as for us he careth not for us which would be absurd The instance also in the Churches of Asia is unanswerable which though corrupt are called Golden Candlesticks Revel 1. vers 20. What corruptions were in Ephesus What in the Church of Pergamos where if not Nicholaitans yet Nicholaitans whom God hated were followed Revel 2. vers 15. What in Thyatira Where a Iezabel was suffered to preach Revel 2. vers 20. What in Sardis that had a name to live but was dead Revel 3. vers 1. What in lukewarm Laodicea that is commended for nothing good in her Yet all these are called Churches by Iohn for the patience of some the good works of others and doubtless for the profession and Godliness of many that lived among them It is the principal pâ—rt that gives the denomination to a thing and not that which is more base and vile in it A Princely Palace is named a stately Palace and building from those stately and capacious banquetting Rooms Galleries Walks Halls Parlours Balconies Chappels Towers and Turrets about it though in it there may be also some dark and dismal Entries and passages some slovenly greazie disordered Kitchins and Cook-Rooms and about it some outward stinking Sâ—able Rooms and Dunghils Even so the Churches of God take their denomination and are called even Saints a principaâ—iori parte from the more principal part of the wholesom and sound Doctrine preached in it of the true Faith conâ—â—ssed of the right use of the Sacraments ministred of the obedience to the word acknowledged in it and finally of those who turn not to riot and excess with the wicked of which sort commonly there are some Ergo Our Churches are true and not Babylonish But further that a Parochial people meeting â—nd gathering together for the true worship of God there being nothing in such our meetings qua as meetings Babylonish are not to be called Babylonish but that they are true Churches I shâ—ll prove by these strong reasons and following Arguments out of Scripture 1 Argument Apostolical constitution is a true constitution But such an one is ours Ergo The Minor I prove thus First The people of this Nation was converted to Christ as true Histories do witness by either Apostles or Apostolical men neither is it to be doubted but that in their dayes the Gospel was far spread as may appear by Paul's Testimony Rom. 10. vers 18. and Colos. 1. vers 6. Secondly Because we hold and maintain the same things Apostolical whereby we and other Churches were made Christians and Christian Assemblies to wit the word external profession of Iâ—sus Christ and the holy Sacraments by which and for which the people in the Apostles dayes were accounted Christians As for the word who doubts of the excellency of it and what an excellent people it fashioneth where preached and received as I shall in these places shew In the 2 Epistle of Iohn vers 9. 10. we have this commendation of the word and Doctrine and of them that receive it He that abideth in the Doctrine of Christ he hath the Father and the Son And if there come any unto you and bring not this Doctrine receive him not into your house neither bid him God speed Secondly The word is said to make Disciples to Christ Matth. 28. vers 18. Mark 16. vers 15. Thirdly The word it is that reconciles men to God so Paul saith God was in Christ reconciling the World unto himself and hath committed unto us the word of reconciliation 2 Cor. 5. vers 19. Fourthly By this word the Apostles wrought and converted many as may appear from Peter standing up and lifting up his voice and saying to the people Hearken to my words Act. 2. vers 14. compared with verses 37 38. and Paul and Silas by the word converted the Jaylour and his Family as is clear in these words Thâ—y speak unto him the word of the Lord and to all that were in his house and he took them the same hour of the night and washed their stripes and was baptized he and all his straightway Act. 16. vers 32 33. Fifthly This word given to a people is Gods covenanting with them for so his Declaration of his will by his word is called his Covenant Deut. 29. vers 9. compared with the 12. verse And the people receiving this word and professing their Faith to God is their taking of God to be their God and covenanting with him Deut. 16. vers 17. He loved the people all his Saints are in thine hand and they sate down at thy feet every one shall receive of thy words Deut. 33. vers 3. Of such hath he received a reconciliation Iob 33. vers 23 24. Sixthly Such professours the Apostles admitted into the Church as those that had covenanted with God and were not to be denied the Seal of the Covenant Act. 8. vers 12. compared with the 37 38. verses And as for the Sacraments they combine and knit us together Matth. 28. vers 19. 