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
them to do them good but I will put my fear in their hearts that they shall not depart from me Jerem. 32.40 Thirdly God hath brought us out of the Egyptian bondage of that Roman Antichrist which is another part I have heard the groaning of the Children of Israel whom the Egyptians kept in bondage and I have remembred my Covenant Exod. 6. vers 5. Fourthly because we have the book of the Covenant which is read to us as formerly by Moses to the people who took the book of the Covenant and read in the audience of all the people and they said All that the Lord hath said will we do and be obedient Exod. 24. vers 7. We have the holy Commandments and the Gospel the words of the Covenant Exod. 34. vers 28. And it is a special prerogative to Gods people to have the word of God as Paul observes in the Iews prerogative and advantage what advantage then hath the Jew Much every way chiefly because unto them were committed the Oracles of God Rom. 3. vers â— 2 Which David also sets down as a great priviledge and prerogative He shewâ—â—h his word unto Jacob his statutes and his judgements unto Israel he hath not dealt so with any Nation Ps. 14. v. 7 19 20. All which bound up in one bundle of an impartial judgement tâ—ue consideration will make it to appear unto the world that surely Mr. Nichols his Assertion is most erroneous and false affirming as much as this that a people offering their prayers to God in the name of Iesus Christ taking the same Iesus Christ onely for their Mediatour and Advocate condemning as Babylonish the Mediation and Advocation of all Saints and Angels partaking of the Covenant made by God to his people through Iesus Christ having true knowledge of Gods word and his Law written in their inward parts having the fear of God possessing their hearts having been brought out of Babylonish and Antichristian bondage having the book of the Covenant read unto them having the holy commandments the Gospel the words of the Covenant and acknowledging obedience due unto them and enjoying that peculiar priviledge and prerogative of Iacob and Israel in the word Yet notwithstanding all these particulars and sure truths out of Scripture that such a people is no true Church but Babylonish and Antichristian Mr. Nichols may say so but I am sure the Scriptures say the contrary which must be yours and my guide to the which I beseech you to lean as you tender your Souls For my part I am so convinced out of the word of the contrary to Mr. Nichols his Assertion that I hope I shall never be so seduced nor blinded as to incline to so gross and false an opinion And I hope my good God my true guide my Prophet and onely Teacher will not hereafter judge or condemne me for the lighâ— which in this particular point of controversie I am resolved till death to follow All these Arguments upon the day of dispute should have been objected against Mr. Nichols had he answered like a Schollar Categorically to every Proposition and not so much indeavoured with Speeches and Orations to stop the stream of them Many more I could propound unto you were it not that I have already found the work to increase like the Widows Oyl much in my hands and nothing yet spoken of the second Proposition which I know you expect to have it further cleared unto you than it was the other day by a few Objections against it But before I come unto it I must briefly answer the scruple of one or two of the Clergy my fellow-labourers whose impatient mutterings against Parochial Churches wherein they serve and can willingly enjoy the milk of such flocks were taken notice off by some who seem not to deny Parochial Churches in Mr. Nichols his sense counselling or Preaching a separation from them but in another sense Presbyterial they would fain call it but unjustly as disagreeing with the Classical way and with Provincial Churches which one of them told me were to be called onely Churches and Parishes not truely Churches but onely integral parts of such Classical or Provincial Churches So that the whole County being divided into Classes the Parishes also are to be divided so as that a competent number are to belong to such and such a Classes as formerly to such and such a Cathedral and all that number of Parishes to make up but one Church to be ruled by Officers and Elders according to the word but singly every Parish taken by it self not to be called a Church Which Opinion being but a Cavil as I suppose against my self by the party insisting on it I shâ—ll wave as unwilling to disturb and as willing to submit for peace and quietness sake especially in this which well understood doth not cross my Opinion and judgement of holding Parish Societies to be true Churches nor my Opinion