live in the Church the coming of all sorts hand over head to the Supper of the Lord and further proves all these to be no lawfull causes to forsake the Church of Christ. And least any should Object the want of Ecclesiastical Discipline in a Church to be a sufficient cause to make a separation in page 224. he he saith Though Princes and Magistrates will not let Ecclesiastical Discipline to be restored into the Churches under them yet may we forsake that Church for that cause Thus in the judgement of learned Divines I have delivered my judgement and answer to our Separatists Objections and do further add that if the corruptions of some of our Members affright them from our Churches I wonder the same corruptions drive them not from all civil commerce with such corrupt men and from eating and drinking and conversing familiarly with them least their Souls by them be indangered which may as soon happen to them out of the Church meetings and societiâ—s where is more freedom for sin and no actual preaching cuâ—biâ—g sin as â—n our Church meetings and societies where praâ—er and praise to God is offered and the word preached which is powerfull in casting down imaginations and every high thing that exalteth it self against the knowledg of God and bringing into captivity everie thought to the obedience of Christ 2 Cor. 10. vers 5. And thus beloved having brought you to the main Objection the great stumbling block of those that separate from our Churches to wit some wickedness some corruptions in manners some prophaneness in life and conversation which was also Mr. Nichols his chief Objection against our Parochial Churches I shall now go on to clear my judgement further upon this point and to shew you that such corruptions of some wicked amongst us do not null our Churches nor unchurch us as no people of God but that we may truely notwithstanding corruptions and corrupt ones amongst us be called a true Church and people of God Which work that I may the better and more plainly perform it according to your capacities and understandings I shall first prâ—mise that known and true distinction of Churches into visible and Invisible denied bv no judicious Divines that I can hear of and for a sure truth delivered by Reverend Vâ—sinus in his Catechisme Psal. 348. The Militant Church which in this world fighteth under Châ—ists Bâ—nnâ—r against the world the flesh and the Dâ—vil is either visible or invisible The visiâ—le Church is a company among men imbracing and profesâ—ing the true and uncorrupt Doctrine of the Law and the Gospel and using â—he Sacramenâ—s aright according to Christ his institution and professing obedience unto the Doctrine In which company are many unregeneâ—ated or Hypocâ—ites consenting notwiâ—hsâ—anding and agreeâ—ng to the Doctrine In which also the Son of God is forcible to regenerate â—ome by virtue of his spirit unto eveâ—lasting life Or It is a company of such as consent in the true doctrine they profess wherein notwithstanding are many deâ—d unregenerate Members Not every one that saith unto mâ— Lord Lord shall enter into the Kingdom of heaven Math. 7. vers 21. Hither pertain the Parables of the seed and tares likewise of the net gathering both good bad fishes Math 13. vers 24 25 26 and 47. The invisible Church is a compâ—ny of those which are elected to eternal life in whom a new life is begun here by the holy Ghost and is perfected in the life to come This Church as long as it warâ—arâ—th and sojouâ—neth on earth always lieth hid in the visible Church They which are in this invisible Church never perish therefore neither are any hypocrites therein but the elect onely of whom it is said No man shall pluck my sheep out of mine hands John 10. vers 28. And again The foundation of the Lord remaineth sure and hâ—th this seal The Lord knoweth who arâ— hispunc 2 Tim. 2 verse 19. It is called invisible not that the men therein are invisible buâ— because their faith and godliness is invisible neither is known of any but of themselves in whom it is and because we are not able certainly to distinguish or discern in the visible Church the true godly from the hypocrites There is the same difference between the visible and invisible Church which is between the whole and part For the invisible â—â—th hid in the visible as a part in the whole which appeareth out of this place of Paul Whom the Lord predestinated them also he called Rom. 8. vers 30. This calling whereby the Lord calleth us is of two sorts inward and outward The inward Saint Paul saith was wrought according to the purpose of saving men and the elect are called by both Hypocrites are called onely by the outward calling and in respâ—ct of this outward calling is the Church called visible and the Church of the called where are hypocrites also But the invisible is called the company or Church of the elect and chosen This being premised I say that corruptions or corrupt Members in a visible Church there aâ—e and yet they make not the Churcâ— no Chuâ—ch but still it is a true Church both from the proâ—ession of faiâ—h in it as also from the right use of the Sacraments administred in it Which is