informed that some have said that my heart is still at Rome whose mouthes must be stopped and those bâ—ats of spight and envy coming forth from thence like the frogs that came out of the mouth of tâ—e Dragon of the Beast and of the false Prophet Revel 16. vers 13. must be crushed least from câ—oaking at the first they proceed further to poison and envenome that good name and reputation which I hope I have purchased unto my self both by a known affection to the state affairs and Governours and by soundness of Doctrine these ten years that I have lived in Kent where my Teaching hath had the Approbation of all sorts of people of sound judgment who far and near have resorted to me and acknowledged from me the comfortable work of the Ministery uppon their Souls And as for any inclination or bending of my heart or affection to Rome I doubt not but that all England hath taken notice of my writings and actings against that Triple crowned man of sin and his Emissaries the Priests and Iesuites here in England against whom I have been often by Authority commanded up to London to the Sessions held at the old Bayly and without any competent satisfaction from the State have spent and wasted much of my poor estate which should have been my Wives and poor childrens portion and comfort hereafter In which Bell the Franciscan Friar Sanderson alias Holland and Wright both Iesuites and some others whose names are at present out of my memory have been discovered and according to the Laws of the Land brought to condigne punishment at Tyâ—urn For which service I have been often assaulted and threatned with murther by my bloud thirsâ—y enemies the Romish Papists to whom Mr. Nichols his party rashly judgeth my heart inclines as unto friends but especially by one Burke an Iâ—ish Gentleman in Alders-gate street and in Shoo-lane by one Captain Vincent Burton who came from Flanders purposely to kill me and had glutted his malice with bloud in my very châ—mber where I lodged had not the ever watching Providence of heaven prevented his murtherous intentions Which dangers threatning my life were well seen and credited by the Right Honourable my Lord chiâ—f Iustice Rowls when at the execution of Wright the Iesuite he charged one Mr. Thomas Mayo an Officer of the State to guard me during my abode in London and offered me more strength to secure me would I have accepted of it which I refused having constantly about me a Trooper also at my charge well known unto you of this Parish But can my heart be at Rome where if my body were it would be burnt to ashes for my good services to England as were the bones of the Byshop of Spalato after that upon fair promises he returned from England unto the Pope But these somes of malice are against me because I durst dispute with Mr. Nichols a private man and contend as the Saints have formerly done for the truth and because as a Schollar by way of Argument I have granted that the contrary whereof he could not prove nor so much as offered to reply against it to wit that Rome is a Church and true in some substantials though not in her corruptions of Rites foolish ceremonies superstitions and some false Doctrines contrary to the Scriptures Which opinion Beloved I shall never hold tenaciously noâ— heretically by inhering to it if by sounder judgements I may be convinced of the contrary to whom I shall willingly submit and not disturb as too many do the tender flocks of Iesus Christ. The ground therefore whereon at present I say this Opinion may be grounded and by me was truely intended when I answered Mr. Nichols saying that Rome was and was not a Church in several respects was this First Although it be true that the Councel of Trent convocated in the year 1547. did desperately wound the Church of Rome first in that it did heighten and multiply her damnable errours Secondly in that it did draw all the poison into one entire monster and body of errour and presented it all to the world as the Doctrine of the Church Yet as the dissenting parties from other councels setling the Popes Supremacy communicating in one kinde of worshipping of images disallowing the use of the Bible to the people forbidding Priests to marry and in England Mr. Iohn Wickliffs Tenents as I have shewed before were ground sufficient to discover a party a people a Church in Rome and in England which Mr. Nichols himself opposed not but rather seem to grant it then the like may be said since the councel of Trent for if any have opposed or dissented from or disallowed that councel they must be said to disallow those damnable errours that poison drawn into one entire monster and body of errour But many there are who have opposed dissented from and disallowed that councel Ergo They must be said 'to disallow those damnable errours that poison drawn into one entire monster and body of errour The Minor is known to such as have travailed beyond the Seas and no doubt to all learned Divines who have perused such Bookes as do lay down the State of Rome since the councel Wherein they shall finde that the