A full survey of Sion and Babylon, and a clear vindication of the parish-churches and parochial-ministers of England ..., or, A Scripture disproof, and syllogistical conviction of M. Charles Nichols, of Kent ... 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 ...
and strugling of Judgements concerning Babylon and Zion. Behold therefore two Nations, two manner of people strugling in the bowels of this Text, Iacob and Esau, Zion, and Babylon ;
and struggling of Judgments Concerning Babylon and Zion. Behold Therefore two nations, two manner of people struggling in the bowels of this Text, Iacob and Esau, Zion, and Babylon;
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Yea, further behold how this strife and strugling disquiets the bowels of this Nation, which now lies groaning in its throws and pangs, in its agony and bloudy sweat,
Yea, further behold how this strife and struggling disquiets the bowels of this nation, which now lies groaning in its throws and pangs, in its agony and bloody sweat,
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Oh that every pore of our body might be a weeping eye, a crying, a praying mouth, to beg a safe delivery for our labouring Mother, who travails in the anguish of her spirit!
O that every poor of our body might be a weeping eye, a crying, a praying Mouth, to beg a safe delivery for our labouring Mother, who travails in the anguish of her Spirit!
God formerly comforted Rebekah in the like case to ours at present, when Genes. 25. vers. 23. The Lord said unto her, two manner of people shall be separated from thy bowels.
God formerly comforted Rebekah in the like case to ours At present, when Genesis. 25. vers. 23. The Lord said unto her, two manner of people shall be separated from thy bowels.
as Bartholdus describes well Bab•lon, Civitas ista statum peccati significat, ex qua est omnis confusio, enough to make her weep, as David saith, Psal. 13•. vers. 1. By the Rivers of Babylon there we sate down, yea we wept.
as Bartholomew describes well Bab•lon, Civitas ista Statum peccati significat, ex qua est omnis Confusion, enough to make her weep, as David Says, Psalm 13•. vers. 1. By the rivers of Babylon there we sat down, yea we wept.
Quicken thy Spirits, Put on strength, O Zion, put forth thy strength, use all possible means and diligence for thy deliverance, Deliver thy s•lf, O Zion.
Quicken thy Spirits, Put on strength, Oh Zion, put forth thy strength, use all possible means and diligence for thy deliverance, Deliver thy s•lf, Oh Zion.
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First, That it is sometimes the hard Lot of Zion and the people of God, to dwell with the Daughter of Babylon, and among such whose Practises and Principles are Babylonish and Antichristian.
First, That it is sometime the hard Lot of Zion and the people of God, to dwell with the Daughter of Babylon, and among such whose Practises and Principles Are Babylonish and Antichristian.
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2. Obs. Secondly, That Zion must take all fair opportunities, and use all lawfull means to deliver her self from Babylon, and from those practises and errours, which are Babylonish, or any way Antichristian.
2. Obs. Secondly, That Zion must take all fair opportunities, and use all lawful means to deliver her self from Babylon, and from those practises and errors, which Are Babylonish, or any Way Antichristian.
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For the better opening the point, I shall speedily (having in other occasions more largely cleared unto you the extents of Zion ) now again walk the Rounds,
For the better opening the point, I shall speedily (having in other occasions more largely cleared unto you the extents of Zion) now again walk the Rounds,
and survey the Bounds of Zion and Babylon. By Zion the Prophet means the people of God, whose hearts were set on Zion (as Bernard observes, Anima est ubi amat, non ubi animat ) because God had of old set •p his Ordinances there,
and survey the Bounds of Zion and Babylon. By Zion the Prophet means the people of God, whose hearts were Set on Zion (as Bernard observes, Anima est ubi amat, non ubi animate) Because God had of old Set •p his Ordinances there,
Though the Temple was built upon Mount Moriah, yet till that time the Ark of God was placed in Zion, 2 Sam. 6. vers. 12. compared with 1 King. 8. vers. 1. and there was said to dwell;
Though the Temple was built upon Mount Moriah, yet till that time the Ark of God was placed in Zion, 2 Sam. 6. vers. 12. compared with 1 King. 8. vers. 1. and there was said to dwell;
That this is me•nt of the Christian Zion, the 12. verse of the third Chapter of this Prophet Micah doth sufficiently declare in these words, Therefore shall Zion for your sake be plow•d as a field,
That this is me•nt of the Christian Zion, the 12. verse of the third Chapter of this Prophet micah does sufficiently declare in these words, Therefore shall Zion for your sake be plow•d as a field,
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The Law shall go forth of Zion, he must be understood of the Christian Zion (for to the Iews the Law came forth of Sinai ) when the Spirit was plentifully powred down upon some of all Nations at Hierusalem, Act. 2. vers. 4.5.
The Law shall go forth of Zion, he must be understood of the Christian Zion (for to the Iews the Law Come forth of Sinai) when the Spirit was plentifully poured down upon Some of all nations At Jerusalem, Act. 2. vers. 4.5.
So Paul also writes unto the Hebrews, Chap. 12. vers. 18. You are not come unto the Mount that burned with fire, and verse 22. But ye are come unto Mount Zion;
So Paul also writes unto the Hebrews, Chap. 12. vers. 18. You Are not come unto the Mount that burned with fire, and verse 22. But you Are come unto Mount Zion;
Omitting to speak of Babylon in Egypt, my Text points to Babylon in Assyri•. The Scripture mentioneth a third Babylon, 1 Pet. 5. vers. 13. The Church that is at Babylon, elected together with you, saluteth you.
Omitting to speak of Babylon in Egypt, my Text points to Babylon in Assyri•. The Scripture mentioneth a third Babylon, 1 Pet. 5. vers. 13. The Church that is At Babylon, elected together with you, salutes you.
And in the Revelations of Iohn we read much of a Mystical Babylon, a Whore of Babylon sitting in Scarlet, decked with purple, which Hierom himself understandeth to be Rome in these words, Ora autem ut de Babylone ad Hierosolyman regrediàr. Cum in Babylone versarer, & purpuratae meretricis essem Colonus, ac Iure Quiritium viverem, &c. Nay, we need not travail so far as Rome to finde out Babylon. Is there not an English Babylon here at home? Are there not among us untruths taught,
And in the Revelations of John we read much of a Mystical Babylon, a Whore of Babylon sitting in Scarlet, decked with purple, which Hieronymus himself understands to be Room in these words, Ora autem ut de Babylon and Hierosolyman regrediàr. Cum in Babylon versarer, & purpuratae Harlots essem Colonus, ac Iure Quirites viverem, etc. Nay, we need not travail so Far as Room to find out Babylon. Is there not an English Babylon Here At home? are there not among us untruths taught,
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and practised expresly against the Rule of the Scriptures, against the word of Christ, against the examples of the best Reformed Churches that ever were Reformed from Babylonish and Antichristian Rites, Ceremonies, Principles,
and practised expressly against the Rule of the Scriptures, against the word of christ, against the Examples of the best Reformed Churches that ever were Reformed from Babylonish and Antichristian Rites, Ceremonies, Principles,
and Practises? But finally if we will be impartial in the search of all the Bounds of Babylon, we shall certainly finde nearer yet within our selves somewhat of Babylon. Oh are there not some malignant lusts, some Brats of Babylons in our bosoms,
and Practises? But finally if we will be impartial in the search of all the Bounds of Babylon, we shall Certainly find nearer yet within our selves somewhat of Babylon. O Are there not Some malignant Lustiest, Some Brats of Babylons in our bosoms,
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for the which we are unhappy, because we have not taken them and dashed them against the stones, Psal. 137. vers. 9. Are there not within our hearts hid some Babylonish garments,
for the which we Are unhappy, Because we have not taken them and dashed them against the stones, Psalm 137. vers. 9. are there not within our hearts hid Some Babylonish garments,
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though they be the rotten rags of our own righteousness, Isai 64. vers. 6. Are there not hid within us some Golden wedges, some Golden sins, some dilecta delicta, some beloved ones, from the which we are loath to be dissolved, that we may be with Christ? Thus you see the Bounds of Babylon, with the Bounds of Zion.
though they be the rotten rags of our own righteousness, Isaiah 64. vers. 6. are there not hid within us Some Golden wedges, Some Golden Sins, Some Delight Delicta, Some Beloved ones, from the which we Are loath to be dissolved, that we may be with christ? Thus you see the Bounds of Babylon, with the Bounds of Zion.
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Were not the people sufficiently awakened by Ieremiah's Prophecy? Were they not encouraged by C•rus his Proclamation? See both together in Ezra, 1 Chap. 1. vers. Now in the first year of Cyrus King of Persia (that the word of the Lord by the mouth of Jeremiah might be fulfilled) the Lord stirred up the Spirit of Cyrus King of Persia, that he made Proclamation.
Were not the people sufficiently awakened by Jeremiah's Prophecy? Were they not encouraged by C•rus his Proclamation? See both together in Ezra, 1 Chap. 1. vers. Now in the First year of Cyrus King of Persiam (that the word of the Lord by the Mouth of Jeremiah might be fulfilled) the Lord stirred up the Spirit of Cyrus King of Persiam, that he made Proclamation.
and depart from Babylon, as you may see in those of the Captivity, who immediately went up to Hierusalem under the conduct of their General Zerubbabel, Ezra 2. Chap. 1. vers. 2. Had not they the like call by the Ministery of the Prophet Haggai, and the Prophet Z•chariah, Ezra 5. Chap. vers. 1. Haggai 1. vers. 1. and Zechar. 1. Chap. vers. 1. God gave them yet another Call in the seventh year of the raign of Artaxerxes, and then many went up from Babylon upon the motion of Ezra the Scribe,
and depart from Babylon, as you may see in those of the Captivity, who immediately went up to Jerusalem under the conduct of their General Zerubbabel, Ezra 2. Chap. 1. vers. 2. Had not they the like call by the Ministry of the Prophet Chaggai, and the Prophet Z•chariah, Ezra 5. Chap. vers. 1. Chaggai 1. vers. 1. and Zechariah 1. Chap. vers. 1. God gave them yet Another Call in the seventh year of the Reign of Artaxerxes, and then many went up from Babylon upon the motion of Ezra the Scribe,
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as you may read Ezra 7. Chap. verses 6, 7, 8. And yet further in the twentieth year of Artaxerxes, Nehemiah began to stir and call those lingerers behinde, Ne•em. 2. Chap. vers. 1. compared with vers. 5. And so you see call upon call, Which hath not been wanting to the Christian Zion of God, especially in England, where since so many new opinions have been broached amongst us with such difference and Antipathy of Judgements as is well known unto you, the true Orthodox, faithfull and zealous Ministers of the Gospel have most earnestly, both from the Press and the Pulpit, called upon the people to deliver themselves from Babylonish, Antichristian untruths and practises, which have no warrant from any word of God.
as you may read Ezra 7. Chap. Verses 6, 7, 8. And yet further in the twentieth year of Artaxerxes, Nehemiah began to stir and call those lingerers behind, Ne•em. 2. Chap. vers. 1. compared with vers. 5. And so you see call upon call, Which hath not been wanting to the Christian Zion of God, especially in England, where since so many new opinions have been broached among us with such difference and Antipathy of Judgments as is well known unto you, the true Orthodox, faithful and zealous Ministers of the Gospel have most earnestly, both from the Press and the Pulpit, called upon the people to deliver themselves from Babylonish, Antichristian untruths and practises, which have no warrant from any word of God.
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And was it fit that the people of God should lie loytering in the Citie of the Devil? Babylon was a place of slavery, the sink of sin, the stall of beasts, the Throne of Idols, the Temple of Devils, and Mother of confusion.
And was it fit that the people of God should lie loitering in the city of the devil? Babylon was a place of slavery, the sink of since, the stall of beasts, the Throne of Idols, the Temple of Devils, and Mother of confusion.
18. vers. 2. Where all inventions of wicked men swerving from the Rule and pure word of Christ, all Heresie•, Schismes, errours, prophaneness, uncleanness, Hypocrisie,
18. vers. 2. Where all Inventions of wicked men swerving from the Rule and pure word of christ, all Heresie•, Schisms, errors, profaneness, uncleanness, Hypocrisy,
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Much more the place to which they are called, should stirr them up and quicken them with speed to deliver themselves from Babylon. To Zion they must move,
Much more the place to which they Are called, should stir them up and quicken them with speed to deliver themselves from Babylon. To Zion they must move,
Every motion takes its denomination from its terminus ad quem. And here even the Travailers themselves, who were to move, take their Title from tha• place unto which they moved.
Every motion Takes its denomination from its terminus ad Whom. And Here even the Travelers themselves, who were to move, take their Title from tha• place unto which they moved.
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Oh! why should not a people willingly forsake Babylon for Zion? The Lord loveth the gates of Zion, more than all the dwellings of Jacob, Psal. 87. vers. 2. God chose that place for his Seat of special Residence;
Oh! why should not a people willingly forsake Babylon for Zion? The Lord loves the gates of Zion, more than all the dwellings of Jacob, Psalm 87. vers. 2. God chosen that place for his Seat of special Residence;
At first there was a general promise given, Exod. 20. vers. 24. In all places where I record my name, I will come unto thee and I will bless thee. But when God had chosen Ierusalem for the Seat of Royalty, the place of Justice,
At First there was a general promise given, Exod 20. vers. 24. In all places where I record my name, I will come unto thee and I will bless thee. But when God had chosen Ierusalem for the Seat of Royalty, the place of justice,
and to Zion to sacrifice Psal. 122. vers. 4, 5. Whither the Tribes go up, the Tribes of the Lord unto the Testimony of Israel, to g•ve thanks unto the name of the Lord;
and to Zion to sacrifice Psalm 122. vers. 4, 5. Whither the Tribes go up, the Tribes of the Lord unto the Testimony of Israel, to g•ve thanks unto the name of the Lord;
but now God had Promised by his Prophet Zechariah, that their Common-Wealth should be setled, their Church established, their City and Temple both new builded, Zechariah 1. vers. 16, 17. Thus saith the Lord, I am returned to Jerusalem with mercies; my house shall be built in it, my Cities through prosperitie shall yet be spread abroad,
but now God had Promised by his Prophet Zechariah, that their commonwealth should be settled, their Church established, their city and Temple both new built, Zechariah 1. vers. 16, 17. Thus Says the Lord, I am returned to Jerusalem with Mercies; my house shall be built in it, my Cities through Prosperity shall yet be spread abroad,
Oh ▪ then what a motive should this be also to Christian people to forsake all Babylonish practises and Antichristian untruths for Christian Zion, for the true Church of Christ, where are also those comforts Zechariah speaketh of, The Lord shall yet comfort Zion;
O ▪ then what a motive should this be also to Christian people to forsake all Babylonish practises and Antichristian untruths for Christian Zion, for the true Church of christ, where Are also those comforts Zechariah speaks of, The Lord shall yet Comfort Zion;
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And let everyone that knoweth the name of Christ, depart from iniquitie, 2 Tim. 2. vers. 19. And Ieremiah saith, Chap. 31. vers. 3. I have loved thee with an everlasting love;
And let everyone that Knoweth the name of christ, depart from iniquity, 2 Tim. 2. vers. 19. And Jeremiah Says, Chap. 31. vers. 3. I have loved thee with an everlasting love;
but the root also of David, as he is God, as he is God-man, Revel. 22. vers. 16. He is laid in his Church a sure foundation stone, Isai. 28. vers. 16. Behold I lay in Zion for a foundation a stone, a sure foundation, a tried stone, a precious corner stone.
but the root also of David, as he is God, as he is God-man, Revel. 22. vers. 16. He is laid in his Church a sure Foundation stone, Isaiah 28. vers. 16. Behold I lay in Zion for a Foundation a stone, a sure Foundation, a tried stone, a precious corner stone.
she shall not be moved, God shall help her and that right early Psal. 46. vers. 5. Sixthly here are the Apostles and Prophets, I mean their Doctrine foundation-truths, Yee are fellow Citizens with theSaints,
she shall not be moved, God shall help her and that right early Psalm 46. vers. 5. Sixthly Here Are the Apostles and prophets, I mean their Doctrine foundation-truths, Ye Are fellow Citizens with theSaints,
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and are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone, Ephes. 2. vers. 19, 20. Seventhly here are Christian Magistrates (if they answer their office and calling) and faithfull Zealous Ministers,
and Are built upon the Foundation of the Apostles and prophets, jesus christ himself being the chief corner stone, Ephesians 2. vers. 19, 20. Seventhly Here Are Christian Magistrates (if they answer their office and calling) and faithful Zealous Ministers,
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and true godly Christians, as strong pillars subservient in this work of support under Christ, The earth and all the inhabitants thereof are dissolved, I bear up the pillars of it, Psal. 75. vers. 3. And Galat. 2. vers. 9. James, Cephas and John, who seemed to be pillars, And, Prov, 10. vers. 25. The righteous is an everlasting foundation.
and true godly Christians, as strong pillars subservient in this work of support under christ, The earth and all the inhabitants thereof Are dissolved, I bear up the pillars of it, Psalm 75. vers. 3. And Galatians 2. vers. 9. James, Cephas and John, who seemed to be pillars, And, Curae, 10. vers. 25. The righteous is an everlasting Foundation.
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Eighthly, here Gods peoples hope and trust is sure, The Lord hath founded Zion, and the poor of his people shall trust in it, Isai. 14. vers. 32. Ninthly, here is Surely Salvation placed for Gods people, I will place Salvation in Zion for Israel my Glory, Isai. 46. vers. 13. Tenthly, here God will be a sure, unfailing,
Eighthly, Here God's peoples hope and trust is sure, The Lord hath founded Zion, and the poor of his people shall trust in it, Isaiah 14. vers. 32. Ninthly, Here is Surely Salvation placed for God's people, I will place Salvation in Zion for Israel my Glory, Isaiah 46. vers. 13. Tenthly, Here God will be a sure, unfailing,
and known Refuge, God is known to her Palaces for a re•uge, Psal. 48. vers. 3. Eleventhly, here the Lord is our safety, There the Lord will be unto us a place of broad rivers and streames, Isai. 33. vers. 21. Twelfthly, here the Lord is to his people a strength of Walls and bulworks, In that day shall this song be sung in the Land of Judah; We have a strong Citie;
and known Refuge, God is known to her Palaces for a re•uge, Psalm 48. vers. 3. Eleventhly, Here the Lord is our safety, There the Lord will be unto us a place of broad Rivers and streams, Isaiah 33. vers. 21. Twelfthly, Here the Lord is to his people a strength of Walls and bulwarks, In that day shall this song be sung in the Land of Judah; We have a strong city;
Isai. 26. vers. 1, 2, 3. Thirtenthly, here are omnimode Salutes, all manner of Salutations ▪ O that the Salvation of Israel were come out of Zion, Psal. 14. vers. 7. Fourteenthly, here are incomparable favours, priviledges, comforts, blessings, the like no where else to be enjoyed.
Isaiah 26. vers. 1, 2, 3. Thirtenthly, Here Are omnimode Salutes, all manner of Salutations ▪ Oh that the Salvation of Israel were come out of Zion, Psalm 14. vers. 7. Fourteenthly, Here Are incomparable favours, privileges, comforts, blessings, the like not where Else to be enjoyed.
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For first, here is pardon of sin and iniquity, And the Inhabitant shall not say, I am sick; the people that dwell therein shall be forgiven their iniquitie, Isai. 33. vers. 24. Secondly, here is the blessed and holy spirit of God always guiding and assisting, And the Rede•mer shall come to Zion and unto them that turn from transgression in Jacob, saith the Lord. As for me this is my Covenant with them, saith the Lord, My spirit that is upon thee,
For First, Here is pardon of since and iniquity, And the Inhabitant shall not say, I am sick; the people that dwell therein shall be forgiven their iniquity, Isaiah 33. vers. 24. Secondly, Here is the blessed and holy Spirit of God always guiding and assisting, And the Rede•mer shall come to Zion and unto them that turn from Transgression in Jacob, Says the Lord. As for me this is my Covenant with them, Says the Lord, My Spirit that is upon thee,
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nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed from henceforth and for ever, Isai, 59. vers. 20, 21. Thirdly, here is true teaching, divine instructing, Many people shall go and say, Come ye and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways,
nor out of the Mouth of thy seed, nor out of the Mouth of thy seeds seed from henceforth and for ever, Isaiah, 59. vers. 20, 21. Thirdly, Here is true teaching, divine instructing, Many people shall go and say, Come you and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways,
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for out of Zion shall go forth the Law, and the word of the Lord from Jerusalem, Isai. 2. vers. 3. Fourthly, here onely is a true, holy teaching Ministery, I will cloath her Priests with salvation,
for out of Zion shall go forth the Law, and the word of the Lord from Jerusalem, Isaiah 2. vers. 3. Fourthly, Here only is a true, holy teaching Ministry, I will cloth her Priests with salvation,
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and her Saints shall shout aloud for joy Psal. 132. vers. 16 Fifthly, here are true Soul-feastings and Soul-banquetings, In this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the Lees, of fat things full of marrow, of wines on the Lees well refined.
and her Saints shall shout aloud for joy Psalm 132. vers. 16 Fifthly, Here Are true Soul-feastings and soul-banquetings, In this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the Lees, of fat things full of marrow, of wines on the Lees well refined.
