal parts of several and distinct natures Ergo They are Homogeneal parts and as the nature of the whole is to be a Church so likewise the true being and nature of these is to be Churches But further This whole Church or Provincial body made up of many single Congregations is Predicable of many inferiours it being as Generical or Specifical in respect of many particulars But such Generical or Specifical Predicates are predicable of inferiours of their own kinde Ergo The inferiour and subordinate Congregations to to this Provincial body are of the same kinde and nature of the whole and of the superiour which being a true Church the inferiours are also true Churches As Man Specificable is Predicable of this Individual of that Individual Man and the other Individual all which Individuals and particular Inferiours agree with the Superiour and common Species in the kinde nature and self-same being of Man Thus having answered this scruple and having fully laid down my judgement against Mr. Nichols his first erroneous Assertion That Parochial Churches are Babylonish and having proved that they are neither Babylonish in their Constitution as Parishes nor in the end of their Constitution or division into Parishes nor in their mixture of good and bad nor to be denied to be true Churches as subordinate to higher Classes I shall hereafter commit to the Press and publick vieu of the World this my judgement delivered here unto you as not ashamed of the Gospel of Iesus Christ nor of any truth belonging unto it And I shall desire Mr Nichols if in case he shall reply that he will answer positively first to my grounds and Arguments in form as I have here laid them down by Syllogismes granting denying distinguishing taking notice of the Authority of the Scriptures expounding them if he can better than my self have done and then to make use of his fair Speeches and Orations by adding what he can to disprove my judgement and to clear his own better than upon the day of our Dispute he did otherwise to expect no second reply from me In the mean while I shall pass on to his second Assertion in the which he affirms that his Congregation is the house of God First I shall lay down and repeat unto
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
of the people the Text would â—avâ— declared it thus unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they had ordained to themselves Elders and not as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they had ordained them Elders as speaking of others Mr. Selden hath a large discourse in his book de Synedâ—iis veterum Hebraeorum shewing that the word signifies to Elect Decree Ordain and is to be understood of the Apostles Act in this place and not of the peoples What comfort then can Mr. Nichols have from this place especially if he understand Greek and the whole context and from those many more produced by me and unanswered by him to satisfie his conscience when thus by Scripture he is fully convinced to be no lawfully ordained Minister of Iesus Christ Which was the first thing I discovered by Argument against his Church or Congregation that it was not the house of God not being the pillar and ground of the Truth where the Truth of Ordination according to the word of Christ and the practise of the Apostles so much faileth and is by him opposed Thus far beloved my Arguments reached upon the day of our dispute against Mr. Nichols his second Proposition And seeing we are come to this main point of the controversie of these times concerning popular Election and Ordination and popular Government in the Church which popular men too much affecting popularity for their ends to draw away our people from our Churches have devised and of late stirred up I shall yet a little more inlarge my Judgement and Discourse for the better resolving a doubt so necessary in these times to be unfolded This Monstrous opinion can plead no Scripture except those three places by me above rehearsed out of the Acts of the Apostles To that whereon Mr. Nichols leans I have answered as also to that of Act. 6. Chap. where although the people look out honest men for Deacons yet the Apostles appoint them over that business and to that ordain them by Imposition of hands which sheweth more than a meer looking out for them and approving or allowing of them The third place is out of Act. 1. vers 23. They appointed two Joseph called Barsabas who was surnamed Justus and Mathias From whence some of the separation will settle Ordination upon the people because in this peculiar work the people were joyned with the Apostles But observe first from this place that there the Electours were eleven Apostles to guide the other But Mr. Nichols will allow those to chuse him who have no Officer to guide them amongst whom no doubt but there are very many weak persons Secondly It was very easie to chose one of these two Ioseph or Mathias who had accompanied with the Apostles all the time that Jesus went in and out among them vers 21. This was easie to know But to chose a man fit for a Pastour requires more skill than so Thirdly In this Election God was peculiarly seen the Apostles not knowing who it should be Fourthly in vers 