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
that even in Countrey Parishes there was a seed and remnant left of Godly people who would not with Baals Priests bow their knees unto idols But as if this known truth were not satisfactory Mr. Nichols following his usual way of Arguments as I have observed in him either changing new terms or not minding what hath been granted denied or distinguished gives a sudden leap from England to Rome and from thence fetcheth a reply thus 3. Object In those dayes Parochial Churches were subject to Rome Ergo In those dayes Parochial Churches were Babylonish All this being answered before in substance carried not his Argument one step further than it was gone before though he went so many steps to fetch it Who doubts but then the major part were subject to Rome and so were Babylonish But here is no reply to what had been distinguished of the Martyrs of the holy remnant in those dayes who would not be subject to Rome But perceiving what a formal Disputant I had to deal with I granted all according to my former distinction and let him run on to this ensuing Enthymema 4. Object Rome then was no Church Ergo England then was no Church Here you see again how Parishes are laid aside and the word Church as if his terms were now altered from Parochial Churches to a National Church is revived But here though I might again have answered with my former distinction of the Godly remnant in England and shewed him that though Rome was not a Church then yet there was a Church and people of God in Eâ—â—land then Yet purposely for Arguments sake I resolved to turn his Byass from England to Rome himself iâ—clining by Arguments that way to try if yet he knew more of Rome than he had shewed to know in his answer to my first Argument concerning Parochial Babylonish Romish Churches and to try further whether he could as yet tell how like a Schollar to reply with a formal Argument to the several heads of a distinction and therefore I distinguished his Antecedent thus Rome then was no Church Qâ—oad substantiam or in some substantials as Ordination Baptisme the Scriptures a confession of Christs Birth Death Resurrection and Ascension and the like I denied his Antecedent But in corruptions of Rites and Ceremonies in Superstitions and in some Scripture opposing Doctrines I granted his Antecedent Here Mr. Nichols began to Triumph hoping now to regain what he had formerly lost by his slight answers to my Arguments and called out with a great exclamation and wonder to the people to take notice that I granted that Rome then was a Church But remember beloved how cunningly and craftily he concealed my distinction and never bad the people take notice that I had granted that it was a Church onely quoad substantiam or in some substantials yet remaining as Ordination Baptisme and the like Neither pursued he â—is advantage if any against me like unto Scâ—ollars who in Schooles are taught to reply against that part of the distinction which denieth and so whereas his Antecedent was this Rome then was not a Church and the negative or denying part of my distinction was this Rome thâ—n was not a Church quoad substantiam or in some substantials as Ordination Baptisme the Scriptures a confession of Christ his biâ—th dâ—aâ—h resurrection and ascension and the like I denie it he should have replyed against this and proved it was not a Church quoad substantiam or in any substantials neither in maintaining Ordination by Imposiâ—ion of hands by the Presbytery as from Christ neither in upholding Bâ—ptisme as also an ordinance of Christ neither in acknowledging the Gospel to be from Christ and not a fable of mans invenâ—ing and the like But as one that had quite forgotten his schoole and University lessons and Rules for arguing and hoping that the generality of the people understood not the words quoad substantiam he waves them and goes on thus 5. Object Rome then in those dayes was no true Church Ergo Rome then in those dayes was no Church If he had argued thus Rome then in those dayes was no true Church in any substantials Ergo your deniall is false I should have liked my Cambridge Schollar better But to change his term in the former Antecedent Church in this Antecedent into true Church having had deniall to Church onely is a way of arguing I have never yet found out Surely Mr. Nichols cannot be ignorant of a false Church and a true Church and that a false Church in some sense is usually called a Church or else why doth he call our Parochiall Churches being Babylonish and false in his opinion yet Churches I might therefore here have stopped his further proceeding by granting his Antecedent and denying his consequent but to try how far he would run upon new terms I told him that if he argued â—ill mid-night I would answer with the same denying part of my former distinction till he replied against it and so again I distinguished his Anâ—ecedent quoad substantiam or in some substantials it was no true Church â— denyed it In many corruptions ceremonies superstitions and some Scripture oppâ—sing doctrines I granted it And here Mr. Nicâ—ols like the Ieâ—uites spoken of before not being able to prove by arguments or Scripture that Mâ—ry was conceived without Original sin falling yet into eâ—clamations and wondring so he not being able to prove by any strong Argument or Scripture Authority that our Parochial Churches are Babâ—lonish â—ell into exclamations into both wondring and forgetting himself wondring that I should grant Rome to be a Church and forgetting my distinction and in what sense I granted it to wit in some substantials onely forgetting also that in the other branch of my distinction I denied Rome to be a Church to wit in her corruptions superstitions and many Scripture-opposing doctrines But here Mr. Nichols having pumped his brain dry and finding the stream of his Enthymema's to flow no more from him being not able to prove our Parochial Churches to be now Babylonish from any instance of Romes being or not being a Church without any further reply to my denial quoad substantiam or in some substantials which I long expected left off And so ended beloved our dispute and Arguments upon the first Proposition affirming Parochial Churches to be Babylonish As for his second Proposition concerning his own Church and Congregation and what was by Argument objected against it I shall speak of that after I have more fully cleared my judgment unto you yet concerning our Parochial Churches and to what hath been already said added such strong reasons and Arguments as want of time upon the day of dispute suffered not to come forth to light But before I satisfie your expectations and desires herein I must first clear my self from the harsh judgement and censure of Mr. Nichols his party against me for granting Rome to be a Church in some substantials which distinction they waving I am
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
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
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