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 yea by seducing spirits even termed Babylon 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 enâ—ailed unto his Zion I beseech you judge it not passion then in me if I shall yet pursue what the other day was by way of dispute but begun in this place and for want of time could not then be finished My conscience leads me to this work the spirit commands me to clear this point unto you 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 because with Scripture and reasons I oppose their contrary judgements yet I must not be unfaithfull to that trust and charge which from my Master Iesus Christ I have over your Souls I may say with Paul I have kept back nothing that was profitable unto you 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 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 neither count I my life dear unto my self so that I might finish my work wâ—â—h jâ—y 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 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 and in the which Zion I acknowledge to have enjoyed these fourteen years many sweet comforts many Soul-feasts and banquets 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 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 Let us therefore beloved with care and diligence for our Souls good search the Scripture and in them search out Zion and Babylon and what the last Thursday want of time allowed us not let us again examine Mr. Charles Nichols his three Propositions as stated by him against us against our Parochiall Churches and against ours and all Parish officiating Ministers affirming further his Congregation separated from us and our Parochiall meetings to be the true house of God which in these words he thus laies down 1. Proposition Parochiall Churches are Babylonish 2. Proposition We i. e. the Church I serve in Christ are the house of God 3. Parish officiating Ministers are Babylonish I shall to these give my answer in order as they lye and faithfully lay down my Arguments with his answers as far as on the twentienth day of this moneth we proceeded and then go on to prove by reason and Scripture how falsly and erreneously these Propositions are asserted by him for that neither our Parochial Churches are Bâ—bylonish neither his Congregation or Church wherein he serves is Gods house Nor the Parish Officiating Ministers justly to be termed Babylonish My first Argument against his first Proposition was framed thus a definitime ad defiâ—itum from the parts defiâ—ing or describing a thing to the thing defined or described which is a most sure and infallible kinde of Argument to convince and prove any thing that is doubâ—ed of or denied As for example A man is defined and described essentially by these parts to wit that he is a living Creature Risible and Rational if then I prove these parts to be in Peter I shall evidently conclude Peter to be man and if these essential parts be not in him I shall on the contrary conclude that he is no man You may then remember that my first Syllogiâ—me was from the essential parts constituting and describing a Parochial Babylonish or Romish Church in the Major or first Proposition And in the Minor or second Proposition shewing that those parts were not to be found in our Parochial Churches and then concluding our Parochial Churches not to be Babylonish thus 1. Argument A Parochial Babylonish Romish Church is a people living under obedience to the Pope gathered together under the Advocation or Patronage of some particular Popish Saint for whose greater glory on his day yearly they enjoy from Rome pardon of sins and Indulgences Congregated under a Popish Priest whose Mass they hear to whom auâ—icularly they confess and from whose hâ—nds they once a year at least receive the Sacrament of the Lords Supper under transubstantiated Bread and Wine But our Parochial Churches are not a people living under obedience to the Pope nor gathered together under the Advocation or Patronage of any particular Popish Saint nor for any such Saints greater glory on his day enjoying from Rome pardon of sins and Indulgences nor congregated under any Popish Priests whose Mass they hear to whom Auricularly they confess and from whose hands they once a year at least receive the Sacrament of the Lords Supper under transubstantiated Bread and Wine Eâ—go Our Parochial Churches are not Babylonish This Argumenâ— Beloved was so convincing that indeed it was never in order answered but rather complaint made by Mr. Nichols that it was so long that he could nor well repeat it nor remember it for the helping of whose memory I propounded one by one the contents of the Major and desired him then like a Schollar to grant deny or distinguish which by no means I could get him to do But at last
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