cross the judgement of the Learned and Reverend Divines of the Presbyterial way who affirm the Presbyterial Government by Preaching and Ruling Presbyters in Congregational Classical and Synodal Assemblies to lay the truest claim to a Divine Right according to the Scriptures with whose own Doctrine I shall confirm this truth that Parochial Congregations are to be called truely Churches The aforesaid Divines in their book of the Divine right of Church-Government take notice of the whole Church the whole Body of Christ and of larger particular Members of that Body of Christ and thirdly of smaller single Congregations Which threefold distinction of Churches is truely grounded upon the Scripture Thus Paul calls the whole Body of Christ Church Now ye are the Body of Christ and Members in particular And God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers 1 Cor. 12. vers 27.28 So Matâ—h 16. v. 18. and often elsewhere So likewise larger particular Members of that body of Christ such as Provincial Churches are in Scripture called Churches as the Church of Ierusalem Act 8. vers 1. the Church of Antioch Act. 13. v. 1. the Church of Coâ—inth 2 Cor. 1. vers 1. and the Church of Ephesus unto the Angel of the Church of Ephesus write these things Revel 2. vers 1. In which places there were no doubt many single Churches and Congregations as appears plainly in Corinth where Paul taught Apollo taught and Cephas taught and in Ephesus where Eusebius Emissenus reckoneth up above three-score several Churches and Congregations all which in Scripture are called one Church And I cannot here but declare my judgement upon those words of Iohn Rev. 2. vers 1. Unto the Angel of the Church of Ephesus that certainly if there were in Ephesus many single Congregations and particular Churches and yet called but Church as if but one Church were there then it appears evidently that those many single Churches made up one Provincial Church as integral parts of the whole which I will not deny to my Caviller though
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
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-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
I took upon me to encounter with Mr. Nichols in a publick Dispute The poyson of Asps was presently perceived under the lips of some whose mouths were full of cursing and bitterness Others since the Dispute have spoken high and threatned much in case I should commit to the Press and to the view of the World what on the day of the Dispute was by Arguments strongly controverted and weakly answered And these later wait still to catch me in some false relation either of Arguments or Answers Of both these I may say truely with the Poet. Et si non aliqua noouisses mortuus esses Iannes and Iambres are so full of the spirit of contradiction that they cannot contain themselves Ambitious Diotrephes that looks for the preheminence will be prating and darting out malicious words against those Disciples that Preach Teach and stand up for the Truth That Nick-name which the Philosophers gave to Paul at Athens must be his Livery that teacheth defendeth and upholdeth any thing dissonant from these mens fancies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what will this Babler say And among many such Bablers as they count us I doubt not but they will place me and even slight what here I propound to thy view Courteous Reader from the Scriptures themselves and from such Syllogistical Demonstrations as in the School of Logick I have been taught to frame All which their slightings and unjust Censures I weigh them not nor any more than I deserve them Male de me loquutus es quiabene loqui nescis Some speak evil of their Neighbours because they know not how to speak well of any man Hoc facis non quod mercar sed quod soleas This they do not because their Neighbour deserves it at their hands but because it is their custom so to do I have much observed in my far travails abroad and of late at home that commonly Authors of new devices are self-pleasing and like onely their own inventions I perceive it is in vain to perswade such Easier it is to draw a prophane person from Hell-gates than to remove an Opinion from a wilfull minde Schisme as a Learned man very well observed is the ship whereon go aboard Malecontents the windes that set it foreward are violent passions Will is the Rudder Obstinacie the Anchor Schismaticks are head-strong they will not see evident conviction Self-love makes them judge the best of themselves but their want of Charity very badly of others They beguile themselves with a shew of piety heat of affection and with a strong apprehension of things greatly amiss in others These can they see with both eyes themselves with neither No Church