whole Kingdom of France to this day hath opposed that councel besides many other learned Divines and among them the whole University of the Sorbonites at Paris who unanimously and strongly maintain the Oath of Allegiance to Kings Princes Governours of Nations against the Pope and so vigorously have opposed the Popes supremacy voted in the councel of Trent that had not Vrban the Eight complyed with the Court of Paris when Cardinal Richlieu was in his height of command and prosperity either he â—imself or one Friar Ioseph a Capuchin had been made Antipope for France and all Addresses to the Pope of Rome had been forbidden to the people of France in general at which they have been aiming these many years and I believe will ere long effect it if this Cardinal at present Mazarini continue in favour and keep close Prisoner that Popes great favourite Cardinal de Retz such is the regard that Kingdom hath to the councel of Trent to the Popes supremacy â—etled by it The same Oath of Allegiance hath been vigorously maintained and the Popes supremacy strongly denied these many years in England by some also of the Popish Religion as by Mr. Roger Widrington in his Apology but especially by the order of the Bendictines amongst whom Price the superiour of that family in England and before him Doctor Preston a Prisoner formerly in the Clinke who being excommunicated by the Pope for his opinion was by King Iames protected against the Pope the like Sir William Howard otherwise a Papist hath opposed in print all these slighting the councel of Trents determination as a point of faith and disregarding the Popes thundering out excommunications against them Besides these what dissenting parties must needs be there whereas many
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
other And therefore his Church may well be called a flying a wandring Church limited to no particular place as are our Parish Churches and were the Churches in the Primitive times But if he say his Church is not to be called by his Name but by the place and so will call it the Church at Adisham and where in any other place some of his Members live they are to be called Limbs to his Church at Adisham and single congregations belonging to that Church I answer two things First that he must know whither a better and abler Pastour that lives at Adisham and the people or his Church will allow that the Church at Adisham shall be known and named by two or three or four at most belonging to Mr. Nichols and not by the Major part pertaining to the chief Parish Pastour But secondly I answer if Mr. Nichols his Church be thus built up with several single Congregations in divers parts belonging to one chief building at Adisham then Mr. Nichols will go beyond us and turn Episcopal and make Adisham his Metropolitan seat and other places Limbs of it Or then Mr. Nichols will begin to jump with our Ministery and will I hope in time turn a Classical man making Adisham his Classical or Provincial Church and others of his Congregation in divers places homogeneal parts of that his Classical Church Which if he yield not to I must judge his building and his house to be contrary to the rule and practise of the Apostles and to savour too much the practise of the Jesuites 5. Errour A fifth errour in Doctrine taught by him which is Popish Jesuitical Jewish and Turkish is that his people or Congregation must be bound to hear none other preach but himself or such as are of his Iudgement Which errour how gross and Antichristian it is I leave you to judge when hereby he limits Gods hand and working to himâ—elf a sin formerly of the Jews who are said to Limit the holy one of Israel and he binds God to do good to those poor Souls by no other means nor instruments save by himself or such as are of his judgement But alas the poor silly people understand not the depth of this Popish policy borrowed from the Pope who excommunicates all such ipso facto as shall hear any of our Proâ—estant Preachers to preâ—ch least by hearing us they should hear somewhat against the Popes wicked practises so by means of our preaching they should be drawn from his obedience The same is Mr. Nichols his policy in binding his people from hearing us least we should undeceive and take away the vail of â—overing cast upon those poor blinded Souls and bring them to the acknowledging of the truth and detect the Antichristian practise and untruth in that policy and so they may recover themselves out of the snare who are taken captive by him at his will 2 Tim. 2. vers 26. Is not this to be like the Jews limited to Ierusalem onely and to the Temple there Is this to â—orship God neithâ—r in this mountain nor at Jerusalem but every where and in any place in spirit and in the truth John 4. vers 21 23. But this practise is not onely the Popes and the Jews in limiting the peoples spirits to himself and to the place where he teacheth but it is also the Turks policy who to continue and maintain the Alcoran and Mahomâ—ts laws upon pain of death keeps the Turkish people from