26. They gave forth their lots and their lots fell upon Mathias They that will make any thing of this place may as well make casting of Lots an Essential to Ordination as give this power to the people who were never constituted appointed or ordained by Christ to be either the proper first or immediate subject of the power of the Keyes which I shall indeavour to clear thus unto you That which is the first subject is the proper subject No doubt of this But the proper subject is reciprocated and convertible with his Accident As for example A living Creature is the proper subject of sense and feeling A man is the proper subject of laughing or laughter And from hence we say reciprocally Every man is Risible and Every thing that is Risible is a man Every living Creature hath sense and feeling and so likewise Every thing that hath sense and feeling is a living Creature This is called Axioma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But every Axiome that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth include in it the Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Predicate is true of the subject in all place and at all time This is true of a living Creature and feeling of a Man and Risibility And so if the people or the Fraternity be the proper subject of the power of the Keyes It must be true that they are and have been the proper Subject of the power of the Keyes omni tempore omni loco in all places and at all times But if we finde the power of the Keyes exercised in time before there was a Christian Fraternity then certainly there was some other subject of the power of the Keyes in whom this power was as in a proper subject When Paul came to Corinth he preached Authoritative and with power and Commission Eâ—go Then the power oâ— the Keyes was in some â—ubject but the Fraternity at that time was non Enâ— had no being in Christianity How then could they be the subject And if then they were not the subject how can they now be the proper subject of the power of the Keyes who were not in all place and time the proper subject of it Yet Mr. Nichols could grant that the people were the subject the proper subject and the fiâ—st subject of the power of the Keyes But he â—ruely might as well have granted that in these times Man is the proper subject of Risibility but was not alwâ—yes and that at some time Man was not Risible nor at some time a living Creature the subject of sâ—nse and feelâ—ng though now he be Buâ— secondly This Absurdity will appear thus Those who are the effect of the power of the Keyes are not the fiâ—st subject of it But the Fraternity is the effect of the power of the Keyes It was so in all the Churches which the Apostles gathered and is indeed to this day So that which is primum Subjectum the fiâ—st subject is Immediatum Subjectum the immemediate subject But how can the Fraternity be the immediate subject of the power of the Keyes since then mediantibus Apostolis by means of the Apostles and now mediantibus Ministris by means of the Ministers the Fraternity is made up I but the Elector is before the Elected It is true of Christ who Elected the Apostles and gave to them the Keyes from whom by a continued succession of Ministers still the Fraternity was made But had not the power of the Keyes had some effect there had not been a Fraternity to chose an officer though they are now in time before him whom they now Elect Yet they were not before him or them qua Fratres who by the power of the Keyes in the Ministery made them capable to chose an Officer Therefore the power of the Keyes was in some subject before them Besides Election is no power of the Keyes Therefore to argue The people Elect ergo They are the first subject of the
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
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
slighted It is not my custom in this place to particularize any mans defects and errours neither would I have done it now had not my Text called upon me to surround the bounds of Zion and Babylon and to shew you what is the truth taught and professed in Zion and what is Babylonish and Antichristian and to answer those Propositions of Mr. Nichols affirming our Parochial Churches Babylonish and his own to be Zion and the house of God And as he hath gone about to brand us with an infamous Babylonish title thereby thinking to draw yet more of you to his separation I cannot in conscience discharge my duty to God and your Souls unless I vindicate our Churches and shew yet more Babylonish and Antichristâ—â—n practises and untruths in his Congregation whereby it may be Charactâ—rized unto you not to be the house of God nor the Pillar and Ground of Truth 2. Errour A second errour and untruth practized in Mr. Nichols his Congregation is in the administring the Sacrament of the Lords Supper at which Mr. Nichols allows a Lay-man or gifted brother to make a prayer at the setting apart those empty Elements for a Sacramental use to the Soul Which how contrary it is to the truth of the word and the example of Iesus Christ when first he instituted that Sacrament under the Elements of Bread and Wine I shall leave you to judge from what St. Luke relates of