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for upon all the glorie shall be a defence, Isai. 4. vers. 5. Seventhly, here all afflictions are sanctified, in so much as her exactors shall be righteousness,
for upon all the glory shall be a defence, Isaiah 4. vers. 5. Seventhly, Here all afflictions Are sanctified, in so much as her exactors shall be righteousness,
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Finally there God hath commanded not onely his blessing (as I said before) but especially life for evermore, As the dew of Hermon, and as the dew that descended upon the mountains of Zion;
Finally there God hath commanded not only his blessing (as I said before) but especially life for evermore, As the due of Hermon, and as the due that descended upon the Mountains of Zion;
for there the Lord commanded the blessing, even life for evermore, Psal. 133. vers. 3. Behold (beloved) the place to which Gods people are called from Babylon. Oh what Prisoner in Babylon, what Bond-slave to sin and Sathan, what wretch lying in Antichristian darkness would not willingly shake off his shackles,
for there the Lord commanded the blessing, even life for evermore, Psalm 133. vers. 3. Behold (Beloved) the place to which God's people Are called from Babylon. O what Prisoner in Babylon, what Bondslave to sin and Sathan, what wretch lying in Antichristian darkness would not willingly shake off his shackles,
and with Peter Acts 12. Chap. Come out of a Prisons darkness to enjoy such liberty, such light, such comforts, such security, such blessings, such salvation, such Amnesty and general pardon, such tydings and news from heaven, such protections, such sorts of salvation, such presence of Grace, such Soul-feastings, Soul-banquetings,
and with Peter Acts 12. Chap. Come out of a Prisons darkness to enjoy such liberty, such Light, such comforts, such security, such blessings, such salvation, such Amnesty and general pardon, such tidings and news from heaven, such protections, such sorts of salvation, such presence of Grace, such Soul-feastings, soul-banquetings,
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as out of Scripture I have presented unto you from Zion ? Who would be any longer a loytering Jew in Babylon? Who would hanker after any Antichristian practices, dote any longer upon any Anti-scripture untruths, serve man, serve times, serve self-ends to endanger his Soul, to be wedded to ignorance, to forfeit Zions Jewels, riches, blessings, yea life for evermore?
as out of Scripture I have presented unto you from Zion? Who would be any longer a loitering Jew in Babylon? Who would hanker After any Antichristian practices, dote any longer upon any Anti-scripture untruths, serve man, serve times, serve self-ends to endanger his Soul, to be wedded to ignorance, to forfeit Zions Jewels, riches, blessings, yea life for evermore?
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What wilt thou be thine own tormentour, thine own prisoner? Before the seventy years were expired, thou wast detained in Babylon, thou wast a prisoner there,
What wilt thou be thine own tormentor, thine own prisoner? Before the seventy Years were expired, thou wast detained in Babylon, thou wast a prisoner there,
but a dweller in Babylon, Deliver thy self, O Zio, that dwellest in Babylon; In which word the Prophet seems to put the Emphasis, and strength of his exhortation.
but a dweller in Babylon, Deliver thy self, Oh Zio, that dwellest in Babylon; In which word the Prophet seems to put the Emphasis, and strength of his exhortation.
when truth being cleared unto them, all scruples removed, Adversaries objections answered, fallacious shadows under a pretence of substantiall truths discovered,
when truth being cleared unto them, all scruples removed, Adversaries objections answered, fallacious shadows under a pretence of substantial truths discovered,
yet, to please men, to maintain faction, to uphold Schisme, to carry on further their spight and malice against the Ministery, they will live in errors, grope in darkness, follow blinde leaders, dwell in Antichristiau practises,
yet, to please men, to maintain faction, to uphold Schism, to carry on further their spite and malice against the Ministry, they will live in errors, grope in darkness, follow blind leaders, dwell in Antichristiau practises,
and continue Members of such societies (under a pretence of the house of God) whose foundation is not unmoveable like Zions, nor of materials taken out of the Scripture word,
and continue Members of such societies (under a pretence of the house of God) whose Foundation is not Unmovable like Zions, nor of materials taken out of the Scripture word,
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why Zion must take all fair opportunities, and use all lawfull means to deliver her self from Babylon, and from those practises and errours which are Babylonish,
why Zion must take all fair opportunities, and use all lawful means to deliver her self from Babylon, and from those practises and errors which Are Babylonish,
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1. Vse. Is it so that Zion must separate and deliver her self from Babylon? Then my first use shall be of search and inquiry into Zion and into Babylon. For how can Gods people deliver themselves from Babylon, if they be ignorant of the true Zion, and of the errors and Antichristian practises of Babylon? Oh what a grief is it to think how in these times the true Zion is mistaken, unknown,
1. Use. Is it so that Zion must separate and deliver her self from Babylon? Then my First use shall be of search and inquiry into Zion and into Babylon. For how can God's people deliver themselves from Babylon, if they be ignorant of the true Zion, and of the errors and Antichristian practises of Babylon? O what a grief is it to think how in these times the true Zion is mistaken, unknown,
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Oh (beloved) if so many blessings, comforts, Soul-feastings (as I have shewed unto you) belong to Zion, what enquiry, what search ought we all then to make to finde out this true Zion, that our Souls may not be deprived of the blessing and life for evermore, which God hath en•ailed unto his Zion? I beseech you, judge it not passion then in me,
O (Beloved) if so many blessings, comforts, Soul-feastings (as I have showed unto you) belong to Zion, what enquiry, what search ought we all then to make to find out this true Zion, that our Souls may not be deprived of the blessing and life for evermore, which God hath en•ailed unto his Zion? I beseech you, judge it not passion then in me,
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& though some Adversaries do threaten me with stones as the Iews did Christ, and to heave me out of this place, to deprive me and mine of the lively-hood I here enjoy,
& though Some Adversaries do threaten me with stones as the Iews did christ, and to heave me out of this place, to deprive me and mine of the livelihood I Here enjoy,
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but have shewed you, and have taught you publickly, Acts 20. vers. 20. and vers. 27. I have not shunned to declare unto you all the Counsell of God these five years together;
but have showed you, and have taught you publicly, Acts 20. vers. 20. and vers. 27. I have not shunned to declare unto you all the Counsel of God these five Years together;
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and therefore, though now so much threatned by some, I resolve to say with Paul in the worst triall of my Adversaries spight and malice, None of these things move me,
and Therefore, though now so much threatened by Some, I resolve to say with Paul in the worst trial of my Adversaries spite and malice, None of these things move me,
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and the Ministerie, which I have received of the Lord Iesus, to testifieth Gospel of the grace of God, Acts 20. vers. 24. But not for my trust over your Souls onely shall I make a large search into Zion and Babylon, but also for mine own Souls sake,
and the Ministry, which I have received of the Lord Iesus, to Testifieth Gospel of the grace of God, Acts 20. vers. 24. But not for my trust over your Souls only shall I make a large search into Zion and Babylon, but also for mine own Souls sake,
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so dear unto me, that I must ingenuously confess before you, that for the saving of it I have hitherto forsaken the pleasures of sin and Egypt, which for twelve years I enjoyed in the parts of America, from whence the Lord in mercy hath brought me to his marvellous light, unto Mount Zion, and unto the Citie of the living God, the heavenly Jerusalem, and to an innumerable companie of angels to the generall assembly and Church of the first born, Heb. 12. vers. 22, 23. For the which Zion I have forsaken all kindred after the flesh;
so dear unto me, that I must ingenuously confess before you, that for the Saving of it I have hitherto forsaken the pleasures of since and Egypt, which for twelve Years I enjoyed in the parts of America, from whence the Lord in mercy hath brought me to his marvellous Light, unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of Angels to the general assembly and Church of the First born, Hebrew 12. vers. 22, 23. For the which Zion I have forsaken all kindred After the Flesh;
And now to hear from Mr. Charles Nichols, that neither you nor I belong to this Zion, but rather unto Babylon, hath so much troubled me, that I could not in conscience shun a publick dispute with him about it, resolving with my self, that (after so many steps as may be in nine thousand miles, which through Gods mercy I have travailed to finde out Zion in England ) if he could shew me by the word on step further out of Babylon, cheerfully to go out of her,
And now to hear from Mr. Charles Nichols, that neither you nor I belong to this Zion, but rather unto Babylon, hath so much troubled me, that I could not in conscience shun a public dispute with him about it, resolving with my self, that (After so many steps as may be in nine thousand miles, which through God's mercy I have travailed to find out Zion in England) if he could show me by the word on step further out of Babylon, cheerfully to go out of her,
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and according to my present observation from Zechariahs Counsel, to loyter no longer about Babylon, but to take so fair an opportunity to deliver my self and you also from whatsoever he might prove to be Babylonish in our Church and worship.
and according to my present observation from Zechariahs Counsel, to loiter no longer about Babylon, but to take so fair an opportunity to deliver my self and you also from whatsoever he might prove to be Babylonish in our Church and worship.
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You may then remember, that my first Syllogi•me was from the essential parts constituting and describing a Parochial Babylonish, or Romish Church, in the Major, or first Proposition;
You may then Remember, that my First Syllogi•me was from the essential parts constituting and describing a Parochial Babylonish, or Romish Church, in the Major, or First Proposition;
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Congregated under a Popish Priest, whose Mass they hear, to whom au•icularly they confess, and from whose h•nds they once a year at least receive the Sacrament of the Lords Supper, under transubstantiated Bread and Wine.
Congregated under a Popish Priest, whose Mass they hear, to whom au•icularly they confess, and from whose h•nds they once a year At least receive the Sacrament of the lords Supper, under Transubstantiated Bred and Wine.
and particularly I demanded of him, whether he knew not that all the Popish party did live under obedience to the Pope? and that their Churches were dedicated to Saints? What else mean those Titles from old to our meeting places at C••terburie, London, and elsewhere,
and particularly I demanded of him, whither he knew not that all the Popish party did live under Obedience to the Pope? and that their Churches were dedicated to Saints? What Else mean those Titles from old to our meeting places At C••terburie, London, and elsewhere,
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and the like? And thirdly I told him, he could not be so ignorant as not to know that the people there were congregated under Mass-mongers and Popish Priests,
and the like? And Thirdly I told him, he could not be so ignorant as not to know that the people there were congregated under Massmongers and Popish Priests,
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And lastly, that it was by all known, and therefore could not be unknown to him, that Transubstantiation of the Bread and Wine into the Body and Bloud of Christ was one of the gross errours of Rome. And thus helping Mr. Nichols his memory with a rehearsal of the particulars in my Argument, I brought him with much ado to grant my Major,
And lastly, that it was by all known, and Therefore could not be unknown to him, that Transubstantiation of the Bred and Wine into the Body and Blood of christ was one of the gross errors of Room. And thus helping Mr. Nichols his memory with a rehearsal of the particulars in my Argument, I brought him with much ado to grant my Major,
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without any formal granting, denying, or distinguishing, he confessed he did not intend to call us Babylonish in such a sense as my Major Proposition did describe.
without any formal granting, denying, or distinguishing, he confessed he did not intend to call us Babylonish in such a sense as my Major Proposition did describe.
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At this his Confession squeezed from him by the rack of my Syllogisme, you may remember (beloved) my expression to you (for indeed I desire in truth to lay before you the substance of our dispute, till I come to add a further Comentary unto it) I turning my face & body to you and to the rest of the people, wished you not to be dejected in spirit;
At this his Confessi squeezed from him by the rack of my Syllogism, you may Remember (Beloved) my expression to you (for indeed I desire in truth to lay before you the substance of our dispute, till I come to add a further Commentary unto it) I turning my face & body to you and to the rest of the people, wished you not to be dejected in Spirit;
The Major being clear from the example of every man, who is compleatly man from that form of R•si•ili•ie and Rationalitie, whereby he differs from other living Creatures.
The Major being clear from the Exampl of every man, who is completely man from that from of R•si•ili•ie and Rationality, whereby he differs from other living Creatures.
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3. Argument. A Lion cannot compleatly be called a man, although he agree with man in some Generical part of Animality, because he agreeth not with man in his essential, differential, Const••utive part of Ri•ibilit• and Rationality.
3. Argument. A lion cannot completely be called a man, although he agree with man in Some Generical part of Animality, Because he agreeth not with man in his essential, differential, Const••utive part of Ri•ibilit• and Rationality.
in so much that I, perceiving he intended again to make long Orations his refuge (wherewith indeed he much takes the people and Triumphs before them) cried out for a formal answer,
in so much that I, perceiving he intended again to make long Orations his refuge (wherewith indeed he much Takes the people and Triumphos before them) cried out for a formal answer,
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and to disprove (if he could) my first, or second Proposition, that so the stream of my Syllogismes (as had been agreed on before our dispute) might run forward.
and to disprove (if he could) my First, or second Proposition, that so the stream of my Syllogisms (as had been agreed on before our dispute) might run forward.
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But when I saw no answer would be given in form, I wished you and the rest of the people to take notice, that no satisfaction was given to the strong Lions Argument.
But when I saw no answer would be given in from, I wished you and the rest of the people to take notice, that no satisfaction was given to the strong Lions Argument.
For indeed hitherto Mr. Nichols never discovered himself for what reason, or upon what ground he so publickly had asserted our Parochial Churches to be Baby•onish. And thus finding that by Syllogisme I had convinced him that we were not Babylonish through,
For indeed hitherto Mr. Nichols never discovered himself for what reason, or upon what ground he so publicly had asserted our Parochial Churches to be Baby•onish. And thus finding that by Syllogism I had convinced him that we were not Babylonish through,
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I asked him, if he held us Babylonish, qua Parishes, as divided into Parishes? To which he replied affirmatively, that as Parishes we were Babylonish. Against which reply of his, I formed this following Syllogism.
I asked him, if he held us Babylonish, qua Parishes, as divided into Parishes? To which he replied affirmatively, that as Parishes we were Babylonish. Against which reply of his, I formed this following Syllogism.
But Parishes, qua Parishes, were constituted before Antichrist came to his S•at. Ergo. Parishes, qua Parishes, were not first constituted by Antichrist.
But Parishes, qua Parishes, were constituted before Antichrist Come to his S•at. Ergo. Parishes, qua Parishes, were not First constituted by Antichrist.
and out of it I proved my Minor, shewing the Antiquity of Parishes from the second Roman Councel, held the nineteenth year of the Reign of Constantine the Great, the first Christian Emperour immediately after his conversion to Christianity, in the year of our Lord three hundred twenty four,
and out of it I proved my Minor, showing the Antiquity of Parishes from the second Roman Council, held the nineteenth year of the Reign of Constantine the Great, the First Christian Emperor immediately After his conversion to Christianity, in the year of our Lord three hundred twenty four,
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which constitution was one thousand, three hundred, twenty nine years ago, before ever Antichrist was in his seat, whereby it appears that Parishes, qua Parishes, were not first constituted by Antichrist.
which constitution was one thousand, three hundred, twenty nine Years ago, before ever Antichrist was in his seat, whereby it appears that Parishes, qua Parishes, were not First constituted by Antichrist.
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Nay (beloved) I might have shewed unto Mr. Nichols a further fetcht Antiquity of Parishes (had not this been sufficient) even from the year of our Lod one hundred and twenty in the time of Evaristus and the heathen Emperour Trajan ;
Nay (Beloved) I might have showed unto Mr. Nichols a further fetched Antiquity of Parishes (had not this been sufficient) even from the year of our Lod one hundred and twenty in the time of Evaristus and the heathen Emperor Trajan;
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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.
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, Presbyters Rome ad Viginti Quinque Numerum Auxit.
Evaristus vero Apostolorum instituto, ad sept•narium numerum in Ecclesia Romana Diaconos red•git, & Titulos in urbe Presbyteris divisit, ut unusquisue suae Paroeciae terminus & limitibus distingueretur.
Evaristus vero Apostolorum instituto, ad sept•narium Numerum in Ecclesia Roman Diaconos red•git, & Titulos in City Presbyters Divided, 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,
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,
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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,
and so might be working then for ought he knew even in that Council 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,
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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.
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.
and from the private shop of their own phantasie to deliver to the people for Babylonish, •hat which in reality is not such, I replied against him thus.
and from the private shop of their own fantasy to deliver to the people for Babylonish, •hat which in reality is not such, I replied against him thus.
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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;
9. Argument This constitution of Parishes so long since was upon this ground, that whereas one Pastor could not conveniently feed ten thousand or more Souls with the word of God;
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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.
and as you tender your Consciences, and desire truly to continue in Zion, judge impartially whither 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.
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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 as yet not discovered in our Parochial Churches any thing that might justly deserve that infamous Brand of Babylonish, finding yet no satisfaction given to my Syllogisms,
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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.
and challenging the impartial judgement of the people, whither or no upon such slight answers the ignominious title of Babylonish were to be fixed upon our Churches.
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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.
But At last out of school-form he breaks out into his usual Orations, declaring his meaning thus, that we were Babylonish, qua mixed, as consisting of all sorts, wicked and good together.
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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!
I must needs acknowledge that from Mr. Nichols his acute wit, I expected Some Deeper and wittier reason to prove our Parochial Churches Babylonish beyond a mixture of good and bad together. Alas!
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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,
Is it such a property to Babylon and Room only to have mixed congregations, that wheresoever such Are, they must needs be known by this name Babylonish,
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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 C•urches, Nichols - like Churches also,
but Because we have Some wicked among us, he might as well have said, our Parochial Churches Are Danish Churches, Swedish Churches, Polandish Churches, Dutch, Germane C•urches, Nichols - like Churches also,
as distinguished from Invisible, so common, •s in a dragner, to finde good and bad ••shes together, in a field to finde good corn and rares and weeds together,
as distinguished from Invisible, so Common, •s in a dragner, to find good and bad ••shes together, in a field to find good corn and rares and weeds together,
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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;
yea, so Common, that to find the contrary, 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;
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 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 truly a people and Church of God;
and I hope you have also l•id up in your memories the slight and f•ivolous answer, no• any way •ati•factory to a troubled and doubting Conscience in so weigh•y a controv•rsie ▪ qu•stioning Gods true people and Church.
and I hope you have also l•id up in your memories the slight and f•ivolous answer, no• any Way •ati•factory to a troubled and doubting Conscience in so weigh•y a controv•rsie ▪ qu•stioning God's true people and Church.
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Mr. Nichols forsooth (as if he had to deal with Babes, or silly women to be led captiv•) thought to stop our mouths here with any an••er •h•ugh but an invention of his own brain;
Mr. Nichols forsooth (as if he had to deal with Babes, or silly women to be led captiv•) Thought to stop our mouths Here with any an••er •h•ugh but an invention of his own brain;
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Yet (as I pe•c••ved) troubled with the Authority of Scripture, answered, acknowledging that at those times there was much and gross corruption in the people;
Yet (as I pe•c••ved) troubled with the authority of Scripture, answered, acknowledging that At those times there was much and gross corruption in the people;
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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 Chu•ches to whom Paul directed his Epistles;
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 Chu•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;
my learned Moderator, 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 God's Church and people, Mr. Nichols his Spirit began to rise against my Moderator, telling him, he wondered that he would seem so profane as to maintain such an error;
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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.
which my Moderator taking for a kind of challenge, you may Remember he answered Mr. Nichols, that what he had said, he would maintain either with his pen, or in public 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 ;
Whereupon Mr. Nichols Thought fit to breath a little After my hight pursuing him, and turning his coat of a Defendant into an Opponent (though against the practice 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;
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,
I confess (beside much froth and shadows of truth) the most that I could observe in Mr. Nichols his Arguments to my Moderator, was a kind 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.
as if he knew not any difference between a visible, and an invisible Church, nor would take any notice of the corruptions showed unto him in the visible Church of Corinth, to the very last end of his Argunents wondering At our profaneness in affirming corruptions and wickedness possible in a Church and people of God.
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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 ;
Whose wanderings and ungrounded exclamations call to my Remembrance a strong controversy in the Church of Room between the Iesuites, and the Dominican Friars, Concerning the Conception of Marry the mother of christ;
whom the Dominican• 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.
whom the Dominican• affirm to have been conceived in Original since, as all that have descended from the loins of Adam, and prove it both by reason and Scripture.