resorting to any exercise or Preaching amongst the Christians And lastly this practise is meer Iesuitical borrowed from the Jesuites who binde their Ghostly Children from confessing to any Parish Priest or Friar and in case they finde that they have confessed any sin to their Parish Priest they make them renew again to them that Confession and discover to them that sin or sins confessed to another pretending that they cannot guide their lives well nor direct them the right way to Heaven unless they know the whole state of their lives and all their sins in the whole course of their life committed and for Preaching they must resort to their Sermons and to their Churches and to no other upon pain of being cast out of their Society and incurring their curse and heavy displeasure But what do I weary you beloved with longer Histories to condemn these Popish and Jesuitical practises in Mr. Nichols his house of God as he calls it I am confident did but Mr. Nichols know that though these be his practises they are borrowed from the Jesuites and the like to be practized by them he would abhor them and his people loath them Ah beloved he thinks his Arguments against us are his own his practise in drawing the people from our Parishes is his own light his grounds to separate from us are his own but little thinks he how he pleaseth the Pope and Jesuite in what he doth little thinks he that all his Arguments against us and all his practises have come from that subtil Serpentine brood of the Jesuites who study nothing but to overthrow our Church to undermine our Discipline to root up our Nurseries of learning to bring under contempt our Learned Clergy who have alwayes opposed Rome and with their Pens discovered their errours to the World This the Jesuite considering and fearing our Unity our Uniformity in Church and Church Discipline least by it we should flourish too much hath these many years blown the fire of our discords stirring up the people against the true Ministery covertly committing privily to the Press those scruples which Mr. Nichols and others like him make their best advantage against us little dreaming from what brain they first did spring I have often spoken of it in private and Preached it in publick Sandwiâ—h may remember it that at the beginning of the last Parliament when our differences began in Church and State at what time I had freer access ingress and egress to the Spanish Ambassadours house Don Alonso de Cardenas by name than now I dare enjoy or do desire to make use of there were then harboured in that house at least fourty Priests and Jesuites a List of whose names I gave to some of our State Rulers but the Jesuites more peculiarly had a place by themselves having bought a Back-house joyning to the Glass-house by London Wall from the which they made a passage into the Lord Rivers his house where the said Ambassadour did then live a full Description whereof I gave to Sir Henry Mildmay both of the left hand at the coming in to the house and of the Bell at the door of this close Colledge wherein at that time two Jesuites were imployed in nothing but in Printing dayly Pamphlets one against another the one egging on the Separation and Independency the other coldly and weakly holding up with slight Arguments the Church and Ministery of England and all this unknown to us from whence or from whom those Pamphlets came and we ignorant
A full SURVEY OF SION and BABYLON And A clear Vindication of the Parish-Churches and Parochial-Ministers of England from the uncharitable Censure the infamous Title and the injurious Nick-name of Babylonish Or A Scripture Disproof and Syllogistical Conviction of M. Charles Nichols of Kent his Erroneous Assertions Justifying his Separated Congregation for the true House of God and branding all the Parochial Churches and the Parish Officiating Ministers in England with the infamous Title of Babylonish Delivered in three Sabbath-dayes Sermons in the Parish Church of Deal in Kent after a Publick Dispute in the same Church with the said Mr. Charles Nichols upon the 20. day of October 1653. By Thomas Gage Preacher of the Word to the Church within the Bounds and Limits of Deal in Kent 2 Tim 3. vers 9. They shall proceed no further for their folly shall be manifest to all men Gen. 49. vers 6. O my Soul Come not thou unto their secret unto their Assembly mine honour be not thou united Ex Augustino Con. Epist. Pelag. Lib. 1. Cap. 1. Cum non desinant fremere ad Dominici gregis caulas atque ad diripundas tanto pretio redemptas oves aditum undique rimari commune nobis est pestilentibus insidiantibus eorum scriptis medentia munientia scripta praetendere quibus rabies qua furunt aut etiam ipsa sanetur aut à loedendis aliis repellatur London Printed by W. Bentley and are to be sold by Ioshuah Kirton at the Kings Arms in St. Pauls Church yard 1654. To the Worshipfull his ever Honoured Friend Captain JOHN LIMBERY Esquire Iustice of the Peace for Middlesex and of the Admiralty for Oyer and Terminer SIR OF all things which the Lord hath made in this