Sions memento, and Gods alarum. In a sermon at VVestminster, before the Honorable House of Commons, on the 31. of May 1643. the solemne day of their monethly fast. By Francis Cheynell late Fellow of Merton College in Oxford. Printed and published by order of the House of Commons.
A SERMON PREACHED AT THE late Fast, before the Commons House of PARLIAMENT. ZECHAR. 2. 7. Deliver thy self, O Zion, that dwellest with the daughter of Babylon.
A SERMON PREACHED AT THE late Fast, before the Commons House of PARLIAMENT. ZECHARIAH. 2. 7. Deliver thy self, Oh Zion, that dwellest with the daughter of Babylon.
BEhold two Nations, two manner of peodle strugling in the bowels of this Text and Kingdom, Jacob and Esan, Sion and Babylon. Now the Kingdom lies groaning in its throws and pangs, in its agony and bloody-sweat;
BEhold two nations, two manner of peodle struggling in the bowels of this Text and Kingdom, Jacob and Esan, Sion and Babylon. Now the Kingdom lies groaning in its throws and pangs, in its agony and bloody-sweat;
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let us fall into a devout agony and penitent sweat, if we cannot sweat blood let us sweat tears, let every pore of our body 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.
let us fallen into a devout agony and penitent sweat, if we cannot sweat blood let us sweat tears, let every poor of our body 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.
Let us intreat God to comfort England, as he did Rebekah, Genes. 25. 23. And the Lord said unto her, Two manner of people shall be separated from thy bowels:
Let us entreat God to Comfort England, as he did Rebekah, Genesis. 25. 23. And the Lord said unto her, Two manner of people shall be separated from thy bowels:
When the poor Iews were prisoners in Babylon, by the rivers of Babylon there they sat down and wept, and wept amain, when they remembred Zion, Psal. 137. 1. Oh for Ieremies tears,
When the poor Iews were Prisoners in Babylon, by the Rivers of Babylon there they sat down and wept, and wept amain, when they remembered Zion, Psalm 137. 1. O for Jeremiahs tears,
no penitent streams flowing from our eyes? The God of heaven make this marble sweat, that we may not keep a Mock-fast to day, with dry eyes and hard hearts.
no penitent streams flowing from our eyes? The God of heaven make this Marble sweat, that we may not keep a Mock-fast to day, with dry eyes and hard hearts.
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the Prophet cryes Ho, Ho, in the verse before my Text, to awaken and enflame your zeal and indignation against Babylon. Come, •pread abroad like the four winds of heaven, saith the Lord:
the Prophet cries Ho, Ho, in the verse before my Text, to awaken and inflame your zeal and Indignation against Babylon. Come, •pread abroad like the four winds of heaven, Says the Lord:
Thy soul is asleep, awake, quicken thy spirits, put on strength O Zion, put forth thy strength, use all possible diligence for thy redemption and Deliverance.
Thy soul is asleep, awake, quicken thy spirits, put on strength Oh Zion, put forth thy strength, use all possible diligence for thy redemption and Deliverance.
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Come, let us walk the Round and survey the bounds of Zion, and the bounds of Babylon. By Zion the Prophet means the people of God, whose hearts were set on Zion, because God had of old set up his Ordinances there,
Come, let us walk the Round and survey the bounds of Zion, and the bounds of Babylon. By Zion the Prophet means the people of God, whose hearts were Set on Zion, Because God had of old Set up his Ordinances there,
There were two Mounts which did belong to Hierusalem, Mount Moriah, and Mount Zion; the Temple was built upon Mount Zion, and therefore Zion was the Mount of Holinesse, and as it were the Throne of God here below, thither did the people flock, Micah 4. 2. Come, let us go up to the Mountain of the Lord — for the Law shall go forth of Zion:
There were two Mounts which did belong to Jerusalem, Mount Moriah, and Mount Zion; the Temple was built upon Mount Zion, and Therefore Zion was the Mount of Holiness, and as it were the Throne of God Here below, thither did the people flock, micah 4. 2. Come, let us go up to the Mountain of the Lord — for the Law shall go forth of Zion:
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and this very place of Micah which I have cited, points at the Christian Sion, a Church consisting of all Nations, Gentiles as well as Jews; be pleased to peruse the words.
and this very place of micah which I have cited, points At the Christian Sion, a Church consisting of all nations, Gentiles as well as jews; be pleased to peruse the words.
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and many Nations shall come and say, Let us go up to the Mountain of the Lord, verse 1. 2. That this is clearly meant of the Christian Sion, besides the evidence of the words themselves, the last verse of the former Chapter, the third Chapter of Micah, doth sufficiently declare:
and many nations shall come and say, Let us go up to the Mountain of the Lord, verse 1. 2. That this is clearly meant of the Christian Sion, beside the evidence of the words themselves, the last verse of the former Chapter, the third Chapter of micah, does sufficiently declare:
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Moreover this Prophesie was to be fulfilled in the last dayes, Micah 4. 1. Finally, the Law shall go forth of Zion, saith the Prophet Micah, to the Jews the Law came forth of Sinai, but to the Christian Church consisting of Jews and Gentiles, the Law came forth of Sion when the Spirit was plentifully powred down upon some of all Nations at Ierusalem, Acts 2. and therefore not Rome, but the Church which was gathered at Ierusalem (if any Church) was the Metropolitane or mother Church,
Moreover this Prophesy was to be fulfilled in the last days, micah 4. 1. Finally, the Law shall go forth of Zion, Says the Prophet micah, to the jews the Law Come forth of Sinai, but to the Christian Church consisting of jews and Gentiles, the Law Come forth of Sion when the Spirit was plentifully poured down upon Some of all nations At Ierusalem, Acts 2. and Therefore not Rome, but the Church which was gathered At Ierusalem (if any Church) was the Metropolitan or mother Church,
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and younger Churches were the daughters of that Evangelicall Sion: For we are not come to the Mount that burnt with fire, Heb. 12. 18. but unto Mount Sion, Verse 22. The Apostle doth expound this Allegory more fully, Galat. 4. 24. Which things, saith he, are an Allegory; for these are two covenants, (or testaments) the one from Mount Sinai which gendreth to bondage, the other then is from Mount Sion, which tendeth to freedom, a covenant of Grace, the spirit of grace and holinesse which is more plentifully poured out upon the Christian Sion, makes us precious sonnes of Sion, free-men indeed.
and younger Churches were the daughters of that Evangelical Sion: For we Are not come to the Mount that burned with fire, Hebrew 12. 18. but unto Mount Sion, Verse 22. The Apostle does expound this Allegory more Fully, Galatians 4. 24. Which things, Says he, Are an Allegory; for these Are two Covenants, (or Testaments) the one from Mount Sinai which gendereth to bondage, the other then is from Mount Sion, which tendeth to freedom, a Covenant of Grace, the Spirit of grace and holiness which is more plentifully poured out upon the Christian Sion, makes us precious Sons of Sion, freemen indeed.
