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
many Councels before as the Popes Supremacy denied and decreed against by the Councel of Calcedon Africk Milevi Constantinople and Basil The second Councel of Ethesus approving Eutyches and the Councel of Calcedon condemning him The second Councel of Nice maintaining the worshipping of Images and that of Franck Ford assembled about the same time by CHARLES the Great pulling them down The first Councel of Nice permitting the marriage of Ministers according to the use of the Primitive Church and the Councel of Neocesaâ—ea and Mentz and the second of Carthage forbidding it and particularly in England having shewed a party dissenting from the Pope almost three hundred years ago in the very height of Popery here in the Raign of Edward the third in whose time God raised up Iohn Wickliff a Professour at Oxâ—ord to hold out the light of the Gospel so as many in those dayes were much enlightned thereby For among other Principles wherein he instructed the people then these were some directly against the Church of Rome 1. The Eucharist after Consecration is not the very body of Christ but figuratively 2. The Church of Rome is not the head of all Churches more than any Church is Nor hath Peter any more power given of Christ than any other Apostle hath 3. The Pope of Rome hath no more in the Keyes of the Church than any other within the order of Priest-hood 4. The Gospel is a rule sufficient of it self to rule the life of every Christian here without any other rule 5. All other rules under whose observances divers Religious persons be governed do add no more perfection to the Gospel than doth the white colour to the wall Having I say thus shewed him the height of Popery in and out of England and still a party dissenting from the gross errours of Rome and in them a light of a Church and people of God he aiming at those abominations brought in and setled as he imagined without any party dissenting from the Councel of Trent as from other Councels would needs frame his Argument from Queen Maries dayes thus 1. Object In Queen Maries dayes there were no Churches in England Ergo Now Parochial Churches are Babylonish The Argument beloved concludes nothing in the consequence for suppose there had been no Church or people professing the truth doth it therefore follow Ergo now there can be no Parochial Churches He might as well have argued thus People in Queen Maries dayes believed not Ergo People now do not believe Or People then were Papists in England Ergo now they are not Protestants and then what shall we say of Mr. Nichols his believing people Even such is this Argument In Queen Maries dayes there were no Churches Ergo now Parochial Churches are Babylonish But to let my Opponent go on with more such Enthymema's I denied his Antecedent shewing him that in Queen Maries dayes there was a glorious Church of believers who witnessed their Faith with the bloud of Martyrdom as the Stories tell us of Cranmer Brad-ford Taylor Yea some tell us of eight hundred innocents whose lives in the space of less than four years that cruel Popish Queen sacrificed unto her idols Yea such was the abundance of true believers and Protestants in those dayes that as a fruitfull Vine they were spread abroad also into Germany Sweden Denmark and a Church of English true believers was apparent at Frankford from whence came Godly Bishops that setled our Churches in Queen Elizabeths time But then he went on a little more Schollar like in suiting his consequent with his Antecedent though still fallaciously thus 2. Object In Queen Maries dayes Parochial Churches were Babylonish Ergo Now Parochial Churches are Babylonish I might well have granted here his Antecedent for ought any true illation from it to these times it proving nothing but that we must needs be now as our Fathers were in those dayes which is a false illation for though there were no Churches then there may be Churches now though Parochial Churches then were Babylonish yet Parochial Churches now may not be Babylonish neither qua as Churches neither qua as Parochial As Churches the people being converted As Parochial it having been already shewed that Parishes as Parishes were no invention of Antichrist which distinction Mr. Nichols all along his Arguments and answers seems much to mistake or forget varying these terms as he pleaseth sometimes insisting upon the word Churches as when the Argument of the ancient Coustitution of Parishes before Antichrist convinced him he then falls to the word Churches qua as mixed Congregations So here from Churches in Queen Maries dayes he falls to Parishes in Queen Maries dayes But to try further what this Monster would bring forth In Queen Maries dayes Parochial Churches were Babylonish Ergo now Parochial Churches are Babylonish I distinguished the Antecedent to that word Churches supposing what was left behinde as Parishes they were not Babylonish They were Babylonish or Popish generally I denied the Antecedent They were Babylonish or Popish as the whole Land wherein were some Protestants in all corners dissenting from Babylonish and Popish principles I granted the Antecedent And this beloved I doubt not but it will appear unto you most true that where eight hundred in less than four years suffered Martyrdom they were not all taken out of one Parish but out of several Parishes in the Land and