great World Man is the most noble for whose sake other Creatures were created to whose feet the things below are subjected Of all the Essentials which Man the little World doth consist of the Soul is the most excellent It is infused by God which notes out the Dignity of it It hath command of the body which notes out the Authority of it It is a work as one calleth it both great Divine and admirable Of all the powers in the Soul none is comparable to the Reason Of all the Branches in the Reasonable part none is equal to the Minde none excelleth the understanding Of all the vertues in the Minde Wisdom gives the greatest light Wisdom swayeth with chiefest might Oh the breadth that Wisdom spanneth Oh the length that Wisdom reacheth Oh the heigth that Wisdom climbeth Oh the depth that Wisdom gageth when once it comes into a Soul cleared by Gods Spirit in some good measure from those duskish Clouds of Ignorance and Errour with which before it was obscured Without this how can men discern of things that differ how can they see what is good and what is evil and so exercise the power of their reason in ensuing the one in eschewing the other When dangers are imminent and coming against us Wisdom foreseeth them forecasteth against them When troubles are incumbent and lying upon us it doth either remove them or preserve us in them In a word what Walls are to Cities what skins are to beasts scales to fishes feathers to birds and shells to some creeping and baser Creatures the same is wisdom to that naked born Creature Man even a Covering a defence Yea Wisdom saith the Preacher strengtheneth the wise more than ten mighty men which are in the Citie And they are truely endowed with wisdom who by the light of it do distinguish Gospel-truths from errours and keep their Souls pure and undefiled from the infection of false and time-poysoning Doctrines Wisdom truely is in them who by the light and guidance of it have found out and continue in the true Church of Christ the true Zion of God where salvation is truely placed where pardon of sin is onely obtained where Soul-feastings and Divine teachings are truely enjoyed where are protections on every dwelling place where are true Ministers cloathed with salvation where the Saints do shout aloud for joy where all afflictions are sanctified where all good news are to be heard and where God hath commanded the blessing and life for evermore And such a gift of wisdom Worthy Sir have I admired in you by which light in your far and forraign travails you have alwayes discerned good from evil Truth from Errour Religion from Superstition Zion from Rome and Babylon It is true in you that wisdom hath preserved you from many snares to folly If Riches be snares the Riches of the West-India's even those Treasures amongst the Spaniards never ensnared your conscience If honour entice who of our English Nation was ever more honoured by Spaniards in the West-India's than your self as the â—ime of your abode in Hispaniola and at the Court of Santo Domingo doth sufficiently witness If favour of Great men and Princes doth allure and often obscure the light of true wisdom who ever of our English Nation enjoyed such a favour from that Greâ—t Don of Spain the Duke of Medina Sidonia as your self as also from the Duke of Nacara the Duke of Maqueda the King of Spains Chief favourite that great Conde Dugue Earle of Olivares and the Count of Castilia then President of the India's being trusted by the first to go and view the Silver and Golden Treasures of America a favour denied unto others and fully empowered by him to make choice of what Ports you pleased and there to lade your Ships with what Commodities might seem most advantagious unto your self If pleasures and vanities do tickle where do they abound more than in the India's and in that place especially where with so much honour from the best and Noblest in Santo Domingo you did sometime abide Yet in the midst of all these snares with wisdoms light you eyed Zion still you kept your self free from errours you were never defiled with Babylons superstitions Yea when troubles and evils were incumbent and lying upon you even the loss of ship and of Riches at your return into England wisdom preserved you in the midst of evils and as a true Member of Zion you found your losses and afflictions sanctified unto you Zion and Babylon Truth and Errour are the subject of these my weak indeavours which must be known by the light of wisdom With which light as you have hitherto discerned good from evil so I desire you may with the same take notice of Zion and of Zions true Ambassadours pointed out unto you in this my Treatise and eschew those Errours of Babylon and Antichristian fallacies which as Rocks and Sands under the waters are here discovered to be amongst us under a pretence of Christian and Gospel-Truths I must confess that when I called to minde that Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know thy self I was not without some â—nwillingness drawn to a publick Dispute and afterwards to preach in publick upon this subject not being ignorant