1 Cor. 10. vers 16 17. Therefore unless Mr. Nichols deny all this unto us he cannot deny us Apostolical constitution Oh then we having the Father and the Son by the Doctrine and word of Christ we being discipled by the word we being reconciled by the word to God we findeing dayly upon our Souls a powerfull working of the word of the Ministery God having covenanted with us to be our God and we by this word having taken him for our God shall the Seals of this Covenant be denied unto us which the Apostles denied to none tâ—at professed the word no not to Simon Magus Act. 8. vers 13. and though strongly knit and united together in Christ and made one body and partakers of that one bread shall we be unchurched unreconciled uncovenanted unknit and separated from Christ as Babylonish Surely this Assertion of M. Nichols will seem to the World not onely uncharitable but most absurd and Antichristian contradicting so much of Scripture as it doth 2. Argument Those that profess the Name of Christ without superstitious inventions of man are a true Church But a Parochial people meeting and gathering together here in England for the true worship of Christ profess the Name of Christ without superstitious inventions of man Ergo They are a true Church The Major is proved thus for Churches planted by others are onely thus described by their terms where Christ was named as you may read Rom. 15. vers 20. So have I strived to preach tâ—e Gospel not where Christ was named least I should build upon another man's foundation which words Learned Mr. Iohn Diodati expoundeth thus that it was the Apostles meaning to make it his onely glory to plant new Churches not standing to manure those which were already planted by the Ministery of others Which cannot be understood well to be the sense of the Apostle if by these terms where Christ is named he understand not true Churches planted and erected So it appears that where
A full SURVEY OF SION and BABYLON And A clear Vindication of the Parish-Churches and Parochial-Ministers of England from the uncharitable Censure the infamous Title and the injurious Nick-name of Babylonish Or A Scripture Disproof and Syllogistical Conviction of M. Charles Nichols of Kent his Erroneous Assertions Justifying his Separated Congregation for the true House of God and branding all the Parochial Churches and the Parish Officiating Ministers in England with the infamous Title of Babylonish Delivered in three Sabbath-dayes Sermons in the Parish Church of Deal in Kent after a Publick Dispute in the same Church with the said Mr. Charles Nichols upon the 20. day of October 1653. By Thomas Gage Preacher of the Word to the Church within the Bounds and Limits of Deal in Kent 2 Tim 3. vers 9. They shall proceed no further for their folly shall be manifest to all men Gen. 49. vers 6. O my Soul Come not thou unto their secret unto their Assembly mine honour be not thou united Ex Augustino Con. Epist. Pelag. Lib. 1. Cap. 1. Cum non desinant fremere ad Dominici gregis caulas atque ad diripundas tanto pretio redemptas oves aditum undique rimari commune nobis est pestilentibus insidiantibus eorum scriptis medentia munientia scripta praetendere quibus rabies qua furunt aut etiam ipsa sanetur aut à loedendis aliis repellatur London Printed by W. Bentley and are to be sold by Ioshuah Kirton at the Kings Arms in St. Pauls Church yard 1654. To the Worshipfull his ever Honoured Friend Captain JOHN LIMBERY Esquire Iustice of the Peace for Middlesex and of the Admiralty for Oyer and Terminer SIR OF all things which the Lord hath made in this great World Man is the most noble for whose sake other Creatures were created to whose feet the things below are subjected Of all the Essentials which Man the little World doth consist of the Soul is the most excellent It is infused by God which notes out the Dignity of it It hath command of the body which notes out the Authority of it It is a work as one calleth it both great Divine and admirable Of all the powers in the Soul none is comparable to the Reason Of all the Branches in the Reasonable part none is equal to the Minde none excelleth the understanding Of all the vertues in the Minde Wisdom gives the greatest light Wisdom swayeth with chiefest might Oh the breadth that Wisdom spanneth Oh the length that Wisdom reacheth Oh the heigth that Wisdom climbeth Oh the depth that Wisdom gageth when once it comes into a Soul cleared by Gods Spirit in some good measure from those duskish Clouds of Ignorance and Errour with which before it was obscured Without this how can men discern of things that differ how can they see what is good and what is evil and so exercise the power of their reason in ensuing the one in eschewing the other When dangers are imminent and coming against us Wisdom foreseeth them forecasteth against them When troubles are incumbent and lying upon us it doth either remove them or preserve us in them In a word what Walls are to Cities what skins are to beasts scales to fishes feathers to birds and shells to some creeping and baser Creatures the same is wisdom to that naked born Creature Man even a Covering a defence Yea Wisdom saith the Preacher strengtheneth the wise more than ten mighty men which are in the Citie And they are truely endowed with wisdom who by the light of it do distinguish Gospel-truths from errours and keep their Souls pure and undefiled from the infection of false and time-poysoning Doctrines Wisdom truely is in them who by the light and guidance of it have found out and continue in the true Church of Christ the true Zion of God where salvation is truely placed where pardon of sin is onely