which were these three Propositions sent unto me by Mr. Nichols viz. 1. Parochial-Churches are Babylonish-Churches 2. We i.e. The Church I serve in Christ are the house of God 3. Officiating Parish-Ministers are Babylonish Against the two first I propounded those Arguments which in my Sermon thou mayest peruse the answers were such as I do there also faithfully relate True it is I confess I have added more than was spoken upon the day of our Dispute yea more Reasons and Arguments than that day were handled the time being short for the better inlarging my judgement and for the better instructing my people in points of so high a nature Of the Dispute I shall give thee no further account than what I give in my Sermon which took up three Sabbath-dayes work and I have conceived it might seem too much pressing the Press with the same Relation twice What in my Sermons I relate concerning the Arguments Objected and the Answers of Mr. Nichols I have indeavoured to relate with a clear Conscience as to the full substance judging my self not bound to relate in particular every flying word in heat of Argument from him and from my self which would be hard to perform or remember and to this purpose that my Arguments may see the light and the World may judge whither the Answers be satisfactory or not so that in case they shall appear too slight and light Mr. Nichols may reply again in publick to all the particulars objected in my Sermon against him All which that I might perform more faithfully I have intreated the Censures of three or four able Divines who were present at the Dispute who having perused my writings before I sent them to the Press have judged them to contain nothing false as contrary to the reality and truth of the Arguments and Answers upon the day of our publick meeting and Dispute I leave thee therefore Gentle Reader to peruse this my small labour I commend the Cause as of great moment to thy consideration Weigh well the matter judge of our Reasons Answers and the Replies without partiality Let thine upright heart affect as thy right knowledge in every thing shall settle thy judgement convince thy conscience I leave every one to their own liking approve or disallow do their own will so will men in these dayes I am one in my self to them indifferent Let truth prevail and God receive glorie and his Zion prosper Amen Farewell From my study at upper Deal in Kent March 12. 1653. Upon the occasion of this Work and the Authour my Reverend Friend Mr. THOMAS GAGE THe World grown old and sick sleeps ill her head With dreams and fancies is disquieted Whom busie Sathan restlesly doth ply With meats corrupt to fâ—ed her malady Her maker means her good and still doe's raise Physicians wife and learned in his wayes To cure her sad distemper At whose Art Hell frowns and Lucifer to take his part Spawns forth a brood of Empericks whose skill Labour 's to stop the Cure and keep her ill To which intent thâ—y studie to disgrace Those Reverend Artists and their work deface With Obloquies to whom as may appear The Crazie World give 's too attentive ear The great Iâ—hovah heare's and see 's their drift And how they thrive and seasonably does lift His servants hearts and Spirits up withall To give the cunning Cheats a fatall fall In their discovery Here 's one â—a's cas'd A subtil Fox and that we may distaste His guilded Cates which outwardly seem fair But open'd offer nought but winde and air With Arguments of solid worth and weight Ha's Gag'd the hidden depths of his deceit William Stanley ZECHARIAH 2. Verse 7. Deliver thy self O Zion that dwellest with the Daughter of Babylon PRovidence dearly Beloved in the Lord hath fitly pointed out unto me this portion of Holy Writ in a seasonable time you having seen and beheld this week past in this very place a great difference 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 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 while two differing parties pretending both to be the Zion of God cry to be delivered from both practises and errours of wicked and cursed Babylon Oh that we might fall into a devout agony and penitent sweat Oh if we cannot sweat bloud that we might sweat tears 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 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 Oh that the like comfort may be afforded unto us from the God of all comfort Let it be our hearty and earnest prayer that either Babylon may be separated and expelled out of the bowels of Zion or Zion delivered out of Babylon Oh let us blow off the ashes from our Zeal let us inflame our hearts with sad but fervent devotion Sure if as Heraclitus dreamed our Soul were but an exhalation the heat of our devotion would melt it into one indivisible tear Our Soul would be its own tear and we might well weep out our eyes and Souls together in these dayes of strife and strugling In the words you may observe Zions bondage and Zions deliverance She was yet in the house of bondage like Galba's wit as â—uetonius well notes Ingenium Galbae male habitat She had but a foul habitation an ill feaâ— and worse Neighbours Zion that dwellest with the Daughter of Babylon She sits down by the Rivers of Babylon by the waters of strife by the Rivers of confusion as Bartholdus describes well Babâ—lon Civitas ista statum peccati significat ex qua est omnis confusio enough to make her weep as David saith Psal. 13â— vers 1. By the Rivers of Babylon there we sate down yea we wept But secondly we have here Gods Alarm to Zion for her deliverance the Prophet cries out Ho Ho in the verse before my Text Heus Hâ—us Divinum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaâ—k Heark God himself sounds an Alarm So Ho O Zion Awake Awake Rouse up thy self out of thy secure pleasing dream Quicken thy Spirits Put on strength O Zion put forth thy strength use all possible means and diligence for thy deliverance Deliver thy sâ—lf O Zion The words of the Prophet present unto our serious consideration two things very observeable 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 This point is so clear by our own