either of mine own weakness or of the weightiness of so great a Task and with more unwillingness was I overcome to commit it to the Press from whence to be scanned by the judgements of all for Comes calami calumnia and I am sure theâ—e will be many Censurers of this my work that of the Apostle may be applied Vnus sic alter autem sic one judgeing after this manner another after that one speaking well another ill But as a Commanding Authority of the Spirit within me for a just defence of the Parochial Churches and Ministers of England both cried down with scandal by an opposing Adversary was the cause of the former so overruling importunity of some friends well-wishers to Zion hath effected the latter and now like an Infant new born my Book and Dispute is come naked into the World subject unto the nippings and bitings of the times It was the saying of the Spouse in the Canticles We have a little sister and she hath no breasts And I may say the like of this I have a little Bird and she wanteth wings yet fly she must into the open air and shift for her self But Alas what can she do before her wings be grown or her weak feathers come to ripeness It is impossible that she should escape and not be torn in pieces by the sharp eyed vultures the time-consuming Criticks of our time except some Eagle shall in pity to so poor a wanderer shadow her with the wings of protection Your ever known disposition Worthy Sir in giving incouragement to the Ministers of Christ in doing Justice and Right to such as suffer wrongfully hath imboldned this little Bird to shrowd herself under the roof of your Protection and favour and my self to Dedicate this small fruit of my Studies unto you whom with a most thankfull heart I must ever acknowledge my chief incourager in my work since after my Conversion from Babylon to Zion I have been a poor and unworthy labourer in the Vine-yard of Christ. And if at this time I may obtain your Love in accepting this small token of my thankfulness for those many and undeserved favours conferred by you upon me I shall receive a most comfortable incitement to go on forwards in my Studies and be for ever bound to pray for a blessed increase of all Graces spiritual and temporal both for this life and the life to come unto your self with your most vertuous aud truely Godly and Religious consort unto all yours both at home and abroad and their succeeding posterity for ever And so I commend you to God and to the word of his Grace which is able to build you up and to give you an inheritance amongst all them that are sanctified And the Lord of Peace himself give you peace alwayes by all means So prayeth he who is Sir Your constant Oratour before the Throne of Grace and faithfull servant in the Lord Jesus Christ. Thomas Gage To my beloved Parishioners and approved Friends the Inhabitants of upper and lower Deal in Kent Grace and Peace be multiplied My dearly beloved in the Lord ARistotle in penning his moral instructions of Philosophy thought all his indeavours well bestowed if he might profit as he saith any one thereby much more if Towns and Cities How happy then may I think my labours imployed if by these small pains I may rightly instruct you all not in moral vertues but in Divine and Gospel-verities not in precepts of manners onely but in Mysteries of true Religion On which I will not say the Civil Nurture or gay Deportment of the outward Man but the life of your Souls and hope of all eternity dependeth With which if you covet to enrich your Souls two things I request at your hands The one is not to frame an overweening conceit or bear too partial affection to such as are of contrary judgement unto me the other to peruse this Treatise with an indifferent and single eye and with a greedy zeal of imbracing truth from whose mouth soever I know the subtilty of Sathan and snare of Schismaticks hath ever been as the Apostle saith By good words and fair speeches to deceive the hearts of the simple By faigned words to make merchandize of you Their chiefest project and principal study is with meretricious and painted Eloquence to entertain their followers and whilest they fill their ears with delight to instill into their Souls most poysoned Doctrine But the great Oratour Demosthenes can tell you that the riches of Greece consist not in words And the Apostle pronounceth Not in loâ—tiness and sublimity of speech not in the perswasible words of humane wisdom are the Mysteries of Christ but in the power of God and Doctrine of the spirit Be not therefore be not I beseech you inveagled with the smooth tongue or filed speech and stile of our new Novations but consider the matter weigh the Reasons examine the proofs they all alleadge and you shall finde such silly Arguments such slender stuff as Augustine espied in the eloquent and lofty discourses of Faustus Manichaeus and the rest of his crew when not regarding as he saith what gallant dish or vessel of speech but what food of knowledge he propounded unto him not hearkening