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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,
yea, to make vows to die rather than to forsake that pious and Godly opinion (so they term it) that Marry was conceived without any spot of Original since,
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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,
What? the Mother of christ a sinner? what? A spot of since in her, who bore the Lamb without spot in her womb? what? Defilement of since 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 answers to apparent Scriptures) to draw silly people to his seemingly pious opinion. What? profaneness? wickedness? Drunkenness? corruptions in the house, in the Church,
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,
To which demand he answered, that neither the Apostles nor we receive wicked and profane Persons into our Churches and Church Communions qua profane and wicked, as profane, but qua, as processors and Converts. Thus my Worthy and Learned Moderator and Reverend Pastor of the Church At Word, having repulsed Mr. Nichols his darts,
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and blunted the edge of all his Weapons, without any •oyl, but rather with great credit (as was after confessed by some well-affected to Mr. Nichols himself) ended his single Combat;
and blunted the edge of all his Weapons, without any •oyl, but rather with great credit (as was After confessed by Some Well-affected to Mr. Nichols himself) ended his single Combat;
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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;
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;
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,
But I desiring him to look back further to the beginning and fountain of Parishes and Parochial Churches long before Queen Mary's days, 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 Room by the Council 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 many Councels before,
as Sleiden observes de Stat. Relig page. 909. lin. 1. Remembering also what before I had showed him of Some dissenting parties to many Counsels before,
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The second Councel of Ethesus approving Eutyches, and the Councel of Calcedon condemning him; The second Councel of Nice maintaining the worshipping of Images;
The second Council of Ethesus approving Eutyches, and the Council of Calcedon condemning him; The second Council of Nicaenae maintaining the worshipping of Images;
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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 Ox•ord to hold out the light of the Gospel,
and particularly in England, having showed a party dissenting from the Pope almost three hundred Years ago in the very height of Popery Here in the Reign of Edward the third, in whose time God raised up John Wickliffe a Professor At Ox•ord to hold out the Light of the Gospel,
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.
For among other Principles wherein he instructed the people then, these were Some directly against the Church of Room. 1. The Eucharist After Consecration is not the very body of christ, but figuratively.
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:
Having (I say) thus showed him the height of Popery in, and out of England, and still a party dissenting from the gross errors of Room, and in them a Light of a Church and people of God, he aiming At those abominations brought in and settled (as he imagined) without any party dissenting from the Council of Trent, as from other Counsels, would needs frame his Argument from Queen Mary's days, thus:
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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;
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;
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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,
I denied his Antecedent, showing him that in Queen Mary's days there was a glorious Church of believers, who witnessed their Faith with the blood of Martyrdom,
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.
Yea, such was the abundance of true believers and Protestants in those days, that as a fruitful Vine they were spread abroad also into Germany, Sweden, Denmark, and a Church of English true believers was apparent At Frankford, from whence Come Godly Bishops that settled our Churches in Queen Elizabeths time.
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& though Parochial Churches then were Babylonish, yet Parochial Churches now may not be Babylonish, neither qua, as Churches, neither qua, as Parochial ;
& though Parochial Churches then were Babylonish, yet Parochial Churches now may not be Babylonish, neither qua, as Churches, neither qua, as Parochial;
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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.
which distinction Mr. Nichols all along his Arguments and answers seems much to mistake, or forget, varying these terms as he Pleases, sometime 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.
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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;
I distinguished the Antecedent, to that word Churches (supposing what was left behind, as Parishes they were not Babylonish.) They were Babylonish, or Popish generally, I denied the Antecedent;
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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.
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.
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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,
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,
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and seco•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 ;
and seco•dly that where so much blood of holy Protestant Martyrs was shed, it would prove as Cyprian Says, Sanguis Martyrs, semen Ecclesiae, The blood of Martyrs is the seed of the Church;
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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 ;
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 Kenned, where I am informed by a Neighbour of this Parish, that he often herd his own Father relate from his Grand Father's Mouth, that in Queen Mary's days there lived in that Parish a Priest nam Stacie;
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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;
and that many times his Father and his Father's Brother's 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;
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you must not pray to images, but to God, neither must you learn such Ceremonies and Superstitions of Mr. Staci•. Whereby (beloved) you may perceive, that in those Marian dayes all were not infected with Papacie, but that even in Countrey Parishes there was a seed and remnant left of Godly people, who would not with Baals Priests bow their knees unto idols.
you must not pray to Images, but to God, neither must you Learn such Ceremonies and Superstitions of Mr. Staci•. Whereby (Beloved) you may perceive, that in those Marian days all were not infected with Papacy, but that even in Country Parishes there was a seed and remnant left of Godly people, who would not with Baal's Priests bow their knees unto Idols.
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But as if this known truth were not satisfactory, Mr. Nichols following his usual way of Arguments (as I have observed in him) either changing new terms,
But as if this known truth were not satisfactory, Mr. Nichols following his usual Way of Arguments (as I have observed in him) either changing new terms,
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3. Object. In those dayes Parochial Churches were subject to Rome. Ergo, In those dayes Parochial Churches were Babylonish. All this being answered before in substance, carried not his Argument one step further than it was gone before,
3. Object. In those days Parochial Churches were Subject to Room. Ergo, In those days Parochial Churches were Babylonish. All this being answered before in substance, carried not his Argument one step further than it was gone before,
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Who doubts, but then the major part were subject to Rome, and so were Babylonish? But here is no reply to what had been distinguished of the Martyrs, of the holy remnant in those dayes, who would not be subject to Rome. But perceiving what a formal Disputant I had to deal with, I granted all (according to my former distinction) and let him run on to this ensuing Enthymema.
Who doubts, but then the Major part were Subject to Room, and so were Babylonish? But Here is no reply to what had been distinguished of the Martyrs, of the holy remnant in those days, who would not be Subject to Room. But perceiving what a formal Disputant I had to deal with, I granted all (according to my former distinction) and let him run on to this ensuing Enthymeme.
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Here you see again, how Parishes are laid aside, and the word Church (as if his terms were now altered from Parochial Churches to a National Church) is revived.
Here you see again, how Parishes Are laid aside, and the word Church (as if his terms were now altered from Parochial Churches to a National Church) is revived.
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But here though I might again have answered with my former distinction of the Godly remnant in England, and shewed him that though Rome was not a Church then,
But Here though I might again have answered with my former distinction of the Godly remnant in England, and showed him that though Room was not a Church then,
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Yet purposely for Arguments sake, I resolved to turn his Byass from England to Rome (himself i•clining by Arguments that way) to try if yet he knew more of Rome, than he had shewed to know in his answer to my first Argument concerning Parochial Babylonish Romish Churches,
Yet purposely for Arguments sake, I resolved to turn his Bias from England to Room (himself i•clining by Arguments that Way) to try if yet he knew more of Room, than he had showed to know in his answer to my First Argument Concerning Parochial Babylonish Romish Churches,
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Rome then was no Church; Q•oad substantiam, or in some substantials, as Ordination, Baptisme, the Scriptures, a confession of Christs Birth, Death, Resurrection,
Rome then was no Church; Q•oad substantiam, or in Some substantials, as Ordination, Baptism, the Scriptures, a Confessi of Christ Birth, Death, Resurrection,
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But remember (beloved how cunningly and craftily he concealed my distinction, and never bad the people take notice that I had granted that it was a Church onely quoad substantiam, or in some substantials yet remaining,
But Remember (Beloved how cunningly and craftily he concealed my distinction, and never bade the people take notice that I had granted that it was a Church only quoad substantiam, or in Some substantials yet remaining,
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neither in maintaining Ordination by Imposi•ion of hands by the Presbytery, as from Christ ; neither in upholding B•ptisme, as also an ordinance of Christ ;
neither in maintaining Ordination by Imposi•ion of hands by the Presbytery, as from christ; neither in upholding B•ptisme, as also an Ordinance of christ;
Ergo, your deniall is false, I should have liked my Cambridge Schollar better, But to change his term in the former Antecedent, Church, in this Antecedent, into true Church, having had deniall to Church onely, is a way of arguing I have never yet found out.
Ergo, your denial is false, I should have liked my Cambridge Scholar better, But to change his term in the former Antecedent, Church, in this Antecedent, into true Church, having had denial to Church only, is a Way of arguing I have never yet found out.
or else why doth he call our Parochiall Churches (being Babylonish, and false in his opinion) yet Churches? I might therefore here have stopped his further proceeding by granting his Antecedent,
or Else why does he call our Parochial Churches (being Babylonish, and false in his opinion) yet Churches? I might Therefore Here have stopped his further proceeding by granting his Antecedent,
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and denying his consequent, but to try how far he would run upon new terms, I told him that if he argued •ill mid-night, I would answer with the same denying part of my former distinction, till he replied against it;
and denying his consequent, but to try how Far he would run upon new terms, I told him that if he argued •ill midnight, I would answer with the same denying part of my former distinction, till he replied against it;
And here Mr. Nic•ols like the Ie•uites spoken of before, not being able to prove by arguments or Scripture that M•ry was conceived without Original sin, falling yet into e•clamations and wondring;
And Here Mr. Nic•ols like the Ie•uites spoken of before, not being able to prove by Arguments or Scripture that M•ry was conceived without Original since, falling yet into e•clamations and wondering;
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so he not being able to prove by any strong Argument, or Scripture Authority, that our Parochial Churches, are Bab•lonish, •ell into exclamations, into both wondring and forgetting himself;
so he not being able to prove by any strong Argument, or Scripture authority, that our Parochial Churches, Are Bab•lonish, •ell into exclamations, into both wondering and forgetting himself;
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forgetting also that in the other branch of my distinction I denied Rome to be a Church, to wit, in her corruptions, superstitions and many Scripture-opposing doctrines.
forgetting also that in the other branch of my distinction I denied Room to be a Church, to wit, in her corruptions, superstitions and many Scripture-opposing doctrines.
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But here Mr. Nichols having pumped his brain dry, and finding the stream of his Enthymema's to flow no more from him, being not able to prove our Parochial Churches to be now Babylonish from any instance of Romes being or not being a Church;
But Here Mr. Nichols having pumped his brain dry, and finding the stream of his Enthymema's to flow no more from him, being not able to prove our Parochial Churches to be now Babylonish from any instance of Romes being or not being a Church;
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and to what hath been already said, added such strong reasons and Arguments, as want of time upon the day of dispute suffered not to come forth to light.
and to what hath been already said, added such strong Reasons and Arguments, as want of time upon the day of dispute suffered not to come forth to Light.
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But before I satisfie your expectations and desires herein, I must first clear my self from the harsh judgement and censure of Mr. Nichols his party against me,
But before I satisfy your Expectations and Desires herein, I must First clear my self from the harsh judgement and censure of Mr. Nichols his party against me,
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and of the false Prophet, Revel. 16. vers. 13. must be crushed, least from c•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 of the false Prophet, Revel. 16. vers. 13. must be crushed, lest from c•oaking At the First, they proceed further to poison and envenom that good name and reputation, which I hope I have purchased unto my self both by a known affection to the state affairs and Governors,
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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 by soundness of Doctrine these ten Years that I have lived in Kenned, where my Teaching hath had the Approbation of all sorts of people of found judgement, who Far and near have resorted to me,
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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 as for any inclination or bending of my heart or affection to Room, I doubt not but that all England hath taken notice of my writings and actings against that Triple crowned man of since, 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 Baily, 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 Children's 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,
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and according to the Laws of the Land brought to condigne punishment at Ty•urn. For which service I have been often assaulted and threatned with murther by my bloud thirs•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 I•ish Gentleman in Alders-gate street, and in Shoo-lane by one Captain Vincent Burton, who came from Flanders purposely to kill me,
and according to the Laws of the Land brought to condign punishment At Ty•urn. For which service I have been often assaulted and threatened with murder by my blood thirs•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 I•ish Gentleman in Alders-gate street, and in Shoo-lane by one Captain Vincent Burton, who Come from Flanders purposely to kill me,
and had glutted his malice with bloud in my very ch•mber where I lodged, had not the ever watching Providence of heaven prevented his murtherous intentions.
and had glutted his malice with blood in my very ch•mber where I lodged, had not the ever watching Providence of heaven prevented his murderous intentions.
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Which dangers threatning my life were well seen and credited by the Right Honourable my Lord chi•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,
Which dangers threatening my life were well seen and credited by the Right Honourable my Lord chi•f justice 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 Abided 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,
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,
But can my heart be At Room, where if my body were, it would be burned to Ashes for my good services to England, as were the bones of the Bishop of Spalato, After that upon fair promises he returned from England unto the Pope? But these sums of malice Are against me,
and true in some substantials, though not in her corruptions of Rites; foolish ceremonies, superstitions and some false Doctrines contrary to the Scriptures.
and true in Some substantials, though not in her corruptions of Rites; foolish ceremonies, superstitions and Some false Doctrines contrary to the Scriptures.
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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,
The ground Therefore whereon At present I say this Opinion may be grounded, and by me was truly intended when I answered Mr. Nichols, saying that Room was,
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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,
Yet as the dissenting parties from other Counsels, settling the Popes Supremacy, communicating in one kind, 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,
and in England Mr. John Wickliffs Tenants (as I have showed before) were ground sufficient to discover a party, a people, a Church in Room and in England (which Mr. Nichols himself opposed not,
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.
for if any have opposed, or dissented from, or disallowed that council, they must be said to disallow those damnable errors, that poison drawn into one entire monster and body of error.
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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 •imself,
beside 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, Governors of nations against the Pope, and so vigorously have opposed the Popes supremacy voted in the council of Trent, that had not Urban the Eight complied with the Court of paris when Cardinal Richelieu was in his height of command and Prosperity, either he •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;
or one Friar Ioseph a Capuchin had been made Antipope for France, and all Addresses to the Pope of Room had been forbidden to the people of France in general;
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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,
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,
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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,
as by Mr. Roger Widrington in his Apology, but especially by the order of the Bendictines, among whom Price the superior of that family in England, and before him Doctor Preston a Prisoner formerly in the Clink, who being excommunicated by the Pope for his opinion, was by King James protected against the Pope, the like Sir William Howard, otherwise a Papist, hath opposed in print all these, slighting the council of Trents determination as a point of faith,
Besides these, what dissenting parties must needs be there, whereas many confess among them, that were it not for that rack of the Inquisition, they would oppose many practises among them,
Beside these, what dissenting parties must needs be there, whereas many confess among them, that were it not for that rack of the Inquisition, they would oppose many practises among them,
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But secondly doth not Mr. Nichols say the like? when first he calls B•bylonish Churches, Churches. And why not rather Confused Synagogues (Mr. Nichols ) if there were no substantials of a Church amongst us? Secondly,
But secondly does not Mr. Nichols say the like? when First he calls B•bylonish Churches, Churches. And why not rather Confused Synagogues (Mr. Nichols) if there were no substantials of a Church among us? Secondly,
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if there be good people amongst them, as he implies in his Assertion, I argue then from the Philosopher, Verum & bonum convertun•ur, True and good are Convertible,
if there be good people among them, as he Implies in his Assertion, I argue then from the Philosopher, Verum & bonum convertun•ur, True and good Are Convertible,
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and ascended into Heaven, in respect they acknowledge the Gospel as from him, Baptisme as his Ordinance, Ordination by imposition of hands by the Pr•sbytery as his institution.
and ascended into Heaven, in respect they acknowledge the Gospel as from him, Baptism as his Ordinance, Ordination by imposition of hands by the Pr•sbytery as his Institution.
But thirdly, I confess I cannot tell how to uphold a lawfull succession of Ordination from the •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,
But Thirdly, I confess I cannot tell how to uphold a lawful succession of Ordination from the •imes of Popery in England, and a lawful Ministry At present in England, except it be by acknowledging in the height of Popery in England a Church,
E•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;
E•go, if your Ministers ordination, and our Forefathers Baptism were a true, lawful, & right Effect, it proceeded from a true, lawful & right cause. Then thus;
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The Bishops and Priests in time of Popery were not true, lawfull, and right in the superstitions of Oy•, Chrisme, Unction, Spittle and other Rites and Ceremonies, which against the word of God they had added to Ordination and Baptisme.
The Bishops and Priests in time of Popery were not true, lawful, and right in the superstitions of Oy•, Chrism, Unction, Spittle and other Rites and Ceremonies, which against the word of God they had added to Ordination and Baptism.
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but since that cursed Councel Rome having heigh•ened and multiplied her damnable errours, and drawn all the poison into one entire monster and body of sin and errour, the l•ke c•nnot be said now that Rome is a true Church,
but since that cursed Council Room having heigh•ened and multiplied her damnable errors, and drawn all the poison into one entire monster and body of since and error, the l•ke c•nnot be said now that Room is a true Church,
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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,
I say that Others Far more learned and Wiser than he, whom in these latter days, long since the Council of Trent, have converted from Popery more Souls than ever he hath converted,
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That most Reverend Divine, Doctor in Divinity, and Cantabrigian Light and Lustre, Bishop formerly of Exeter, a Star to me at my fi•st coming out of the darkness of Popery, my first Father in this Religion, my Ananias, who •oundly and faithfully instructed me and guided me in the way of my salvation, wherein I walk at present,
That most Reverend Divine, Doctor in Divinity, and Cantabrigian Light and Lustre, Bishop formerly of Exeter, a Star to me At my fi•st coming out of the darkness of Popery, my First Father in this Religion, my Ananias, who •oundly and faithfully instructed me and guided me in the Way of my salvation, wherein I walk At present,
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when I opened unto him my •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;
when I opened unto him my •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 baptise such an one again;
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Ergo, There are in Rome such as by virtue of the substantials in Ordination, do ▪ truely administer some Ordinances in their substantials. But fourthly.
Ergo, There Are in Room such as by virtue of the substantials in Ordination, doe ▪ truly administer Some Ordinances in their substantials. But fourthly.
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wherein he treats of the Christians Wars against the •u•ks, and against Ierusalem, and of their State-Government in the Citie of Ierusalem, and other places subdued by them.
wherein he treats of the Christians Wars against the •u•ks, and against Ierusalem, and of their state government in the city of Ierusalem, and other places subdued by them.
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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 as Christians, they joined together against the enemies of christ, that the name of christ might be propagated and confessed, where it was most hated and blasphemed;
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Learned Morneu• Du Plessis who wrote against Rome, and hath been held alwayes a •ound Protestant, in his book de Ecclesia, pag. 343.350. holds Rome to be a Church;
Learned Morneu• Du Plessis who wrote against Rome, and hath been held always a •ound Protestant, in his book de Ecclesia, page. 343.350. holds Room to be a 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.
But it is one thing to separate our selves from the Church of Room defiled by Antichrist, and Another thing to depart from the Communion of the universal Church.
wherein we follow the practise of the Primitive Church, and the determination of the fi•st Councel of Nice, that they which were baptized by Hereticks, renouncing their Here•ie, they shall not be rebaptized,
wherein we follow the practice of the Primitive Church, and the determination of the fi•st Council of Nicaenae, that they which were baptised by Heretics, renouncing their Here•ie, they shall not be Rebaptized,
but saith, Ecclesia Romana nec est Ecclesia Catholic•, nec s•num mem••um Ecclesiae Ca•holicae ; It is neither the Catholick Church, not a sound Member of the Catholick Church;
but Says, Ecclesia Roman nec est Ecclesia Catholic•, nec s•num mem••um Ecclesiae Ca•holicae; It is neither the Catholic Church, not a found Member of the Catholic Church;
Which indeed puts me in minde of what I have read of a Commencing Doctour long since in Oxford, whose question was, Ecclesia Roma•a non 〈 ◊ 〉 Ecclesia v••a, The Church of Rome is not a true Church.
Which indeed puts me in mind of what I have read of a Commencing Doctor long since in Oxford, whose question was, Ecclesia Roma•a non 〈 ◊ 〉 Ecclesia v••a, The Church of Room is not a true Church.
And in his P••ition, or (to speak properly in Oxford stile) in his supposite he shewed the many co•••ptions and spiritual diseases of the Church of Rome. A Doctou• replying on him used this Argument, Ecclesia viv• est Ecclesia vera;
And in his P••ition, or (to speak properly in Oxford style) in his supposite he showed the many co•••ptions and spiritual diseases of the Church of Room. A Doctou• replying on him used this Argument, Ecclesia viv• est Ecclesia vera;
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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.
Ecclesia Roman est Ecclesia viva, ergo, vera. The Minor being denied; the Opponent proceeded thus; Ecclesia Aegra est Ecclesia viva; Ecclesia Roman est Ecclesia Aegra; Ergo, viva.
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,
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,
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Their Idolatries, their •superstitions, their false doctrines are wa•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.
Their Idolatries, their •superstitions, their false doctrines Are wa•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 commerce and society with his Neighbours.
or spotted feaver) that a Neighbour may warrantably separate from such a Neighbour, though under that infection he have still the true substance and essence of a man.
or spotted fever) that a Neighbour may warrantably separate from such a Neighbour, though under that infection he have still the true substance and essence of a man.