secoâ—dly that where so much bloud of holy Protestant Martyrs was shed it would prove as Cyprian saith Sanguis Martyrum semen Ecclesiae The bloud of Martyrs is the seed of the Church by whose sufferings the Professours of the true Gospel grew and increased more and more and so not the whole Parishes or Parochial Churches would be infected with Papacie but as was the Land and Kingdom not generally or in all but in the major part at most Thus I can further prove unto you Protestants to have been then in Parishes from the instance of a Parish not far from us in this part of Kent where I am informed by a Neighbour of this Parish that he often heard his own Father relate from his Grand Fathers mouth that in Queen Maries dayes there lived in that Parish a Priest named Stacie and that many times his Father and his Fathers Brothers going to Church and observing M. Stacy his superstitious ceremonies in the Church and at the Altar would go home to their Father telling relating to him Father Mr. Stacie in the Church doth sprinkle his face with water makes crosses with his fingers upon his fore-head knocketh his breast and prayes kneeling before the pictures and the like To whom his Granâ—-father would reply My Children though Mr. Stâ—cie do such things you must beware of them you must not do the like you must not pray to images but to God neither must you learn such Ceremonies and Superstitions of Mr. Staciâ— Whereby beloved you may perceive that in those Marian dayes all were not infected with Papacie but
you my Arguments as upon the day of Dispute they were Objected against him with his answers to them and then I shall further inlarge my discourse to prove his Congregation to be no true Church nor house of God but to practise things Babylonish Antichristian and against the word of God You may beloved call to minde that after his first Proposition had been awhile canvassed and as I complained which to many seemed Passion in me little satisfaction given by his answers why he should term our Parochial Churches Babylonish I told him it was time to come to his house he having been so long in ours and I desired him to hear me an Argument or two against his pretended Church which at first he was unwilling to grant unless he might first argue against this Parish of Deal in particular which neither my Moderatour nor my self would yield unto First because it was not a Proposition stated nor agreed upon to be disputed Secondly to avoid tumults and quarrels that might have been caused in case before your faces and upon your own ground his Arguments should tend to the affronting of any of you in particular particularizing any particular misdemeanour miscarriage or sin of any or making use of Nick-name or aspersion unjustly laid upon you as he seemed to intimate he would do saying he would speak of you but as you were characterized abroad But being stopt from casting any affront in particular upon you with much unwillingness he yielded at last tâ—at I should Object somewhat against his second Proposition And having against his first Assertion begun my Argument from the description or definition of a Babylonish Romish Parochial Church I thought it would prove my best way of objecting against his second Proposition also to begin with a true definition or description of the true house of God which I performed thus 1. Argument The house of God is the Church of the living God the pillar and ground of the truth 1 Tim. 3. vers 15. But your Congregation is not the Church of the living God nor the pillar and ground of the truâ—h Ergo your Congregation is not the house of God The Major being granted and the Minor denied I proved it thus Where many things are practized against the truth there is not the Church of the living God nor the pillar and ground of the truth But in your Congregation many things are practized against the truth Ergo your Congregation is not the Church of the living God nor the pillar and ground of the truth The Major was granted and the Minor denied which I proved thus The truth of the Word ordereth to a true Church a true Pastour But in your Church and Congregation there is no true Pastour Ergo In your Congregation things are practized against the truth The Minor or second Proposition being denied I proceeded thus In your Church and Congregation there is no known Pastour but your self But you are no true Pastour Ergo In your Church and Congregation there is no true Pastour The Minor still I proved A true Pastour comes in â—o his flock by the true door of Christ and his word But you came not in to your flock by the true door of Christ and his word Eâ—go you are no true Pastour The Minor I cleared thus The true door of Christ and his word for a Pastour to come in to his flock is by true Ordination But you came not in to your flock by true Ordination Ergo you came nâ—t in to your flock by the true door of Christ and his word The Minor appeared thus True Ordination according to Christs word is by imposition of hands by the Presbytery But your Ordination is not by imposition of hands by the Presbytery Ergo you came not in to your flock by true Ordination Here Mr. Nichols denying the Major that true Ordination according to Christs word is by Imposition of hands by the Presbytery said that he came in to his flock by the Election of the people which he said was true Ordination according to Christs word Against which answer I framed thus my second Argument 2. Argument That which is most warrantable for Ordination from tâ—e word of God is truest Ordination But Ordination by Imposition of hands by the Presbytery is more warrantable for true Ordination than the Election of the people Ergo Imposition of hands by the Presbytery is truer Ordination than the Election of the people The Major he could not deny but the Minor he denied which I thus proved Ordination by Imposition of hands by the Presbytery is clear and warrantable from the word of God in these eight places of Scripture at the least Act. 6. vers 6. Act. 13. vers 3. Hebr. 6. vers 2. 