obtained where Soul-feastings and Divine teachings are truely enjoyed where are protections on every dwelling place where are true Ministers cloathed with salvation where the Saints do shout aloud for joy where all afflictions are sanctified where all good news are to be heard and where God hath commanded the blessing and life for evermore And such a gift of wisdom Worthy Sir have I admired in you by which light in your far and forraign travails you have alwayes discerned good from evil Truth from Errour Religion from Superstition Zion from Rome and Babylon It is true in you that wisdom hath preserved you from many snares to folly If Riches be snares the Riches of the West-India's even those Treasures amongst the Spaniards never ensnared your conscience If honour entice who of our English Nation was ever more honoured by Spaniards in the West-India's than your self as the â—ime of your abode in Hispaniola and at the Court of Santo Domingo doth sufficiently witness If favour of Great men and Princes doth allure and often obscure the light of true wisdom who ever of our English Nation enjoyed such a favour from that Greâ—t Don of Spain the Duke of Medina Sidonia as your self as also from the Duke of Nacara the Duke of Maqueda the King of Spains Chief favourite that great Conde Dugue Earle of Olivares and the Count of Castilia then President of the India's being trusted by the first to go and view the Silver and Golden Treasures of America a favour denied unto others and fully empowered by him to make choice of what Ports you pleased and there to lade your Ships with what Commodities might seem most advantagious unto your self If pleasures and vanities do tickle where do they abound more than in the India's and in that place especially where with so much honour from the best and Noblest in Santo Domingo you did sometime abide Yet in the midst of all these snares with wisdoms light you eyed Zion still you kept your self free from errours you were never defiled with Babylons superstitions Yea when troubles and evils were incumbent and lying upon you even the loss of ship and of Riches at your return into England wisdom preserved you in the midst of evils and as a true Member of Zion you found your losses and afflictions sanctified unto you Zion and Babylon Truth and Errour are the subject of these my weak indeavours which must be known by the light of wisdom With which light as you have hitherto discerned good from evil so I desire you may with the same take notice of Zion and of Zions true Ambassadours pointed out unto you in this my Treatise and eschew those Errours of Babylon and Antichristian fallacies which as Rocks and Sands under the waters are here discovered to be amongst us under a pretence of Christian and Gospel-Truths I must confess that when I called to minde that Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know thy self I was not without some â—nwillingness drawn to a publick Dispute and afterwards to preach in publick upon this subject not being ignorant
either of mine own weakness or of the weightiness of so great a Task and with more unwillingness was I overcome to commit it to the Press from whence to be scanned by the judgements of all for Comes calami calumnia and I am sure theâ—e will be many Censurers of this my work that of the Apostle may be applied Vnus sic alter autem sic one judgeing after this manner another after that one speaking well another ill But as a Commanding Authority of the Spirit within me for a just defence of the Parochial Churches and Ministers of England both cried down with scandal by an opposing Adversary was the cause of the former so overruling importunity of some friends well-wishers to Zion hath effected the latter and now like an Infant new born my Book and Dispute is come naked into the World subject unto the nippings and bitings of the times It was the saying of the Spouse in the Canticles We have a little sister and she hath no breasts And I may say the like of this I have a little Bird and she wanteth wings yet fly she must into the open air and shift for her self But Alas what can she do before her wings be grown or her weak feathers come to ripeness It is impossible that she should escape and not be torn in pieces by the sharp eyed vultures the time-consuming Criticks of our time except some Eagle shall in pity to so poor a wanderer shadow her with the wings of protection Your ever known disposition Worthy Sir in giving incouragement to the Ministers of Christ in doing Justice and Right to such as suffer wrongfully hath imboldned this little Bird to shrowd herself under the roof of your Protection and favour and my self to Dedicate this small fruit of my Studies unto you whom with a most thankfull heart I must ever acknowledge my chief incourager in my work since after my Conversion from Babylon to Zion I have been a poor and unworthy labourer in the Vine-yard of Christ. And if at this time I may obtain your Love in accepting this small token of my thankfulness for those many and undeserved favours conferred by you upon me I shall receive a most comfortable incitement to go on forwards in my Studies and be for ever bound to pray