to the sound of words but to the pith of matter Albeit they bragged much and promised nothing more than Truth Truth yet he is discovered as he witnesseth No truth amongst them nothing but lies vanities and vile superstitions The like shall you discern in some new upstart Professours of these times For although they vaunt of the word of God vaunt of Scriptures and Scriptures onely seem to follow yet because as Ambrose teacheth By the word of the Law they impugne the Law framing their private sense and construction to countenance the perversity of their mindes by the Authority of the Law It is more than evident they follow not the Oracles of God but rather the fancies of their own brain the suggestion of Sathan For by perverse interpretation as Hierome testifieth of the Gospel of Christ is made the Gospel of man or which is worse the Gospel of the Devil And Martial the Poet speaketh to this purpose Quem recitas meus est Offidentine libellus Sed male cum recitas incipit esse tuus The Book thou doest recite Offidentine is mine Reciting it amiss it groweth to be thine Secondly they boast of their pure preaching of the word whereas in this my small Treatise and disproof of Mr. Nichols his errours you shall discover that some of them have no Authority to preach no laying on of the hands of the Presbytery no Mission no Vocation much less to Administer the Sacraments which requireth the power of the Keyes They are Theeves saith Christ who enter not by the door but climb another way to steal kill and destroy your Souls They are the false Prophets who cry Thus saith our Lord when our Lord said it not nor sent them nor gave them Commission to
in the time of Evaristus and the heathen Emperour Trajan yea others affirm their Antiquity from Cletus near after the time of the Apostles as an ancient writer Onuphrius observes in these words which I shall English unto your capacity Gletus teste Bibliothecario ex Damaso Presbyteros Romae ad viginti quinque numerum auxit Evaristus vero Apostolorum instituto ad septâ—narium numerum in Ecclesia Romana Diaconos redâ—git Titulos in urbe Presbyteris divisit ut unusquisue suae Paroeciae terminus limitibus distingueretur To the first of these proofs Mr. Nichols answered that though he did confess that Antichrist at that time was not known nor discovered yet as sitting in his Seat yet that Antichrist came in by degrees working cunningly and subtilly against Christ and so might be working then for ought he knew even in that Councel three hundred and twenty four years after Christ. The same he might have answered to the time of Cletus and Evaristus whom therefore I omitted to produce yea the like answer he might have given if such a division of Parishes had been made in the time of the Apostles by reason of the increase of Christianity But because every mans private invention to evade the force of an Argument is no warrant to term an Action or constitution like this Babylonish and from the private shop of their own phantasie to deliver to the people for Babylonish â—hat which in reality is not such I replied against him thus 7. Aâ—g Order and conveniency for the better doing a good work which doth not cross neither is against any word command or example of Christ is not Babylonish nor from Antichrist But this constitution of Parishes so long since was but order and coveniency for the better doing a good work which did not cross neither waâ— against word command or example of Christ. Ergo. This Act or constitution of Parishes so many years ago was not Babylonish nor from Antichrist The Major being granted I proved the Minor Propsition thus 8. Arg. This constitution of Parishes so long since was but order and conveniency for the better feeding Souls with the word of God But order and conveniency for the better feeding Souls with the word of God doeth not cross neither is against any word command or example of Christ. Ergo. This constitution of Parishes so long since was but order and conveniency for the better doing a good work which did not cross neither was against any word command or example of Christ. The Major or first Proposition being denied I replied thus 9. Arg. This constitution of Parishes so long since was upon this ground that whereas one Pastour could not conveniently feed ten thousand or more Souls with the word of God three four five or more Pastors should feed them But this order and and conveniency was for the better feeding Souls with the word of God Ergo. This constitution of Parishes so long since was but order and conveniency for the better feeding Souls with the word of God I beseech you beloved take notice of the Succession of these several Syllogismes and as you tender your consciences and desire truely to continue in Zion judge impartially whether these Arguments do not clearly free our Parishes qua Parishes in the constitution of them from the beginning of christianity from any Babylonish corruption by Mr. Nichols scandalously and erroneously imputed to us Having thus with undeniable Arguments pursued him driven him