Antichristian untruths and practises which have no warrant from any word of God 2. Reas. But secondly Gods people have great reason to separate from Babylon if the dwelling in Babylon were well considered by them Bartholdâ—s as I have shewed you before calls it the State of sin and confusion and in the language of Augustine it is termed the Citie of the Devil 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 No place more â—nfamous for their pride and Tyranny their cruelty and idolatry Well might Gods people be weary of such a loathsom prison and noisom dungeon which could not but be offensive by its stench and darkness And the like should move the Christian people of God to forsake whatsoever may relish or favour of Mystical and Antichristian Babylon which by Iohn is called The hold of every foul Spirit and a Cage of every unclean and hatefull Bird Revel 18. vers 2. Where all inventions of wicked men swerving from the Rule and pure word of Christ all Heresieâ— Schismes errours prophaneness uncleanness Hypocrisie and Superstition as into a filthy loathsom and stinking sink have emptied themselves for many years 3. Reas. But thirdly If the place from whence Gods people should move and separate being so loathsome should be sufficient motive unto them 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 and therefore they are called Zion Deliver thy self O Zion Every motion takes its denomination from its terminus ad quem And here even the Travailers themselves who were to move take their Title from thaâ— place unto which they moved 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 and by a special Institution Recorded his Name and set up his Ordinances there Some parts of publick worship were so appropriated to that place that they were to be performed there and no where else Deut. 12.13 14. Take heed to thy self thou offer not thy burnt offerings in every place that thou seest but in the place which the Lord shall chuse in one of the Tribes there thou shalt offer thy burnt offerings and there thou shalt do all that I command thee God promised a blessing to all them who came up to Zion to worship the Lord in the Beauty of Holiness 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 Zion as the mountain of Holiness and place of publick worship then all the Tribes were to go up to Ierusalem for 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 gâ—ve thanks unto the name of the Lord for there are sâ—t thrones of judgment the thrones of the house of David The poor people had long been deprived of the benefit of justice and the liberty of Religion 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 and the Lord shall yet comfort Zion and shall yet chuse Ierusalem You see then the Prophet had good reason to invite them to new Ierusalem here below a kinde of heaven upon earth to Zion the habitation of justice and mount of Holiness the praise of the Iews the glory of the Gentiles the house of God and Type of heaven 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 whose foundations are strong and sure and unmoveable in the greatest storms for here is his election and Praescience which will always stand The foundation of God standeth sure having this Seal The Lord knoweth them that are his 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 therefore with loving kindeness have I drawn thee Secondly here is this love of God actually adopting Psal 87. vers 1 2. Thirdly here is Iesus Christ the offspring indeed as man 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 Fourthly here is Gods Covenant in Christ which is as fast and as firm as the well rooted mountains Isai 54. vers 10.11 The mountains shall depart and the hills be removed but my kindeness shall not depart from thee neither shall the Covenant of my peace be removed saith the Lord of hostes that hath mercie on thee Oh thou afflicted tossed with tempest and not comforted Behold I will lay thy stones with fair colours and lay thy foundations with Saphirs Fifthly here is Gods presence of Grace which giveth his Zion unmoveableness when all the earth is moved and the foundations are destroyed God is in the midst of her 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 and of the houshold of God 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 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 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 