can pass them wherein they cannot see a Rock of offence and a stone to stumble at The common Road of the best Reformed Churches is too foul for their sincerity Our Arguments against them are paper shot as they hold but their weakest Reasons against us if themselves may judge are shot of Canon They despise every mans indeavour against them and are in admiration with their own works Let any man confer with them and they shall hear it I my self have sufficient experience of it By this might I be moved to cease this labour but I am not hopeless to hold some men back and to gain some also though I cannot recover what is wholy already lost If I might speed in both I would be glad if but in one I am content in both to loose my labour I cannot doubt But from my Adversaries mouths I have been warned by some other friends to take heed of printing and that they doubt not but that with the help of one or two of their Scribes who nimbly penned my Arguments and the Answers to them upon the day of Dispute before many hundred more they shall have occasion to accuse me of false-hood in relating my Arguments and the Answers to them a meer policy as I conceive to stop my proceedings to the Press which in truth must witness what Authority of Scripture hath been produced hitherto to little purpose for Conviction of a self-conceited people and what slight Answers have been returned to keep self conceitedness yet still on foot But this threat and policie hath no whit daunted me from appearing in publick True it is I must confess I have observed that it hath alwayes been the usual trade and inveterate guile of Schismaticks in former times to corrupt falsifie and deprave not onely the books and writings but the words sayings and other conferences which they have held with the Professours of the true Reformed Churches Origen of old complained how his books were thus abused by the enemies of God and sowers of Cockle even in his own dayes Augustine writeth that the Donatists being convicted of falshood in a conference he had with them and did after maliciously calumniate traduce the sentence given against them as falsly pronounced The Arrians and Pelagians were attainted of the like Crime Of this fraud and deceit were guilty also those Popish Confederates who being vanquished in the meeting at Ratisbone divulged notwithstanding many false reports of their Triumph and Victory against Hunnius Hailbronner and the rest of their Reformed Society Thus of late was Mr. Hart guilty who after his Conference with Doctour Reynolds having acknowledged and confessed to be true what the said Dr. Reynolds was committing to the Press concerning the said Conference yet when it came to the light M. Hart falsly and maliciously forged divers things to the credit of his own and disadvantage of Dr. Reynolds Cause of which he never so much as dreamed In which kinde most notable and most fresh in memory is the pride and arrogancy of Mr. Fisher and M. Sweet who impudently boasted of their supposed conquest in a meeting which they had with Dr. Featly and Dr. White from which nevertheless they cowardly fled wholy discomfited and blotted with the ignominy of a desperate retreat No less shamefull is the vanity of Mr. Smith alias Norrice in bragging of the conference between him and Mr. Walker which himself caused to be printed Anno Domini 1624. beyond the Seas and as he saith permissu Superiorum which he stuffeth with such a heap of false and guilefull Relations as he may seem according to the Prophet to have made lying to be protected and his Superiours to yield unto it Of these and such like Gregorie truely averreth that by their labours and disquisitions they indeavour not so much to attain the truth as to seem victorious they more eagerly thirst after the applause of men than the glory of God they seek such things as appertain to themselves not such as belong to Jesus Christ. Such boastings and beggings of a victory against me having already been spread abroad by a wilfull and self-conceited people and threats divulged of accusing me of falshood in my Relation of my Conference with Mr. Nichols I have Gentle Reader thought fit to give thee notice of the Subject of our Dispute