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Even so, •hough in Rome there be some true substantials of a Church, yet they lye under such filthy, such contagious corruptions, such loathsome and abominable Idolatries, that we are bound and sufficiently warranted from the word to separate from them, in the sense of Du Plessis above quoted;
Even so, •hough in Room there be Some true substantials of a Church, yet they lie under such filthy, such contagious corruptions, such loathsome and abominable Idolatries, that we Are bound and sufficiently warranted from the word to separate from them, in the sense of Du Plessis above quoted;
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If Mr. Nichols can shew that infectious plague, those botches of the Whore of Babylon upon ou• Churches, that ab•minable Idolatry of worshiping of Saints and images and a Bread God, that unbloudy,
If Mr. Nichols can show that infectious plague, those botches of the Whore of Babylon upon ou• Churches, that ab•minable Idolatry of worshipping of Saints and Images and a Bred God, that unbloody,
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yet dayly Sacrifice of Christs body and bloud upon the Al•ar, against that Sacrifice once offered by Christ himself, that base Doctrine o• Purgatory derogating from the full sa••sf•ction of Christ for our Souls,
yet daily Sacrifice of Christ body and blood upon the Al•ar, against that Sacrifice once offered by christ himself, that base Doctrine o• Purgatory derogating from the full sa••sf•ction of christ for our Souls,
and making null and void the abundant me•i•s of his sufferings and Passions, those filthy rotten rags of mans own Righteousness, stripping the Soul of the white and pretious Robe and garment of Christ his Righteousnes (All which with many more do warrant our separation from that Church) If Mr. Nichols can shew the like or any of these infections amongst us,
and making null and void the abundant me•i•s of his sufferings and Passion, those filthy rotten rags of men own Righteousness, stripping the Soul of the white and precious Robe and garment of christ his Righteousness (All which with many more do warrant our separation from that Church) If Mr. Nichols can show the like or any of these infections among us,
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Oh how unwarrantable will Mr. Ni•hols finde it, if he search the inwards of his heart with the light and candle of the word of God? Oh when God is coming towards a Church, then to run from it!
O how unwarrantable will Mr. Ni•hols find it, if he search the inward of his heart with the Light and candle of the word of God? O when God is coming towards a Church, then to run from it!
when God is building it up, then to be •ct•ve in pulling it down ▪ When a Ch•rch professeth willingness and readiness to be conformed to the Rule of the word,
when God is building it up, then to be •ct•ve in pulling it down ▪ When a Ch•rch Professes willingness and readiness to be conformed to the Rule of the word,
For Mariners at sea to forsake their ship, when she is ready to sinke (though it may be an errour, possibly an over-sight in them so to do) yet it is pardonable.
For Mariners At sea to forsake their ship, when she is ready to sink (though it may be an error, possibly an oversight in them so to do) yet it is pardonable.
Can our separation from Rome so warrantable (it being from a Church growing worse and worse, more and more corrupt) be a president to separate from a Church reforming, growing better and better?
Can our separation from Room so warrantable (it being from a Church growing Worse and Worse, more and more corrupt) be a president to separate from a Church reforming, growing better and better?
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1. Ans. This is not onely Mr. Nichols his Plea, but now in this County begins to be a Plea of others, who will by no meanes be thought to favour a separation,
1. Ans. This is not only Mr. Nichols his Plea, but now in this County begins to be a Plea of Others, who will by no means be Thought to favour a separation,
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But to all such I answer, first acknowledging that indeed it was never my practise or judgment freely without any discretion to admit to the Communion of the Lords supper any scandalous person,
But to all such I answer, First acknowledging that indeed it was never my practice or judgement freely without any discretion to admit to the Communion of the lords supper any scandalous person,
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but have always judged it fit for a time to suspend such an one till some amendment be observed, some reformation publickly seen in his life & conversation.
but have always judged it fit for a time to suspend such an one till Some amendment be observed, Some Reformation publicly seen in his life & Conversation.
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2. Ans. But S•condly, I answer them with what Morneus de Eccl•sia notes (though I will forbear to term them as he doth) Those (who otherwise seem nev•r so godly) that separate from true Churches like Novatus for a stricter course of Discipline,
2. Ans. But S•condly, I answer them with what Morneus de Eccl•sia notes (though I will forbear to term them as he does) Those (who otherwise seem nev•r so godly) that separate from true Churches like Novatian for a Stricter course of Discipline,
And I doubt not but those of judgement in learning and Antiquity, who separate from us, will acknowledge that Novatus, and the Novatians. Donatus and the Donatists, Andius and his followers were anciently by the Churches justly condemned for Schismaticks.
And I doubt not but those of judgement in learning and Antiquity, who separate from us, will acknowledge that Novatian, and the Novatians. Donatus and the Donatists, Andius and his followers were anciently by the Churches justly condemned for Schismatics.
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I leave it then to the Novations of our times to judge what may be concluded against them, who build upon th•se Schismaticks own grounds to separate from us some lesser corruptions and abuses,
I leave it then to the Novations of our times to judge what may be concluded against them, who built upon th•se Schismatics own grounds to separate from us Some lesser corruptions and Abuses,
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for some bad ones in the Church, or for some stricter course of Discipline? Of such Augustine saith, that under the colour of faith, they break in sunder the bond of fellowship.
for Some bad ones in the Church, or for Some Stricter course of Discipline? Of such Augustine Says, that under the colour of faith, they break in sunder the bound of fellowship.
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And Zanchie expressly calls such a schisme, as one should say a cutting off NONLATINALPHABET; for that they cut in sunder the unity of the Church by this their departing.
And Zanchie expressly calls such a Schism, as one should say a cutting off; for that they Cut in sunder the unity of the Church by this their departing.
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And in the same place he absolutely affirms, that neither difference in doctrine, vices of the Mininisters, lewd life of them that live in the Church, the coming of all sorts hand over head to the Supper of the Lord,
And in the same place he absolutely affirms, that neither difference in Doctrine, vices of the Ministers, lewd life of them that 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,
and further Proves all these to be no lawful Causes to forsake the Church of christ. And lest 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 Says,
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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 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,
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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 societi•s (where is more freedom for sin,
and from eating and drinking and conversing familiarly with them, lest their Souls by them be endangered, which may as soon happen to them out of the Church meetings and societi•s (where is more freedom for since,
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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 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 profaneness 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,
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Which work, that I may the better and more plainly perform it, according to your capacities and understandings, I shall first pr•mise that known and true distinction of Churches into visible and Invisible, denied bv no judicious Divines that I can hear of;
Which work, that I may the better and more plainly perform it, according to your capacities and understandings, I shall First pr•mise that known and true distinction of Churches into visible and Invisible, denied bv no judicious Divines that I can hear of;
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and for a sure truth delivered by Reverend V•sinus in his Catechisme, Psal. 348. The Militant Church, which in this world fighteth under Ch•ists B•nn•r against the world, the flesh and the D•vil, is either visible or invisible.
and for a sure truth Delivered by Reverend V•sinus in his Catechism, Psalm 348. The Militant Church, which in this world fights under Ch•ists B•nn•r against the world, the Flesh and the D•vil, is either visible or invisible.
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Or, It is a company of such as consent in the true doctrine they profess, wherein notwithstanding are many de•d & unregenerate Members, Not every one that saith unto m•, Lord, Lord shall enter into the Kingdom of heaven, Math. 7. vers. 21. Hither pertain the Parables of the seed and tares;
Or, It is a company of such as consent in the true Doctrine they profess, wherein notwithstanding Are many de•d & unregenerate Members, Not every one that Says unto m•, Lord, Lord shall enter into the Kingdom of heaven, Math. 7. vers. 21. Hither pertain the Parables of the seed and tares;
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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 h•th this seal, The Lord knoweth who ar• hispunc;
Therefore neither Are any Hypocrites therein, but the elect only, 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 remains sure and h•th this seal, The Lord Knoweth who ar• hispunc;
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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.
which appears out of this place of Paul, Whom the Lord predestinated, them also he called, Rom. 8. vers. 30. This calling, whereby the Lord calls us, is of two sorts, inward and outward.
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as also from the right use of the Sacraments administred in it. Which is ma•ifest from that place, where our Saviour sendeth his Disciples to convert people,
as also from the right use of the Sacraments administered in it. Which is ma•ifest from that place, where our Saviour sends his Disciples to convert people,
and of the Son, and of the holy Ghost, teac•ing them to obse•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;
and of the Son, and of the holy Ghost, teac•ing them to obse•ve all things whatsoever I have commanded you, Math. 28. vers. 19.20. In the words, Go and teach, is implied the true and found Doctrine to be professed;
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Fi•st, from the old Testament, besides those places already in my Argument against Mr. Ni•hols urged from the 1 Sam. 2. vers. 29. compared with the 12. verse;
Fi•st, from the old Testament, beside those places already in my Argument against Mr. Ni•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;
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 God's people, Isaiah 1. vers. 3. yet exceeding great wickedness was then among them;
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Magistrates were wicked, Chap. 1. vers. 23. and Chap. 3. vers. 14.15. and Chap. 5. vers. 7. The state of the Church was very bad and evil, Chap. 1. vers. 21.22.
Magistrates were wicked, Chap. 1. vers. 23. and Chap. 3. vers. 14.15. and Chap. 5. vers. 7. The state of the Church was very bad and evil, Chap. 1. vers. 21.22.
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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,
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,
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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 ;
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;
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But leaving the old Policy (as no• 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;
But leaving the old Policy (as no• suiting with Mr. Nichols policy in undermining our Churches) Because he Says, 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,
I come to the new policy and new Testament, to try whither God did then cast off his people and unchurch them for the corruptions of the wicked among them,
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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.
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 is Epistles to them.
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I speak this to your shame, 1 Cor. 15. vers. 34. Secondly, They had persons as contious, and so he tells them, It ha•h been declared to me of you, my brethren, by them which are of the house of Cloë, that th•re are con•entions among you, 1 Cor. 1. vers. 11. Thirdly, They were as carnal,
I speak this to your shame, 1 Cor. 15. vers. 34. Secondly, They had Persons as contious, and so he tells them, It ha•h been declared to me of you, my brothers, by them which Are of the house of Cloë, that th•re Are con•entions among you, 1 Cor. 1. vers. 11. Thirdly, They were as carnal,
and such he calls them, saying, Ye are yet carnal; for wher•as there is among you envying and stri•e and division, are ye not carnal and walk as men ? 1 Cor. 3. vers. 3. Fourthly, They were more scandalous,
and such he calls them, saying, You Are yet carnal; for wher•as there is among you envying and stri•e and division, Are you not carnal and walk as men? 1 Cor. 3. vers. 3. Fourthly, They were more scandalous,
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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,
than we Dare be, yea, in such a since as was not so much as nam among the Gentiles, witness these his words unto them, It is reported commonly that there is fornication among you,
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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:
and such fornication as is not so much as nam among the Gentiles, that one should have his Father's wife, 1 Cor. 5. vers. 1. Fifthly, They were more erroneous than we, denying the Resurrection, as Paul reproves them thus:
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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 delighted to continue in uncleanness, fornication, and lasciviousness, as Paul tells them, when he gives them warning of his coming unto them, I Fear least when I come, I shall not find you such as I would,
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and that I shall be found unto you such as ye would not, least there be debates, envyings, w•ath, strifes, back-slidings, whisperings, swellings, tumults;
and that I shall be found unto you such as you would not, lest there be debates, envyings, w•ath, strifes, backslidings, whisperings, swellings, tumults;
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;
and in Some things Worse than our Parishes, Ergo, verum est Posterior, what follows is true also, that if they for all these corruptions among them were a Church and called Saints;
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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,
He First brings him to the Roman, What, say they, will you continue in our Church? No, Says he, you Are a mixed multitude, you have among you many that cause division and offences,
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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.
Well, say the Corinthians, will you join with us? No, Says he, you 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, you Are gone to Another Gospel, Galatians 1. vers. 6. you Are bewitched, and obey not the truth, Gal. 3. vers. 1. The Ephesians say ▪ will you come to us? No, you have liars, stealers, robbers among you, Ephesians 4. vers. 25.28, 29. and Chap. 5. vers. 3, 4, 6. you 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 ha•ds, Phil. 1. vers. 16. you have many that are enemies to the Cros• of Christ,
Some that sin openly, 1 Tim. 5. vers. 20. The Philippians come next, will you be of our number? No, you have Some preach christ out of contention to add affliction to Paul's ha•ds, Philip 1. vers. 16. you have many that Are enemies to the Cros• of christ,
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and whose God is th•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.
and whose God is th•ir belly, Philip 3. vers. 18.19. What say you to us colossians? No, you Are Subject to Ordinances, Touch not, Taste not, handle not, Colos 2. vers. 20.21.
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.
So may Mr. Nichols and his separate Congregation, when they have gone through many Churches to find out one without corruptions and corrupt Persons return to our Godly Ministers and Parishes again.
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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;
unless Mr. Nichols will invent somewhat of his own fantasy, and say again, that God was unwilling and loath to cast off the Corinthians and all those Churches to whom Paul wrote;
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which, though corrupt, are called Golden Candlesticks, Revel. 1. vers. 20. What corruptions were in Ephesus ? What in the Church of Pergamos, where (if not Nicholaitans ) yet Nicholaitans, whom God hated, were followed, Revel. 2. vers. 15. What in Thyatira? Where a Iezabel was suffered to preach, Revel. 2. vers. 20. What in Sardis, that had a name to live, but was dead ? Revel. 3. vers. 1. What in lukewarm Laodicea, that is commended for nothing good in her? Yet all these are called Churches by Iohn, for the patience of some, the good works of others,
which, though corrupt, Are called Golden Candlesticks, Revel. 1. vers. 20. What corruptions were in Ephesus? What in the Church of Pergamum, where (if not Nicolaitans) yet Nicolaitans, whom God hated, were followed, Revel. 2. vers. 15. What in Thyatira? Where a Jezebel was suffered to preach, Revel. 2. vers. 20. What in Sardis, that had a name to live, but was dead? Revel. 3. vers. 1. What in lukewarm Laodicea, that is commended for nothing good in her? Yet all these Are called Churches by John, for the patience of Some, the good works of Others,
A Princely Palace is named a stately Palace and building, from those stately and capacious banquetting Rooms, Galleries, Walks, Halls, Parlours, Balconies, Chappels, Towers,
A Princely Palace is nam a stately Palace and building, from those stately and capacious banqueting Rooms, Galleries, Walks, Halls, Parlours, Balconies, Chapels, Towers,
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and Turrets about it, though in it there may be also some dark and dismal Entries and passages, some slovenly, greazie, disordered Kitchins and Cook-Rooms,
and Turrets about it, though in it there may be also Some dark and dismal Entries and passages, Some slovenly, greasy, disordered Kitchens and Cook-Rooms,
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Even so the Churches of God take their denomination and are called even Saints, a principa•iori parte, from the more principal part, of the wholesom and sound Doctrine preached in it, of the true Faith con••ssed, of the right use of the Sacraments ministred, of the obedience to the word acknowledged in it,
Even so the Churches of God take their denomination and Are called even Saints, a principa•iori part, from the more principal part, of the wholesome and found Doctrine preached in it, of the true Faith con••ssed, of the right use of the Sacraments ministered, of the Obedience to the word acknowledged in it,
Ergo, Our Churches are true, and not Babylonish. But further, that a Parochial people meeting •nd gathering together for the true worship of God (there being nothing in such our meetings, qua, as meetings, Babylonish) are not to be called Babylonish,
Ergo, Our Churches Are true, and not Babylonish. But further, that a Parochial people meeting •nd gathering together for the true worship of God (there being nothing in such our meetings, qua, as meetings, Babylonish) Are not to be called Babylonish,
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and Christian Assemblies, to wit, the word, external profession of I•sus Christ, and the holy Sacraments, by which and for which the people in the Apostles dayes were accounted Christians.
and Christian Assemblies, to wit, the word, external profession of I•sus christ, and the holy Sacraments, by which and for which the people in the Apostles days were accounted Christians.
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so Paul saith, God was in Christ reconciling the World unto himself, and hath committed unto us the word of reconciliation, 2 Cor. 5. vers. 19. Fourthly, By this word the Apostles wrought and converted many,
so Paul Says, God was in christ reconciling the World unto himself, and hath committed unto us the word of reconciliation, 2 Cor. 5. vers. 19. Fourthly, By this word the Apostles wrought and converted many,
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as may appear from Peter standing up and lifting up his voice and saying to the people, Hearken to my words, Act. 2. vers. 14. compared with verses 37, 38. and Paul and Silas by the word converted the Jaylour and his Family,
as may appear from Peter standing up and lifting up his voice and saying to the people, Harken to my words, Act. 2. vers. 14. compared with Verses 37, 38. and Paul and Silas by the word converted the Jailer and his Family,
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and he took them the same hour of the night and washed their stripes, and was baptized, he and all his straightway, Act. 16. vers. 32, 33. Fifthly, This word given to a people is Gods covenanting with them;
and he took them the same hour of the night and washed their stripes, and was baptised, he and all his straightway, Act. 16. vers. 32, 33. Fifthly, This word given to a people is God's covenanting with them;
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for so his Declaration of his will by his word is called his Covenant, Deut. 29. vers. 9. compared with the 12. verse. And the people receiving this word,
for so his Declaration of his will by his word is called his Covenant, Deuteronomy 29. vers. 9. compared with the 12. verse. And the people receiving this word,
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every one shall receive of thy words, Deut. 33. vers. 3. Of such hath he received a reconciliation, Iob 33. vers. 23, 24. Sixthly, Such professours the Apostles admitted into the Church,
every one shall receive of thy words, Deuteronomy 33. vers. 3. Of such hath he received a reconciliation, Job 33. vers. 23, 24. Sixthly, Such professors the Apostles admitted into the Church,
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as those that had covenanted with God, and were not to be denied the Seal of the Covenant, Act. 8. vers. 12. compared with the 37, 38. verses. And as for the Sacraments, they combine and knit us together, Matth. 28. vers. 19. 1 Cor. 10. vers. 16, 17. Therefore unless Mr. Nichols deny all this unto us, he cannot deny us Apostolical constitution.
as those that had covenanted with God, and were not to be denied the Seal of the Covenant, Act. 8. vers. 12. compared with the 37, 38. Verses. And as for the Sacraments, they combine and knit us together, Matthew 28. vers. 19. 1 Cor. 10. vers. 16, 17. Therefore unless Mr. Nichols deny all this unto us, he cannot deny us Apostolical constitution.
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Oh then we having the Father and the Son by the Doctrine and word of Christ, we being discipled by the word, we being reconciled by the word to God, we findeing dayly upon our Souls a powerfull working of the word of the Ministery, God having covenanted with us to be our God,
O then we having the Father and the Son by the Doctrine and word of christ, we being discipled by the word, we being reconciled by the word to God, we finding daily upon our Souls a powerful working of the word of the Ministry, God having covenanted with us to be our God,
and we by this word having taken him for our God, shall the Seals of this Covenant be denied unto us, which the Apostles denied to none t•at professed the word, no not to Simon Magus? Act. 8. vers. 13. and though strongly knit and united together in Christ,
and we by this word having taken him for our God, shall the Seals of this Covenant be denied unto us, which the Apostles denied to none t•at professed the word, no not to Simon Magus? Act. 8. vers. 13. and though strongly knit and united together in christ,
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But a Parochial people, meeting and gathering together here in England for the true worship of Christ, profess the Name of Christ without superstitious inventions of man;
But a Parochial people, meeting and gathering together Here in England for the true worship of christ, profess the Name of christ without superstitious Inventions of man;
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for Churches planted by others are onely thus described by their terms, where Christ was named, as you may read, Rom. 15. vers. 20. So have I strived to preach t•e Gospel, not where Christ was named,
for Churches planted by Others Are only thus described by their terms, where christ was nam, as you may read, Rom. 15. vers. 20. So have I strived to preach t•e Gospel, not where christ was nam,
that it was the Apostles meaning to make it his onely glory to plant new Churches, not standing to manure those which were already planted by the Ministery of others.
that it was the Apostles meaning to make it his only glory to plant new Churches, not standing to manure those which were already planted by the Ministry of Others.
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Which cannot be understood well to be the sense of the Apostle, if by these terms, where Christ is named, he understand not true Churches planted and erected.
Which cannot be understood well to be the sense of the Apostle, if by these terms, where christ is nam, he understand not true Churches planted and erected.