and known Refuge God is known to her Palaces for a reâ—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 Salvation will God appoint for Walls and Bulworks Open ye the gates that the righteous Nation which keepeth the truth may enter in Thou wilt keep him in a perfect peace whose minde is stayed on thee because he trusteth in thee 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 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 Redeâ—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 and my words which I have put in thy mouth shall not depart out of thy mouth 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 and we will walk in his paths 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 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 he will destroy in this mountain the face of the covering cast over all people and the vail that is spread over all Nations Isai. 25. vers 6.7 Sixthly here are protections on every dwelling place marvellous preservations the Bramble bush on a light fire yet not burnt up The Lord will create upon every dwelling place of mount Zion and upon her Assemblies a Cloud and smoak by day and the shining of a flameing fire by night 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 and her oppressours peace poison a Triacle and if the enemy be established it is but for correction Eighthly here all good news are to be had here is to be heard all good news from heaven or earth that may concern either this life or the life to come 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 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 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 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 4. Reas. But fourthly The Prophet stirs up the people to deliver themselves from Babylon upon this ground and reason God had now removed all rubs he had opened the Kings heart and the prison doors If they would be active it was in their own power to deliver themselves and therefore the Prophet calls upon them to use their power and to take that fair opportunity which was offered for their deliverance and their glory Deliver thy self O Zion As if he should say thy shackles are knockt off the Ports are open the Commission is now sealed Come out be not cruell to thy self 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 but now thy time is out and therefore if thou stayest longer yet thou art not a prisoner 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 And so indeed all Christians may be said to dwell willingly in sin and ignorance when truth being cleared unto them all scruples removed Adversaries objections answered fallacious shadows under a pretence of substantiall 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 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 or example of Christ or the next builders the Apostles And thus beloved having cleared my Doctrine and by four reasons shewed unto you 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 or any way Antichristian I come to use and Application wherein I shall spend more time than in the explication and inlarge my poor and weak indeavours for your better instruction and information concerning these two chief terms in my text Zion and Babylon 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
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
Antichristian or Babylonish which I prove thus Those who by their life and Doctrine have witnessed against Antichrist could not be Antichristian But our Bishops since the Reformation have witnessed against Antichrist Ergo They were not Antichristian The Minor is clear in Cranmer Ridlâ—y Hooper Latimer Farrar Iewel Pilkington Sands Babington Abbot Davenant Hall Morton Usher and Dr. Brownrigge in his sound and Orthodox Divinity taught and professed publickly in Trinity Colledge in Cambridge against the unsound and corrupt Divinity taughâ— and professed in Rome But thirdly I answer that they did indeed Ordain our Ministers not qua Lord Bishops but qua Presbyteâ—s and had other Presbyters to joyn with them so that our Ordination from them is valid and may in no wise be disclaimed more than thoâ—e Ministers who were ordained in the Pâ—imitive Churches They were ordained in Cyperians time by Bishops and Presbyters The fourth Councel of Carthage ordered that no Bishops should ordain without the Counsel of his Clergie Antichrist was not then got in his feaâ— A Bishop if we consider him meerly as a Bishop was but a Minister and set apart to do the work of a Minister And so Ordinaâ—ion from them was bâ—t as from Ministers who have Commission fâ—om Christ to ordain and therefore the Argument proves nothing against us to null our lawfull succâ—ssion and Ordination Thus beloved having made a large progress through Mr. Nichols his three Erroneous Propositions having by Syllogistâ—cal Reasons and by Scriptures shewed unto you what is Babylonish and Antichristian and what not to wit that which is agreeable with the word of God with the express Command of Christ and with practise and example of the Apostles or that which crosseth