Chap. 5. vers 7. The state of the Church was very bad and evil Chap. 1. vers 21.22 The teachers were corrupt Chap. 3. vers 12. The women were exceeding vain proud haughty and corrupt Chap. 3. vers 16. compared with the 18. and 23. vers Rich men and chief men they also were very corrupt as you may see in Chap. 5. vers 8. and in Chap. 10. vers 1.2 compared with Chap. 36. vers 3. And all the people in general are complained of Chap. 24. vers 5. and Chap. 48.4 and 8. verses and in the 1 Chap. 2. and 6. verses Yea they were sunk deep in rebellion Chap. 31. vers 6. Yet they were called Gods Church and people But leaving the old Policy as noâ— suting with Mr. Nichols policy in undermining our Churches because he saith God having but that one people he was loath to cast them off I come to the new policy and new Testament to try whether God did then cast off his people and unchurch them for the corruptions of the wicked among them and first I make my instance in the Church of the Corinthians thus If the Church of Corinth when Paul calleth them a Church and Saints 1 Cor. 1. vers 2. and 2 Cor. 1. vers 1. were as bad and in some things worse than our Paâ—ishes then ours are true Churches or theirs were none and so Paul should â—ely them Verum prius The first part of this Proposition is true that they were a Church and Saints for so he stiles them And secondly that they were as bad and in some things worse than our Parishes I prove thus from many evil things reported of them by Paul's Epistles to them Fiâ—st They had persons as ignorant eâ—se why saith he to them Awake to righteousness and sin not for some have not the knowledge of God I speak this to your shame 1 Cor. 15. vers 34. Secondly They had persons as contious and so he tells them It haâ—h been declared to me of you my brethren by them which are of the house of Cloë that thâ—re are conâ—entions among you 1 Cor. 1. vers 11. Thirdly They were as carnal and such he calls them saying Ye are yet carnal for wherâ—as there is among you envying and striâ—e and division are ye not carnal and walk as men 1 Cor. 3. vers 3. Fourthly They were more scandalous than we dare be yea in such a sin as was not so much as named among the Gentiles witness these his words unto them It is reported commonly that there is fornication among you and such fornication as is not so much as named among the Gentiles that one should have his Fathers wife 1 Cor. 5. vers 1. Fifthly They were more erroneous than we denying the Resurrection as Paul reproves them thus If christ be preached that he rose from the deâ—d how say some among you that there is no Resurrection of the dead 1 Cor. 15. vers 12. and making Preaching and Faith vain as Paul complains of them saying If Christ be not risen then iâ— our preaching vain and your Faith is also vain 1 Cor. 15. vers 14. Sixthly They were so corrupt sinfull that they becâ—me even obstinate in sin and delighted to continue in uncleanness fornication and lasciviousness as Paul tells them when he giveth them warning of his coming unto them I fear least when I come I shall not finde you such as I would and that I shall be found unto you such as ye would not least there be debates envyings wâ—ath strifes back-slidings whisperings swellings tumults And least when I come again my God will humble me among you and that I shall bewail many that have sinned already and have not repented of the uncleanness and fornication and lasciviousness which they have committed 2 Cor. 12. vers 20.21 From all these places you may evidently perceive the truth of the first part of my proposition that the Corinthians were as bad and in some things worse than our Parishes Ergo verum est posterius what follows is true also that if they for all these corruptions among them were a Church and called Saints we aâ—so notwithstanding corruptions and corrupt ones in our Parishes are a Church and to be called Saints But what do I instance in Corinth onely to prove a truth so clear In all the Churches through Pauls Epistles I may easily instance the like A Learned and Godly Divine handling this very point in a discourse brings in an unsetled Roman and carries him quite through Pauls Epistles He first brings him to the Romans What say they will you continue in our Church No saith he ye are a mixt multitude you have amongst you many that cause division and offences and such as serve their own bellies Rom. 16. vers 17.18 Well say the Corinthians will you joyn with us No saith he ye have contentious persons 1 Cor. 1. vers 11. Incestuous 1 Cor. 5. vers 1. denying the Resurrection 1 Cor. 15. vers 12. The Galatians come in will you be of our Church No ye are gone to another Gospel Galat. 1. vers 6. ye are bewitched and obey not the truth Gal. 3. vers 1. The Ephesians say will you come to us No ye have liars stealers robbers amongst you Ephes. 4. vers 25.28 29. and Chap. 5. vers 3 4 6. ye have that teach other Doctrine and give heed to Fables 1 Tim. 1. vers 3.4 some that sin openly 1 Tim. 5. vers 20. The Philippians come next will you be of our number No ye have some preach Christ out of contention to add affliction to Pauls haâ—ds Phil. 1. vers 16. you have many that are enemies to the Crosâ— of Christ and whose God is thâ—ir belly Phil. 3. vers 18.19 What say you to us Colossians No ye are subject to Ordinances Touch not Taste not handle not Colos. 