Let us now take a view of Babylon. I need not say any thing of Babylon in Egypt, my Text points me to Babylon in Assyria; the Scriptures mention a third Babylon, and in my Application the times will call upon me by Analogy and proportion to speake much of this third Babylon, which is a Mysticall Babylon, the Romish Babylon; and yet I think wee need not travaile so farre as Rome to finde out Babylon: did you never heare of an English Babylon in Ireland, and an Irish Babylon in England, and a Romish Babylon even in Scotland? Is there not a Babylon in the North, and another in the West? a Babylon almost in every City, towne and parish? nay if we are impartiall in the search, we shall certainely finde some Malignant lusts, some brats of Babylon in our owne bosome:
Let us now take a view of Babylon. I need not say any thing of Babylon in Egypt, my Text points me to Babylon in Assyria; the Scriptures mention a third Babylon, and in my Application the times will call upon me by Analogy and proportion to speak much of this third Babylon, which is a Mystical Babylon, the Romish Babylon; and yet I think we need not travail so Far as Room to find out Babylon: did you never hear of an English Babylon in Ireland, and an Irish Babylon in England, and a Romish Babylon even in Scotland? Is there not a Babylon in the North, and Another in the West? a Babylon almost in every city, town and parish? nay if we Are impartial in the search, we shall Certainly find Some Malignant Lustiest, Some brats of Babylon in our own bosom:
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Secondly, they were encouraged by Cyrus his Proclamation: you may finde both put together, Ezra 1. 1. Now in the first yeare of Cyrus King of Persia (that the word of the Lord by the mouth of Jeremiah might bee fulfilled) the Lord stirred up the spirit of Cyrus King of Persia that he made Proclamation, &c. There was a threesold Call, a call from God, a call from the Prophet,
Secondly, they were encouraged by Cyrus his Proclamation: you may find both put together, Ezra 1. 1. Now in the First year of Cyrus King of Persiam (that the word of the Lord by the Mouth of Jeremiah might be fulfilled) the Lord stirred up the Spirit of Cyrus King of Persiam that he made Proclamation, etc. There was a Threshold Call, a call from God, a call from the Prophet,
and depart from Babylon; for upon this Proclamation divers of the children of the Captivity went up to Ierusalem under the conduct of their Generall Z•rubbabel, as you may read, Ezra 2. 1, 2. Now these are the Children of the Province, that went up out of the Captivity of those which had beene carried away unto Babylon,
and depart from Babylon; for upon this Proclamation diverse of the children of the Captivity went up to Ierusalem under the conduct of their General Z•rubbabel, as you may read, Ezra 2. 1, 2. Now these Are the Children of the Province, that went up out of the Captivity of those which had been carried away unto Babylon,
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and came againe unto Ierusalem and Iudah, every one unto his City, which came with Zerubbabel, &c. Thirdly, the Governors & people were quickned to this great duty of forsaking Babylon, and building Sion by the ministry of the Prophet Haggai, and about two moneths after by the Prophet Zechariah. Ezra 5. 1. Hag. 1. 1. Zech. 1. 1. They both prophecied in the second yeer of Darius, Haggai in the sixth moneth,
and Come again unto Ierusalem and Iudah, every one unto his city, which Come with Zerubbabel, etc. Thirdly, the Governors & people were quickened to this great duty of forsaking Babylon, and building Sion by the Ministry of the Prophet Chaggai, and about two months After by the Prophet Zechariah. Ezra 5. 1. Hag. 1. 1. Zechariah 1. 1. They both prophesied in the second year of Darius, Chaggai in the sixth Monn,
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But it seemes too many of the people upon some Carnall discouragements were unwilling to goe to Ierusalem which was now but an heap of old rubbish and dead ashes,
But it seems too many of the people upon Some Carnal discouragements were unwilling to go to Ierusalem which was now but an heap of old rubbish and dead Ashes,
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nay some were as willing to stay in Babylon as Lots sons-in-law to •tay in Sodom. God therefore gave them another Call yet in the seventh yeere of the raigne of Artaxerxes, and then many went up from Babylon upon the motion of Ezra the scribe:
nay Some were as willing to stay in Babylon as Lots sons-in-law to •tay in Sodom. God Therefore gave them Another Call yet in the seventh year of the Reign of Artaxerxes, and then many went up from Babylon upon the motion of Ezra the scribe:
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But there were many lingerers behind yet, and our long-suffering God who is rich in patience did vouchsafe another Call yet, about thirteene yeeres after in the twentieth yeere of Artaxerxes, •or about that time Nehemiah began to stirre,
But there were many lingerers behind yet, and our long-suffering God who is rich in patience did vouchsafe Another Call yet, about thirteene Years After in the twentieth year of Artaxerxes, •or about that time Nehemiah began to stir,
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My second reason is taken from the Terminus à Quo, the place from whence they were called, Babylon; or the daughters of Babylon, the City of Babylon was the Metropolis or mother Citty, the adjoyning townes and villages are called the daughters of Babylon, because they followed the ill example of the City, they were nursed up in all manner of Babylonish Idolatry and Impiety; Some of the people that belonged to Sion did certainely loyter too long in these townes and villages,
My second reason is taken from the Terminus à Quo, the place from whence they were called, Babylon; or the daughters of Babylon, the city of Babylon was the Metropolis or mother city, the adjoining Towns and villages Are called the daughters of Babylon, Because they followed the ill Exampl of the city, they were nursed up in all manner of Babylonish Idolatry and Impiety; some of the people that belonged to Sion did Certainly loiter too long in these Towns and villages,
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and therefore the Prophet calls upon them in my Text. Deliver thy selfe, O Zion, that dwellest with Babylon, with the daughters of Babylon that are as bad as their mother.
and Therefore the Prophet calls upon them in my Text. Deliver thy self, Oh Zion, that dwellest with Babylon, with the daughters of Babylon that Are as bad as their mother.
Babylon is, in the language of Augustine, The City of the Devill; and was it fit that the people of God should lye loytering in the City of the Devill? Babylon was the Malignant Church, the Sinke of Sinne, the stall of Beasts, the Throne of Idols, the Temple of Devills, and mother of confusion. No place more infamous for their pride and tyranny, their cruelty and Idolatry;
Babylon is, in the language of Augustine, The city of the devil; and was it fit that the people of God should lie loitering in the city of the devil? Babylon was the Malignant Church, the Sink of Sin, the stall of Beasts, the Throne of Idols, the Temple of Devils, and mother of confusion. No place more infamous for their pride and tyranny, their cruelty and Idolatry;
unto Ierusalem, unto Sion. Every motion takes its denomination from its Terminus ad Quem, but here even the Travailers themselves who were to move take their Title from that Place unto which they moved.
unto Ierusalem, unto Sion. Every motion Takes its denomination from its Terminus ad Whom, but Here even the Travelers themselves who were to move take their Title from that Place unto which they moved.
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Moreover God had by a speciall Institution recorded his name, and set up his ordinances in Sion, and therefore the Temple was to be built againe on that mountaine;
Moreover God had by a special Institution recorded his name, and Set up his ordinances in Sion, and Therefore the Temple was to be built again on that mountain;
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the Jewes were confined to a certaine place, to Sion; Some parts of publique worship were so appropriated to that place, that they were to be performed there, and no where else:
the Jews were confined to a certain place, to Sion; some parts of public worship were so appropriated to that place, that they were to be performed there, and no where Else:
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and to Sion to sacrifice, Psal. 122. 4, 5. Whither the tribes go up, the tribes of the Lord unto the Testimony of Israel, to give thanks unto the Name of the Lord.
and to Sion to sacrifice, Psalm 122. 4, 5. Whither the tribes go up, the tribes of the Lord unto the Testimony of Israel, to give thanks unto the Name of the Lord.