for a blessed increase of all Graces spiritual and temporal both for this life and the life to come unto your self with your most vertuous aud truely Godly and Religious consort unto all yours both at home and abroad and their succeeding posterity for ever And so I commend you to God and to the word of his Grace which is able to build you up and to give you an inheritance amongst all them that are sanctified And the Lord of Peace himself give you peace alwayes by all means So prayeth he who is Sir Your constant Oratour before the Throne of Grace and faithfull servant in the Lord Jesus Christ. Thomas Gage To my beloved Parishioners and approved Friends the Inhabitants of upper and lower Deal in Kent Grace and Peace be multiplied My dearly beloved in the Lord ARistotle in penning his moral instructions of Philosophy thought all his indeavours well bestowed if he might profit as he saith any one thereby much more if Towns and Cities How happy then may I think my labours imployed if by these small pains I may rightly instruct you all not in moral vertues but in Divine and Gospel-verities not in precepts of manners onely but in Mysteries of true Religion On which I will not say the Civil Nurture or gay Deportment of the outward Man but the life of your Souls and hope of all eternity dependeth With which if you covet to enrich your Souls two things I request at your hands The one is not to frame an overweening conceit or bear too partial affection to such as are of contrary judgement unto me the other to peruse this Treatise with an indifferent and single eye and with a greedy zeal of imbracing truth from whose mouth soever I know the subtilty of Sathan and snare of Schismaticks hath ever been as the Apostle saith By good words and fair speeches to deceive the hearts of the simple By faigned words to make merchandize of you Their chiefest project and principal study is with meretricious and painted Eloquence to entertain their followers and whilest they fill their ears with delight to instill into their Souls most poysoned Doctrine But the great Oratour Demosthenes can tell you that the riches of Greece consist not in words And the Apostle pronounceth Not in loâ—tiness and sublimity of speech not in the perswasible words of humane wisdom are the Mysteries of Christ but in the power of God and Doctrine of the spirit Be not therefore be not I beseech you inveagled with the smooth tongue or filed speech and stile of our new Novations but consider the matter weigh the Reasons examine the proofs they all alleadge and you shall finde such silly Arguments such slender stuff as Augustine espied in the eloquent and lofty discourses of Faustus Manichaeus and the rest of his crew when not regarding as he saith what gallant dish or vessel of speech but what food of knowledge he propounded unto him not hearkening to the sound of words but to the pith of matter Albeit they bragged much and promised nothing more than Truth Truth yet he is discovered as he witnesseth No truth amongst them nothing but lies vanities and vile superstitions The like shall you discern in some new upstart Professours of these times For although they vaunt of the word of God vaunt of Scriptures and Scriptures onely seem to follow yet because as Ambrose teacheth By the word of the Law they impugne the Law framing their private sense and construction to countenance the perversity of their mindes by the Authority of the Law It is more than evident they follow not the Oracles of God but rather the fancies of their own brain the suggestion of Sathan For by perverse interpretation as Hierome testifieth of the Gospel of Christ is made the Gospel of man or which is worse the Gospel of the Devil And Martial the Poet speaketh to this purpose Quem recitas meus est Offidentine libellus Sed male cum recitas incipit esse tuus The Book thou doest recite Offidentine is mine Reciting it amiss it groweth to be thine Secondly they boast of their pure preaching of the word whereas in this my small Treatise and disproof of Mr. Nichols his errours you shall discover that some of them have no Authority to preach no laying on of the hands of the Presbytery no Mission no Vocation much less to Administer the Sacraments which requireth the power of the Keyes They are Theeves saith Christ who enter not by the door but climb another way to steal kill and destroy your Souls They are the false Prophets who cry Thus saith our Lord when our Lord said it not nor sent them nor gave them Commission to