the word the Command of Christ the practise and example of the Apostles have cleared our Churches and shewed unto you that as Parochial they are not Babylonish neither in their first Constitution Parishes having been constituted before Antichrist was discovered nor in the end of their Constitution that being for the better and more convenient feeding of many Souls by many Pastours nor in their mixture of good and bad together which mixture I have proved in all those Churches to whom Paul in his Epistles did write having shewed also unto you what practises against the word the express command of Christ the examples of the Apostles and according to the Iesuites examples are practized in Mr. Nichols his Congregation which he calls â—he House of God and finally having vindicated our Parochial Pastours and Parish Officiating-Ministers from Mr. Nichols his false aspersion and uncharitable censure of them branding them with the infamous Title of Babylonish I shall draw nearer to an end and conclude wiâ—h a use of Exhortation to some few duties 2. Vse of Exhortation I have beloved these three Lords dayes carried you about the bounds of Zion and Babylon I have shewed you at large what people what Churches are the Zion of God and what practises are Babylonish and how free our meetings and our Ministers are from such practises and in these three dayes surveying these bounds I have blown my Rams horns that the Walls of Babylon might fall as did the Walls of cursed Iericho formerly at the blowing of them I shall yet cause the sound of them to be heard all the Nation over committing what I have here spoken unto you to the Press that so whatsoever practises are Babylonish in the Land and Nation may be discovered Babylons strength and walls may be more ruâ—ned while Zâ—on shâ—ll stand as a Rock unmoveable and Hell-Gates Councels and practises shall never I hope prevail against her I have found in my search and Survey of Zions Walls and Bulwarks that yet she stands amongst us Our Churches I have found by the light and truth of Scripture â—o be Gods spirituâ—l Zion I have found their Antiquity as Parishes to be â—â—om the fiâ—st Pâ—imitive times and that it belongeth to the Decency and good Order of Zâ—on that in so stately great a House there be many Chambers and several distinct Tables where the Ordinances of God may be dispensed and the mulâ—itude of Souls belonging to Zion may be more conveniently fed I have found also out of Scripture that our Parish Officiating-Ministers are true Shepheards with the true properties of Shepheards and true Pastours Ordained by Christ his own Commission to feed the Souls in Zion having the lawfull power of the Keyes by Imposition of the hands of â—he Presbytery without which all Commission given by the people is subreptitious and false and against the Institution of Christ and consequently Babylonish and Antichristian And finally I have found Mr. Niâ—hâ—ls his three Assertions against us to be false not enduring the Trial and Touchstone of the Holy Scriptures and nothing by him truely Objected to prove us Babylonish but that we are a mixt multitude with many corâ—upt persons and sinners amongst us which he might as well have Objected against all the Churches mentioned in the several Epistles of Paul to prove Paul false in calling them Saints and Churches and against the Churches of Asia and yet not have unchurched them â—s upon this ground he hath not been able to unchurch us Yet because our sins onely are the great block and beam in his eye which hindreth his sight that he cannot see where a true Church is nor see that we are true Churches yea truer than his I beseech you let it be your care and indeavour for the time to come to give him no further offence by your sins but to live so religiously that this block and beam being removed from his eye he may see that we of Deal as well as those of other Parishes are a Church he may be won and recalled by your Godly walking and Conversation to come back to us and to send back again unto our Churches those whom he hath caused to separate from us Which that ye may perform the better give me leave to conclude this large discourse with an Exhortation to these duties following 1. Duty First Let us humble our selves for our sins which have been such Offences and Scandals to our Friends and Neighbours which have brought such destructions and divisions amongst us which have stirred up forraign Enemies against us which threaten us yet with greater miseries than those which hitherto we have suffered which make us as unclean as Lepers and cause others to loath us yea to separate from us Oh Let us read our sins in our miseries in our wars in our divisions which are amongst us We have nourished Malignant lusts Babylonish and Antichristian Brats within us which rebâ—l against the Spirit and fight against the Soul we have made sport and pass-time with those sins which shed the bloud of the Lord Jesus Oh Let those sins draw tears from us which drew bloud from Christ. We have grieved the holy Spirit and therefore well may the Spirit refuse to comfort us who have grieved him Well may