The poor people had long been deprived of the benefit of Iustice, and the liberty of Religion; but now God had promised by his Prophet Zechary that their Common-wealth should be setled, their Church established, their City and Temple both new builded, Zech. 1. 16, 17. Therefore thus saith the Lord, I am returned to Ierusalem with mercies, my house shall be built in it, saith the Lord of Hoasts:
The poor people had long been deprived of the benefit of justice, and the liberty of Religion; but now God had promised by his Prophet Zechariah that their Commonwealth should be settled, their Church established, their city and Temple both new built, Zechariah 1. 16, 17. Therefore thus Says the Lord, I am returned to Ierusalem with Mercies, my house shall be built in it, Says the Lord of Hosts:
and fill the latter house with the glory of the Lord Jesus, who is the desire and glory of all Nationa, Haggai 2. from the 6. verse to the 9. Yet once it is a little while and I will shake the heavens,
and fill the latter house with the glory of the Lord jesus, who is the desire and glory of all Nationa, Chaggai 2. from the 6. verse to the 9. Yet once it is a little while and I will shake the heavens,
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the glory of this latter House shall be greater then of the former, &c. The Prophet you see had good reason to invite them to new Jerusalem here below, a kinde of heaven upon earth, to Sion the habitation of Iustice, and mount of Holinesse, the praise of the Jews, the glory of the Gentiles, the House of God, and Type of Heaven.
the glory of this latter House shall be greater then of the former, etc. The Prophet you see had good reason to invite them to new Jerusalem Here below, a kind of heaven upon earth, to Sion the habitation of justice, and mount of Holiness, the praise of the jews, the glory of the Gentiles, the House of God, and Type of Heaven.
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,
what wilt thou be thine own tormentor, 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 are not a Prisoner, but a dweller in Babylon. Deliver thy self O Zion, that [ dwellest ] in Babylon: There's the Emphasis and strength of the Prophets exhortation.
but now thy time is out, and Therefore if thou stayest longer yet, thou Are not a Prisoner, but a dweller in Babylon. Deliver thy self Oh Zion, that [ dwellest ] in Babylon: There's the Emphasis and strength of the prophets exhortation.
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The Use of this Point is to stirre up the Christian Zion, all true Protestants, to deliver themselves from Antichristian Babylon, from the Babylonish army, & the Babylonish Church.
The Use of this Point is to stir up the Christian Zion, all true Protestants, to deliver themselves from Antichristian Babylon, from the Babylonish army, & the Babylonish Church.
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yet Zion was to be delivered not by might or by the power of an Army, but by the Spirit of the Lord of Hosts, by the Immediate hand of God, Zech. 4. 6. But I doe not find that Christian Zion shall be delivered upon such easie termes from Antichristian Babylon, doe not •latter your selves with vaine hopes, our deliverance will cost bloud. 1. This is cleare to any man that hath studied the booke of the Revelation, & what upon prayer & study God hath revealed by the clear Texts of the Revelation, I will this day deliver unto you though I were sure to die S. Iohns death,
yet Zion was to be Delivered not by might or by the power of an Army, but by the Spirit of the Lord of Hosts, by the Immediate hand of God, Zechariah 4. 6. But I do not find that Christian Zion shall be Delivered upon such easy terms from Antichristian Babylon, do not •latter your selves with vain hope's, our deliverance will cost blood. 1. This is clear to any man that hath studied the book of the Revelation, & what upon prayer & study God hath revealed by the clear Texts of the Revelation, I will this day deliver unto you though I were sure to die S. Iohns death,
or to be banisht into S. Iohns Iland. The God of heaven give us a further Revelation of this Revelation, that it may be interpreted by the same Spirit by which it was written.
or to be banished into S. Iohns Island. The God of heaven give us a further Revelation of this Revelation, that it may be interpreted by the same Spirit by which it was written.
S. Iohn ▪ tels me that the Spirits of Devills shall go forth to the Kings of the earth, & of the whole world, to gather them to Armageddon, to the battel of that great day of God Almighty, Rev. 16. 14. 16. Secondly I know it is a great while yet to that great battell, yet the Spirits will be Scouting out long before.
S. John ▪ tells me that the Spirits of Devils shall go forth to the Kings of the earth, & of the Whole world, to gather them to Armageddon, to the battle of that great day of God Almighty, Rev. 16. 14. 16. Secondly I know it is a great while yet to that great battle, yet the Spirits will be Scouting out long before.
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the Babylonians are active, & must the precious sonnes of Sion be meerely Passive? No, they must all List themselves under the King of Kings, whose vesture will be dipt in Anti-Christian bloud: For as S. Iohn shewes that the whore, the beast, the false Prophet, the Kings of the earth, and the Devill joyne forces and gather their armies together;
the Babylonians Are active, & must the precious Sons of Sion be merely Passive? No, they must all List themselves under the King of Kings, whose vesture will be dipped in Antichristian blood: For as S. John shows that the whore, the beast, the false Prophet, the Kings of the earth, and the devil join forces and gather their armies together;
So will the Omnipotent Lambe, whose name is the Word of God, judge in righteousnesse and make war, Rev. 19. 11. He will overthrow the spirituall Iurisdiction of Anti-Christ by his Word and Spirit, by that sharpe sword which goes out of his mouth.
So will the Omnipotent Lamb, whose name is the Word of God, judge in righteousness and make war, Rev. 19. 11. He will overthrow the spiritual Jurisdiction of Antichrist by his Word and Spirit, by that sharp sword which Goes out of his Mouth.
ver. 15. the consciences of men shall be so convinced by the powerfull preaching of the Gospell, that Anti-Christ shall no longer sit as God in the Temple of God, in the * consciences of men, which are the peculiar Temple of God; and for this reason the Anti-Christian faction doth so violently oppose all powerfull preaching.
ver. 15. the Consciences of men shall be so convinced by the powerful preaching of the Gospel, that Antichrist shall no longer fit as God in the Temple of God, in the * Consciences of men, which Are the peculiar Temple of God; and for this reason the Antichristian faction does so violently oppose all powerful preaching.
But then for the Temporall dominion of Anti-Christ: Iesus Christ hath prepared a Rod of Iron, which shall breake in pieces all his usurped power, and dominion, like an earthen vessel, because he hath his power from earth,
But then for the Temporal dominion of Antichrist: Iesus christ hath prepared a Rod of Iron, which shall break in Pieces all his usurped power, and dominion, like an earthen vessel, Because he hath his power from earth,
Christ will come and over-rule him with a Rod of Iron, and tread the Wine presse of the fiercenesse & wrath of Almighty God, Rev. 19. 15. and in that day of wrath Christ will have an army in the field, Rev. 19. 19. And I saw the Beast,
christ will come and overrule him with a Rod of Iron, and tread the Wine press of the fierceness & wrath of Almighty God, Rev. 19. 15. and in that day of wrath christ will have an army in the field, Rev. 19. 19. And I saw the Beast,
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Behold the Noble Army of the Lord •esus! and observe further, that it is such an Army as is stirred up to fight from Scripture motives, not from Politique consideratious, and therefore it is added in the 21. ver. That their bodies were slaine with that sword which proceeded out of the mouth of Christ:
Behold the Noble Army of the Lord •esus! and observe further, that it is such an Army as is stirred up to fight from Scripture motives, not from Politic consideratious, and Therefore it is added in the 21. ver. That their bodies were slain with that sword which proceeded out of the Mouth of christ:
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Men Chosen and Faithfull. For when the Kings of the earth have given their power to the Beast, these choise-souldiers will be so faithfull to the King of Kings,
Men Chosen and Faithful. For when the Kings of the earth have given their power to the Beast, these choise-souldiers will be so faithful to the King of Kings,
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as to oppose the Beast, though armed with King-like power. So S. Iohn, These [ Kings ] have one minde, and shall give their power and strength to the Beast;
as to oppose the Beast, though armed with Kinglike power. So S. John, These [ Kings ] have one mind, and shall give their power and strength to the Beast;
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though their enemies were like enough to say, that by fighting against the Beast, they did rebell against their owne Kings, who had given their power, and strength unto the Beast.