the last Supper in these words saying He took bread and gave thanks and brake it and gave unto them Luke 22. vers 19. and from St. Paul saying when he had given thanks he brake it 1 Cor. 11. vers 24. from which places I gather that though Christ had present about him his Apostles Brethren though then weak more able and gifted than are any of Mr. Nichols his Congregation yet Christ suffered none of them at that time to pray or give thanks but himself did it Secondly that prayer and thanksgiving at that time belongs to him and ought to be performed by him who breaks the bread and by no other that hath the power of the Keyes by lawfull Ordination which Mr. Nichols his Farmeâ—s and Millers have not And thirdly that without Mr. Nichols can clear his Ordination better than he hath done fâ—om the peoples Election of him the Administration of that Sacrament belongs to him but his abuse rather of so sacred a Mystery will one day lie with the heavy weight of Sacriledge upon his Soul 3. Errour A third errour and untruth practized by him is in the manner of his gatherinâ— his Church and building it up upon other mens foundations quite contrary to the practise and example of St. Paul who saith of himself So have I strived to preach the Gospel not where Câ—â—ist was namâ—d least I should build upon another mans foundation Rom. 15. vers 20. from whence I observe that St Paul strived not as Mr. Nichols strives Paul judged charitably of other mens preaching Mr. Nichols judgeth uncharitably of ours Paul judged others able to build up a Spiritual house to Christ Mr. Nichols judgeth us unable Pâ—ul judged that Christ was named and called upon in other Churches as well as in his own Mr. Nichols judgeth our Churches Babylonish and our people congregâ—ted not to name nor call upon Christ as if we called upon Angels Saints or some Heathenish Gods Paul though there were divisions among the Corinthians and some were for him some for Apollo and some for Ceâ—has widens not the wound of their division nor goes about to draw any from Apollo or any from Cephas Mr. Nichols makes our divisions his advantage to draw whom he can from our Churches Paul would not build upon another mans foundation Mr. Nichols builds upon ours and admits to his Congregation such as have acknowledged comfort to their Souls from the work of the publick Ministery as by experience I can speak of some who before Mr. Nichols resorted to or intruded himself into Deal acknowledged my Doctrine true sound wholesom and comfortable who since are become stones in Mr. Nichols his new building And thus it appears that his practise is not agreable to the true and peaceable practise of the Apostles especially of Paul 4. Errour A fourth errour practized by him is the unsetled place of his Church contrary to the Constitution of the first Primitive Churches which were known and named by the places as the Church at Ierusalem the Church at Antioch the Church at Ephesus the Church at Corinth and the like to which Paul directed his Epistles by the names of the place but were he to write to Mr. Nichols his Church he could not call it by any one place as the Church at Adisham where Mr. Nichols lives there being more of his Church many miles off in other places flying about on the Sabbath dayes or Trouping about on Hors-back on those dayes to hear him than there are present with him at Adisham But the Letters must be directed to Mr. Nichols his scattered Church at Adisham or elsewhere or to the flying and wandring or Trouping Church from one place to another which is most proper to it or to the church in Kent sometimes here and sometimes there all which is against the Constitution of the Primitive Churches setled in and named by some one certain and determinate place This practise is taken from the Church of Rome and therefore is Babylonish where in my time beyond the Seas I observed people for their pretended devotions much flying and wandring about either to places of Pilgrimage or upon the Sabbath dayes travelling five or six miles from their Parishes to such or such a Chappel to such or such a Cloister of Friars or Colledge of Jesuites under a pretence of gaining Indulgences by hearing Mass or Sermon in such a place and of such a Father And this hath been the Common practise of the Jesuites to draw the people there from the Parish Priests to perswade them that their Doctrine is soundest their lives purest whereas the Friars and the Parish Priests say they are of lewd and wicked Conversations and their Doctrine unprofitable and to this purpose they press to the people many Indulgences which they have obtained from the Pope for all such as shall hear their Doctrine and shall resort to their Churches and Chappels which now is more particularly practized by the Jesuites at Paris By whsch policy the Parish Churches there are very much deserted few people resort unto them and the Parish Priests are left to preach to the bare Walls and to some few old silly Women This policy if not under a pretence of Mass and Indulgences at least under a pretence of more pure Doctrine I have found to be much in Mr. Nichols whose people it seems have learned to run after him many miles upon the Sabbath dayes forsaking their Parish meetings as unprofitable to them and judging the day ill spent their Souls unedified except they hear him and no