from hedge to hedge discovered his false refuges and as yet not discovered in our Parochiall Churches any thing that might justly deserve that infamous Brand of Babylonish finding yet no satisfaction given to my Syllogismes and challenging the impartiall judgement of the people whether or no upon such slight answers the ignominious title of Babylonish were to be fixed upon our Churches But at last out of School-form he breaks out into his usuall Orations declaring his meaning thus that we were Babylonish qua mixed as consisting of all sorts wicked and good together And this was his last refuge a pretty one indeed for to unchurch a people because some wicked are among them I must needs acknowledge that from Mr. Nichols his acute wit I expected some deeper and wittier reason to prove our Parochiall Churches Babylonish beyond a mixture of good and bad together Alas Is it such a property to Babylon and Rome onely to have mixed congregations that wheresoever such are they must need be known by this name Babylonish and no other If upon no other ground we are to be called Babylonish but because we have some wicked amongst us he might as well have said our Parochial Churches are Danish Churches Swedish Churches Polandish Churches Dutch German Câ—urches Nichols-like Churches also for doubtless in all these visible Churches there are good and bad nay he might as well upon that ground have termed us Corinthian Ephesian Gaâ—â—â—â—â—n Thessalonian Churches as I shall shew hereafter This is as I said before to name us by somewhat generall to many as much as to call a Lion a Man or a dog or a horse because of animalitie in him which is common to a man a dog and a horse I expected to hear that we are Babylonish from somewhat particular proper essentiall to Rome or Babyâ—on alone and not from a mixture of good and bad which is common to all vâ—sible Churches as distinguished from Invisible so common â—s in a dragner to finde good and bad â—â—shes together in a field to finde good corn and rares and weeds together yea so common that to finde the coutrary we must not go to Mr. Nichols his visible Church if a Church but rather we must go out of the world 1 Cor. 5. vers 10. But before I rehearse unto you my Arguments against this refuge I pray take notice from hence that if we are Babylonish because mixed good wicked and bad together it followeth from this Mr. Nichols his Assertion that Babylon then and Rome is mixed of good bad and wicked together and so he grants some good in Babylon as well as among us or else we cannot be like to them in our mixture without they also be mixed But to this I shall speak hereafter Thus then having taken away the covering from the face of Mr. Nichols his intention and meaning and fully discovered upon what ground we are Babylonish I told him I would prove by Scripture that a people under corruption may yet be called truely a people and Church of God and so the corruptions of the wicked amongst us to be no lawfull Plea against our Parochial Churches which Mr. Nichols denying I proceeded forward to a Syllogisme thus 10. Argument In the 1 Sam. 2. Chap. vers 29. God calls Israel his people and so his Church But in the 12 verse they are not noted to live under corruptions and under corrupt Priests called Sons of Belial In the 32. of Exodus verse 11. Moses calls the Israelites the
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
and have denied my Minor which immediately I proved thus from St. Paul to the Hebrews 4. Argument St. Paul in Hebr. 6. Chap. vers 1 2. sets down with Baptisme Imposition of hands to be a Principle of thâ— Doctrine of Christ. But Baptisme because it is a Principle of the Doctrine of Christ â—ught never by any Churches to be omitted to the end of the World Ergo Imposition of hands by the Presbytery in Ordination also ought never by any Churches to be omitted to the end of the World Here Mr. Nichols began to perceive his errour and want of knowledge in the Scriptures when he denied the Minor and that Imposition of hands by the Presbytery was a Doctrine of the Principles of Christ which being made clear unto him he could give no answer to it and so my Syllogisme was in the discretion and sound judgement unanswerable and unanswered But Mr. Nichols his Moderatour perceiving the unresistible force of the Arment and seeing his friends mouth almost shut up spoke a word to this purpose that it was doubted by some Authours whether that place of Paul Hâ—br 6. vers 1 2. did intend Imposition of hands by the Presbytery in Ordination or some other end in Imposition of hands in that place To whom I â—ad replied had not Mr. Nichols his mouth begun to open again for my beloved some of the Authours which understand that place of Paul not of Imposition of hands in Ordination but to some other end intend that end to be Imposition of hands by the Byshop in Confirmation whose judgement I cannot follow neither will Mr. Nichols or his Moderatour dare to follow that Opinion unless they will acknowledge Bishops again amongst us to Confirm and