though their enemies were like enough to say, that by fighting against the Beast, they did rebel against their own Kings, who had given their power, and strength unto the Beast.
though hee come armed with the power and strength of ten Kings, so S. Iohn. I could now tell you a long story of the King of Spaine, & another of the King of France; but the times call upon me to speak plain and home,
though he come armed with the power and strength of ten Kings, so S. John. I could now tell you a long story of the King of Spain, & Another of the King of France; but the times call upon me to speak plain and home,
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and she give it to the Iefuits, to the Beast, it is neither Rebellion nor Treason to fight for the King, to recover his power out of the hand of the Beast;
and she give it to the Iefuits, to the Beast, it is neither Rebellion nor Treason to fight for the King, to recover his power out of the hand of the Beast;
It is true, Christians are called to faith, and therefore to desend the faith, they must contend earnestly for the faith, and be valiant for the truth.
It is true, Christians Are called to faith, and Therefore to descend the faith, they must contend earnestly for the faith, and be valiant for the truth.
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And if you talk of charity, consider that of the Authour, Omnes, omnium charitates Patria complectitur, Cic. off. l. 1. give me leave to say, Christus complectitur. That is not true charity which will not consist with faith:
And if you talk of charity, Consider that of the Author, Omnes, omnium charitates Patria complectitur, Cic off. l. 1. give me leave to say, Christus complectitur. That is not true charity which will not consist with faith:
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& cut down vine, and grapes, and all, because it is the Vine of earth, it is not the Vine of heaven, all the Antichristian clusters must be gathered together,
& Cut down vine, and grapes, and all, Because it is the Vine of earth, it is not the Vine of heaven, all the Antichristian clusters must be gathered together,
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for the space of a thousand and six hundred furlongs, Revel. 14. 19, 20. This prophecy hath reference to that great slaughter which shall be made, Revel. 19. when the Lord Jesus shall come to tread the Wine-presse, vers. 15. You may guesse further yet at the greatnesse of the slaughter, by the invitation of the fowls of heaven to supper, at the latter end of the day;
for the Molle of a thousand and six hundred furlongs, Revel. 14. 19, 20. This prophecy hath Referente to that great slaughter which shall be made, Revel. 19. when the Lord jesus shall come to tread the Winepress, vers. 15. You may guess further yet At the greatness of the slaughter, by the invitation of the fowls of heaven to supper, At the latter end of the day;
Come, gather your selves together unto the supper of the great God, verse 16. You may read the bill of fare in the 18. verse, Come ye fowls of heaven, Come, eat the flesh of Kings,
Come, gather your selves together unto the supper of the great God, verse 16. You may read the bill of fare in the 18. verse, Come you fowls of heaven, Come, eat the Flesh of Kings,
for the seventh Angel pours out his vial, and cries the deed is done, 'tis finished when all the Babylonian troops shall be gathered to Armageddon. the destruction of troops, as the word imports.
for the seventh Angel pours out his vial, and cries the deed is done, it's finished when all the Babylonian troops shall be gathered to Armageddon. the destruction of troops, as the word imports.
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Deliver thy self, then O Zion. Christ is the great Deliverer, but though Christ be Principall, we must be Instrumentall in this great work of our own deliverance.
Deliver thy self, then Oh Zion. christ is the great Deliverer, but though christ be Principal, we must be Instrumental in this great work of our own deliverance.
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he calls it Egypt, or Sodom, or Babylon, the throne of the Beast, the strong-hold of foul-spirits, the habitation of Devils. Rome was once the Spouse of Christ,
he calls it Egypt, or Sodom, or Babylon, the throne of the Beast, the stronghold of foul-spirits, the habitation of Devils. Rome was once the Spouse of christ,
an impudent whore, that hath her beastlinesse written, not onely upon her Cell, but upon her Forehead, verse the fifth, a drunken whore, a bloody whore, in the sixth verse, I saw the woman drunken with the blood of the Saints, with the blood of the Martyrs of Iesus.
an impudent whore, that hath her beastliness written, not only upon her Cell, but upon her Forehead, verse the fifth, a drunken whore, a bloody whore, in the sixth verse, I saw the woman drunken with the blood of the Saints, with the blood of the Martyrs of Iesus.
St. Iohn speaks so plain, that the Jesuits themselves are forced to confesse that this whore was to domineer at Rome: It is the City which is built upon seven Hills, which had had so many governments, five of which were fallen before St. Iohn writ this Book, Kings, Consuls, Tribunes, Decemvirs, Dictatours;
Saint John speaks so plain, that the Jesuits themselves Are forced to confess that this whore was to domineer At Room: It is the city which is built upon seven Hills, which had had so many governments, five of which were fallen before Saint John writ this Book, Kings, Consuls, Tribunes, Decemvirs, Dictators;
And that we might be sure not to mistake, St. Iohn tells us, that it is the great City which reigned over the Kings of the earth in his time, Revel. 17. 18. 2. Consider who is the Generall, or the Commander in Chief, of the Babylonian Army;
And that we might be sure not to mistake, Saint John tells us, that it is the great city which reigned over the Kings of the earth in his time, Revel. 17. 18. 2. Consider who is the General, or the Commander in Chief, of the Babylonian Army;
St. Iohn hath set him forth like a God of the world, with Titles enough, the Serpent, the Dragon, the Angel of the bottomlesse-pit, for 'tis he, that gives all the orders and directions to Antichrist:
Saint John hath Set him forth like a God of the world, with Titles enough, the Serpent, the Dragon, the Angel of the bottomlesse-pit, for it's he, that gives all the order and directions to Antichrist:
Learned Mr. Mede hath shewn that the Beast with ten horns, doth signifie the Secular Power of ten Kingdoms, who by the impious subtilty of the Dragon, combine together to make a Body, a Romish Common-wealth;
Learned Mr. Mede hath shown that the Beast with ten horns, does signify the Secular Power of ten Kingdoms, who by the impious subtlety of the Dragon, combine together to make a Body, a Romish Commonwealth;
that is, they all joyn together to support the Whore, and therefore these ten Horns are all placed upon the seventh Head, that is, they strengthen the last government, the Popish government.
that is, they all join together to support the Whore, and Therefore these ten Horns Are all placed upon the seventh Head, that is, they strengthen the last government, the Popish government.