maâ—ifest from that place where our Saviour sendeth his Disciples to convert people and to gaâ—her them into Churches Go and teach all natioâ—s Baâ—tizing tâ—â—m in the name of thâ— Father and of the Son and of the holy Ghost teacâ—ing them to obseâ—ve all things whatsoever I have commanded you Math. 28. vers 19.20 In the words Go and teach is implied the true and sound Doctrine to be professed In the words baptizing them is implied the right use of the Sacraments In the words teaching them to observe all things is implied the profession of obedience to the Doctrine and Ministery In the words whatsoever I have commanded is implied faith in Iesus Christ commanding the word and Doctrine to be preached and observed which word though it be not actually nor exactly obeyed nor observed by all yet it is taught to be observed and acknowledged that it ought and must be observed which are the marks and tokeâ—s of a true visible Church and where these maâ—ks and tokens are there is a true Church Now I shall clearly prove unto you that the corruptions of wicked men in a Church do not make that Church no Church or no people of God Fiâ—st from the old Testament besides those places already in my Argument against Mr. Niâ—hols urged from the 1 Sam. 2. vers 29. compared with the 12. verse and from Exod. 32. Chap. verse 11. compared with the 1. and 6. verses and from 1 Sam. 12. vers 22. Further yet the Prophet Isaiah calls the people of his time Gods people Isai 1. vers 3. yet exceeding great wickedness was then amongst them Magistrates were wicked Chap. 1. vers 23. and Chap. 3. vers 14.15 and
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
would not be said to be void and forfeited because in part he renounceth that which hath troubled his Conscience in the performing of it Even so the first Reforming Presbyters Priests or Bishops who had received power by the Commission of their Ordination to Preach and to Pray and to administer the Sacraments and also to say Mass and in the Mass to offer up a Sacrifice when the true light of the Gospel and Reformation began to shine upon their Consciences were by the Spirit moved to renounce some part of their power as not belonging to them to wit the Mass and Sacrifiâ—e and to continue and keep the other part of their power and Commission to wit Preaching Praying and Administring the Sacraments as belonging to them by their Commission from Christ when by Ordination the power of the Keyes was committed unto them And who will say that because they renounced unlawfull power therefore their lawfull power was forfeited and made void and null either in themselves to practise it or towards others to communicate it to others by right true and lawfull imposition of hands as Christ ordained Object But this Objection against our Ministery and our lawfull succession is much like to that of Rome against us saying that the Ministers of the Reformed Churches had no Commission or lawfull calling being under the Pope and Popish Prelates to reform the Church and so think and judge our Separatists that our Commission being void and all power to ordain and to Reform the Church is fallen to the people Ans. To whom I answer with Morneus his answer to the Papists Objection against our Reformers at the first beginning of Reformation That the calling of our first Ministers which reformed the Church in these last times was the same vocation and succession wâ—ereof they themselves do brag but the same vocation which they abused have our men indeavoured to use well and to that vain succession wherewith they decked themselves they have added the succession of true Doctrine which they had corrupted without which all succession is nothing else but a continuing of abuse and errour Wickliff Ion Hus Luther Zwinglius Oecolampadius Bucer and others of that School from whence the Ministers which have gathered Churches from under Antichrist are descended were Priests as they call them and Doctors in Divinity As Priests and Pastours they had charge to preach the truth unto the people and to Administer the Sacraments unto them according to the Institution of our Lord. As Doctors they were called to expound Divinity in their readings and in their books and they were bound by the ordinary Oath of all Universities to declare the truth unto the Church to confute all Doctrines repugnant against the word of God and with all their might to expell it Now in their time they sound that the word of God was hid unto the people that the honour which was due to God alone was turned to men and to images that the bloud of Christ was trodden under foot that the Sacrament of the Supper was partly turned into Idolatry and partly denied unto the poor people To be short that all the holy Scripture was prophaned and poysoned with the Popes gloss and Popish interpretations And when they shewed these things to the Bishops and Metropolitans according to the order of their Church they made no reckoning of them they were the first that persecuted them because they themselves were the infected part of the Church I ask therefore if their vocation commanded them not to go farther to wit to