altogether that they were hatched in the Nest of the secret Colledge of Jesuites from which time I have observed more Arguments against our Churches and Ministery more proficients in this Jesuitical Colledge more fire of division and Schisme more haâ—red in the people against the true Clergie more tergiversation and backsliding from Order from Government from Discipline than ever before was known in England Nay I am perswaded it will be worse yet if that cunning that subtil Crew and Company of Ignatius Loyola be suffered to lurk in the houses of the forraign Ambassadours A liberty denied it is to our Ambassadours in Spain who indeed may have one Chaplain in their houses to Preach in private but are not suffeâ—ed to let in any of the Spanish Nation to their exercise nor to harbour any Spanish Priests that shall profess any Doctrine contrary to their Church which if our Ambassadours should do such Priests would soon be taken out and without any respect to our Ambassadour would be translated to their Inquisition dungeon Yet in England by twenties and fourties Priests and Jesuites enemies to our Church and Profession are harboured by Ambassadours by which policy our Religion is indangered divisions are fomented separation is incouraged Jesuites Arguments against us are vented and commonly pleaded and thus those who cry us down for Babylonish practise themselves what is Antichristian not knowing by what subtil Serpent they are let on against us nor who it is that laughs and Triumphs and cries Up Rome to the spoil while we mourn and sigh and grieve to see our divisions dayly more and more to increase And thus beloved having answered Mr. Nichols his second Proposition and having shewed that his Church is not the house of God it not being the Pillar and ground of Truth having also shewed unto you what untruths and Antichristian practises are in it having discovered unto you my judgement in part knowledge from what poysoned Jesuitical fountain those practises of his and many others against us do spring I shall now come to his third Proposition wherein he affiâ—ms Officiating Parish Ministers to be Babylonish And becâ—use his grounds for this his errour were not in publick Dispute discovered I shall handle it more briefly and so conclude wiâ—h some use of Exhortation unto you My Method therefore in handling this point shall be this First by reasons and Arguments of Learned Divines and by some of my own clearly to shew unto you the contrary to what Mr. Nichols ignorantly and uncharitably affirmeth of us and secondly to answer some Objections which may seem to countenance Mr. Nichols his gross errour I thus therefore pâ—ove that our Parish Officiating Ministers in England are not as Mr. Nichols saith Babylonish Popish or Antichristian which in his sense must be all one 1. Aâ—gument Those Ministers which are Diametrically opposite to Babylonish Priests and to the Shavelins of Antichrist cannot be Babylonish nor Antichristian But our Parish Officiating Ministers in England are Diametrically opposite to Babylonish Priests and to the Shavelins of Antichrist Ergo Our Parish Officiating Ministers in England are not Babylonish The Major need not much clearing Contraria contrariis repugnant all know that two contraries are repugnant one to the other and one cannot be the other fire cannot be water nor dry moist nor cold hot nor white black The Minor I prove thus First Babylonish Popish Priests are ordained to Sacrifice But our Ministers are sent to Preach and to Preach against Romes unbloudy Sacrifice and to pray Secondly They teach the Traditions of men But ours teach the perfect word of God Thirdly They mix the Sacraments and alter both their number and their nature But ours preserve them in their purity both for number and nature Fourtthly They are for Mass. But ours abhor the Mass as a filthy idol Fifthly They are the Popes sâ—orn Vassals But ours have witnessed with their bloud against him and his Sixthly Those pervert Souls and draw them from Christ. But ours convert Souls and bring them to Christ as Mr. Nichols and his Congregation can witness for let them but consider whether they did not receive the work of Conversion from sin unto God which they presume to be wrought in them first of all in these our publick Assemblies from which they now separate It was but lately the Confession of one old woman whom Mr. Nichols received into his Congregation that upon the preaching of one Mr. Gardiner a Parish Officiating Minister in Sandwich she had been converted Upon which Confession she was by Mr. Nichols his Congregation judged to be a true Convert and to have sufficient calling to separate from Mr. Gardiner his own wayes of maintaining publick Parish Assemblies who had been Gods Instrument for her calling and conversion to a holy religious course of life though much mistaken in her imbracing Mr. Nichols his separation You see beloved how clearly this first Argument sheweth unto you not onely that we are not Babylonish but that on the contrary we are Diametrically opposite to Babylonish Romish and Antichristian Priests But further against this Erroneous Assertion of Mr. Nichols I argue thus 2. Argument The Parish Officiating Ministers in England are either Christs or Antichrists But they are not Antichrists Ergo They are Christs and so cannot be truely called Babylonish or Antichristian The Major is clear For in the new Testament this distinction may comprehend all Ministers as of and under one of these two and those that be Christs Ministers are true Ministers and those that be Antichrists are the false Ministers The Minor or second Proposition is also as clear and evident as I shâ—ll prove thus First because the Parish Officiating Ministers in England are against Antichrist in Doctrine and by Oath against his supremacy have renounced him and so do conâ—inue preaching against him Their Doctrine from Scripture is their calling from God to witness their departure from him their Oâ—th the best outward trial of truth in man and their preaching an open publication to all men of their Faith against Antichrist what can be further required Secondly Because they do shew no obedience unto Antichrist Obedience is a mark of a servant Rom. 6. vers 16. 