Bishop our Children that such a Principle of the Doctrine of Christ in that sense may not be omitted in our Churches Which I am sure Mr. Nichols his Moderatour whom I respect as a Divine of sound judgement doth not allow but onely to strengthen his friend in his weakness and that in the mean time he might recollect himâ—elf for some better answer was pleased to make such a motion and put in such a Caâ—â—at Some other Authours understand that place of Paul Hebr. 6. vers 1.2 to mean laying on of hands on the sick which the Church of Rome continues to this day superstitiously maintaining extream Unction and anointing the sick with Oyl hallowed by their Bishops Either of which Opinions had Mr. Niâ—hâ—â—â— insisted on I should soon have shewed him his errour and such a second trouble to have befallen him as the Poet speaketh off saying Incidit in Scyllam cupiens vitare Charybdin and as the Iews spake to Pilate So the last errour shall be worse than the first Matth. 27. vers 64. This beloved I do mention but to call you to minde to remember it that you may take notice how with the strength yea evidence of my Argument which truely to me is undeniable Mr. Nichols was put to his shifts And so indeed after a while he betook himself to another shift saying that Imposition of hands by the Presbytery in Ordination had been so abused and corrupted by the Bishops and by the Church of Rome that now by the Godly it was thought fit to be omitted and laid aside Ah beloved and can this answer perswade any sound Conscience to slight a Principle of the Doctrine of Christ Must Bishops or Romes corruptions make us more corrupt Must their corruptions make us deny our Principles Might not Mr. Nichols as well have answered that because the Church of Rome hath corrupted baptisme with Rites and Superstitious Ceremonies therefore we ought utterly to forsake to forget slight and omit baptism which also is a Principle of the Doctrine of Christ Surely for all this his answer you will be unwilling to deprive your Children of baptisme so purely and rightly administred in England because in Rome it is corrupted And so shall I for all this poor shift of Mr. Nichols be as unwilling to deny Imposition of hands by the Presbytery in Ordination as a Principle of the Doctrine of Christ because in Rome it is corrupted with anointing with Oyl the thumbs and fore-fingers of the Priests and with other foolish superstitious needless Rites and Ceremonies never practised by the Apostles But yet to shew Mr. Nichols his folly in this answer I demanded of him why then if he made such scruple of us Ministers who had been ordained by Bishops formerly with their Presbyters and of those Reverend Presbyters who in some places of this Land did still ordain without Bishops why then had he not the Imposition of hands by some Ministers nearer in judgement unto himself who had been beyond the Seas in Holland and doubtless there were ordained by some purer Presbyters who never succeeded Bishops These at least might better have ordained him than the people who have no power to ordain nor any power of the Keyes But this last Mr. Nichols denying and affirming the power of the Keyes to be in the people I replied against it thus 5. Argument The power of the Keyes wheresoever it is must be in that Subject which Christ hath ordained But Christ ordained not the people to be the Subject of the Keyes Ergo The people are not the Subject of the power of the Keyes The Major Proposition he granted and the Minor without any distinction at all he denied To which I replied If Christ ordained the people to be the subject of the power of the Keyes then the people must needs be the proper subject of the power of the Keyes But the people are not the proper subject of the power of the Keyes Ergo Christ ordained not the people to be the subject of the power of the Keyes The Major was granted and the Minor was yet denied to the which I replied with another Syllogisme If the people are the proper subject of the power of the Keyes than they are thâ— first subject of the power of the Keyes But the people â—re not the first subject of the power of the Keyes Ergo The people are not the proper subject of the power of the Keyes This Minor also he denied that the people were not the first subject of the power of tâ—â— Keyes till a friend whispering him in the ear made him to see and â—â—flect upon his oversight and better to consider what he had denied But I forthwith replied against him thus If the people were the first subject of the power of the Keyes then the power of the Keyes was in them first and before it was in the Apostles converting and baptizing them But the power of the Keyes was not in the people first and before it was in the Apostles converting and baptizing them Ergo The people are not the first subject of the power of the Keyes Here beloved Mr. Nichols finding himself by this Syllogisme quite cast upon his back followed his whispering friends as is supposed good counsel and though
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