preach the truth unto the people and purely to administer the Sacraments And if they had done otherwise whither they had not been forsakers of their calling contemners of their Oath made unto God and abusers of the people Both two therefore our Popish Adversaries and our first Ministers had one and the same ordinary and outward calling But herein is the difference that that which ours have followed the others have forsaken that which ours have done of duty by reason of their charge the other have concealed Ours have led their sheep upon the Mountains of Israel into good pastures Ezek. 34. the others have devoured them or else left them for a prey to the beasts of the field or else driven them to the Fens Marishes where they have starved A Magistrate shall be called to the Government of a Common-wealth where he shall finde the good Laws corrupted by the negligence or malice of those that went before his Courts full of injustice the Officers subject to factions briberies and corruptions and he would reform all this and bring it to the censure of the Laws He that will further now ask him by what right he doth this should he not make himself a laughing-stock because he follows step by step his calling He hath not sworn to maintain abuses but rather to maintain the Laws and to provide every way that he can for the good and preservation of the Common-wealth But what an absurdity would it be to say that this Magistrate hath forfeited his Commission and power because he thus reforms the Courts and the Common-wealth to wâ—ich he is sworn and to judge his power now lapsed into the peoples hands because he reforms abuses Even so likewise have our fiâ—st Ministers done first requiring reformation and afterwards putting too their hands according to their duty And if we could ask the Apostles who are their true succâ—ssours They would not tell us such as have a Triple Crown or such a Cope or such a Miter but those that preach the word of God after our example At the preaching of these first men the Pastour of the Churches were awakened in England in Bohemia in Germany in Scotland in Denmark in Swedenland and afterwards many in France and these were sent to bethink them of their duty Consequently some whole Realms were reformed the very Bishops themselves that there had preached lies preached the truth in the self-same Church and Pulpit and they with their reformed Presbyters ordained others to preach and pray to Administer the Sacraments according to Christ his word truely revealed to these Pastours and fiâ—st Reformers And now for their good and Godly indeavours shall our Separatists like Papists question their calling Judge their power and Commission void null our succession from them and preach our Ordination down as lost and ruined either in time of Popery or by these our first Reformers It is an opinion or errour with laughing to be exploded But to draw to an end I shall briefly answer to that part of our Adversaries Argument and Objection against our Ministers They were Ordained by Bishops say they Ergo They are Babylonish First by way of answer I desire to know what these men think of Mr. Bradford and the rest of those holy Ministers and Martyrs ordained by Bishops in those dayes Were they Antichristian and Babylonish Ministers But secondly The Bishops which ordained our Ministers since the Reformation were not
Antichristian or Babylonish which I prove thus Those who by their life and Doctrine have witnessed against Antichrist could not be Antichristian But our Bishops since the Reformation have witnessed against Antichrist Ergo They were not Antichristian The Minor is clear in Cranmer Ridlâ—y Hooper Latimer Farrar Iewel Pilkington Sands Babington Abbot Davenant Hall Morton Usher and Dr. Brownrigge in his sound and Orthodox Divinity taught and professed publickly in Trinity Colledge in Cambridge against the unsound and corrupt Divinity taughâ— and professed in Rome But thirdly I answer that they did indeed Ordain our Ministers not qua Lord Bishops but qua Presbyteâ—s and had other Presbyters to joyn with them so that our Ordination from them is valid and may in no wise be disclaimed more than thoâ—e Ministers who were ordained in the Pâ—imitive Churches They were ordained in Cyperians time by Bishops and Presbyters The fourth Councel of Carthage ordered that no Bishops should ordain without the Counsel of his Clergie Antichrist was not then got in his feaâ— A Bishop if we consider him meerly as a Bishop was but a Minister and set apart to do the work of a Minister And so Ordinaâ—ion from them was bâ—t as from Ministers who have Commission fâ—om Christ to ordain and therefore the Argument proves nothing against us to null our lawfull succâ—ssion and Ordination Thus beloved having made a large progress through Mr. Nichols his three Erroneous Propositions having by Syllogistâ—cal Reasons and by Scriptures shewed unto you what is Babylonish and Antichristian and what not to wit that which is agreeable with the word of God with the express Command of Christ and with practise and example of the Apostles or that which crosseth the word the Command of Christ the