altogether that they were hatched in the Nest of the secret Colledge of Jesuites from which time I have observed more Arguments against our Churches and Ministery more proficients in this Jesuitical Colledge more fire of division and Schisme more haâ—red in the people against the true Clergie more tergiversation and backsliding from Order from Government from Discipline than ever before was known in England Nay I am perswaded it will be worse yet if that cunning that subtil Crew and Company of Ignatius Loyola be suffered to lurk in the houses of the forraign Ambassadours A liberty denied it is to our Ambassadours in Spain who indeed may have one Chaplain in their houses to Preach in private but are not suffeâ—ed to let in any of the Spanish Nation to their exercise nor to harbour any Spanish Priests that shall profess any Doctrine contrary to their Church which if our Ambassadours should do such Priests would soon be taken out and without any respect to our Ambassadour would be translated to their Inquisition dungeon Yet in England by twenties and fourties Priests and Jesuites enemies to our Church and Profession are harboured by Ambassadours by which policy our Religion is indangered divisions are fomented separation is incouraged Jesuites Arguments against us are vented and commonly pleaded and thus those who cry us down for Babylonish practise themselves what is Antichristian not knowing by what subtil Serpent they are let on against us nor who it is that laughs and Triumphs and cries Up Rome to the spoil while we mourn and sigh and grieve to see our divisions dayly more and more to increase And thus beloved having answered Mr. Nichols his second Proposition and having shewed that his Church is not the house of God it not being the Pillar and ground of Truth having also shewed unto you what untruths and Antichristian practises are in it having discovered unto you my judgement in part knowledge from what poysoned Jesuitical fountain those practises of his and many others against us do spring I shall now come to his third Proposition wherein he affiâ—ms Officiating Parish Ministers to be Babylonish And becâ—use his grounds for this his errour were not in publick Dispute discovered I shall handle it more briefly and so conclude wiâ—h some use of Exhortation unto you My Method therefore in handling this point shall be this First by reasons and Arguments of Learned Divines and by some of my own clearly to shew unto you the contrary to what Mr. Nichols ignorantly and uncharitably affirmeth of us and secondly to answer some Objections which may seem to countenance Mr. Nichols his gross errour I thus therefore pâ—ove that our Parish Officiating Ministers in England are not as Mr. Nichols saith Babylonish Popish or Antichristian which in his sense must be all one 1. Aâ—gument Those Ministers which are Diametrically opposite to Babylonish Priests and to the Shavelins of Antichrist cannot be Babylonish nor Antichristian But our Parish Officiating Ministers in England are Diametrically opposite to Babylonish Priests and to the Shavelins of Antichrist Ergo Our Parish Officiating Ministers in England are not Babylonish The Major need not much clearing Contraria contrariis repugnant all know that two contraries are repugnant one to the other and one cannot be the other fire cannot be water nor dry moist nor cold hot nor white black The Minor I prove thus First Babylonish Popish Priests are ordained to Sacrifice But our Ministers are sent to Preach and to Preach against Romes unbloudy Sacrifice and to pray Secondly They teach the Traditions of men But ours teach the perfect word of God Thirdly They mix the Sacraments and alter both their number and their nature But ours preserve them in their purity both for number and nature Fourtthly They are for Mass. But ours abhor the Mass as a filthy idol Fifthly They are the Popes sâ—orn Vassals But ours have witnessed with their bloud against him and his Sixthly Those pervert Souls and draw them from Christ. But ours convert Souls and bring them to Christ as Mr. Nichols and his Congregation can witness for let them but consider whether they did not receive the work of Conversion from sin unto God which they presume to be wrought in them first of all in these our publick Assemblies from which they now separate It was but lately the Confession of one old woman whom Mr. Nichols received into his Congregation that upon the preaching of one Mr. Gardiner a Parish Officiating Minister in Sandwich she had been converted Upon which Confession she was by Mr. Nichols his Congregation judged to be a true Convert and to have sufficient calling to separate from Mr. Gardiner his own wayes of maintaining publick Parish Assemblies who had been Gods Instrument for her calling and conversion to a holy religious course of life though much mistaken in her imbracing Mr. Nichols his separation You see beloved how clearly this first Argument sheweth unto you not onely that we are not Babylonish but that on the contrary we are Diametrically opposite