1 â—im 4. vers 14. 1 Tim. 5. vers 22. Titus 1. vers 5. Rom. 10. vers 15. Hebr. 5. vers 4. compared with verse 1 But you can shew me no such places of Scripture nor so many to warrant Ordination by Election of the people Ergo Ordination by Imposition of hands by the Presbytery is more warrantable for true Ordination from the word of God than the Election of the people Here the light of Scripture dazled Mr. Nichols his eyes the Authority of so many places wrapped up in one Proposition startled him so that fain he would have ridded himself of so much Scripture against him And he began to cavil and to question me how I knew that he was not ordained by Imposition of hands by the Presbytery having through some trouble of minde forgot that he had granted it before unto me and confessed his Ordination by the Election of the people as I told him I knew his Ordination by his own confession Then fain would he ouâ— of order form and Syllogisme know how and where I was ordained A thing beloved not very pertinent to the force of my Argument against him neither needed I to have given him in publick such an account of my self till some Argument from him against me had questioned my Ordination as mine did his yet to ease his minde I told him by whom I had been lawfully Ordained and forcing him on again to my Argument he began â—o say somewhat First that indeed he acknowledged that Imposition of hands by the Presbytery was used in the Apostles time as a Ceremony which now might be left off and so was now by many Godly men omitted To which slight answer I replied thus 3. Argument That which is a Principle of the Doctrine of Iesus Christ ought never by any Churches to the end of the World be omitted or laid aside But Imposition of hands by the Presbytery is a Principle of the Doctrine of Iesus Christ. Ergo Imposition of hands by the Presbytery in Ordination ought never by any Churches to the end of the World be omitted or laid aside Here Mr. Nichols shewed himself yet more troubled and quite to have forgotten the Scriptures or else he would not have granted my Major
of the people the Text would â—avâ— declared it thus unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they had ordained to themselves Elders and not as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they had ordained them Elders as speaking of others Mr. Selden hath a large discourse in his book de Synedâ—iis veterum Hebraeorum shewing that the word signifies to Elect Decree Ordain and is to be understood of the Apostles Act in this place and not of the peoples What comfort then can Mr. Nichols have from this place especially if he understand Greek and the whole context and from those many more produced by me and unanswered by him to satisfie his conscience when thus by Scripture he is fully convinced to be no lawfully ordained Minister of Iesus Christ Which was the first thing I discovered by Argument against his Church or Congregation that it was not the house of God not being the pillar and ground of the Truth where the Truth of Ordination according to the word of Christ and the practise of the Apostles so much faileth and is by him opposed Thus far beloved my Arguments reached upon the day of our dispute against Mr. Nichols his second Proposition And seeing we are come to this main point of the controversie of these times concerning popular Election and Ordination and popular Government in the Church which popular men too much affecting popularity for their ends to draw away our people from our Churches have devised and of late stirred up I shall yet a little more inlarge my Judgement and Discourse for the better resolving a doubt so necessary in these times to be unfolded This Monstrous opinion can plead no Scripture except those three places by me above rehearsed out of the Acts of the Apostles To that whereon Mr. Nichols leans I have answered as also to that of Act. 6. Chap. where although the people look out honest men for Deacons yet the Apostles appoint them over that business and to that ordain them by Imposition of hands which sheweth more than a meer looking out for them and approving or allowing of them The third place is out of Act. 1. vers 23. They appointed two Joseph called Barsabas who was surnamed Justus and Mathias From whence some of the separation will settle Ordination upon the people because in this peculiar work the people were joyned with the Apostles But observe first from this place that there the Electours were eleven Apostles to guide the other But Mr. Nichols will allow those to chuse him who have no Officer to guide them amongst whom no doubt but there are very many weak persons Secondly It was very easie to chose one of these two Ioseph or Mathias who had accompanied with the Apostles all the time