2 Pet. 2. vers 19. and Iohn 8. vers 34. Now they be not in bondage unto Antichrist whose Tyrannous Authority with his Laws as far as they be judged contrary to Gods Laws are by our Church abolished Thirdly It is apparent They be none of his because Antichrist himself disclaimeth them not onely as none of his but as no Ministers at all condemning them as Hereticks forbidding all that belong unto him to hear us and if he can get us into his Bearish paw he is by fire and faggot ready to devour us as lâ—mentable experience of his cruelty doth manifest If we were of him he would love us for the world doth love her own Iohn 15. vers 19. and the Devil is more politick than to be divided
for the satisfaction he had of him that he was a fit man to take care of their state and in the mean time he sends unto them Epaphroditus vers 25. and exhorteth them to receive him in the Lord with all gladness and hold such in reputation vers 29. and this without the peoples Election judging their after-approbation to be sufficient Even so for our peoples Election of a Minister if it be not before the Minister comes to a place and he be sent by a Patron yet sometimes the peoples acceptance and approbation afterwards may supply the want of Election at the first as Iacobs after-consent and acceptance of Leah made her to be his wife though he chose her not at the first Now fourthly For the final cause requisite for the compleating a true Minister of Christ it appeareth in many of us by our profit in converting many Souls Yea those that have separated from us must confess that they also were at the first awakened by us We have then Gods ordinary and dayly assistance in our Ministery for the perfecting of the Saints for the edifying of the body of Christ Ephes. 4. vers 12. which is the end of the Ministery and not Babylonish or Antichristian This is clearly seen and proved for Gods assistance appeareth in his effectual working mens conversion by the work of the Ministery for conversion is by the word 1 Cor. 4. vers 15. Rom. 1. vers 16. through the Spirit and not by the word delivered without the Spirit and it is not in man to move the heart to grace 1 Cor. 3. vers 5.6 2 Cor. 3. vers 5. But God doth take the power of conversion to himself Deut. 30. vers 6. Act. 16. vers 14. The means indeed is the word Iames 1. vers 18. Examples hereof we have throughout the Acts of the Apostles Therefore iâ— men be here converted God doth aid the Ministers and is with them by the power of his Spirit in that work 2 Cor. 3. vers 3. by which the Apostle proveth to have the power of the Spirit in his Ministery by the conversion of his hearers All which considered and finding the four causes requisite to make up and compleat true Ministers to be with us I conclude that the Parish Officiating Ministers in England for the most part are men sufficiently qualified by God orderly called to the Ministery and to do that work which Christ appointed his Ministers to do and consequently that they are not Babylonish but true and lawfull Ministers of Iesus Christ. 4. Argument They that have the true properties of true Shepheards are Christs true Ministers But the Parish Officiating Ministers in England have the true properties of true Shepheards Ergo The Parish Officiating Ministers in England are Christs true Ministers and consequently are not Babylonish or Antichristian The Minor I prove thus from the 10. of Iohn for first these go in by the door vers 2. that is by Iesus Christ v. 7. by his call and the Churches as I have proved before Secondly the Porter openeth unto them vers 3. who invisibly letting men into the Church by Christ the door is Gods spirit who doth qualifie true Ministers with gifts and graces and is forcible by them to win people And visibly the Porter is the Authority committed by the Church unto some for admitting men into the house the Church of God Thirdly they lead them forth vers 3. that is from pasture to pasture from milk the grounds of Religion to strong meat Catechizing and otherwise interpreting the holy Scriptures unto them Which true properties of a Shepheard being found in the Parish Officiating Ministers here in England it appeareth that they are true Shepheards and so true Ministers of Iesus Christ and therefore neither Babylonish nor Antichristian or Popish Thus having with Arguments proved unto you that our Ministers are true Gospel Ministers for the further clearing this truth it remains that we answer to what they object against us who do separate from us which is chiefly this Object The Ordination of the Ministers who aâ— this time are Parish Officiating Ministers came from the Romish Synagogue they also were ordained by Bishops Ergo They are not true Ministers or thus Those Ministers which stand by a Romish Institution are no true Ministers But the Ministers of England stand by a Romish Institution Ergo They are no true Ministers but Babylonish and Antichristian 1. Answ. The Minor of this Syllogisme must be denied for we stand by no Romish Institution for Ordination is none of Romes inventions but instituted by the Lord Iesus Christ. So that the Ministers of England stand by an Institution of Christ descending to them from the Apostles through the Church of Rome must be the meaning of this Argument To which we answer that the passing through Rome nulls not the Institution of Christ. As we cast not away the Scriptures Sacraments and what ever Ordinances we have now though they have descended to us from the Apostles through Rome Which Argument runs as strong against Baptisme which though mingled with Romish inventions is not therefore nulled The vessels that were once dedicated to God by his own Institution though they were put into the house of Nebuchadnezars Gods and those that were fit very likely used to drink Wine in when he praised the Gods they were not so much as new cast again but carried to Ierusalem Ezra 1. vers 11. Yea Mr. Iohnson a great man of the separation seeing one that was a Minister in the Church of England afterwards to be chosen a Teacher to a separate Congregation without any new imposing of hands undertakes to justifie the Action thus in five Propositions 1. Imposition of hands is of God and not an invention of man It was not a Post or a Threshold first brought by Antichrist into the Temple of God but had therein before ever Antichrist sate there 2. Baptisme and Imposition of hands are joyned together among the Principles of the foundation spoken of Hebr. 6. vers 2. Therefore they ought to be regarded 3. Imposition of hands is in the Church of Rome still given to the Ofâ—â—ce of the Ministery and in the name of the Lord as they do also still administer Baptisme 4. We finde not either precept example or ground in the Scriptuâ—e binding to the repetition of it 5. The Priests and Levites in Israel becoming unclean when afterward they were cleansed retained still their places of being Priests and Levites and the Children of the Priests and Levites â—ucceeding after them did administer without a new anointing or new Imposition of hands Thus Mr. Iohnson and with him also Mr. Ainsworth though in their judgement both for the Separation opposed rebaptization because baptisme is an Ordinance of God which was had in the Church of Rome before the sell into Apostasie and hath been there continued ever since the Apostles times however commingled with many inventions of their own So likewise Mr. Iohnson defended
the God of Heaven bathe his Sword in our bloud and yet bring more forreign Enemies upon us and make the Land fat with our Carcasses for we have forfeited our very Estates and lives we do not deserve one bit of bread or drop of water justly may God feed us with the bread oâ— sorrows and give us tears to drink we would not serve God â—iâ—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 have had a brazen brow and there is an iron Sinew in our Necks we have gone on impudently and stubbornly in our sins Gods Doctrine hath dropped as the rain and distilled as the dew but not as upon the tender Herb for our hearts have not been tender our lives have not been fruitfull We have loathed Manna the Spiritual food of our Souls and well may God loath us and cast us off from him we have alienated our selves from our good God we have separated one fâ—om another we have increased divisions and well may God take away his mercies and his blessings from us and increase our divisions and make our breaches greater yet and wider than hiâ—herto they have been 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 and cast us quite away for ever being more his people Oh than Let us humble our selves at the feet of Christ. let us with Marie Magdalen weep at the feet of Christ for our sins let us at the feet of Christ break our Alabaster boxes our hearts I mean for that we have broken his Laws and have made great breaches in the Land 2. Duty But secondly Let us make it our earnest business from hence forward to reform our particular persons Oh are there not Babylonish Inmates protected within us Oh Let us turn our eyes inward and every one search what he can discover within his heart 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 yea thrice happy shall he be who taketh these Infant lusts before they are grown up 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 we have beaten down whatsoever hath appeared outwardly Babylonish either in Altars or in Crosses or in Images but oh let us take heed we do not leave some Idols yet standing in our own bosomes There are bâ—loved Idola saeculi as well as Idola Templi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all our lusts must be cursed anathematized that they may like the Fig-Tree afâ—er it was cursed die and wither at their veâ—y Root Tell me Is not self-love an Idol Is it not in some of yâ—u the great whore Is not lust a beast a Monster with many Heads and Horns Oh hate this Whore mortifie self-love and you stab the beast to the heart 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 