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and was present at it, Ann. Dom. 1640. The Pope standing in a high Balcony in Peters Palace before thousands of people gathered beneath in an open, wide,
and was present At it, Ann. Dom. 1640. The Pope standing in a high Balcony in Peter's Palace before thousands of people gathered beneath in an open, wide,
and then one of his Chaplains putting out the light, The Pope casteth the Torch out of his hand from on high down to the ground, declaring by that Ceremony that so he excommunicates and deprives of all light of mercy, favour, comfort in the Militant Chu•ch,
and then one of his Chaplains putting out the Light, The Pope Cast the Torch out of his hand from on high down to the ground, declaring by that Ceremony that so he excommunicates and deprives of all Light of mercy, favour, Comfort in the Militant Chu•ch,
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and also excludes from the light of glory in the Triumphant Church, all Hereticks in England (as such he looks upon us) who acknowledge him no• by their obedience to him to be the supream head of the universal Church,
and also excludes from the Light of glory in the Triumphant Church, all Heretics in England (as such he looks upon us) who acknowledge him no• by their Obedience to him to be the supreme head of the universal Church,
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but darkness for ever (exc•pt they repent and turn to him) using in this action of casting down the Torch the words of Christ to the wicked on the le•t hand, D•part from me ye cursed into everlasting fire prepared for the Devil and his Angels, Matth. 25. vers. 41. Thus are we disowned, cast out, anathematized,
but darkness for ever (exc•pt they Repent and turn to him) using in this actium of casting down the Torch the words of christ to the wicked on the le•t hand, D•part from me you cursed into everlasting fire prepared for the devil and his Angels, Matthew 25. vers. 41. Thus Are we disowned, cast out, anathematized,
or any wayes to belong to him? No, surely we may rather say as our Saviour said of the World and his Disciples, If ye were of the World, the World would love his own;
or any ways to belong to him? No, surely we may rather say as our Saviour said of the World and his Disciples, If you were of the World, the World would love his own;
And if there be any further doubt of this in Mr. Nichols, I must tell him plainly that the difference is between him and the Pope. The Pope saith, we are no Church of Christ, because not belonging to him;
And if there be any further doubt of this in Mr. Nichols, I must tell him plainly that the difference is between him and the Pope. The Pope Says, we Are no Church of christ, Because not belonging to him;
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As Paul set the Pharisees and Sadducees at variance to help himself, Act. 23. vers. 6, 7. So I shall leave the Pope and Mr. Nichols to reason this case,
As Paul Set the Pharisees and Sadducees At variance to help himself, Act. 23. vers. 6, 7. So I shall leave the Pope and Mr. Nichols to reason this case,
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4. Argument. A company having no false nor Babylonish head, but having Iesus Christ for their true head, can be no false nor Babylonish Church, or body.
4. Argument. A company having no false nor Babylonish head, but having Iesus christ for their true head, can be no false nor Babylonish Church, or body.
as Act. 16. vers. 31, 32. Yea, Simon Magus thereupon was admitted, Act. 8. vers. 13. though otherwise a dissembling Hypocrite, whose example is a sufficient answer to Mr. Nichols his Objection, saying, she• me •here the Apostles admitted wicked men into their Churches as you do ;
as Act. 16. vers. 31, 32. Yea, Simon Magus thereupon was admitted, Act. 8. vers. 13. though otherwise a dissembling Hypocrite, whose Exampl is a sufficient answer to Mr. Nichols his Objection, saying, she• me •here the Apostles admitted wicked men into their Churches as you do;
or profession of the name of Christ, that it is a token laid down in Scripture, that such as confess Iesus Ch•ist have the Spirit of God, Hereby know ye the Spirit of God;
or profession of the name of christ, that it is a token laid down in Scripture, that such as confess Iesus Ch•ist have the Spirit of God, Hereby know you the Spirit of God;
every Spirit that confesseth that Jesus Christ is come in the flesh, is of God, 1 John 4. vers. 2. And thirdly, the confession of his name is a part of our praise,
every Spirit that Confesses that jesus christ is come in the Flesh, is of God, 1 John 4. vers. 2. And Thirdly, the Confessi of his name is a part of our praise,
so Paul saith, By him let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name, Hebr. 13. vers. 15. Thus we hold Christ for our head, we profess and confess him and his name.
so Paul Says, By him let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name, Hebrew 13. vers. 15. Thus we hold christ for our head, we profess and confess him and his name.
First, because many of us both in Church and Common-wealth, of both higher and lower degree, have true knowledge of Gods word, which is one part of the promise and Covenant,
First, Because many of us both in Church and Commonwealth, of both higher and lower degree, have true knowledge of God's word, which is one part of the promise and Covenant,
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as you may read in these words of Ieremiah, This shall be the Covenant that I will make with the house of Israel, saith the Lord. I will put my Law in their inward parts,
as you may read in these words of Jeremiah, This shall be the Covenant that I will make with the house of Israel, Says the Lord. I will put my Law in their inward parts,
And further, They shall all know me, from the lowest of them unto the greatest of them, saith the Lord, Jerem. 31. vers. 33, 34. and the like, Hebr. 8. vers. 10. and Chap. 10. vers. 16. Secondly, the fear of God possesseth the hearts of many, which is another part thereof,
And further, They shall all know me, from the lowest of them unto the greatest of them, Says the Lord, Jeremiah 31. vers. 33, 34. and the like, Hebrew 8. vers. 10. and Chap. 10. vers. 16. Secondly, the Fear of God Possesses the hearts of many, which is Another part thereof,
Thirdly, God hath brought us out of the Egyptian bondage of that Roman Antichrist, which is another part, I have heard the groaning of the Children of Israel, whom the Egyptians kept in bondage, and I have remembred my Covenant, Exod. 6. vers. 5. Fourthly,
Thirdly, God hath brought us out of the Egyptian bondage of that Roman Antichrist, which is Another part, I have herd the groaning of the Children of Israel, whom the egyptians kept in bondage, and I have remembered my Covenant, Exod 6. vers. 5. Fourthly,
and they said, All that the Lord hath said, will we do and be obedient, Exod. 24. vers. 7. We have the holy Commandments and the Gospel, the words of the Covenant, Exod. 34. vers. 28. And it is a special prerogative to Gods people to have the word of God,
and they said, All that the Lord hath said, will we do and be obedient, Exod 24. vers. 7. We have the holy commandments and the Gospel, the words of the Covenant, Exod 34. vers. 28. And it is a special prerogative to God's people to have the word of God,
as Paul observes in the Iews prerogative and advantage, what advantage then hath the Jew? Much every way, chiefly because unto them were committed the Oracles of God, Rom. 3. vers. •. 2. Which David also sets down as a great priviledge and prerogative, He shew••h his word unto Jacob, his statutes and his judgements unto Israel;
as Paul observes in the Iews prerogative and advantage, what advantage then hath the Jew? Much every Way, chiefly Because unto them were committed the Oracles of God, Rom. 3. vers. •. 2. Which David also sets down as a great privilege and prerogative, He shew••h his word unto Jacob, his statutes and his Judgments unto Israel;
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he hath not dealt so with any Nation, Ps. 14. v. 7, 19, 20. All which bound up in one bundle of an impartial judgement & t•ue consideration, will make it to appear unto the world, that surely Mr. Nichols his Assertion is most erroneous and false, affirming as much as this, that a people offering their prayers to God in the name of Iesus Christ, taking the same Iesus Christ onely for their Mediatour and Advocate, condemning as Babylonish the Mediation and Advocation of all Saints and Angels, partaking of the Covenant made by God to his people through Iesus Christ, having true knowledge of Gods word,
he hath not dealt so with any nation, Ps. 14. v. 7, 19, 20. All which bound up in one bundle of an impartial judgement & t•ue consideration, will make it to appear unto the world, that surely Mr. Nichols his Assertion is most erroneous and false, affirming as much as this, that a people offering their Prayers to God in the name of Iesus christ, taking the same Iesus christ only for their Mediator and Advocate, condemning as Babylonish the Mediation and Advocation of all Saints and Angels, partaking of the Covenant made by God to his people through Iesus christ, having true knowledge of God's word,
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and his Law written in their inward parts, having the fear of God possessing their hearts, having been brought out of Babylonish and Antichristian bondage, having the book of the Covenant read unto them, having the holy commandments, the Gospel, the words of the Covenant,
and his Law written in their inward parts, having the Fear of God possessing their hearts, having been brought out of Babylonish and Antichristian bondage, having the book of the Covenant read unto them, having the holy Commandments, the Gospel, the words of the Covenant,
All these Arguments upon the day of dispute should have been objected against Mr. Nichols, had he answered like a Schollar Categorically to every Proposition,
All these Arguments upon the day of dispute should have been objected against Mr. Nichols, had he answered like a Scholar Categorically to every Proposition,
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But before I come unto it, I must briefly answer the scruple of one, or two of the Clergy, my fellow-labourers, whose impatient mutterings against Parochial Churches (wherein they serve,
But before I come unto it, I must briefly answer the scruple of one, or two of the Clergy, my Fellow-labourers, whose impatient mutterings against Parochial Churches (wherein they serve,
but onely integral parts of such Classical, or Provincial Churches. So that the whole County being divided into Classes, the Parishes also are to be divided so,
but only integral parts of such Classical, or Provincial Churches. So that the Whole County being divided into Classes, the Parishes also Are to be divided so,
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as the Church of Ierusalem, Act 8. vers. 1. the Church of Antioch, Act. 13. v. 1. the Church of Co•inth, 2 Cor. 1. vers. 1. and the Church of Ephesus, unto the Angel of the Church of Ephesus write these things, Revel. 2. vers. 1. In which places there were no doubt, many single Churches and Congregations,
as the Church of Ierusalem, Act 8. vers. 1. the Church of Antioch, Act. 13. v. 1. the Church of Co•inth, 2 Cor. 1. vers. 1. and the Church of Ephesus, unto the Angel of the Church of Ephesus write these things, Revel. 2. vers. 1. In which places there were no doubt, many single Churches and Congregations,
as appears plainly in Corinth, where Paul taught, Apollo taught, and Cephas taught, and in Ephesus, where Eusebius Emissenus reckoneth up above three-score several Churches and Congregations, all which in Scripture are called one Church.
as appears plainly in Corinth, where Paul taught, Apollo taught, and Cephas taught, and in Ephesus, where Eusebius Emissenus Reckoneth up above three-score several Churches and Congregations, all which in Scripture Are called one Church.
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And I cannot here but declare my judgement upon those words of Iohn, Rev. 2. vers. 1. Unto the Angel of the Church of Ephesus, that certainly if there were in Ephesus many single Congregations and particular Churches,
And I cannot Here but declare my judgement upon those words of John, Rev. 2. vers. 1. Unto the Angel of the Church of Ephesus, that Certainly if there were in Ephesus many single Congregations and particular Churches,
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then it appears evidently, that those many single Churches made up one Provincial Church, as integral parts of the whole, which I will not deny to my Caviller,
then it appears evidently, that those many single Churches made up one Provincial Church, as integral parts of the Whole, which I will not deny to my Caviller,
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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.
and herein I hope I dissent not from the Reverend Presbyters, whose Zeal in these troublous days I admire, whose Godliness and profund Learning I cordially acknowledge and with Reverence respect.
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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;
but one only Angel is nam, to one only Angel the writing was directed, though in several Churches of that city according to the number of them, there were several Pastors also;
from whence I gather that the Discipline in that Citie was so Presbyterial, that over all the single Congregations there was some one over•seeing power,
from whence I gather that the Discipline in that city was so Presbyterial, that over all the single Congregations there was Some one over•seeing power,
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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.
whither by the name of Bishop, or Superintendent (as to this day in Sweden and Denmark) or Some chief Provincial Classis, wherein was Some chief Moderator governing with Presbyters, Officers, Teaching and Ruling Elders, to whom in particular John is commanded to write Concerning all the other Churches making up as integral parts that one Church of Ephesus.
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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;
But Thirdly, the holy Spirit of christ is pleased to style 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;
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;
as Rom. 16. vers. 5. 1 Cor. 16. vers. 19. Coloss. 4. vers. 15. Philemon vers. 2. whither this be interpreted of the Church made up only of the Members of that Family;
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;
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;
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,
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,
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.
This Whole Church, or Provincial body made up of many single Congregations is Predicable of many inferiors, it being as Generical, or Specifical in respect of many particulars.
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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;
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;
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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 public View 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.
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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 I shall desire Mr Nichols, if in case he shall reply, that he will answer positively First to my grounds and Arguments in from, as I have Here laid them down by Syllogisms, granting, denying, distinguishing, taking notice of the authority of the Scriptures, expounding them (if he can) better than my self have done;
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;
which At First he was unwilling to grant, unless he might First argue against this Parish of Deal in particular, which neither my Moderator nor my self would yield unto;
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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,
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,
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,
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But being stopt from casting any affront in particular upon you, with much unwillingness he yielded at last t•at I should Object somewhat against his second Proposition.
But being stopped from casting any affront in particular upon you, with much unwillingness he yielded At last t•at I should Object somewhat against his second Proposition.
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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,
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,
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,
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,
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;
True Ordination according to Christ word is by imposition of hands by the Presbytery. But your Ordination is not by imposition of hands by the Presbytery;
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;
Here Mr. Nichols denying the Major, that true Ordination, according to Christ word, is by Imposition of hands by the Presbytery, said, that he Come in to his flock by the Election of the people;
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 •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,
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. Hebrew 6. vers. 2. 1 •im. 4. vers. 14. 1 Tim. 5. vers. 22. Titus 1. vers. 5. Rom. 10. vers. 15. Hebrew 5. vers. 4. compared with verse 1 ▪ But you can show me no such places of Scripture,
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;
Here the Light of Scripture dazzled 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;
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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 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 mind forgotten that he had granted it before unto me,
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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;
neither needed I to have given him in public such an account of my self, till Some Argument from him against me had questioned my Ordination, as mine did his;
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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.
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.
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.
which being made clear unto him, he could give no answer to it; and so my Syllogism was in the discretion and found judgement unanswerable and unanswered.
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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,
But Mr. Nichols his Moderator 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 Authors,
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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.
unless they will acknowledge Bishops again among 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.
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but onely to strengthen his friend in his weakness, and that in the mean time he might recollect him•elf for some better answer, was pleased to make such a motion,
but only to strengthen his friend in his weakness, and that in the mean time he might recollect him•elf for Some better answer, was pleased to make such a motion,
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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,
and such a second trouble to have befallen him, as the Poet speaks off, saying, Incidit in Scyllam, cupiens vitare Charybdis, and as the Iews spoke to Pilate, So the last error shall be Worse than the First, Matthew 27. vers. 64. This (Beloved) I do mention,
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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.
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.
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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,
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 Room hath corrupted Baptism with Rites and Superstitious Ceremonies,
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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.
for all this his answer you will be unwilling to deprive your Children of Baptism so purely and rightly administered in England, Because in Room it is corrupted.
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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,
and with other foolish, superstitious, needless Rites and Ceremonies never practised by the Apostles. But yet to show Mr. Nichols his folly in this answer, I demanded of him,
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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,
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,
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This Minor also he denied, that the people were not the first subject of the power of t•• Keyes, till a friend whispering him in the ear made him to see and ••flect upon his oversight,
This Minor also he denied, that the people were not the First Subject of the power of t•• Keys, till a friend whispering him in the ear made him to see and ••flect upon his oversight,
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And so being wearied with my Arguments, that had so by degrees stole upon him to his disadvantage, he would needs fall to reasons to shew that Ordination consisted chiefly in the Election of the people;
And so being wearied with my Arguments, that had so by Degrees stole upon him to his disadvantage, he would needs fallen to Reasons to show that Ordination consisted chiefly in the Election of the people;
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But yet Mr. Nichols presuming to make somewhat of it, or to please somebody at the latter end of our dispute, waving the two first places offered to him by my self for his advantage, made choice of the third place, Act. 14. vers 23. where from the Greek word he presumed the people are said to stretch out their hands,
But yet Mr. Nichols presuming to make somewhat of it, or to please somebody At the latter end of our dispute, waving the two First places offered to him by my self for his advantage, made choice of the third place, Act. 14. vers 23. where from the Greek word he presumed the people Are said to stretch out their hands,
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and hereupon I told him he should finde that I had the consent of the people of Deal to be their Minister, which I desired you to shew by lifting up your hands, which I thank you, you did cheerfully and unanimously perform.
and hereupon I told him he should find that I had the consent of the people of Deal to be their Minister, which I desired you to show by lifting up your hands, which I thank you, you did cheerfully and unanimously perform.
In that place you may observe, that it is plainly spoken of Paul and of Barnabas, two Apostles ordaining Elders with prayer and fasting, which commonly accompanied the Act of Ordination by Imposition of hands,
In that place you may observe, that it is plainly spoken of Paul and of Barnabas, two Apostles ordaining Elders with prayer and fasting, which commonly accompanied the Act of Ordination by Imposition of hands,
as you may see Act. 13. vers. 3. Now if this place tells us that the two Apostles ordained, what can Mr. Nichols prove from hence for his popular Election? But he saith from the Greek word, that the people stretched out their hands; Ergo, They ordained.
as you may see Act. 13. vers. 3. Now if this place tells us that the two Apostles ordained, what can Mr. Nichols prove from hence for his popular Election? But he Says from the Greek word, that the people stretched out their hands; Ergo, They ordained.
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I answer first, that the peoples action here (if he will have it to be understood of the people, which I absolutely deny) is expressed onely by this word, NONLATINALPHABET, which signifies a stretching out the hands,
I answer First, that the peoples actium Here (if he will have it to be understood of the people, which I absolutely deny) is expressed only by this word,, which signifies a stretching out the hands,
as I have shewed him from Act. 6. vers. 6. Act. 13. vers. 3. Hebr. 6. vers. 2. 1 Tim. 4. vers. 14. and 1 Tim. 5. vers. 22. •itus 1. vers. •. in all which places laying on of hands is expressed, and not stretching out of hands.
as I have showed him from Act. 6. vers. 6. Act. 13. vers. 3. Hebrew 6. vers. 2. 1 Tim. 4. vers. 14. and 1 Tim. 5. vers. 22. •itus 1. vers. •. in all which places laying on of hands is expressed, and not stretching out of hands.
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And therefore if from this place he will conclude any thing for the people, he must not from hence prove a popular and people, fancying Ministe•, making this place to preponderate more,
And Therefore if from this place he will conclude any thing for the people, he must not from hence prove a popular and people, fancying Ministe•, making this place to preponderate more,
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though I understand it not so, as I shall shew presently) here the people joyed in, allowed off, consented to those Elders ordained by the Apostles, by the action of stretching out their hands.
though I understand it not so, as I shall show presently) Here the people joyed in, allowed off, consented to those Elders ordained by the Apostles, by the actium of stretching out their hands.
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When they had ordained, The Italian reads, wh•n they had by common votes ordained, with the approbation and consent of the Churches, to whom this right was anciently preserved,
When they had ordained, The Italian reads, wh•n they had by Common votes ordained, with the approbation and consent of the Churches, to whom this right was anciently preserved,
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Whence I conclude, that the chief and •ssential part to ordination r•quired, is the laying on of hands by the Presby•ery, till which be done, the peoples consent and approbation conferreth nothing.
Whence I conclude, that the chief and •ssential part to ordination r•quired, is the laying on of hands by the Presby•ery, till which be done, the peoples consent and approbation conferreth nothing.
And so Mr. Nichols can truely glory of no Orders with his poor peoples consent, till he bow his neck to this Principle of the Doctri•e of Christ, Imposition of hands by the Presbytery, •ill which time he can be no true Minister of Iesus Christ, nor lawfully administer (as he doth) the Sacrament of the Lords supper and baptisme;
And so Mr. Nichols can truly glory of no Order with his poor peoples consent, till he bow his neck to this Principle of the Doctri•e of christ, Imposition of hands by the Presbytery, •ill which time he can be no true Minister of Iesus christ, nor lawfully administer (as he does) the Sacrament of the lords supper and Baptism;
For, no Minister, no Sacrament, and where Sacraments are thus with Vzzahs impure hands touched and administred, the high crying sin of Sacriledge abounds,
For, no Minister, no Sacrament, and where Sacraments Are thus with Vzzahs impure hands touched and administered, the high crying since of Sacrilege abounds,
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But secondly, Having given to Mr. Nichols (though as I said before, it is not my judgement upon the place) as much as the Greek word NONLATINALPHABET in this place of the 14. of Acts can allow him for a popular consent, which neither in England is denied,
But secondly, Having given to Mr. Nichols (though as I said before, it is not my judgement upon the place) as much as the Greek word in this place of the 14. of Acts can allow him for a popular consent, which neither in England is denied,
and NONLATINALPHABET being of NONLATINALPHABET, signifieth, extensio manuum not elevatio manuum, a lifting up of the hands, which is the common action used to express a peoples free consent.
and being of, signifies, Extensio manuum not Elevatio manuum, a lifting up of the hands, which is the Common actium used to express a peoples free consent.
But it is plain from the whole context, that the Greek word NONLATINALPHABET, was no Act of the people at all, who did not in that place so much as lift up their hands for consent.
But it is plain from the Whole context, that the Greek word, was no Act of the people At all, who did not in that place so much as lift up their hands for consent.
The whole context is of Paul and Barnabas, They strengthened the Souls of the Disciples, vers. 22. They ordained, they prayed, they commended the people to the Lord, vers. 23. Besides had it been any Act of the people, the Text would •av• declared it thus unto us, NONLATINALPHABET, and when they had ordained to themselves Elders, and not,
The Whole context is of Paul and Barnabas, They strengthened the Souls of the Disciples, vers. 22. They ordained, they prayed, they commended the people to the Lord, vers. 23. Beside had it been any Act of the people, the Text would •av• declared it thus unto us,, and when they had ordained to themselves Elders, and not,
Mr. Selden hath a large discourse in his book de Syned•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.
Mr. Selden hath a large discourse in his book de Syned•iis veterum Hebrews, showing 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.