practise and example of the Apostles have cleared our Churches and shewed unto you that as Parochial they are not Babylonish neither in their first Constitution Parishes having been constituted before Antichrist was discovered nor in the end of their Constitution that being for the better and more convenient feeding of many Souls by many Pastours nor in their mixture of good and bad together which mixture I have proved in all those Churches to whom Paul in his Epistles did write having shewed also unto you what practises against the word the express command of Christ the examples of the Apostles and according to the Iesuites examples are practized in Mr. Nichols his Congregation which he calls â—he House of God and finally having vindicated our Parochial Pastours and Parish Officiating-Ministers from Mr. Nichols his false aspersion and uncharitable censure of them branding them with the infamous Title of Babylonish I shall draw nearer to an end and conclude wiâ—h a use of Exhortation to some few duties 2. Vse of Exhortation I have beloved these three Lords dayes carried you about the bounds of Zion and Babylon I have shewed you at large what people what Churches are the Zion of God and what practises are Babylonish and how free our meetings and our Ministers are from such practises and in these three dayes surveying these bounds I have blown my Rams horns that the Walls of Babylon might fall as did the Walls of cursed Iericho formerly at the blowing of them I shall yet cause the sound of them to be heard all the Nation over committing what I have here spoken unto you to the Press that so whatsoever practises are Babylonish in the Land and Nation may be discovered Babylons strength and walls may be more ruâ—ned while Zâ—on shâ—ll stand as a Rock unmoveable and Hell-Gates Councels and practises shall never I hope prevail against her I have found in my search and Survey of Zions Walls and Bulwarks that yet she stands amongst us Our Churches I have found by the light and truth of Scripture â—o be Gods spirituâ—l Zion I have found their Antiquity as Parishes to be â—â—om the fiâ—st Pâ—imitive times and that it belongeth to the Decency and good Order of Zâ—on that in so stately great a House there be many Chambers and several distinct Tables where the Ordinances of God may be dispensed and the mulâ—itude of Souls belonging to Zion may be more conveniently fed I have found also out of Scripture that our Parish Officiating-Ministers are true Shepheards with the true properties of Shepheards and true Pastours Ordained by Christ his own Commission to feed the Souls in Zion having the lawfull power of the Keyes by Imposition of the hands of â—he Presbytery without which all Commission given by the people is subreptitious and false and against the Institution of Christ and consequently Babylonish and Antichristian And finally I have found Mr. Niâ—hâ—ls his three Assertions against us to be false not enduring the Trial and Touchstone of the Holy Scriptures and nothing by him truely Objected to prove us Babylonish but that we are a mixt multitude with many corâ—upt persons and sinners amongst us which he might as well have Objected against all the Churches mentioned in the several Epistles of Paul to prove Paul false in calling them Saints and Churches and against the Churches of Asia and yet not have unchurched them â—s upon this ground he hath not been able to unchurch us Yet because our sins onely are the great block and beam in his eye which hindreth his sight that he cannot see where a true Church is nor see that we are true Churches yea truer than his I beseech you let it be your care and indeavour for the time to come to give him no further offence by your sins but to live so religiously that this block and beam being removed from his eye he may see that we of Deal as well as those of other Parishes are a Church he may be won and recalled by your Godly walking and Conversation to come back to us and to send back again unto our Churches those whom he hath caused to separate from us Which that ye may perform the better give me leave to conclude this large discourse with an Exhortation to these duties following 1. Duty First Let us humble our selves for our sins which have been such Offences and Scandals to our Friends and Neighbours which have brought such destructions and divisions amongst us which have stirred up forraign Enemies against us which threaten us yet with greater miseries than those which hitherto we have suffered which make us as unclean as Lepers and cause others to loath us yea to separate from us Oh Let us read our sins in our miseries in our wars in our divisions which are amongst us We have nourished Malignant lusts Babylonish and Antichristian Brats within us which rebâ—l against the Spirit and fight against the Soul we have made sport and pass-time with those sins which shed the bloud of the Lord Jesus Oh Let those sins draw tears from us which drew bloud from Christ. We have grieved the holy Spirit and therefore well may the Spirit refuse to comfort us who have grieved him Well may
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