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for the Dragon gave the Beast his Power, and his Seat, and great Authority, Revel. 13. 3. and they worshipped the Dragon, who gave power to the Beast, verse the fourth,
for the Dragon gave the Beast his Power, and his Seat, and great authority, Revel. 13. 3. and they worshipped the Dragon, who gave power to the Beast, verse the fourth,
and therefore the Beast is said to ascend out of the bottomlesse ▪ pit, Revel. 17. 8. If you look upon the Pope as Bishop of Rome, so he came up out of the earth, his Ordination was not from heaven;
and Therefore the Beast is said to ascend out of the bottomless ▪ pit, Revel. 17. 8. If you look upon the Pope as Bishop of Rome, so he Come up out of the earth, his Ordination was not from heaven;
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but if you look upon him as Pope, as Universall Bishop, & a Temporall Monarch, a King even of kings, we say he had 〈 ◊ 〉 blacker Institution, he ascended out of the bottomlesse-pit.
but if you look upon him as Pope, as Universal Bishop, & a Temporal Monarch, a King even of Kings, we say he had 〈 ◊ 〉 blacker Institution, he ascended out of the bottomlesse-pit.
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Take it thus then, Satan had his Seat in Heathen Rome, but he hath his Throne in Popish Rome; ever since the Romane Court hath had the confidence to call it self the Catholique Church, it hath offered more violence,
Take it thus then, Satan had his Seat in Heathen Room, but he hath his Throne in Popish Room; ever since the Roman Court hath had the confidence to call it self the Catholic Church, it hath offered more violence,
If ever God for our sins sell us into the hand of that Man of sinne, he will not onely tyrannize over our bodies and estates, but over our consciences too:
If ever God for our Sins fell us into the hand of that Man of sin, he will not only tyrannise over our bodies and estates, but over our Consciences too:
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If ever he enter England with his tripple-crown, with his sword in one hand, and his keyes in the other, he will tyrannize like a Pope, he will curtall our Creed, and yet enlarge it:
If ever he enter England with his triple-crown, with his sword in one hand, and his keys in the other, he will tyrannise like a Pope, he will curtal our Creed, and yet enlarge it:
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and then he may make a new Preface, and a new Decalogue, if that number will content him, he may say as the Extravagant saith, that he himself [ is the Lord our God, ] who desires to bring us into the land of Aegypt, the house of bondage (he should do well to put in that) where we shall have no other God but the Pope,
and then he may make a new Preface, and a new Decalogue, if that number will content him, he may say as the Extravagant Says, that he himself [ is the Lord our God, ] who Desires to bring us into the land of Egypt, the house of bondage (he should do well to put in that) where we shall have no other God but the Pope,
and therefore he borrows something from the Leopard, and something from the Bear, and something from the Lyon, besides what he hath from the Dragon; this Antichristian Monarch hath all the tyrannizing qualities of three of those Monarchies which the Prophet Daniel hath described;
and Therefore he borrows something from the Leopard, and something from the Bear, and something from the lion, beside what he hath from the Dragon; this Antichristian Monarch hath all the tyrannizing qualities of three of those Monarchies which the Prophet daniel hath described;
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it is observable that he hath the Mouth of a Lyon, a Babylonian mouth, he will plead for Babylon, he will send forth such Edicts as Nebuchadnezzar did, they shall be burnt alive who will not worship the Image which he hath set up:
it is observable that he hath the Mouth of a lion, a Babylonian Mouth, he will plead for Babylon, he will send forth such Edicts as Nebuchadnezzar did, they shall be burned alive who will not worship the Image which he hath Set up:
You see he hath the mouth of a Lyon, nay the mouth of a Dragon, for though he pretends that he is the servant of servants, (and the curse of Cham indeed is a fit title for him) nay though he say he is Christs Vicar,
You see he hath the Mouth of a lion, nay the Mouth of a Dragon, for though he pretends that he is the servant of Servants, (and the curse of Cham indeed is a fit title for him) nay though he say he is Christ Vicar,
and hath two horns like a Lambe, yet he speaks like a Dragon, Revel. 13. 11. What say you then, brethren, shall we run into the paw of this Bear, into the mouth of this Lyon, this Dragon, who is as great a tyrant as the Graecians, Persians, Babylonians, put them all together? nay he comes in the power of the Dragon, of the Devill himself,
and hath two horns like a Lamb, yet he speaks like a Dragon, Revel. 13. 11. What say you then, brothers, shall we run into the paw of this Bear, into the Mouth of this lion, this Dragon, who is as great a tyrant as the Greeks, Persians, Babylonians, put them all together? nay he comes in the power of the Dragon, of the devil himself,
and worshippers of the Beast, Revel. 13. 4. Who is like unto the Beast, who is able to make warre with him? let him take these following Encouragements,
and worshippers of the Beast, Revel. 13. 4. Who is like unto the Beast, who is able to make war with him? let him take these following Encouragements,
and the effects of his wrath, his punishments, are far more terrible then any that can be inflicted by the Babylonian Army: read the fourteenth Chapter of the Revelation, the ninth and following verses:
and the effects of his wrath, his punishments, Are Far more terrible then any that can be inflicted by the Babylonian Army: read the fourteenth Chapter of the Revelation, the ninth and following Verses:
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yet if he have the Mark in his hand, and work closely under-board for Antichrist, that man shall drink of the wine of the wrath of God, which is poured out without mixture, into the cup of his indignation,
yet if he have the Mark in his hand, and work closely underboard for Antichrist, that man shall drink of the wine of the wrath of God, which is poured out without mixture, into the cup of his Indignation,
What think you now? have not they who comply with Antichrist, greater discouragements then they that oppose him? had not a man better adventure up to the very mouth of a Cannon,
What think you now? have not they who comply with Antichrist, greater discouragements then they that oppose him? had not a man better adventure up to the very Mouth of a Cannon,
I shall not tell you any long stories out of Xenophon, Herodotus, or the rest, about the taking of Babylon, but content my self with what I finde in Scripture.
I shall not tell you any long stories out of Xenophon, Herodotus, or the rest, about the taking of Babylon, but content my self with what I find in Scripture.
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1. God did dry up Euphrates, a river so deep and swift, that the Babylonians laughed at all the attempts of any enemy that should go about to take their City,
1. God did dry up Euphrates, a river so deep and swift, that the Babylonians laughed At all the attempts of any enemy that should go about to take their city,
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and yet Babylon was soon taken, when God did but say to the deep, Be dry, Isai. 44. 27. God did plead the cause of Sion, and dry up the sea of Babylon, and all the springs.
and yet Babylon was soon taken, when God did but say to the deep, Be dry, Isaiah 44. 27. God did plead the cause of Sion, and dry up the sea of Babylon, and all the springs.