to Babylonish Romish and Antichristian Priests But further against this Erroneous Assertion of Mr. Nichols I argue thus 2. Argument The Parish Officiating Ministers in England are either Christs or Antichrists But they are not Antichrists Ergo They are Christs and so cannot be truely called Babylonish or Antichristian The Major is clear For in the new Testament this distinction may comprehend all Ministers as of and under one of these two and those that be Christs Ministers are true Ministers and those that be Antichrists are the false Ministers The Minor or second Proposition is also as clear and evident as I shâ—ll prove thus First because the Parish Officiating Ministers in England are against Antichrist in Doctrine and by Oath against his supremacy have renounced him and so do conâ—inue preaching against him Their Doctrine from Scripture is their calling from God to witness their departure from him their Oâ—th the best outward trial of truth in man and their preaching an open publication to all men of their Faith against Antichrist what can be further required Secondly Because they do shew no obedience unto Antichrist Obedience is a mark of a servant Rom. 6. vers 16. 2 Pet. 2. vers 19. and Iohn 8. vers 34. Now they be not in bondage unto Antichrist whose Tyrannous Authority with his Laws as far as they be judged contrary to Gods Laws are by our Church abolished Thirdly It is apparent They be none of his because Antichrist himself disclaimeth them not onely as none of his but as no Ministers at all condemning them as Hereticks forbidding all that belong unto him to hear us and if he can get us into his Bearish paw he is by fire and faggot ready to devour us as lâ—mentable experience of his cruelty doth manifest If we were of him he would love us for the world doth love her own Iohn 15. vers 19. and the Devil is more politick than to be divided
the Ordination of that Ministery which he had in England because Imposition of hands was in the Church of Rome from the times of â—he Apostles is there continued to this day although much mixed with many pollutions of their own Obj. But if those that separate from us will throw away all that comes through Rome what course will they take when they have denied all the Ordinances that have been administred for these ninety years in England for if no Ministery then certainly no Authoritative Preaching no Sacraments and thus they have renounced their baptisme which they had by these Ministers What Method then will they take in their Reformation Ans. How will they come to be rebaptized They will tell us peradventure that they will Covenant together and then Elect and ordain a Minister and he shall baptize 1. Reply Will they Covenant together supposing themselves to be Saints first say they so Are they Saints by a calling How came they to be so What did God call them immediately No They must say many if not all of them who have any truth of grace by the preaching of the word they were called What from those Ministers from whom they separate as no Ministers because of their Ordination Hath the Lord so far owned his despised Members as to make them the instruments to bring these to be visible Saints fit to imbody or Covenant And are these now no Ministers Are these the effect of their Ministerial labours and they no Ministers 1. Ans. But they say They will Elect and Ordain one Minister and then he shall rebaptize 2. Reply But since he did renounce his own baptisme also who shall baptize him first There must be a Minister to do that to be sure he cannot do it himself nor none of them for they are private persons To administer the Lords Supper before they be baptized is contrary to the Scripture-rules as Iustinus Martyr defends But how can they Ordain this Minister not being themselves baptized Where doth it appear in Scripture that an unbaptized people did ever Elect or Ordain a Minister These absurdities would necessarily follow such a reformation of this whole Land by denying thâ— Ministers to be true Ministers and by annulling their Ordination because it came through the Church of Rome 2. Ans. But secondly I answer to the main Objection of our Ordination passing through Rome to us That the Churches of England had not their first beginning from Rome as some fondly and ignorantly conceive but rather from Ierusalem Yea Baronius a great stickler for Romes priviledges yet acknowledgeth the Antiquity of the Church of England before Rome it self observing the conversion of England to Christianity to have been the five and thirtieth year after the Ascension of Christ and the Conversion of Rome to have been ten years after in the year 45. So that the Churches of England were at first rightly gathered and constituted the instruments of gathering being from Ierusalem Apostles or Apostolical men as is evident from Mr. Fox Neither is it to be doubted but that they did Ordain Officers in the Churches for we read of Ministers and Bishops The Land falling to the possession of the Saxons about the year 568. the History saith p. 147. that by them all the Clergy and the Christian Ministers of the Britains were then utterly driven out in so much that the Archbishops of London York