2. vers 20.21 Why will you not joyn with us Thessalonians Ye have some brethren that walk disorderly 2 Thes. 3. vers 6. Will you come to Câ—eet then No The Cretians are alwayes liars evil beasts slow bellies and to be rebiâ—ed sharply Titus 1. vers 12 13. Yet we hope we Hâ—brews may please you No ye are an ignorant people and had need to be taught the first pâ—inciples of religion Hebr. 5. vers 12. The poor man at a stand and weary of his journey asketh a friend what he should do You had best saith he go back again and joyn with the Romans as before So may Mr. Nichols and his separate Congregation when they have gone through many Churches to finde out one without corruptions and corrupt persons return to our Godly Ministers and Parishes again I confess I know not what disparity may be given nor what can truely be answered to this Argument to make it of no force unless Mr. Nichols will invent somewhat of his own phantasie and say again that God was unwilling and loath to cast off the Corinthians and all those Churches to whom Paul wrote but
understanding to have been from Eli he ran unto him and said Here am I vers 5. To whom the Priest replying I called thee not ly down again Samuel had no sooner returned to his rest and shut his eyes but God gives him a second call And Samuel arose again and went to Eli and said Here am I for thou didst call me And he answered I called not my Son ly down again vers 6. The third time he went to his rest and it is observed in the 7. verse that Samuel did not know the Lord neither was the word of the Lord yet revealed unto him But in the 8. verse The Lord called Samuel again the third time and he arose and went to Eli and said Here am I for thou didst call me And Eli perceived that the Lord had called the Childe And then Eli instructed him what he should do saying Go ly down and it shall be if he call thee that thou shalt say speak Lord for thy servant heareth vers 9. And so he did the fourth time that the Lord called him then he knew his call to be from Heaven and answered unto the Lord as the Priest had instructed him Now what from hence I observe is that God might the first time have spoken and revealed unto Samuel what he did after without three several returnings to the Priest telling him at the first It is not Eli that calleth thee but I but he would not as ancient Writers observe because God would have Samuel go the right way to work being young and not yet acquainted with lights and Revelations he would have him go to the Priest that he might instruct him what to do and that the Priest might judge of his light and calling A good example in Scripture for men in these times to know that if any must try and judge their lights their Revelations their calls and gifts they must not be the people but the Ministers And therefore Mr. Nichols surely is much deceived in giving to the people and slighting in the Ministers that which God would have Samuel acknowledge fitter for Eli to try and judge his call from Heaven than for the people But least it should be answered that this was the old Policy but the New Testament allows no such Doctrine nor respect or duty to Ministers more than to the Community of the faithfull I shall with the new Policy under the Gospel prove the like In the 8. of Acts Luke tells us what happened to the Eunuch who riding in his Chariot read that part of the Prophesie of Isaiah He was led as a sheep to the slaughter and as a Lamb dumb before the shearers so opened he not his mouth In the mean while The Angel of the Lord spake unto Philip saying Arise and go towards the South unto the way that goeth down from Jerusalem unto Gaza vers 26. When Philip was come to the place Then the Spirit said unto him Go near and joyn thy self to this Chariot and Philip came thither to him and heard him read the Prophet Isaias and said understandest tâ—ou what thou readest And he said How can I except some mâ—n should guide me And he desired Philip that he would come up and sit with him vers 29 30 31. Philip answered his desire and went up to the Chariot and taking occasion of the Prophecy he was reading instructed him so far iâ— the Mysteries belonging unto Iesus Christ that he truely believed and was baptized I observe also from hence what hidden Mystery may be here that the Angel who instructed Philip what he should do and observe is not allowed by Gods permissiâ—n to instruct the Eunuch in the points of faith but Philip a Church Officer must do it And the very same may be observed in the History which Luke also relates Act. 10. of Cornelius the Centurion a Religious man given to prayer and Alms-deeds yet wanting more instruction in the Mysteries of the Faith of Iesus Christ to whom God