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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,
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 satisfy his conscience,
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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,
when thus by Scripture he is Fully convinced to be not lawfully ordained Minister of Iesus christ? Which was the First thing I discovered by Argument against his Church,
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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,
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,
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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;
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;
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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.
Secondly, It was very easy to chosen 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 easy to know.
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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.
As for Exampl, 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.
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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 NONLATINALPHABET.
Every living Creature hath sense and feeling; and so likewise, Every thing that hath sense and feeling is a living Creature. This is called Axiom.
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But every Axiome, that is NONLATINALPHABET, doth include in it the Rule, NONLATINALPHABET, where the Predicate is true of the subject in all place, and at all time;
But every Axiom, that is, does include in it the Rule,, where the Predicate is true of the Subject in all place, and At all time;
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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.
of a Man and Risibility. And so if the people, or the Fraternity be the proper Subject of the power of the Keys, It must be true that they Are and have been the proper Subject of the power of the Keys omni tempore & omni loco, in all places and At all times.
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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,
how can they now be the proper Subject of the power of the Keys, 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,
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So that, which is primum Subjectum, the fi•st subject, is Immediatum Subjectum, the immemediate subject. But how can the Fraternity be the immediate subject of the power of the Keyes,
So that, which is primum Subjectum, the fi•st Subject, is Immediatum Subjectum, the immemediate Subject. But how can the Fraternity be the immediate Subject of the power of the Keys,
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;
It is true of christ, who Elected the Apostles, and gave to them the Keys, from whom by a continued succession of Ministers still the Fraternity was made;
But if what hath been spoken, will not convince Mr. Nichols, that the people, or Fraternity having no true power to Ordain, he is no true and lawfull Minister;
But if what hath been spoken, will not convince Mr. Nichols, that the people, or Fraternity having no true power to Ordain, he is no true and lawful Minister;
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1. Argument. Whosoever are the first subject, or immediate Receptacle of the power of the Keyes from Christ, they have Divine Warrant actually to exercise and put in execution the said power;
1. Argument. Whosoever Are the First Subject, or immediate Receptacle of the power of the Keys from christ, they have Divine Warrant actually to exercise and put in execution the said power;
as, if a man be the first and immediate subject and Receptacle of Risibility, or power of laughing, he hath a faculty in him to exercise and put in execution his Risibility, and so actually to laugh.
as, if a man be the First and immediate Subject and Receptacle of Risibility, or power of laughing, he hath a faculty in him to exercise and put in execution his Risibility, and so actually to laugh.
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Ergo, The Community of the faithfull are not the first subject, or immediate Receptacle of the power of the Keyes from Iesus Christ. The Major Proposition must of necessity be yielded;
Ergo, The Community of the faithful Are not the First Subject, or immediate Receptacle of the power of the Keys from Iesus christ. The Major Proposition must of necessity be yielded;
S•condly, because both the Authority, and compleat exercise •f all that Authority were at once and together communicated from Christ to the Receptacle of the power, I give unto thee the Keyes of the Kingdom of Heaven;
S•condly, Because both the authority, and complete exercise •f all that authority were At once and together communicated from christ to the Receptacle of the power, I give unto thee the Keys of the Kingdom of Heaven;
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Yea, so individual and so inseparable are power and exercise, that under exercise power and Authority is set forth, Go, Disciple you all Nations, bap•izing th•m, Math. 28. vers. 18, 19. Thirdly,
Yea, so Individu and so inseparable Are power and exercise, that under exercise power and authority is Set forth, Go, Disciple you all nations, bap•izing th•m, Math. 28. vers. 18, 19. Thirdly,
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Let us now examine well the Minor, by induction of particulars, from whence we shall see it•is evident, that the Community cannot exercise the power of the Keyes by any Divine Warrant.
Let us now examine well the Minor, by induction of particulars, from whence we shall see it•is evident, that the Community cannot exercise the power of the Keys by any Divine Warrant.
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First, They may not preach, for how shall they preach except they be sent? Rom. 10. v•rs. 15. But the Community cannot be sent, many of them being uncapable of the Office, either by occasion of their Sex, 1 Cor. 14 vers. 34, 35. 1 Tim. 2. vers. 11, 12. or by reason of their age, as Children;
First, They may not preach, for how shall they preach except they be sent? Rom. 10. v•rs. 15. But the Community cannot be sent, many of them being uncapable of the Office, either by occasion of their Sex, 1 Cor. 14 vers. 34, 35. 1 Tim. 2. vers. 11, 12. or by reason of their age, as Children;
and all, or most of them by reason of their deficiency in gifts and in Scripture qualifications, Titus 1. vers. 9. and 1 Tim. 3. vers. 10. For not one Member of a thousand are so compleatly furnished,
and all, or most of them by reason of their deficiency in Gifts and in Scripture qualifications, Titus 1. vers. 9. and 1 Tim. 3. vers. 10. For not one Member of a thousand Are so completely furnished,
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yea, Jesus Christ himself did not glorifie himself to be made an High Priest, Hebr. 5. vers. 4, 5. Now onely Officers are sent to preach, Math. 16, 19. and 28, 19, 20, vers.
yea, jesus christ himself did not Glorify himself to be made an High Priest, Hebrew 5. vers. 4, 5. Now only Officers Are sent to preach, Math. 16, 19. and 28, 19, 20, vers.
for who gave the people any such Authority? Hath not Christ conjoyned preaching and dispensing of the Sacraments in the same Commission, that the same Persons onely that do the one may do the other? Math. 28. vers. 18, 19. 3. Thirdly, They may not ordain Officers in the Church, and Authoritatively send them abroad;
for who gave the people any such authority? Hath not christ conjoined preaching and dispensing of the Sacraments in the same Commission, that the same Persons only that do the one may do the other? Math. 28. vers. 18, 19. 3. Thirdly, They may not ordain Officers in the Church, and Authoritatively send them abroad;
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We have both precept and example that select Officers both did and ought to do it, Whatsoever you binde o• earth (saith Christ to his Officers) shall be bound in Heaven, Math. 18. vers. 18. Whosoever ye remit, &c. Iohn 20. vers. 21, 23. I have decreed to deliver such an one to Satan, saith Paul an Officer, 1 Cor. 5. vers. 4. The rebuke inflicted by many (not by all) 2 Cor. 2. vers. 6. whom I have delivered to Satan, 1 Tim. 1. vlt. vers.
We have both precept and Exampl that select Officers both did and ought to do it, Whatsoever you bind o• earth (Says christ to his Officers) shall be bound in Heaven, Math. 18. vers. 18. Whosoever you remit, etc. John 20. vers. 21, 23. I have decreed to deliver such an one to Satan, Says Paul an Officer, 1 Cor. 5. vers. 4. The rebuke inflicted by many (not by all) 2 Cor. 2. vers. 6. whom I have Delivered to Satan, 1 Tim. 1. Ult. vers.
Ergo, The Community of the faithfull are not the first subject, or immediate Receptacle of the power of the Keyes from Iesus Christ. And against the Communities power for Church Government, I frame my second Argument thus:
Ergo, The Community of the faithful Are not the First Subject, or immediate Receptacle of the power of the Keys from Iesus christ. And against the Communities power for Church Government, I frame my second Argument thus:
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2. Argument. whomsoever, Christ makes the first subject of the power of Church Government, to them he promiseth and give•h a spirit of Ministry and gifts necessary for that Government.
2. Argument. whomsoever, christ makes the First Subject of the power of Church Government, to them he promises and give•h a Spirit of Ministry and Gifts necessary for that Government.
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For first, As there are diversity of Ecclesiastical Administrations (which is the foundation of diversity of Officers) and diversity of miraculous operations,
For First, As there Are diversity of Ecclesiastical Administrations (which is the Foundation of diversity of Officers) and diversity of miraculous operations,
So there are conveyed from the Spirit of Christ diversi•y of gifts, free endowments enabling and qualifying for the actual discharge of those Administrations and operations,
So there Are conveyed from the Spirit of christ diversi•y of Gifts, free endowments enabling and qualifying for the actual discharge of those Administrations and operations,
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as you may see 1 Cor. 12. vers. 4, 5, 6. & seq. Secondly, what instance can be given in the whole New Testament of any persons, whom Christ made the Receptacle of Church Government,
as you may see 1 Cor. 12. vers. 4, 5, 6. & seq. Secondly, what instance can be given in the Whole New Testament of any Persons, whom christ made the Receptacle of Church Government,
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 ;
and lo, I am with you alway, 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 faithful as was Moses in all his house, yea, more faithful;
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,
Moses as a servant over Others, he as a Son over his own house, Hebrew 3. vers. 2, 5, 6. It cannot stand with his exact Wisdom and Fidis to commit the grand affairs of his Church Government to such as Are not duly gifted,
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 th• 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.
To one is given by the Spirit the word of Wisdom, to Another the word of knowledge, etc. 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 th• 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.
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Secondly, Experience tells us, that the multitude of the people are generally destitute of such knowledge, wisdom, prudence, learning and other necessary qualifications,
Secondly, Experience tells us, that the multitude of the people Are generally destitute of such knowledge, Wisdom, prudence, learning and other necessary qualifications,
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,
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 Successors in the Ministry belong to them,
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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.
Answer 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.
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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.
They commit the same to Others which themselves had First received. (But (according to that known Rule) Nemo that quod non habet, No man can give to Another, that which himself hath not First received.
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and •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 Math•w manifesteth that Christ made himself a difference between t•e Disciples in the Person of Peter, and the Church, both which are there distinctly mentioned;
and •e asked them saying, whom say the people that I am? Luke 9. vers. 18. Neither does the place of Matthew, say, that these Disciples Are Christ Church (as this Sophister makes show) but rather the 18. verse in that place of Math•w manifesteth that christ made himself a difference between t•e Disciples in the Person of Peter, and the Church, both which Are there distinctly mentioned;
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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,
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,
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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.
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 only the Apostles.
Ergo, The People give to the Pa•tor the Essentia• Constituting causes of • Pastor. 1. Ans. I answer first with Mr. Rutherfo•d, that Ordination doth first make a Minister,
Ergo, The People give to the Pa•tor the Essentia• Constituting Causes of • Pastor. 1. Ans. I answer First with Mr. Rutherfo•d, that Ordination does First make a Minister,
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.
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.
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For Ordination doth invest a Minister with power to act beyond those, who have called and chosen him, giving him an habitual power in actu primo, to exercise and perform the acts belonging to his office elsewhere upon a call and choice,
For Ordination does invest a Minister with power to act beyond those, who have called and chosen him, giving him an habitual power in Acts primo, to exercise and perform the acts belonging to his office elsewhere upon a call and choice,
5. Object. What the Ministers are to the people now under the Gospel, the Levites were formerly to the Iews. But then the people ordained the Levites and put their hands upon them,
5. Object. What the Ministers Are to the people now under the Gospel, the Levites were formerly to the Iews. But then the people ordained the Levites and put their hands upon them,
as Moses did Aaron? Levit. 8. vers. 10, 11, 12, 13, 14. 2. Ans. Secondly, I answer with what is noted in the 11. verse of the 8. of Numbers quoted, And Aaron shall offer the Levites before the Lord, that they may execute the service of the Lord.
as Moses did Aaron? Levit. 8. vers. 10, 11, 12, 13, 14. 2. Ans. Secondly, I answer with what is noted in the 11. verse of the 8. of Numbers quoted, And Aaron shall offer the Levites before the Lord, that they may execute the service of the Lord.
Aaron was to wave those Levites before the Lord, so that they were not compleated to execute the service, till the Priest had done his Act. So the peoples NONLATINALPHABET there, did but answer to the peoples NONLATINALPHABET,
Aaron was to wave those Levites before the Lord, so that they were not completed to execute the service, till the Priest had done his Act. So the peoples there, did but answer to the peoples,
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and by strong Arguments shewed that this power is not in them, but in the Ministers & Successours of the Apostles, to whom the Keys were delivered first by Christ.
and by strong Arguments showed that this power is not in them, but in the Ministers & Successors of the Apostles, to whom the Keys were Delivered First by christ.
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3. Argument. If the Election of the people doth give the essentials to an Officer, then may a man elected execute all Official power without ordination, and that commonly.
3. Argument. If the Election of the people does give the essentials to an Officer, then may a man elected execute all Official power without ordination, and that commonly.
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and we have but two causes that do dare essentiam, though all four do dare esse. The consequence is clear, that they may execute all Official power without ordination, for forma dat operari ;
and we have but two Causes that do Dare essentiam, though all four doe Dare esse. The consequence is clear, that they may execute all Official power without ordination, for forma that operari;
effects do not depend upon Adjuncts ; For operation the form gives that. The Minor, That they may not execute all official power without ordination, is clear.
effects do not depend upon Adjuncts; For operation the from gives that. The Minor, That they may not execute all official power without ordination, is clear.
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The first is from 2 Tim. 2. vers. 2. The things that thou hast heard of me among many witnesses, the same commend thou to faithfull men, who shall be able to teach others also.
The First is from 2 Tim. 2. vers. 2. The things that thou hast herd of me among many Witnesses, the same commend thou to faithful men, who shall be able to teach Others also.
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Where do we finde such things spoken to the people? Now then, where the greatest blame lies for unworthy mens coming into the Ministery, there surely must ly the greatest power of admitting men into the Ministery, else the blame is not just.
Where do we find such things spoken to the people? Now then, where the greatest blame lies for unworthy men's coming into the Ministry, there surely must lie the greatest power of admitting men into the Ministry, Else the blame is not just.
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But if the great stroak, the formal cause lie in the popular Election, the Ministers may well say, we do but ordain, we give but an Adjunct, the people did the main Act, they give the essence ;
But if the great stroke, the formal cause lie in the popular Election, the Ministers may well say, we do but ordain, we give but an Adjunct, the people did the main Act, they give the essence;
I shall resolve to continue still in this judgement, to blow my Trumpet lowder and lowder, to cry down more and more this practise in Mr. Nichols his Congregation, not onely as erroneous,
I shall resolve to continue still in this judgement, to blow my Trumpet Louder and Louder, to cry down more and more this practice in Mr. Nichols his Congregation, not only as erroneous,
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for his examining, for his trying, and for the judging of his gifts and calling, he plainly crosseth that esteem and respect which God in Scripture alloweth to Ministers and their approbation, which he hath setled in his word by several examples for the better knowing, and judging of mens gifts, lights and callings,
for his examining, for his trying, and for the judging of his Gifts and calling, he plainly Crosseth that esteem and respect which God in Scripture alloweth to Ministers and their approbation, which he hath settled in his word by several Examples for the better knowing, and judging of men's Gifts, lights and callings,
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and not as yet acquainted with any light, or Revelation from Heaven, and sleeping near unto his Master Eli, in the night God gave him a call, vers. 4. which young Samuel 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;
and not as yet acquainted with any Light, or Revelation from Heaven, and sleeping near unto his Master Eli, in the night God gave him a call, vers. 4. which young Samuel 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, lie down again;
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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;
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;
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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;
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 calls thee, but I;
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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.
A good Exampl 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.
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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.
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.
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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,
In the 8. of Acts, Lycia tells us what happened to the Eunuch, who riding in his Chariot read that part of the Prophesy of Isaiah, He was led as a sheep to the slaughter,
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,
In the mean while, The Angel of the Lord spoke unto Philip, saying, Arise, and go towards the South unto the Way that Goes 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 t•ou what thou readest? And he said,
and join thy self to this Chariot, and Philip Come thither to him, and herd him read the Prophet Isaiah, and said, Understandest t•ou what thou Readest? And he said,
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How can I, except some m•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,
How can I, except Some m•n should guide me? And he desired Philip that he would come up and fit with him, vers. 29, 30, 31. Philip answered his desire,
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and went up to the Chariot, and taking occasion of the Prophecy he was reading, instructed him so far i• the Mysteries belonging unto Iesus Christ, that he truely believed and was baptized.
and went up to the Chariot, and taking occasion of the Prophecy he was reading, instructed him so Far i• the Mysteres belonging unto Iesus christ, that he truly believed and was baptised.
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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 permissi•n to instruct the Eunuch in the points of faith,
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 God's permissi•n to instruct the Eunuch in the points of faith,
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,
And the very same may be observed in the History which Lycia also relates, Act. 10. of Cornelius the Centurion, a Religious man, given to prayer and Almsdeeds,
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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.
yet wanting more instruction in the Mysteres 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 Ought 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 Corne•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.
Why might not this Angel also, who spoke to Cornelius, or Some of the Community of the faithful thereabouts (if they had the power of the Keys) instruct Corne•ius while he stays sor the coming of the Apostle? but Peter an Officer of the Church must do it, he must instruct, guide and convert him.
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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 A•stin observes from Act. 9. what Christ himself answered Saul vers. 6. when he said, Lord, •hat wilt thou have me to do? And the Lord said unto him;
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 Keys ▪ Yet further A•stin observes from Act. 9. what christ himself answered Saul vers. 6. when he said, Lord, •hat wilt thou have me to do? And the Lord said unto him;
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;
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.
To him he is sent, but not to the Whole Community of the faithful 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,
Nay, christ would remit him to his Officer in his Church, to show that this is the ordinary Way of Government by himself left to his Church, that not the people,
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 thus (Beloved) I have showed unto you the First error and untruth merely Antichristian practised in Mr. Nichols his Church, which he calls God's house, which cannot be, God's house being the Pillar and Ground of the Truth,
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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,
and yet there the Truth of Ordination, according to the Scripture ▪ is slighted. It is not my custom in this place to particularise any men defects and errors,
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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,
neither would I have done it now, had not my Text called upon me to surround the bounds of Zion and Babylon, and to show you what is the truth taught and professed in Zion, and what is Babylonish and Antichristian,
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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,
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,
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unless I vindicate our Churches, and shew yet more Babylonish and Antichrist••n practises and untruths in his Congregation, whereby it may be Charact•rized unto you, not to be the house of God, nor the Pillar and Ground of Truth.
unless I vindicate our Churches, and show yet more Babylonish and Antichrist••n practises and untruths in his Congregation, whereby it may be Charact•rized unto you, not to be the house of God, nor the Pillar and Ground of Truth.
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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,
At which Mr. Nichols allows a Layman, 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 Exampl of Iesus christ, when First he instituted that Sacrament under the Elements of Bred and Wine, I shall leave you to judge from what Saint Lycia relates of the last Supper in these words, saying, He took bred, and gave thanks and brake it,
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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,
and gave unto them, Lycia 22. vers. 19. and from Saint 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, Brothers (though then weak) more able and gifted than Are any of Mr. Nichols his Congregation,
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And thirdly, that without Mr. Nichols can clear his Ordination better than he hath done f•om the peoples Election of him, the Administration of that Sacrament belongs to him;
And Thirdly, that without Mr. Nichols can clear his Ordination better than he hath done f•om the peoples Election of him, the Administration of that Sacrament belongs to him;
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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 C••ist was nam•d,
and building it up upon other men's foundations, quite contrary to the practice and Exampl of Saint Paul, who Says of himself, So have I strived to preach the Gospel, not where C••ist was nam•d,
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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;
Paul judged charitably of other men's preaching, Mr. Nichols Judgeth uncharitably of ours; Paul judged Others able to built up a Spiritual house to christ; Mr. Nichols Judgeth us unable;
Paul (though there were divisions among the Corinthians, and some were for him, some for Apollo, and some for Ce•has ) widens not the wound of their division,
Paul (though there were divisions among the Corinthians, and Some were for him, Some for Apollo, and Some for Ce•has) widens not the wound of their division,
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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,
Paul would not built upon Another men Foundation, Mr. Nichols builds upon ours, and admits to his Congregation such as have acknowledged Comfort to their Souls from the work of the public Ministry,
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.
as by experience I can speak of Some, who before Mr. Nichols resorted to, or intruded himself into Deal, acknowledged my Doctrine true, found, wholesome and comfortable, who since Are become stones in Mr. Nichols his new building.
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,
4. Error. A fourth error practised by him, is the unsettled place of his Church, contrary to the Constitution of the First Primitive Churches, which were known and nam 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 ;
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,
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 days,
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 trouping about on Horseback on those days 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 ;
or to the flying and wandering, or trouping Church from one place to Another (which is most proper to it) or to the Church in Kenned, sometime Here and sometime there;
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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,
This practice is taken from the Church of Room (and Therefore is Babylonish) where, in my time beyond the Seas, I observed people for their pretended devotions much flying and wandering about, either to places of Pilgrimage, or upon the Sabbath days traveling five,
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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,
And this hath been the Common practice of the Jesuits, to draw the people there from the Parish Priests, to persuade them that their Doctrine is soundest, their lives Purest,
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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 shall resort to their Churches and Chapels, which now is more particularly practised by the Jesuits At paris. By whsch policy the Parish Churches there Are very much deserted, few people resort unto them,
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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,
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 days, forsaking their Parish meetings,
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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;
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;
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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,
But secondly, I answer, if Mr. Nichols his Church be thus built up with several single Congregations in diverse parts belonging to one chief building At Adisham, then Mr. Nichols will go beyond us,
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,
Or, then Mr. Nichols will begin to jump with our Ministry, and will I hope in time turn a Classical man, making Adisham his Classical, or Provincial Church,
Which errour how gross and Antichristian it is, I leave you to judge, when hereby he limits Gods hand and working to him•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,
Which error how gross and Antichristian it is, I leave you to judge, when hereby he Limits God's hand and working to him•elf (a since 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,
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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 Pro•estant Preachers to pre•ch,
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 Pro•estant Preachers to pre•ch,
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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.
lest 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.