went into Wales Thus long then it seems that the Ministers of England had no Ordination from Româ— This appears also by Austin the Monk who came inâ—o England in the year 598 it is observed by Mr. Fox p. 153. that about the year 600. Aâ—stâ—n assembled the Bishops and Doctors of Britain so that still here were Ministers and charged them for to preach the Gospel to the English men and also that they should among themselves reform certain Rites in their Church especially for Easter-tide and for baptizing after the manner of Rome to which the Scots and Briâ—tains would not agree which shews that they did not neither would they depend upon Rome Since then there were so many Ministers and Bishops in England who had their Ordination by Succession from those Apostolical men and not from Rome and opposed Austin the Monk indeavouring to settle Rites Ceremonies and Superstitions according to the practise of Rome why may not we suppose that these again might preach the Gospel to the English maintaining Baptisme and Ordination in that purity wherewith they were Instituted by IesusChrist Moreover It is very observable from Mr. Selden and Mr. Speeds Historie of great Britain that in the Church of England the corruptions which the Church of Rome would have introduced about Ordination of Ministers and other Ecclesiastical affairs were withstood and opposed by the Kings of England Nor do we read of any Ministers in England that were ordained by any Agents sent from Rome but onely of some idle Ceremonies of Confirmation of them that were ordained by the Pall and the Ring brought thence into England So that if the whole be well considered it will puzzle those of the Separation to prove that the Church of England was beholding to the Church of Rome for either the first plantation after Reformation or continuation of the Gospel Church and Ministery therein from the first beginning even to this very day 3. Ans. But thirdly I answer that in case it be granted that our Ordination have passed through Rome so that it have been formerly corrupted with some Romish Rites Ceremonies as Baptisme also was and that stubble have been built upon Gold and upon the true Institution of Christ for the ordaining rightly the Gospel-Ministers Yet neither this scruple nor the Objection of Bishops ordaining formerly is sufficient to null our Ordination and make void the true Ministery of England nor any warrantable Plea to separate from us and from our Congregations A stream of water that springs from a clear Fountain may in the first Reach run like the Fountain clear in the second Reach by reason of a muddy and soul bottom it may run also muddy and in the third Reach it may come out again clear and run as at the first And yet none will deny it in the third Reach to have streamed from a clear Fountain neither any loath to drink of it because immediatly before it ran through a muddy Reach Even so our ordination hath sprung from a clear Fountain from Christ our Head and in the first Reach of the Primitive times ran very clear without corruptions or innovations of sinfull men and Prelates In the second Reach of corrupt and Popish times it ran more muddy by reason of pollutions and filthy inventions and Ceremonies Superstitiously added to it by the Popes But now in the third Reach of Reformation from Popery it runs again clear as at the first And therefore who with conscience can deny it to come from a clear Fountain and ought to loath it because more immediatly it
would not be said to be void and forfeited because in part he renounceth that which hath troubled his Conscience in the performing of it Even so the first Reforming Presbyters Priests or Bishops who had received power by the Commission of their Ordination to Preach and to Pray and to administer the Sacraments and also to say Mass and in the Mass to offer up a Sacrifice when the true light of the Gospel and Reformation began to shine upon their Consciences were by the Spirit moved to renounce some part of their power as not belonging to them to wit the Mass and Sacrifiâ—e and to continue and keep the other part of their power and Commission to wit Preaching Praying and Administring the Sacraments as belonging to them by their Commission from Christ when by Ordination the power of the Keyes was committed unto them And who will say that because they renounced unlawfull power therefore their lawfull power was forfeited and made void and null either in themselves to practise it or towards others to communicate it to others by right true and lawfull imposition of hands as Christ ordained Object But this Objection against our Ministery and our lawfull succession is much like to that of Rome against us saying that the Ministers of the Reformed Churches had no Commission or lawfull calling being under the Pope and Popish Prelates to reform the Church and so think and judge our Separatists that our Commission being void and all power to ordain and to Reform the Church is fallen to the people Ans. To whom I answer with Morneus his answer to the Papists Objection against our Reformers at the first beginning of Reformation That the calling of our first Ministers which reformed the Church in these