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Ierem. 51. 36. And will not God plead the cause of his Evangelicall Sion? will he not dry up the Euphrates, the Sea of Rome, and all her springs? Yes surely, God doth intend to dry up the Romish Euphrates, Revel. 16. 12. The River is not now so deep, it doth not overflow the banks so far as it hath done of late dayes;
Jeremiah 51. 36. And will not God plead the cause of his Evangelical Sion? will he not dry up the Euphrates, the Sea of Rome, and all her springs? Yes surely, God does intend to dry up the Romish Euphrates, Revel. 16. 12. The River is not now so deep, it does not overflow the banks so Far as it hath done of late days;
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I will make them drunken that they may rejoyce, and sleep a perpetuall sleep, and not awake, saith the Lord, Jerem. 〈 ◊ 〉. 39. The people of Babylon were drunk,
I will make them drunken that they may rejoice, and sleep a perpetual sleep, and not awake, Says the Lord, Jeremiah 〈 ◊ 〉. 39. The people of Babylon were drunk,
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Finally, God did speake terrour to the hearts of the Babylonians, their hands did faint, their hearts did melt, their faces were like a pale trembling flame, which rises now,
Finally, God did speak terror to the hearts of the Babylonians, their hands did faint, their hearts did melt, their faces were like a pale trembling flame, which rises now,
It is certain, that God loves his Evangelicall Sion as well as he loved the Iewish Sion, and he hates the Romish Babylon more then ever he hated the Assyrian Babylon: let us then depend upon the love and power of God, the promises of the Gospel, the wisdom and fidelity of Christ,
It is certain, that God loves his Evangelical Sion as well as he loved the Jewish Sion, and he hates the Romish Babylon more then ever he hated the assyrian Babylon: let us then depend upon the love and power of God, the promises of the Gospel, the Wisdom and Fidis of christ,
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•8. 6. Babylon was wont to cast out Sion, let Sion now cast out Babylon; the base sonnes of Babylon banished some precious sonnes of Sion as farre as America, and when they had done, they scoffed at them as if they were Barbarians, because banished into a rude Barbarous Country, they might better have said as Salvian did of old, Barbaros istos fecit nostra barbaries.
•8. 6. Babylon was wont to cast out Sion, let Sion now cast out Babylon; the base Sons of Babylon banished Some precious Sons of Sion as Far as America, and when they had done, they scoffed At them as if they were Barbarians, Because banished into a rude Barbarous Country, they might better have said as Salvian did of old, Barbaros istos fecit nostra barbaries.
Come then, let us deale as justly with the Babylonians as they have dealt cruelly with us, let Papists have as little encouragement to stay in England, as strict Protestants have had;
Come then, let us deal as justly with the Babylonians as they have dealt cruelly with us, let Papists have as little encouragement to stay in England, as strict Protestants have had;
let those men of iron entrailes, and brazen bowels, who are Spaniardized and Italianated, I meane Jesuited, goe live in Spaine or Italy, such Monsters are not fit for our Climate.
let those men of iron entrails, and brazen bowels, who Are Spaniardized and Italianated, I mean Jesuited, go live in Spain or Italy, such Monsters Are not fit for our Climate.
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But if there be any who out of simplicity have wondred after the Beast, and are now probably reduced and credibly penitent, such may be spared in hope:
But if there be any who out of simplicity have wondered After the Beast, and Are now probably reduced and credibly penitent, such may be spared in hope:
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and that is the reason that the Politicians wits are so often crackt, and that they delude themselves with such feaverish conceits, and brain-sick inventions.
and that is the reason that the Politicians wits Are so often cracked, and that they delude themselves with such feverish conceits, and brainsick Inventions.
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and thrown alive into the lake which burns with fire, and brimstone, Rev. 19. 20. So let all thine enemies, all thy implacable and incorrigible enemies perish O Lord.
and thrown alive into the lake which burns with fire, and brimstone, Rev. 19. 20. So let all thine enemies, all thy implacable and incorrigible enemies perish Oh Lord.
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I shall close up this point with the words of the Prophet Jeremiah, Put your selves in aray against Babylon round about, all yee that bend the bow shoot at her, spare no arrowes,
I shall close up this point with the words of the Prophet Jeremiah, Put your selves in array against Babylon round about, all ye that bend the bow shoot At her, spare no arrows,
for she hath sinned against the Lord — take vengeance upon her, as she hath done doe unto her, Ier. 50. 14, 15. Hitherto we have considered the Babylonians as gathered into an Army, and I have shewne what encouragements we have to fight against them.
for she hath sinned against the Lord — take vengeance upon her, as she hath done doe unto her, Jeremiah 50. 14, 15. Hitherto we have considered the Babylonians as gathered into an Army, and I have shown what encouragements we have to fight against them.
Flee from the Land of the North, saith the Lord in the verse before my Text, Babylon stood North from Ierusalem, and therefore Flee from the Land of the North is as much as if he had said, Flee from Babylon, deliver thy selfe O Zion that dwellest in Babylon, dwell there no longer,
Flee from the Land of the North, Says the Lord in the verse before my Text, Babylon stood North from Ierusalem, and Therefore Flee from the Land of the North is as much as if he had said, Flee from Babylon, deliver thy self Oh Zion that dwellest in Babylon, dwell there no longer,
ver. 11. Now that we have the same Call from Heaven to depart from Romish Babylon, is most evident, Rev. 18. 4. And I heard another voice from Heaven, saying, Come out of her my people:
ver. 11. Now that we have the same Call from Heaven to depart from Romish Babylon, is most evident, Rev. 18. 4. And I herd Another voice from Heaven, saying, Come out of her my people:
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and that for these two reasons, they are both specified in the Text, the 1t. is, That ye be not partakers of their sinnes, the 2d. That ye receive not of her plagues.
and that for these two Reasons, they Are both specified in the Text, the 1t. is, That you be not partakers of their Sins, the 2d. That you receive not of her plagues.
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or faith of Christians, do not joyne with her in that Grand sinne, for which S. Iohn calls her Whore so often, the sinne of Idolatry; it is such an unreasonable sinne, that a sober and rationall man would be ashamed to be overtaken with,
or faith of Christians, do not join with her in that Grand sin, for which S. John calls her Whore so often, the sin of Idolatry; it is such an unreasonable sin, that a Sobrium and rational man would be ashamed to be overtaken with,
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S. Iohn in like manner points at the Romish Harlot, the great Whore of Babylon, and bids us observe the golden Cup in her hand full of abominations and filthinesse, in the 17. Chapter of the Revel. ver. 4. and those that drink of this amorous Cup, full of enchantments, are bewitched and drunk,
S. John in like manner points At the Romish Harlot, the great Whore of Babylon, and bids us observe the golden Cup in her hand full of abominations and filthiness, in the 17. Chapter of the Revel. ver. 4. and those that drink of this Amoros Cup, full of enchantments, Are bewitched and drunk,
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or else they would never worship the Beast, and the Devill, as it is plaine they do, Rev. 13. 4. I hope I need not spend time in disswading any here present, from worshipping the Devill and the Beast.
or Else they would never worship the Beast, and the devil, as it is plain they do, Rev. 13. 4. I hope I need not spend time in dissuading any Here present, from worshipping the devil and the Beast.
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and her lovers, 'tis Heresy, a kind of Catholique Heresy, all the Heretickes almost that ever were, have emptied their back ditches into the Sea of Rome, that receives all the filth of former ages;
and her lovers, it's Heresy, a kind of Catholic Heresy, all the Heretics almost that ever were, have emptied their back ditches into the Sea of Rome, that receives all the filth of former ages;
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for they have added new Articles of faith to our old Creed, they have composed a Trent-Creed, and they will not admit any man into their Communion, who beleeves the Apostles Creed,
for they have added new Articles of faith to our old Creed, they have composed a Trent-Creed, and they will not admit any man into their Communion, who believes the Apostles Creed,
unlesse he will beleeve this Trent-Creed. Consider that the private fancies of a domineering Faction were Canonized with a Curse, in the Conventicle of Trent, and inserted into the Creed by Pope Pius the fourth.
unless he will believe this Trent-Creed. Consider that the private fancies of a domineering Faction were Canonized with a Curse, in the Conventicle of Trent, and inserted into the Creed by Pope Pius the fourth.