and cry to God to humble our Souls and beat down our corruptions Let not onely reason vote down your lusts but Faiâ—h and Zeal pray them down 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 and put up most zealous pâ—ayers to God to give them power and victory over â—heir head-strong and stomackfull corruptions and in theiâ— prayers their Faith ever closeth with such promises as assure them of Grace enough to resist temptations and mortiâ—ie corruption This is the fiâ—st which I exhort you to do to deliver your selves from Babylon within you that dwelleth within your hearts as an Inmate in the same house by Humiliation and Reformation Buâ— secondly I beseech you to consider that you must not onely beaâ— down Babylon but you must build up Zion and that is to be done by faith and holiness 3. Duty Therefore in the third place Look well to your Faith The Walls of Babâ—lon like the Walls of Iericho are battered down by Faith All the faithfull Prisoners in Babâ—lon whose hearâ—s were sprinkled by the bloud of the Covenant were prisoners of hope and therefore were sure to be delivered from the bottomless pit in which there is no water for Bâ—bylon was a Type of Hell As for thee also by the bloud of thy Covenant I have sent forth thy prisonâ—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 they must mortifie their lusts renounce their merits rest onely upon Christ his perfect obedience and full saâ—isfaction for their justification for we cannot be constituted righteous but 〈◊〉 the obedience of Christ Rom. 5. vers 19. In this Faith let us live in this let us die By this we shall shew our selves to be true Sons of Zâ—on 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 as revealed unto us and faithfully expounded to us by able Pastours and Teachers and so be brought at last to fall from our Faith in Christ. 4. Duty Fourthly and lastly my beloved be exhorted to study holiness and to cry down by your holy lives those that câ—y you down for Bâ—bylonish for want as they â—ay of holiness Holiness is the beauty of Zion for there they were to worship God in the beauty of holiness There can be no beauty in our Souls no glory in our Congregaâ—ions without holiness Zion was the Mount of holiness Zaâ—h 8. vers 3. Holiness is the end oâ— humane society Vtquè alios alii de Religiâ—n◠〈◊〉 Contiguas Piâ—tas jussiâ—â—abere domos Certainly this age is even grown Barbarous or else Holiness which is the end of humane society would never be contemned and despised as it is now adayes in this wicked generation O what a base thing is it for a Nation to be ashamed of its glorie and to glorie in its sin and shame Men think it a base thing for to be holy 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 poâ—eâ— and dash our Enemies to pieces Exod. 15. vers 6. Without holiness we cannot have â—ny intimate acquaintance with God or good men We long for peace but peace is a Jewel which God gives to none but to those that are of his acquainâ—ance Aâ—quainâ— now â—â—y sâ—lf with him and be at peace theâ—eby good shall come unto 〈◊〉 Iob 22. v. 21. A Godly life is the life of God and those that were strangers to a Godly life are said to be alienated or â—stranged from the life of God Ephes. 4. vers 17 18. They then that strike at holiness strike at the life of God and have a kinde of Atheistical murther in their thoughts they would lay the Church a bâ—eeding let out the very heart-bloud of Religion and take away the very life of God O if England will not be holy it cannot be happy if we continue in our lukewarmness and prophaneness Wo wo be unto us though it go well with Zion it will go ill with us Zion was preserved even when Ierusalem was destroyed and England may be destroyed for iâ—s unthankfulness unfâ—uitfulness Schisme Idâ—latry lukewarmness and prophaneness and yet the Church preserved for the Church is not confined to any one place It concerneth us then to be such manneâ— of men in all hâ—ly Conversation 2 Pet. 3. vers 11. Such Pilgrims on Earth and Citizens of Heaven that it may appear that we seek a better Countrey an Heavenly and that God will not be ashamed to be called our God Hebr. 11 vers 16. But if we go about spiritual duties with carnal hearts and worlâ—ly mindes if we lie at catch waiting for a fair opportunity to return intâ— Egypt the God of Heaven will be ashamed to own us for his pâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk according to the Câ—non given to Evangelical Souldiers Galat. 6. vers 16. and if we walk according to Rule this Rule of the new Creature vers 15 morâ—ifying our lusts crucifying our selves to the World and living unâ—o Christ in righteousness and true holiness Peace will be upon us and upon Zion the Israel of God vers 16. Let us therâ—fore as it becometh men of Zion devote our selves to God and spend our strength in the Practise of Piety Let us be better acquainted with our selves and with our God let us learn what sin and what Grace means let us be watchfull over our own hearts with an holy jealousie 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 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 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