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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 •orship God neith•r in this mountain,
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 only and to the Temple there? Is this to •orship God neith•r in this mountain,
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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;
nor At Jerusalem, but every where and in any place in Spirit and in the truth? John 4. vers. 21, 23. But this practice is not only the Popes and the jews in limiting the peoples spirits to himself and to the place where he Teaches;
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but it is also the Turks policy, who to continue and maintain the Alcoran and Mahom•ts laws, upon pain of death keeps the Turkish people from resorting to any exercise, or Preaching amongst the Christians.
but it is also the Turks policy, who to continue and maintain the Alcorani and Mahom•ts laws, upon pain of death keeps the Turkish people from resorting to any exercise, or Preaching among the Christians.
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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.
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 Jesuits and the like to be practised 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;
Ah (Beloved) he thinks his Arguments against us Are his own, his practice in drawing the people from our Parishes is his own Light, his grounds to separate from us Are his own;
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.
little thinks he that all his Arguments against us, and all his practises have come from that subtle Serpentine brood of the Jesuits, 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 always opposed Room, and with their Pens discovered their errors to the World.
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.
lest by it we should flourish too much, hath these many Years blown the fire of our discords, stirring up the people against the true Ministry 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.
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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,
when our differences began in Church and State, At what time I had freer access, ingress and egress to the Spanish ambassadors house (DONE 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;
or do desire to make use of, there were then Harboured in that house At least fourty Priests and Jesuits, a List of whose names I gave to Some of our State Rulers;
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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;
but the Jesuits more peculiarly had a place by themselves, having bought a Backhouse joining to the Glass-house by London Wall, from the which they made a passage into the Lord rivers his house, where the said Ambassador did then live;
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,
wherein At that time two Jesuits were employed in nothing but in Printing daily 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 Ministry of England, and all this unknown to us, from whence,
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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 ha•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 ;
from which time I have observed more Arguments against our Churches and Ministry, more proficients in this Jesuitical College, more fire of division and Schism, more ha•red in the people against the true Clergy, more tergiversation and backsliding from Order, from Government, from Discipline than ever before was known in England;
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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;
Nay, I am persuaded it will be Worse yet, if that cunning, that subtle Crew and Company of Ignatius Loyola be suffered to lurk in the houses of the foreign ambassadors;
but are not suffe•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;
but Are not suffe•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;
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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.
which if our ambassadors should do, such Priests would soon be taken out, and without any respect to our Ambassador would be translated to their Inquisition dungeon.
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by which policy our Religion is indangered, divisions are fomented, separation is incouraged, Jesuites Arguments against us are vented and commonly pleaded,
by which policy our Religion is endangered, divisions Are fomented, separation is encouraged, Jesuits 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,
and thus those, who cry us down for Babylonish, practise themselves what is Antichristian, not knowing by what subtle Serpent they Are let on against us,
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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.
nor who it is that laughs and Triumphos, and cries, Up Room to the spoil, while we mourn and sighs and grieve to see our divisions daily more and more to increase.
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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 ;
And thus (Beloved) having answered Mr. Nichols his second Proposition, and having showed that his Church is not the house of God, it not being the Pillar and ground of Truth;
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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 affi•ms Officiating Parish Ministers to be Babylonish.
having also showed unto you what untruths and Antichristian practises Are in it, & having discovered unto you my judgement & in part knowledge from what poisoned Jesuitical fountain those practises of his and many Others against us do spring, I shall now come to his third Proposition, wherein he affi•ms Officiating Parish Ministers to be Babylonish.
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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;
First, by Reasons and Arguments of Learned Divines, and by Some of my own clearly to show unto you the contrary to what Mr. Nichols ignorantly and uncharitably Affirmeth of us;
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I thus therefore p•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.
I thus Therefore p•ove that our Parish Officiating Ministers in England Are not (as Mr. Nichols Says) Babylonish, Popish, or Antichristian, which in his sense must be all one.
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1. A•gument. Those Ministers, which are Diametrically opposite to Babylonish Priests and to the Shavelins of Antichrist, cannot be Babylonish nor Antichristian.
1. A•gument. Those Ministers, which Are Diametrically opposite to Babylonish Priests and to the shavelins of Antichrist, cannot be Babylonish nor Antichristian.
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.
Secondly, They teach the Traditions of men. But ours teach the perfect word of God. Thirdly, They mix the Sacraments, and altar both their number and their nature.
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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;
It was but lately the Confessi 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;
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,
and to have sufficient calling to separate from Mr. Gardiner his own ways of maintaining public Parish Assemblies, who had been God's Instrument for her calling and conversion to a holy religious course of life, (though much mistaken in her embracing Mr. Nichols his separation ▪) You see (Beloved) how clearly this First Argument shows unto you, not only that we Are not Babylonish,
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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:
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:
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,
obedience is a mark of a servant, Rom. 6. vers. 16. 2 Pet. 2. vers. 19. and John 8. vers. 34. Now they be not in bondage unto Antichrist, whose Tyrannous authority with his Laws,
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 against himself,
If we were of him, he would love us, for the world does love her own, John 15. vers. 19. and the devil is more politic than to be divided against himself,
3. A•gument. Where there are men sufficiently qualified by God, orderly called to the Ministery, and do that work which Christ appointed his Ministers to do, there are true Gospel-Ministers.
3. A•gument. Where there Are men sufficiently qualified by God, orderly called to the Ministry, and do that work which christ appointed his Ministers to do, there Are true Gospel ministers.
First, there is the efficient cause, God. Secondly, there is the Material cause, A man sufficiently qualified, I mean according to Pauls phrase, 2 Tim. 2. vers. 2. and 2 Cor. 2. vers. 16. NONLATINALPHABET, who is sufficient? Thridly, there is the formal cause, Orderly called. And fourthly, there is the Final cause, Ephes. 4. vers. 12. The end of the Ministery is, for the perf•cting of the Saints,
First, there is the efficient cause, God. Secondly, there is the Material cause, A man sufficiently qualified, I mean according to Paul's phrase, 2 Tim. 2. vers. 2. and 2 Cor. 2. vers. 16., who is sufficient? Thirdly, there is the formal cause, Orderly called. And fourthly, there is the Final cause, Ephesians 4. vers. 12. The end of the Ministry is, for the perf•cting of the Saints,
and their good parts declare them to have those things, that the Apostle requireth to the making of true Ministers, which I shall shew in these particulars.
and their good parts declare them to have those things, that the Apostle requires to the making of true Ministers, which I shall show in these particulars.
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Secondly, the Apostle requireth a desire in men furnished with gifts, to bestow their talents that way to the Churches good, 1 Tim. 3. vers. 1. and also graces, to adorn their profession, 1 Tim. 3. vers. 2. Titus 1. vers. 6.7, 8. and 2 Chap. vers. 7. And such have we in our Parishes, men who have entered with desire to bestow the benefit of their gifts upon the Church before any other calling.
Secondly, the Apostle requires a desire in men furnished with Gifts, to bestow their Talents that Way to the Churches good, 1 Tim. 3. vers. 1. and also graces, to adorn their profession, 1 Tim. 3. vers. 2. Titus 1. vers. 6.7, 8. and 2 Chap. vers. 7. And such have we in our Parishes, men who have entered with desire to bestow the benefit of their Gifts upon the Church before any other calling.
which calling and sending of God is the preparing of men with gifts and graces to be able to execute in some measure the Office whereunto he doth appoint them.
which calling and sending of God is the preparing of men with Gifts and graces to be able to execute in Some measure the Office whereunto he does appoint them.
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Thus Isaias sheweth his Commission from God by the Spirit of the Lord upon him, that is, the gifts and graces thereof, Isai 61. vers. 1. Thus the Lord declareth his sending and calling of Bezaleel by giving him gifts of his Spirit for the performance of his charge, Exod. 31. vers. 2.3.
Thus Isaiah shows his Commission from God by the Spirit of the Lord upon him, that is, the Gifts and graces thereof, Isaiah 61. vers. 1. Thus the Lord Declareth his sending and calling of Bezaleel by giving him Gifts of his Spirit for the performance of his charge, Exod 31. vers. 2.3.
So our Saviour did call his Apostles and gave them a power, Math. 10. vers. 1. to accomplish that which he did charge them to do, vers. 5, 6, 7, 8. In like manner before he sent them upon their universal Commission, he did speak of those things, which concerned the Kingdom of God, Act. 1. vers. 2. Luke 24. vers. 44. then he opened their understandings to understand the Scriptures vers. 45. then he promiseth them power from above vers. 49. which was the power of the holy Ghost, Act. 1. vers. 8. for which they were to wait a time, Luke 24. vers. 49. then he blessed them, vers. 50. he breathed on them to receive the holy Ghost, Iohn 20. vers. 22. which according to his promise came upon them visibly, Act. 2. vers. 4. And thus were they furnished,
So our Saviour did call his Apostles and gave them a power, Math. 10. vers. 1. to accomplish that which he did charge them to do, vers. 5, 6, 7, 8. In like manner before he sent them upon their universal Commission, he did speak of those things, which concerned the Kingdom of God, Act. 1. vers. 2. Lycia 24. vers. 44. then he opened their understandings to understand the Scriptures vers. 45. then he promises them power from above vers. 49. which was the power of the holy Ghost, Act. 1. vers. 8. for which they were to wait a time, Lycia 24. vers. 49. then he blessed them, vers. 50. he breathed on them to receive the holy Ghost, John 20. vers. 22. which according to his promise Come upon them visibly, Act. 2. vers. 4. And thus were they furnished,
Which furnishing with gifts maketh a man fit matter for the Ministery, and Gods Spirit moving him to desire to imploy that way the same gift, is as it were the internal form of a Minister,
Which furnishing with Gifts makes a man fit matter for the Ministry, and God's Spirit moving him to desire to employ that Way the same gift, is as it were the internal from of a Minister,
which also our Parish Ministers have, they being outwardly called and sent of Christ his Church, examined, tried, approved, set apart for the work of the Ministery by the Imposition of the hands of Presbyters and Officers of the Church of Christ in England ;
which also our Parish Ministers have, they being outwardly called and sent of christ his Church, examined, tried, approved, Set apart for the work of the Ministry by the Imposition of the hands of Presbyters and Officers of the Church of christ in England;
Object. And if it be Objected, that some of our Parish Ministers have not the Election of the people, according to the practise of the Primitive Church, Act. 1. Chap. and 6. and 14.
Object. And if it be Objected, that Some of our Parish Ministers have not the Election of the people, according to the practice of the Primitive Church, Act. 1. Chap. and 6. and 14.
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Or a muck•wormly Patron is suffered, for hope of greedy gain, to Tyrannize over Gods people, to set over them at his wicked pleasure, either an ignorant,
Or a muck•wormly Patron is suffered, for hope of greedy gain, to Tyrannise over God's people, to Set over them At his wicked pleasure, either an ignorant,
yet we read also of some sent to the people before their choice, or Election as Ty•hicus, and Paul writes to the Philippians, Chap. 2. vers. 19, 20. that he will send Timotheus to them, for the satisfaction he had of him, that he was a fit man to take care of their state ;
yet we read also of Some sent to the people before their choice, or Election as Ty•hicus, and Paul writes to the Philippians, Chap. 2. vers. 19, 20. that he will send Timothy to them, for the satisfaction he had of him, that he was a fit man to take care of their state;
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and in the mean time he sends unto them Epaphroditus, vers. 25. and exhorteth them to receive him in the Lord with all gladness and hold such in reputation, vers. 29. and this without the peoples Election, judging their after-approbation to be sufficient.
and in the mean time he sends unto them Epaphroditus, vers. 25. and exhorteth them to receive him in the Lord with all gladness and hold such in reputation, vers. 29. and this without the peoples Election, judging their after-approbation to be sufficient.
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Now fourthly, For the final cause requisite for the compleating a true Minister of Christ, it appeareth in many of us by our profit in converting many Souls;
Now fourthly, For the final cause requisite for the completing a true Minister of christ, it appears in many of us by our profit in converting many Souls;
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and it is not in man to move the heart to grace, 1 Cor. 3. vers. 5.6. 2 Cor. 3. vers. 5. But God doth take the power of conversion to himself, Deut. 30. vers. 6. Act. 16. vers. 14. The means indeed is the word, Iames 1. vers. 18. Examples hereof we have throughout the Acts of the Apostles.
and it is not in man to move the heart to grace, 1 Cor. 3. vers. 5.6. 2 Cor. 3. vers. 5. But God does take the power of conversion to himself, Deuteronomy 30. vers. 6. Act. 16. vers. 14. The means indeed is the word, James 1. vers. 18. Examples hereof we have throughout the Acts of the Apostles.
Therefore i• men be here converted, God doth aid the Ministers, and is with them by the power of his Spirit in that work, 2 Cor. 3. vers. 3. by which the Apostle proveth to have the power of the Spirit in his Ministery by the conversion of his hearers.
Therefore i• men be Here converted, God does aid the Ministers, and is with them by the power of his Spirit in that work, 2 Cor. 3. vers. 3. by which the Apostle Proves to have the power of the Spirit in his Ministry by the conversion of his hearers.
I conclude that the Parish Officiating Ministers in England, for the most part, are men sufficiently qualified by God, orderly called to the Ministery,
I conclude that the Parish Officiating Ministers in England, for the most part, Are men sufficiently qualified by God, orderly called to the Ministry,
Secondly, the Porter openeth unto them, vers. 3. who, invisibly letting men into the Church by Christ the door, is Gods spirit, who doth qualifie true Ministers with gifts,
Secondly, the Porter Openeth unto them, vers. 3. who, invisibly letting men into the Church by christ the door, is God's Spirit, who does qualify true Ministers with Gifts,
and graces, and is forcible by them to win people ▪ And visibly the Porter is the Authority committed by the Church unto some for admitting men into the house, the Church of God.
and graces, and is forcible by them to win people ▪ And visibly the Porter is the authority committed by the Church unto Some for admitting men into the house, the Church of God.
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and so true Ministers of Iesus Christ, and therefore neither Babylonish, nor Antichristian, or Popish. Thus having with Arguments proved unto you, that our Ministers are true Gospel Ministers;
and so true Ministers of Iesus christ, and Therefore neither Babylonish, nor Antichristian, or Popish. Thus having with Arguments proved unto you, that our Ministers Are true Gospel Ministers;
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they also were ordained by Bishops; Ergo, They are not true Ministers; or thus: Those Ministers which stand by a Romish Institution, are no true Ministers.
they also were ordained by Bishops; Ergo, They Are not true Ministers; or thus: Those Ministers which stand by a Romish Institution, Are no true Ministers.
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for Ordination is none of Romes inventions, but instituted by the Lord Iesus Christ. So that, the Ministers of England stand by an Institution of Christ descending to them from the Apostles through the Church of Rome, must be the meaning of this Argument.
for Ordination is none of Romes Inventions, but instituted by the Lord Iesus christ. So that, the Ministers of England stand by an Institution of christ descending to them from the Apostles through the Church of Rome, must be the meaning of this Argument.
To which we answer, that the passing through Rome nulls not the Institution of Christ. As we cast not away the Scriptures, Sacraments, and what ever Ordinances we have now,
To which we answer, that the passing through Room nulls not the Institution of christ. As we cast not away the Scriptures, Sacraments, and what ever Ordinances we have now,
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but carried to Ierusalem, Ezra 1. vers. 11. Yea, Mr. Iohnson a great man of the separation, seeing one that was a Minister in the Church of England, afterwards to be chosen a Teacher to a separate Congregation without any new imposing of hands, undertakes to justifie the Action thus in five Propositions. 1. Imposition of hands is of God and not an invention of man.
but carried to Ierusalem, Ezra 1. vers. 11. Yea, Mr. Iohnson a great man of the separation, seeing one that was a Minister in the Church of England, afterwards to be chosen a Teacher to a separate Congregation without any new imposing of hands, undertakes to justify the Actium thus in five Propositions. 1. Imposition of hands is of God and not an invention of man.
but had therein before ever Antichrist sate there. 2. Baptisme and Imposition of hands are joyned together among the Principles of the foundation spoken of, Hebr. 6. vers. 2. Therefore they ought to be regarded. 3. Imposition of hands is in the Church of Rome still given to the Of••ce of the Ministery,
but had therein before ever Antichrist sat there. 2. Baptism and Imposition of hands Are joined together among the Principles of the Foundation spoken of, Hebrew 6. vers. 2. Therefore they ought to be regarded. 3. Imposition of hands is in the Church of Room still given to the Of••ce of the Ministry,
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Thus Mr. Iohnson and with him also Mr. Ainsworth (though in their judgement both for the Separation ) opposed rebaptization, because baptisme is an Ordinance of God, which was had in the Church of Rome, before the sell into Apostasie,
Thus Mr. Iohnson and with him also Mr. Ainsworth (though in their judgement both for the Separation) opposed rebaptization, Because Baptism is an Ordinance of God, which was had in the Church of Rome, before the fell into Apostasy,
So likewise Mr. Iohnson defended the Ordination of that Ministery, which he had in England, because Imposition of hands was in the Church of Rome from the times of •he Apostles,
So likewise Mr. Iohnson defended the Ordination of that Ministry, which he had in England, Because Imposition of hands was in the Church of Room from the times of •he Apostles,
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;
1. Reply Will they Covenant together (supposing themselves to be Saints First) say they so? are they Saints by a calling? How Come they to be so, What did God call them immediately? No;
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,
That the Churches of England had not their First beginning from Room (as Some fondly and ignorantly conceive) but rather from Ierusalem. Yea, Baronius a great stickler for Romes privileges,
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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,
and the Conversion of Room 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,
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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 Rom•. This appears also by Austin the Monk, who came in•o England in the year 598 & it is observed by Mr. Fox, p. 153. that about the year 600. A•st•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,
The Land falling to the possession of the Saxons, about the year 568. the History Says (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 Archbishop's of London & York went into Wales. Thus long then it seems that the Ministers of England had no Ordination from Rom•. This appears also by Austin the Monk, who Come in•o England in the year 598 & it is observed by Mr. Fox, p. 153. that about the year 600. A•st•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,
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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 ;
and also that they should among themselves reform certain Rites in their Church, especially for Eastertide, and for baptizing After the manner of Room;
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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,
which shows, that they did not, neither would they depend upon Room. Since then there were so many Ministers and Bishops in England, who had their Ordination by Succession from those Apostolical men,
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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,
why may not we suppose that these again might preach the Gospel to the English, maintaining Baptism and Ordination in that purity wherewith they were Instituted by IesusChrist? Moreover, It is very observable from Mr. Selden and Mr. Speeds History of great Britain, that in the Church of England the corruptions which the Church of Room would have introduced about Ordination of Ministers,
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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,
but only 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 Room for either the First plantation,
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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;
3. Ans. But Thirdly, I answer, that in case it be granted, that our Ordination have passed through Room, so that it have been formerly corrupted with Some Romish Rites & Ceremonies, as Baptism also was;
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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,
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,
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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,
neither any loath to drink of it, Because immediately before it ran through a muddy Reach. Even so, our ordination hath sprung from a clear Fountain, from christ our Head,
because more immediatly it passed through the mud of corruptions and corrupt men? The Sun shineth one day bright, the next day is obscured with clouds,
Because more immediately it passed through the mud of corruptions and corrupt men? The Sun shines one day bright, the next day is obscured with Clouds,
To this agrees the judgement of our Saviour, who teacheth that the Scribes and Pharisees have a lawfull Succession (they sit in his Chair, their calling is of God) though a Race of bad men possessed that Chair,
To this agrees the judgement of our Saviour, who Teaches that the Scribes and Pharisees have a lawful Succession (they fit in his Chair, their calling is of God) though a Raze of bad men possessed that Chair,
Much less doth Ordination cease to be true and right, it being an Act of Jurisdiction, which may be legally and lawfully performed by men of corrupt Faith.
Much less does Ordination cease to be true and right, it being an Act of Jurisdiction, which may be legally and lawfully performed by men of corrupt Faith.