And Stapleton tells us plainly, that the Trent Councell had power to make a Proposition an Article of faith, Etiamsi non confirmetur ne probabili testimonio Scripturarum.
And Stapleton tells us plainly, that the Trent council had power to make a Proposition an Article of faith, Even if non confirmetur ne probabili Testimony Scripturarum.
For the truth is, our Creed is the Creed of Sion, and theirs the Creed of Babylon, their Creed is Romane, and ours Catholique. The greatest Article in their account, which they adde to the Creed, concerns the Supremacy of the Pope, Subesse Romano Pontifici est de necessitate salutis;
For the truth is, our Creed is the Creed of Sion, and theirs the Creed of Babylon, their Creed is Roman, and ours Catholic. The greatest Article in their account, which they add to the Creed, concerns the Supremacy of the Pope, Subesse Romano Pontifici est de necessitate Salutis;
and set up Antichrist, who if he had nothing else to hinder him, but the frailty and corruption of his nature, all the world knowes that he cannot sustaine, quicken, save the Church,
and Set up Antichrist, who if he had nothing Else to hinder him, but the frailty and corruption of his nature, all the world knows that he cannot sustain, quicken, save the Church,
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and therefore is not the Foundation, Head, or Husband of the Catholique Church, but the Head of the Malignant Church, the Whore that rides the Beast, the great Antichrist, Romes God, and the Devills Vicar.
and Therefore is not the Foundation, Head, or Husband of the Catholic Church, but the Head of the Malignant Church, the Whore that rides the Beast, the great Antichrist, Romes God, and the Devils Vicar.
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nay the Popes have given us more then one, wee must take one from Sixtus, and another from Clement, two Bibles which doe not agree with the Originall, or with one another;
nay the Popes have given us more then one, we must take one from Sixtus, and Another from Clement, two Bibles which do not agree with the Original, or with one Another;
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whether they should adventure to bee cursed by Sixtus, if they receive Clement's translation, or to be cursed by Clement, for receiving Sixtus his translatiō.
whither they should adventure to be cursed by Sixtus, if they receive Clement's Translation, or to be cursed by Clement, for receiving Sixtus his Translation.
in a word, you cannot be admitted into the Romane Communion ▪ unlesse you will have a new Bible, a new Creed, a new Religion, a new Head of the Church, that is in plain English ▪ unlesse you'l pul downe Christ,
in a word, you cannot be admitted into the Roman Communion ▪ unless you will have a new bible, a new Creed, a new Religion, a new Head of the Church, that is in plain English ▪ unless You'll pull down christ,
and their separation was grounded upon no other Judgment then the Judgment of a Nationall Assembly in Africa, and occasioned meerely by the usurping pride, and tyranny of the Pope.
and their separation was grounded upon no other Judgement then the Judgement of a National Assembly in Africa, and occasioned merely by the usurping pride, and tyranny of the Pope.
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and those famous Fathers, Augustine, and Fulgentius, for they were Formall Separatists. Baronius was the first man that ever had the face without forehead,
and those famous Father's, Augustine, and Fulgentius, for they were Formal Separatists. Baronius was the First man that ever had the face without forehead,
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and therefore he had so much wit as to cry, Nihil affirmo, in his 2d book de Romano Pontifice, & 25. Chap. It seems the great Cardinall was put to his wits end,
and Therefore he had so much wit as to cry, Nihil Affirm, in his 2d book de Romano Pontifice, & 25. Chap. It seems the great Cardinal was put to his wits end,
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The Archbishop of Canterbury, though no great friend to thē who separate from Romish corruptions, is so ingenuous as to subscribe to the convincing testimony of so many unquestionable editions of the Councells, you may read frō p. 172. of his Relation, to the 175. And it is well known how o•ten Germany hath made a Formall separation from the Antichristian faction.
The Archbishop of Canterbury, though no great friend to them who separate from Romish corruptions, is so ingenuous as to subscribe to the convincing testimony of so many unquestionable editions of the Counsels, you may read from p. 172. of his Relation, to the 175. And it is well known how o•ten Germany hath made a Formal separation from the Antichristian faction.
But it will be further objected, That the Assembly which you intend to call, is no Convocation, and therefore it cannot be of so much Authority as a Nationall Assembly.
But it will be further objected, That the Assembly which you intend to call, is no Convocation, and Therefore it cannot be of so much authority as a National Assembly.
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Secondly, You have found by wosull experience, what it is to rely upon such as are the Standing Members of a Convocation, or such as are chosen after the ordinary manner, by persons as corrupt as themselves.
Secondly, You have found by woeful experience, what it is to rely upon such as Are the Standing Members of a Convocation, or such as Are chosen After the ordinary manner, by Persons as corrupt as themselves.
and those that are approved are made manifest, the State hath good reason to approve those whom God himself hath approved, by making their fidelity manifest in this Day of tryall, these distinguishing times:
and those that Are approved Are made manifest, the State hath good reason to approve those whom God himself hath approved, by making their Fidis manifest in this Day of trial, these distinguishing times:
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Fifthly, If a State should make choise of men of mean parts, and ordinary gifts to reform the Church, meerly because they have been found faithfull, must these men be contemned for their weaknesse,
Fifthly, If a State should make choice of men of mean parts, and ordinary Gifts to reform the Church, merely Because they have been found faithful, must these men be contemned for their weakness,
when they preach none but Catholike Doctrine, and presse men to submit to Primitive Discipline? No sure, they should rather be respected and encouraged for their faithfulnesse.
when they preach none but Catholic Doctrine, and press men to submit to Primitive Discipline? No sure, they should rather be respected and encouraged for their faithfulness.
and therefore such Truths need not borrow any thing from the speaker, for the single Vote of one that is Orthodox, is to be more respected then the Votes of many hundred learned Heretiks. In the 6th.
and Therefore such Truths need not borrow any thing from the speaker, for the single Vote of one that is Orthodox, is to be more respected then the Votes of many hundred learned Heretics. In the 6th.
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This reason is alleaged, and magnified by the Archbishop of Canterbury, and I beleeve it will conclude as roundly against a Convocation, rebus sic stantibus, as it doth against the Councell of Trent: I hope, saith the Archbishop,
This reason is alleged, and magnified by the Archbishop of Canterbury, and I believe it will conclude as roundly against a Convocation, rebus sic stantibus, as it does against the Council of Trent: I hope, Says the Archbishop,
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To which I answer, that they themselves do now confesse, that Monarchy is not Jure Divino, because they see it is clearly proved, that Episcopacy is but Iure Humano; for they are resolved, that Episcopacy shall be at least as high as Monarchy.
To which I answer, that they themselves do now confess, that Monarchy is not Jure Divino, Because they see it is clearly proved, that Episcopacy is but Jure Human; for they Are resolved, that Episcopacy shall be At least as high as Monarchy.
and why then by the same reason, is there not sufficiency of power to govern in a Church where there is no Bishop, I mean Prelate? They must not be angry,
and why then by the same reason, is there not sufficiency of power to govern in a Church where there is no Bishop, I mean Prelate? They must not be angry,
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Besides, I would advise them to take heed how they call every man a Schismatike who denies Prelacy to be Iure Divino, lest by that censure they condemn their betters.