sends an Angel vers 5 6. who said unto him Send men to Joppa and call for one Simon a Tanner he shall tell thee what thou oughtest to do Why might not this Angel also who spake to Cornelius or some of the Community of the faithfull thereabouts if they had the power of the Keyes instruct Corneâ—ius while he stayes sor the coming of the Apostle but Peter an Officer of the Church must do it he must instruct guide and convert him Austin his answer is that God would teach us herein that he hath not appointed us Angels for our Instructers Masters and Leaders nor any other to tell us of lights Revâ—lations gifts and callings but hath left us Officers of his Church to do this work and farâ—her that so far we are to believe Angels if they should speak unto us as here to Cornelius and such lights as they should reveal unto us as they may be examined tried judged whither they be true â—ights or strong delusions from Sathan who often times transfigures himself into an Angel of light by such as Philip was as Peter was by Officers of the Church and true Ministers of the Gospel to whom and to no other Christ hath committed the power of the Keyes Yet further Aâ—stin observes from Act. 9. what Christ himself answered Saul vers 6. when he said Lord â—hat wilt thou have me to do And the Lord said unto him Arise and go into the Citie and it shall be told thee what thou must do Who must tell Saul what he must do who must try examine and judge of his calling who must instruct him who can instruct him better than Christ himself who is talking with him Yet Ananias a Church-Officer in the judgement of many very grave Divines must do it To him he is sent but not to the whole Community of the faithfull to judge of the light which compassed him about in the way to Damascus to examine the Revelation he had there Nay Christ would remit him to his Officer in his Church to shew that this is the ordinary way of Government by himself left to his Church that not the people but his Ministers by virtue of the power of the Keyes shall try and examine gifts and callings and such as they finde true by the Touch stone of the word to allow and admit such into the Church and to 〈◊〉 belonging to Church Government And without this trial by Church Officers and Ministers I cannot safely judge Mr. Nichols a true Pastour of a Church while preferring the people before the Ministers and taking orders from them he slights the ordinary way of Christ for Church Government and those Officers whom God hath shewed us to be respected And thus beloved I have shewed unto you the first errour and untruth meerly Antichristian practised in Mr. Nichols his Church which he calls Gods house which cannot be Gods house being the Pillar and Ground of the Truth and yet there the Truth of Ordination according to the Scripture is
slighted It is not my custom in this place to particularize any mans defects and errours neither would I have done it now had not my Text called upon me to surround the bounds of Zion and Babylon and to shew you what is the truth taught and professed in Zion and what is Babylonish and Antichristian and to answer those Propositions of Mr. Nichols affirming our Parochial Churches Babylonish and his own to be Zion and the house of God And as he hath gone about to brand us with an infamous Babylonish title thereby thinking to draw yet more of you to his separation I cannot in conscience discharge my duty to God and your Souls unless I vindicate our Churches and shew yet more Babylonish and Antichristâ—â—n practises and untruths in his Congregation whereby it may be Charactâ—rized unto you not to be the house of God nor the Pillar and Ground of Truth 2. Errour A second errour and untruth practized in Mr. Nichols his Congregation is in the administring the Sacrament of the Lords Supper at which Mr. Nichols allows a Lay-man or gifted brother to make a prayer at the setting apart those empty Elements for a Sacramental use to the Soul Which how contrary it is to the truth of the word and the example of Iesus Christ when first he instituted that Sacrament under the Elements of Bread and Wine I shall leave you to judge from what St. Luke relates of the last Supper in these words saying He took bread and gave thanks and brake it and gave unto them Luke 22. vers 19. and from St. Paul saying when he had given thanks he brake it 1 Cor. 11. vers 24. from which places I gather that though Christ had present about him his Apostles Brethren though then weak more able and gifted than are any of Mr. Nichols his Congregation yet Christ suffered none of them at that time to pray or give thanks but himself did it Secondly that prayer and thanksgiving at that time belongs to him and ought to be performed by him who breaks the bread and