that Jesus went in and out among them vers 21. This was easie to know But to chose a man fit for a Pastour requires more skill than so Thirdly In this Election God was peculiarly seen the Apostles not knowing who it should be Fourthly in vers 26. They gave forth their lots and their lots fell upon Mathias They that will make any thing of this place may as well make casting of Lots an Essential to Ordination as give this power to the people who were never constituted appointed or ordained by Christ to be either the proper first or immediate subject of the power of the Keyes which I shall indeavour to clear thus unto you That which is the first subject is the proper subject No doubt of this But the proper subject is reciprocated and convertible with his Accident As for example A living Creature is the proper subject of sense and feeling A man is the proper subject of laughing or laughter And from hence we say reciprocally Every man is Risible and Every thing that is Risible is a man Every living Creature hath sense and feeling and so likewise Every thing that hath sense and feeling is a living Creature This is called Axioma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But every Axiome that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth include in it the Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Predicate is true of the subject in all place and at all time This is true of a living Creature and feeling of a Man and Risibility And so if the people or the Fraternity be the proper subject of the power of the Keyes It must be true that they are and have been the proper Subject of the power of the Keyes omni tempore omni loco in all places and at all times But if we finde the power of the Keyes exercised in time before there was a Christian Fraternity then certainly there was some other subject of the power of the Keyes in whom this power was as in a proper subject When Paul came to Corinth he preached Authoritative and with power and Commission Eâ—go Then the power oâ— the Keyes was in some â—ubject but the Fraternity at that time was non Enâ— had no being in Christianity How then could they be the subject And if then they were not the subject how can they now be the proper subject of the power of the Keyes who were not in all place and time the proper subject of it Yet Mr. Nichols could grant that the people were the subject the proper subject and the fiâ—st subject of the power of the Keyes But he â—ruely might as well have granted that in these times Man is the proper subject of Risibility but was not alwâ—yes and that at some time Man was not Risible nor at some time a living Creature the subject of sâ—nse and feelâ—ng though now he be Buâ— secondly This Absurdity will appear thus Those who are the effect of the power of the Keyes are not the fiâ—st subject of it But the Fraternity is the effect of the power of the Keyes It was so in all the Churches which the Apostles gathered and is indeed to this day So that which is primum Subjectum the fiâ—st subject is Immediatum Subjectum the immemediate subject But how can the Fraternity be the immediate subject of the power of the Keyes since then mediantibus Apostolis by means of the Apostles and now mediantibus Ministris by means of the Ministers the Fraternity is made up I but the Elector is before the Elected It is true of Christ who Elected the Apostles and gave to them the Keyes from whom by a continued succession of Ministers still the Fraternity was made But had not the power of the Keyes had some effect there had not been a Fraternity to chose an officer though they are now in time before him whom they now Elect Yet they were not before him or them qua Fratres who by the power of the Keyes in the Ministery made them capable to chose an Officer Therefore the power of the Keyes was in some subject before them Besides Election is no power of the Keyes Therefore to argue The people Elect ergo They are the first subject of the
ye retain they are retained John 20. vers 21 22 23. And again Go ye theresore and Disciple ye all Nations and lo I am with ye allway even to the end of the World Math. 28. vers 19 20. Thirdly Christ being the wisdom of the Father Colos. 2. vers 3. and faithfull as was Moses in all his house yea more faithfull Moses as a servant over others he as a Son over his own house Hebr. 3. vers 2 5 6. It cannot stand with his exact wisdom and fidelity to commit the grand affairs of his Church Government to such as are not duely gifted and sufficiently qualified by himself to the due discharge thereof Thus you have the Major cleared and the Minor will as easily appear evident thus First The Scriptures teach that gifts for Ministery and Government are promised and bestowed not on all but on some particular persons onely in the visible body of Christ. To one is given by the Spirit the word of wisdom to another the word of knowledge c. not to all 1 Cor 12. vers 8.9 seq If a man know not how to rule his own house how shall he take care of thâ— Church of God 1 Tim. 3. vers 5. The Hypothesis insinuates that all men have not gifts and skill rightly to rule their own houses much less to govern the Church Secondly Experience tells us that the multitude of the people are generally destitute of such knowledge wisdom prudence learning and other necessary qualifications for the right carrying on of Church Government Ergo Christ makes not the Community of the faithfull the first subject of the power of Church Government But this truth will yet more clearly appear by answering the Arguments and Objections of those who stand so much for Popular power and Government 1. Object First They Object thus To whom Christ gave all power to them it chiefly and primarily belongs But Christ gave all power to the body of the Church which is the Community of the faithfull Ergo To the Community of the faithfull all power belongs chiefly and primarily The Minor they prove from the Apostle Whither Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours 1 Cor. 3. vers 22. from whence they conclude that Paul Apollo Cephas and their successours in the Ministery belong to them and are under their power and Order Answ. To which I answer that Christ gave all power to the body of the Church finaliter objective finally and objectively that is for their use and benefit for their service and salvation So that if the Ministers preach administer the Sacrament exercise the power of the Keyes it is all for the good and benefit of the faithfull Community they are the Object they are the end the Ministers aim at in the work of the Ministery But we are not theirs so as to be of their making and Authorizing Church power is first seated in Christ the head and Apostle of our profession and from him committed to his Apostles and from them to the Presbytery and Ministers They commit the same to others which themselves had first received But according to that known rule Nemo dat quod non habet No man can give to another that which himself hath not first received Therefore the people which never received Orders nor power to administer the word Sacraments and Keyes how can they bestow it on others This is besides all Scripture and reason 2. Object Christs Disciples arâ— Christs Church But Christs Ministerial power is given to Christs Disciples Ergo Christs Ministerial power is given to his Church Proved from Math. 16. vers 13.20 Ans. In this Argument is changed the Copulative which ought not to be in a true Syllogisme But these Popular men may as well break the rules of art as the Faith of truth Again This cunning Sophister useth deceit in the word Disciples which he expounds by this Argument to be other than Apostles or such as were Disciples sent forth to preach when the place of Math. 16. vers 13.18 is evidently against this For he cannot prove at this time any to be with Christ but the twelve as may appeâ—r by Luke As he was alone praying his Disciples were with him and â—e asked them saying whom say the people that I am Luke 9. vers 18. Neither doth the place of Mathew say that these Disciples are Christs Church as this Sophister maketh shew but rather the 18. verse in that place of Mathâ—w manifesteth that Christ made himself a difference between tâ—e Disciples in the Person of Peter and the Church both which are there distinctly mentioned at the most they be but part of Christs Church and not the whole Church and then so meant this Argument gaines nothing For the Copulative Is given it is to be taken two ways Primarily and Immediately or Secondarily and Mediately If it be taken in the first sense and the word Disciples also for the Apostles then it is for us and against this Sophister If in the second sense and the word Disciples taken for the whole Church then I grant all for I confess the poweâ— of Christ to be given to the Church Mediately that is as I said before unto others for the Churches bâ—hoose and benefit If the Sophister understand it to be given Primarily to the whole multitude I deny it as utterly false till he can prove that by Disciples in Math. 16. vers 13 20. is meant the multitude which he calls the Church and not onely the Apostles 3. Object The wife hath power immediately from the husband and the body hath power immediately from the head But the visible Church or a Communion of faiâ—hfull people are Christs Spouse the wife of the Lamb and Christs mysticall body as appeareth Ephes. 5. vers 30 32. and Ephes. 1. vers 22 23. and Revel 21. vers 2. Ergo The visible Church or Communion of faithfull ones have Christs Ministerial power immediately from him Ans. There is more in the Câ—nâ—lusion than in the premises for there is the word Ministeriall which is in neither of the former propositions as in right arguing it ought to be lt is no Syllogisme and the Argument is but a similitude which may illustrate an approved truth but proves not nor gives resolution to a doubting minde much less decides our our Cause in hand 4. Object One Relate gives the Essentiall Constituting cause to another But Pastor and People are Relates Ergo The People give to the Paâ—tor the Essentiaâ— Constituting causes of â— Pastor 1. Ans. I answer first with Mr. Rutherfoâ—d that Ordination doth first make a Minister and Election after doth not make him a Minister but onely doth appropriate him to such a place and to such a People 2. Ans. Secondly I answer that in many cases Ordination may go before Election The Apostles were Ordained and sent before they were appropriated by any peculiar people So in the India's
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
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
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
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
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