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The reason is, because the Legal sentence is not of him, nor from him as a Papist, but as a Iudge, who doth but deliver that which he hath received from an higher root, the Law. So in this case Ordination is an Act of Office derived from Christ,
The reason is, Because the Legal sentence is not of him, nor from him as a Papist, but as a Judge, who does but deliver that which he hath received from an higher root, the Law. So in this case Ordination is an Act of Office derived from christ,
We do not rebaptize them that were baptized by a Popish Priest, because the power of Gods Ordinance depends not on the Person, that doth execute the same,
We do not rebaptize them that were baptised by a Popish Priest, Because the power of God's Ordinance depends not on the Person, that does execute the same,
but stand good to all intents and purposes to such as receive them aright by vertue of their Office Authoritatively derived from the first Institution.
but stand good to all intents and Purposes to such as receive them aright by virtue of their Office Authoritatively derived from the First Institution.
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How hardly was Superstition kept out in the Church of the Iews before the Captivity? Afterwards when Christ came, were they clear? What shall we say of corrupt Caiphas then the high Priest, his corrupt entering into,
How hardly was Superstition kept out in the Church of the Iews before the Captivity? Afterwards when christ Come, were they clear? What shall we say of corrupt Caiaphas then the high Priest, his corrupt entering into,
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their School began, some say, two hundred and fourty years, some say more, before Christ, and for their Superstitious inventions they were not barren in them.
their School began, Some say, two hundred and fourty Years, Some say more, before christ, and for their Superstitious Inventions they were not barren in them.
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but rather we read, that (though here were corrupt Officers) Christ bids the multitude hear them and observe and do whatsoever they bid them observe and do, Math. 23. v. 3. After Christ,
but rather we read, that (though Here were corrupt Officers) christ bids the multitude hear them and observe and do whatsoever they bid them observe and do, Math. 23. v. 3. After christ,
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Men should do well to give us a precept, or example out of the word, where Ordinances have been dispensed true for the substance, (though some humane mixtures have been joyned to them) that therefore they were itera•ed.
Men should do well to give us a precept, or Exampl out of the word, where Ordinances have been dispensed true for the substance, (though Some humane mixtures have been joined to them) that Therefore they were itera•ed.
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If we look back to the beginning of Popish Superstition in England, and to the first Bishops and Presbyters that then Ap•sta•ized from the purity of the Gospel and of the Ordinances of Christ to Popery, we shall finde that Ordination for substance died not in them;
If we look back to the beginning of Popish Superstition in England, and to the First Bishops and Presbyters that then Ap•sta•ized from the purity of the Gospel and of the Ordinances of christ to Popery, we shall find that Ordination for substance died not in them;
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and if to preaching and praying they added Mass mumming, that their first corruption did not deprive them of that first power which by true Ordination they received to preach and to pray;
and if to preaching and praying they added Mass mumming, that their First corruption did not deprive them of that First power which by true Ordination they received to preach and to pray;
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and if it continued in them, then still in them there was by vertue of their true Ordination for substance potestas in, and potestas ad, a power in, in themselves to preach and to pray still,
and if it continued in them, then still in them there was by virtue of their true Ordination for substance potestas in, and potestas ad, a power in, in themselves to preach and to pray still,
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and Authoritatively derived to them from the first Institution of Christ, and from their Ordination, by imposition of hands by the former Presbyters still true for substance. And if their Superstitions,
and Authoritatively derived to them from the First Institution of christ, and from their Ordination, by imposition of hands by the former Presbyters still true for substance. And if their Superstitions,
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Now the Superstitions & corruptions of those that succeeded the first, were in kinde of the same nature and quality with those that were found in the first,
Now the Superstitions & corruptions of those that succeeded the First, were in kind of the same nature and quality with those that were found in the First,
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and so they could not (being the same in kinde, and nature) do more then the first, no• make void and null that Ordination for substance, which the first corruptions in the first Apostates never made void and null.
and so they could not (being the same in kind, and nature) do more then the First, no• make void and null that Ordination for substance, which the First corruptions in the First Apostates never made void and null.
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So that in those Presbyters, who succeeded the first back-sliders, there was also potestas in, and potestas ad, power in themselves, to preach and to pray,
So that in those Presbyters, who succeeded the First backsliders, there was also potestas in, and potestas ad, power in themselves, to preach and to pray,
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And so successively ordination for substance continued true, notwithstanding the corruptions, and evil qualities of Officers, till the glorious light of Reformation began again to shine.
And so successively ordination for substance continued true, notwithstanding the corruptions, and evil qualities of Officers, till the glorious Light of Reformation began again to shine.
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but the next day is found with another colour, even dawbed over with black, yet still continues in the substance of the stones and other materials, to be the same wall, the black dawbing,
but the next day is found with Another colour, even daubed over with black, yet still continues in the substance of the stones and other materials, to be the same wall, the black daubing,
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Even so Ordination as a strong wall to the Church of Christ, though at first in the pure and Primitive times it was observed and known by the true white colour of Imposition of hands by the Presbytery with fasting and prayer,
Even so Ordination as a strong wall to the Church of christ, though At First in the pure and Primitive times it was observed and known by the true white colour of Imposition of hands by the Presbytery with fasting and prayer,
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and Superstition of Mass-mumming, or paintings of an unbloudy Sacrifice, yet continues and then continued true for substance, and was not quite destroyed,
and Superstition of mass-mumming, or paintings of an unbloody Sacrifice, yet continues and then continued true for substance, and was not quite destroyed,
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or abolished by the colours of Rites and Superstitious Ceremonies put upon it by corrupt Bishops & Presbyters, who lived in England in the height of Pope y and Romish Superstition.
or abolished by the colours of Rites and Superstitious Ceremonies put upon it by corrupt Bishops & Presbyters, who lived in England in the height of Pope y and Romish Superstition.
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And thus as I have looked back to the beginning of Popery, and there have found no nulling, no destroying of true Ordination for substance, nor any decay,
And thus as I have looked back to the beginning of Popery, and there have found no Nulling, no destroying of true Ordination for substance, nor any decay,
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Let us now take a view of the first Reformers, who were ashamed of the former corruptions and Apostasies, who left off Mass-mumming and offering an unbloudy sacrifice in the Mass,
Let us now take a view of the First Reformers, who were ashamed of the former corruptions and Apostasies, who left off mass-mumming and offering an unbloody sacrifice in the Mass,
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and power to, or towards others, to communicate to other Presbyters by Imposition of hands the same power to pray, to Preach the word, and to Administer the Sacraments.
and power to, or towards Others, to communicate to other Presbyters by Imposition of hands the same power to pray, to Preach the word, and to Administer the Sacraments.
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Object. It may be Objected and said of them, that they, being Ordained to the Mass, as well as to Preaching, Praying, and Admistring the Sacraments, could not Ordain others to Preaching and Praying and Administring the Sacraments onely,
Object. It may be Objected and said of them, that they, being Ordained to the Mass, as well as to Preaching, Praying, and Admistring the Sacraments, could not Ordain Others to Preaching and Praying and Administering the Sacraments only,
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And so the Ministers succeeding them, and yet not truely Ordained to the same full power of Massing and Sacrificing, to which they that Ordained them, had been themselves Ordained;
And so the Ministers succeeding them, and yet not truly Ordained to the same full power of Massing and Sacrificing, to which they that Ordained them, had been themselves Ordained;
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but being Ordained to one part onely of their power, to wit, to Preaching and Praying and Administring the Sacraments, and not to Sacrifice and the Mass, were not truely Ordained;
but being Ordained to one part only of their power, to wit, to Preaching and Praying and Administering the Sacraments, and not to Sacrifice and the Mass, were not truly Ordained;
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because the first Reformers had shaken off and renounced their own full power, which themselves had received by abjuring the Mass and Sacrifice, to which their power reach•d, and so could communicate no power to others,
Because the First Reformers had shaken off and renounced their own full power, which themselves had received by abjuring the Mass and Sacrifice, to which their power reach•d, and so could communicate no power to Others,
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But now to this his power is further added by an Act of Parliament another power to joyn in the State of Marriage such as shall come before him to be married,
But now to this his power is further added by an Act of Parliament Another power to join in the State of Marriage such as shall come before him to be married,
If now a Justice of the Peace should make a scruple of doing this (as some I hear already do) his Conscience telling him that Marriages have for many years in all sorts of Churches,
If now a justice of the Peace should make a scruple of doing this (as Some I hear already do) his Conscience telling him that Marriages have for many Years in all sorts of Churches,
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as Rome •ea•eth) and for that Matrimony is an honourable estate in its Relation to Christ the husband and the Church his spouse, Eph. 5. Chap. and not rashly to be undertaken,
as Room •ea•eth) and for that Matrimony is an honourable estate in its Relation to christ the husband and the Church his spouse, Ephesians 5. Chap. and not rashly to be undertaken,
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for the better knowing their duties each to the other, better performing those duties, and for the better guiding their lives in love, peace and unity for the time to come.
for the better knowing their duties each to the other, better performing those duties, and for the better guiding their lives in love, peace and unity for the time to come.
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If, I say, upon these grounds (acknowledging himself unlearned in the Scriptures unfit for such good counsel, instruction and Admonition, having not a Spirit of prayer for such a purpose) he should renounce that power given unto him, to joyn Man & Wi•e together,
If, I say, upon these grounds (acknowledging himself unlearned in the Scriptures unfit for such good counsel, instruction and Admonition, having not a Spirit of prayer for such a purpose) he should renounce that power given unto him, to join Man & Wi•e together,
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and Commission for that 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.
and Commission for that 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.
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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 ;
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;
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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,
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 Sacrifi•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,
as not belonging to them (to wit, the Mass and Sacrifi•e) and to continue and keep the other part of their power and Commission, to wit, Preaching, Praying and Administering the Sacraments, as belonging to them by their Commission from christ,
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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,
And who will say that Because they renounced unlawful power, Therefore their lawful power was forfeited and made void and null, either in themselves to practise it,
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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,
Object. But this Objection against our Ministry and our lawful succession is much like to that of Room against us, saying, that the Ministers of the Reformed Churches had no Commission,
That the calling of our first Ministers, which reformed the Church in these last times, was the same vocation and succession, w•ereof they themselves do brag;
That the calling of our First Ministers, which reformed the Church in these last times, was the same vocation and succession, w•ereof they themselves do brag;
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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;
but the same vocation, which they abused, have our men endeavoured to use well, and to that vain succession, wherewith they decked themselves, they have added the succession of true Doctrine, which they had corrupted;
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.
Wickliffe, 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 Priests and Pastors they had charge to preach the truth unto the people, and to Administer the Sacraments unto them according to the Institution of our Lord.
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 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,
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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,
Now in their time they found 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 blood of christ was trodden under foot, that the Sacrament of the Supper was partly turned into Idolatry,
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,
And when they showed these things to the Bishops and Metropolis, according to the order of their Church, they made no reckoning of them, they were the First that persecuted them,
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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 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,
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And if we could ask the Apostles, who are their true succ•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.
And if we could ask the Apostles, who Are their true succ•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 Exampl.
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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.
At the preaching of these First men, the Pastor 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.
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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 fi•st Reformers.
and they with their reformed Presbyters ordained Others to preach and pray, & to Administer the Sacraments according to christ his word truly revealed to these Pastors and fi•st Reformers.
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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 now for their good and Godly endeavours shall our Separatists, like Papists, question their calling? Judge their power and Commission void, null our succession from them,
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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?
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 days? Were they Antichristian and Babylonish Ministers?
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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.
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.
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The Minor is clear in Cranmer, Ridl•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 taugh• and professed in Rome.
The Minor is clear in Cranmer, Ridl•y, Hooper, Latimer, Farrar, Jewel, Pilkington, Sands, Babington, Abbot, Davenant, Hall, Mortonum, Usher, and Dr. Brownrigge, in his found and Orthodox Divinity taught and professed publicly in Trinity College in Cambridge against the unsound and corrupt Divinity taugh• and professed in Room.
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But thirdly, I answer, that they did indeed Ordain our Ministers, not qua Lord Bishops, but qua Presbyte•s, and had other Presbyters to joyn with them,
But Thirdly, I answer, that they did indeed Ordain our Ministers, not qua Lord Bishops, but qua Presbyte•s, and had other Presbyters to join with them,
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Thus (beloved) having made a large progress through Mr. Nichols his three Erroneous Propositions, having by Syllogist•cal Reasons and by Scriptures shewed unto you what is Babylonish and Antichristian,
Thus (Beloved) having made a large progress through Mr. Nichols his three Erroneous Propositions, having by Syllogist•cal Reasons and by Scriptures showed unto you what is Babylonish and Antichristian,
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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;
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 Pastors) nor in their mixture of good and bad together;
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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 ru•ned,
I shall yet cause the found of them to be herd 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 ru•ned,
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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, •o be Gods spiritu•l Zion, I have found their Antiquity,
I have found in my search and Survey of Zions Walls and Bulwarks, that yet she Stands among us, Our Churches, I have found by the Light and truth of Scripture, •o be God's spiritu•l Zion, I have found their Antiquity,
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as Parishes, to be ••om the fi•st P•imitive times, and that it belongeth to the Decency and good Order of Z•on, that in so stately & great a House there be many Chambers,
as Parishes, to be ••om the fi•st P•imitive times, and that it belongeth to the Decency and good Order of Z•on, that in so stately & great a House there be many Chambers,
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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 •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 true Pastors Ordained by christ his own Commission to feed the Souls in Zion, having the lawful power of the Keys by Imposition of the hands of •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.
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and nothing by him truely Objected to prove us Babylonish, but that we are a mixt multitude with many cor•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 nothing by him truly Objected to prove us Babylonish, but that we Are a mixed multitude with many cor•upt Persons and Sinners among 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,
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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,
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 wone and Recalled by your Godly walking and Conversation, to come back to us,
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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,
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 among us, which have stirred up foreign Enemies against us, which threaten us yet with greater misery's,
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we would not serve God •i•h joyfulness, and with gladness of heart for the abundance of all things, and therefore well might God send us to serve our Enemies in the want of all things, Deut. 28. v. 47, 48. Behold the Heaven is as brass, and the Earth as iron ;
we would not serve God •i•h joyfulness, and with gladness of heart for the abundance of all things, and Therefore well might God send us to serve our Enemies in the want of all things, Deuteronomy 28. v. 47, 48. Behold the Heaven is as brass, and the Earth as iron;
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We have by reason of our sins given occasion to our friends and Neighbours to unchurch us, (though in them it have been unjust) but if we humble not our selves for these our sins, God may justly unchurch us, unpeople us,
We have by reason of our Sins given occasion to our Friends and Neighbours to unchurch us, (though in them it have been unjust) but if we humble not our selves for these our Sins, God may justly unchurch us, unpeople us,
Are there no unruly passions there, no unmortified lusts, no self-ends, no lusts of Covetousness, no lusts of uncleanness, no pride, no envy, no malice enshrined there? These, these are the Brats of Babylon, for the which we are called by some Babylonish ▪ Oh happy,
are there no unruly passion there, no unmortified Lustiest, no self-ends, no Lustiest of Covetousness, no Lustiest of uncleanness, no pride, no envy, no malice enshrined there? These, these Are the Brats of Babylon, for the which we Are called by Some Babylonish ▪ O happy,
and dasheth them against the Rock, as it is in Ps. 137. vers. 9. The times, wherein we live, are said to be Reforming times, we have talked of Reformation these ten years and upwards;
and dasheth them against the Rock, as it is in Ps. 137. vers. 9. The times, wherein we live, Are said to be Reforming times, we have talked of Reformation these ten Years and upward;
Tell me, Is not self-love an Idol? Is it not in some of y•u the great whore? Is not lust a beast, a Monster with many Heads and Horns? Oh, hate this Whore, mortifie self-love,
Tell me, Is not Self-love an Idol? Is it not in Some of y•u the great whore? Is not lust a beast, a Monster with many Heads and Horns? O, hate this Whore, mortify Self-love,
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for self love is the very heart and Soul of Original sin, it is the last Enemy which will be destroyed ▪ it was primum vivens, and it will be ultimum moriens. Come then, Let us beat down our bodies,
for self love is the very heart and Soul of Original since, it is the last Enemy which will be destroyed ▪ it was primum Living, and it will be ultimum moriens. Come then, Let us beatrice down our bodies,
The precious Sons of Zion are most troubled with this same Babylon within, and therefore they do make most frequent and penitent complaints against themselves,
The precious Sons of Zion Are most troubled with this same Babylon within, and Therefore they do make most frequent and penitent complaints against themselves,
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as an Inmate in the same house, by Humiliation and Reformation. Bu• secondly, I beseech you to consider that you must not onely bea• down Babylon, but you must build up Zion, and that is to be done by faith and holiness.
as an Inmate in the same house, by Humiliation and Reformation. Bu• secondly, I beseech you to Consider that you must not only bea• down Babylon, but you must built up Zion, and that is to be done by faith and holiness.
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for B•bylon was a Type of Hell, As for thee also by the bloud of thy Covenant, I have sent forth thy prison•rs out of the pit, wherein is no water, Zach. 9 vers. 11. and in the next verse following these are said to be prisoners of hope. Beasts live by sense, Heathens live by reason, Christians must live by Faith;
for B•bylon was a Type of Hell, As for thee also by the blood of thy Covenant, I have sent forth thy prison•rs out of the pit, wherein is no water, Zach 9 vers. 11. and in the next verse following these Are said to be Prisoners of hope. Beasts live by sense, heathens live by reason, Christians must live by Faith;
And let us beware, we become not Babylonish in these times, by yielding to new Doctrines, which may make us fall from our Principles, from the true word of Christ,
And let us beware, we become not Babylonish in these times, by yielding to new Doctrines, which may make us fallen from our Principles, from the true word of christ,
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There can be no beauty in our Souls, no glory in our Congrega•ions without holiness ▪ Zion was the Mount of holiness, Za•h. 8. vers. 3. Holiness is the end o• humane society.
There can be no beauty in our Souls, no glory in our Congrega•ions without holiness ▪ Zion was the Mount of holiness, Za•h. 8. vers. 3. Holiness is the end o• humane society.
and yet God himself is glorious in holiness, Exod. 15. vers. 11. Certainly if we would be glorious in holiness, Gods right hand would be glorious in po•e•,
and yet God himself is glorious in holiness, Exod 15. vers. 11. Certainly if we would be glorious in holiness, God's right hand would be glorious in po•e•,
and those that were strangers to a Godly life, are said to be alienated, or •stranged from the life of God, Ephes. 4. vers. 17, 18. They then that strike at holiness, strike at the life of God,
and those that were Strangers to a Godly life, Are said to be alienated, or •stranged from the life of God, Ephesians 4. vers. 17, 18. They then that strike At holiness, strike At the life of God,
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and worl•ly mindes, if we lie at catch waiting for a fair opportunity to return int• Egypt, the God of Heaven will be ashamed to own us for his p•ople, Hebr. 11. vers. 15, 16. Therefore (my beloved) if we live in the Spirit, let us walk in the Spirit, Galat 5. vers. 25. Let us march fair and straight, in rank and file, as the word signifieth, NONLATINALPHABET, walk according to the C•non given to Evangelical Souldiers, Galat. 6. vers. 16. and if we walk according to Rule, this Rule of the new Creature, vers. 15 mor•ifying our lusts, crucifying our selves to the World,
and worl•ly minds, if we lie At catch waiting for a fair opportunity to return int• Egypt, the God of Heaven will be ashamed to own us for his p•ople, Hebrew 11. vers. 15, 16. Therefore (my Beloved) if we live in the Spirit, let us walk in the Spirit, Galatians 5. vers. 25. Let us march fair and straight, in rank and file, as the word signifies,, walk according to the C•non given to Evangelical Soldiers, Galatians 6. vers. 16. and if we walk according to Rule, this Rule of the new Creature, vers. 15 mor•ifying our Lustiest, crucifying our selves to the World,
may, let us set a watch before our mouths, and all our senses, nay, let us watch over one another, that we may provoke one another to holiness and good works;
may, let us Set a watch before our mouths, and all our Senses, nay, let us watch over one Another, that we may provoke one Another to holiness and good works;
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let us beseech the God of Heaven, to kindle gracious desires in our hearts, that we may oppose and Conquer all our filthy and implacable lusts, which set us all in a Combustion of War and divisions, Iam. 4. vers. 1. Thus shall we be delivered from Babylon, and by our Holiness we shall become the Beauty of Zion.
let us beseech the God of Heaven, to kindle gracious Desires in our hearts, that we may oppose and Conquer all our filthy and implacable Lustiest, which Set us all in a Combustion of War and divisions, Iam. 4. vers. 1. Thus shall we be Delivered from Babylon, and by our Holiness we shall become the Beauty of Zion.
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And thus (beloved) have I imployed my utmost strength, consecrated my Totum nil, blown my Rams Horns against Babylon, and indeavoured to build up Zion, that all you here present may be Members of it, to Gods praise, to whom be glorie throughout all Ages. Amen. Soli Deo Honor & gloria. FINIS.
And thus (Beloved) have I employed my utmost strength, consecrated my Totum nil, blown my Rams Horns against Babylon, and endeavoured to built up Zion, that all you Here present may be Members of it, to God's praise, to whom be glory throughout all Ages. Amen. Soli God Honour & gloria. FINIS.
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