by no other that hath the power of the Keyes by lawfull Ordination which Mr. Nichols his Farmeâ—s and Millers have not And thirdly that without Mr. Nichols can clear his Ordination better than he hath done fâ—om the peoples Election of him the Administration of that Sacrament belongs to him but his abuse rather of so sacred a Mystery will one day lie with the heavy weight of Sacriledge upon his Soul 3. Errour A third errour and untruth practized by him is in the manner of his gatherinâ— his Church and building it up upon other mens foundations quite contrary to the practise and example of St. Paul who saith of himself So have I strived to preach the Gospel not where Câ—â—ist was namâ—d least I should build upon another mans foundation Rom. 15. vers 20. from whence I observe that St Paul strived not as Mr. Nichols strives Paul judged charitably of other mens preaching Mr. Nichols judgeth uncharitably of ours Paul judged others able to build up a Spiritual house to Christ Mr. Nichols judgeth us unable Pâ—ul judged that Christ was named and called upon in other Churches as well as in his own Mr. Nichols judgeth our Churches Babylonish and our people congregâ—ted not to name nor call upon Christ as if we called upon Angels Saints or some Heathenish Gods Paul though there were divisions among the Corinthians and some were for him some for Apollo and some for Ceâ—has widens not the wound of their division nor goes about to draw any from Apollo or any from Cephas Mr. Nichols makes our divisions his advantage to draw whom he can from our Churches Paul would not build upon another mans foundation Mr. Nichols builds upon ours and admits to his Congregation such as have acknowledged comfort to their Souls from the work of the publick Ministery as by experience I can speak of some who before Mr. Nichols resorted to or intruded himself into Deal acknowledged my Doctrine true sound wholesom and comfortable who since are become stones in Mr. Nichols his new building And thus it appears that his practise is not agreable to the true and peaceable practise of the Apostles especially of Paul 4. Errour A fourth errour practized by him is the unsetled place of his Church contrary to the Constitution of the first Primitive Churches which were known and named by the places as the Church at Ierusalem the Church at Antioch the Church at Ephesus the Church at Corinth and the like to which Paul directed his Epistles by the names of the place but were he to write to Mr. Nichols his Church he could not call it by any one place as the Church at Adisham where Mr. Nichols lives there being more of his Church many miles off in other places flying about on the Sabbath dayes or Trouping about on Hors-back on those dayes to hear him than there are present with him at Adisham But the Letters must be directed to Mr. Nichols his scattered Church at Adisham or elsewhere or to the flying and wandring or Trouping Church from one place to another which is most proper to it or to the church in Kent sometimes here and sometimes there all which is against the Constitution of the Primitive Churches setled in and named by some one certain and determinate place This practise is taken from the Church of Rome and therefore is Babylonish where in my time beyond the Seas I observed people for their pretended devotions much flying and wandring about either to places of Pilgrimage or upon the Sabbath dayes travelling five or six miles from their Parishes to such or such a Chappel to such or such a Cloister of Friars or Colledge of Jesuites under a pretence of gaining Indulgences by hearing Mass or Sermon in such a place and of such a Father And this hath been the Common practise of the Jesuites to draw the people there from the Parish Priests to perswade them that their Doctrine is soundest their lives purest whereas the Friars and the Parish Priests say they are of lewd and wicked Conversations and their Doctrine unprofitable and to this purpose they press to the people many Indulgences which they have obtained from the Pope for all such as shall hear their Doctrine and shall resort to their Churches and Chappels which now is more particularly practized by the Jesuites at Paris By whsch policy the Parish Churches there are very much deserted few people resort unto them and the Parish Priests are left to preach to the bare Walls and to some few old silly Women This policy if not under a pretence of Mass and Indulgences at least under a pretence of more pure Doctrine I have found to be much in Mr. Nichols whose people it seems have learned to run after him many miles upon the Sabbath dayes forsaking their Parish meetings as unprofitable to them and judging the day ill spent their Souls unedified except they hear him and no