last times was the same vocation and succession wâ—ereof they themselves do brag but the same vocation which they abused have our men indeavoured to use well and to that vain succession wherewith they decked themselves they have added the succession of true Doctrine which they had corrupted without which all succession is nothing else but a continuing of abuse and errour Wickliff Ion Hus Luther Zwinglius Oecolampadius Bucer and others of that School from whence the Ministers which have gathered Churches from under Antichrist are descended were Priests as they call them and Doctors in Divinity As Priests and Pastours they had charge to preach the truth unto the people and to Administer the Sacraments unto them according to the Institution of our Lord. As Doctors they were called to expound Divinity in their readings and in their books and they were bound by the ordinary Oath of all Universities to declare the truth unto the Church to confute all Doctrines repugnant against the word of God and with all their might to expell it Now in their time they sound that the word of God was hid unto the people that the honour which was due to God alone was turned to men and to images that the bloud of Christ was trodden under foot that the Sacrament of the Supper was partly turned into Idolatry and partly denied unto the poor people To be short that all the holy Scripture was prophaned and poysoned with the Popes gloss and Popish interpretations And when they shewed these things to the Bishops and Metropolitans according to the order of their Church they made no reckoning of them they were the first that persecuted them because they themselves were the infected part of the Church I ask therefore if their vocation commanded them not to go farther to wit to preach the truth unto the people and purely to administer the Sacraments And if they had done otherwise whither they had not been forsakers of their calling contemners of their Oath made unto God and abusers of the people Both two therefore our Popish Adversaries and our first Ministers had one and the same ordinary and outward calling But herein is the difference that that which ours have followed the others have forsaken that which ours have done of duty by reason of their charge the other have concealed Ours have led their sheep upon the Mountains of Israel into good pastures Ezek. 34. the others have devoured them or else left them for a prey to the beasts of the field or else driven them to the Fens Marishes where they have starved A Magistrate shall be called to the Government of a Common-wealth where he shall finde the good Laws corrupted by the negligence or malice of those that went before his Courts full of injustice the Officers subject to factions briberies and corruptions and he would reform all this and bring it to the censure of the Laws He that will further now ask him by what right he doth this should he not make himself a laughing-stock because he follows step by step his calling He hath not sworn to maintain abuses but rather to maintain the Laws and to provide every way that he can for the good and preservation of the Common-wealth But what an absurdity would it be to say that this Magistrate hath forfeited his Commission and power because he thus reforms the Courts and the Common-wealth to wâ—ich he is sworn and to judge his power now lapsed into the peoples hands because he reforms abuses Even so likewise have our fiâ—st Ministers done first requiring reformation and afterwards putting too their hands according to their duty And if we could ask the Apostles who are their true succâ—ssours They would not tell us such as have a Triple Crown or such a Cope or such a Miter but those that preach the word of God after our example At the preaching of these first men the Pastour of the Churches were awakened in England in Bohemia in Germany in Scotland in Denmark in Swedenland and afterwards many in France and these were sent to bethink them of their duty Consequently some whole Realms were reformed the very Bishops themselves that there had preached lies preached the truth in the self-same Church and Pulpit and they with their reformed Presbyters ordained others to preach and pray to Administer the Sacraments according to Christ his word truely revealed to these Pastours and fiâ—st Reformers And now for their good and Godly indeavours shall our Separatists like Papists question their calling Judge their power and Commission void null our succession from them and preach our Ordination down as lost and ruined either in time of Popery or by these our first Reformers It is an opinion or errour with laughing to be exploded But to draw to an end I shall briefly answer to that part of our Adversaries Argument and Objection against our Ministers They were Ordained by Bishops say they Ergo They are Babylonish First by way of answer I desire to know what these men think of Mr. Bradford and the rest of those holy Ministers and Martyrs ordained by Bishops in those dayes Were they Antichristian and Babylonish Ministers But secondly The Bishops which ordained our Ministers since the Reformation were not
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