Beside, I would Advice them to take heed how they call every man a Schismatic who Denies Prelacy to be Iure Divino, lest by that censure they condemn their betters.
The Papists have Covenan•ed to protect these Capitall Delinquents, (in despight of the highest Court of Justice in the Kingdom) and they again in requitall, must maintain the Catholique Cause,
The Papists have Covenan•ed to Pact these Capital Delinquents, (in despite of the highest Court of justice in the Kingdom) and they again in requital, must maintain the Catholic Cause,
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Object. But such a separation as this would be exceeding scandalous. To which I answer in the words of Bernard, That the Delinquents indeed are scandalous,
Object. But such a separation as this would be exceeding scandalous. To which I answer in the words of Bernard, That the Delinquents indeed Are scandalous,
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Proceed you may to a Separation, but proceed you must not to a peremptory damnation of all that do yet linger in Babylon; for some may remain there out of the simplicity of their hearts,
Proceed you may to a Separation, but proceed you must not to a peremptory damnation of all that do yet linger in Babylon; for Some may remain there out of the simplicity of their hearts,
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and they that for the present are enemies, as concerning the Gospel, may be beloved as touching the Election, Rom. 11 ▪ 28. In the sixth of Zechary, and the 6th.
and they that for the present Are enemies, as Concerning the Gospel, may be Beloved as touching the Election, Rom. 11 ▪ 28. In the sixth of Zechariah, and the 6th.
I read of some black Horses sent into the North-countrey, that is, against Babylon, but there went out some white Horses after them, to shew that God had still a remnant in Babylon; and these white Horses, these good Angels, were sent with a message of peace, to invite them to repentance,
I read of Some black Horses sent into the North-country, that is, against Babylon, but there went out Some white Horses After them, to show that God had still a remnant in Babylon; and these white Horses, these good Angels, were sent with a message of peace, to invite them to Repentance,
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and bring them home to Sion; and what by the service of the black Horses, and the ministery of the white, the spirit of the Lord was quieted in the North-countrey, ver. 8. nay in the 14. verse crowns were prepared for some that were yet in Babylon; Let us then suspend our censures of this or that mans finall estate,
and bring them home to Sion; and what by the service of the black Horses, and the Ministry of the white, the Spirit of the Lord was quieted in the North-country, ver. 8. nay in the 14. verse crowns were prepared for Some that were yet in Babylon; Let us then suspend our censures of this or that men final estate,
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In the 11th. Chap. of our Prophet Zechary, we read of two staves, the staffe of Beauty, and the staffe of Bands, When the people broke Covenant with God, by disobeying the Ordinances of God,
In the 11th. Chap. of our Prophet Zechariah, we read of two staves, the staff of Beauty, and the staff of Bans, When the people broke Covenant with God, by disobeying the Ordinances of God,
and rejecting Christ, then God cut his staffe of Beauty asunder, and broke that Church-Covenant, the externall Covenant which he had made with that people, ver.
and rejecting christ, then God Cut his staff of Beauty asunder, and broke that Church-covenant, the external Covenant which he had made with that people, ver.
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and therefore are called the staffe of Beauty. Observe a little farther, that when the staffe of Beauty was broken, it was not long ere the staffe of Bands was cut asunder:
and Therefore Are called the staff of Beauty. Observe a little farther, that when the staff of Beauty was broken, it was not long ere the staff of Bans was Cut asunder:
they were, in a word, deprived of Gods Ordinances, and given up to Civill-wars ▪ the ninth verse of that Chapter doth sufficiently expresse their misery.
they were, in a word, deprived of God's Ordinances, and given up to Civil wars ▪ the ninth verse of that Chapter does sufficiently express their misery.
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and therefore no marvaile, if we see some things more clearly then our Fathers did. 2. Again, our Fathers saw many things amisse, which they were not able to reform.
and Therefore no marvel, if we see Some things more clearly then our Father's did. 2. Again, our Father's saw many things amiss, which they were not able to reform.
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3. Had our Fathers enjoyed the same happy light which shines round about us, and those fair opportunities which God hath let fall from heaven into our lap, there is no question but they would have reformed more in one year,
3. Had our Father's enjoyed the same happy Light which shines round about us, and those fair opportunities which God hath let fallen from heaven into our lap, there is no question but they would have reformed more in one year,
Parsons observes, that the Parliament of England, in the beginning of Queen Elizabeths reign, rejected the Catholike Doctrin, Popish Doctrins he means,
Parsons observes, that the Parliament of England, in the beginning of Queen Elizabeths Reign, rejected the Catholic Doctrine, Popish Doctrines he means,
but Bishop Bancroft and the Babylonian faction were too potent, & contrary to the judgment of Sion, of the Reformed Churches abroad, Bancroft prevailed,
but Bishop Bancroft and the Babylonian faction were too potent, & contrary to the judgement of Sion, of the Reformed Churches abroad, Bancroft prevailed,
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In like manner a wise King will (and every King ought to) be perswaded by the College Ecclesiasticall in point of discipline to obey the Rules and orders of Iesus Christ;
In like manner a wise King will (and every King ought to) be persuaded by the College Ecclesiastical in point of discipline to obey the Rules and order of Iesus christ;
and bloudshed at Thessalonica, which was occasioned by the Emperours passionate Command? It is generally confessed, that Ambrose did well in rejecting the Emperour from the Communion,
and bloodshed At Thessalonica, which was occasioned by the emperors passionate Command? It is generally confessed, that Ambrose did well in rejecting the Emperor from the Communion,
All the world knowes that Babylon grew great at first by claiming an universall Jurisdiction in Spiritualls over the whole Church of God, by vertue of that usurped,
All the world knows that Babylon grew great At First by claiming an universal Jurisdiction in Spirituals over the Whole Church of God, by virtue of that usurped,
it is cleare that by the power of these two swords, Babylon was raised to such an height, that the Popes have ever since tyrannized like Babylonian Monarchs, over Kings and Emperours,
it is clear that by the power of these two swords, Babylon was raised to such an height, that the Popes have ever since tyrannized like Babylonian Monarchs, over Kings and emperors,
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as if the Pope had been Nebuchadnezzars successour, whose Title is confessed by Daniel to be King of Kings, Dan. 2. 37. Much lesse can I relate what violence hath been used for the oppressing poore Protestants in every corner of the world, by this Beast of Babylon: but give me leave in the name of all the Churches to renew that charge of the Prophet, The violence done unto me,
as if the Pope had been Nebuchadnezar's successor, whose Title is confessed by daniel to be King of Kings, Dan. 2. 37. Much less can I relate what violence hath been used for the oppressing poor Protestants in every corner of the world, by this Beast of Babylon: but give me leave in the name of all the Churches to renew that charge of the Prophet, The violence done unto me,
nay England, poore England, doth this day joyne in the Charge against all the Antichristian Protestants, (give me leave to call them so) who are of the Antichristian faction,
nay England, poor England, does this day join in the Charge against all the Antichristian Protestants, (give me leave to call them so) who Are of the Antichristian faction,
This scruple being removed I shall now proceed, if my voice will hold, to give you some plain Directions for a thorow Reformation: the first Direction is Negative.
This scruple being removed I shall now proceed, if my voice will hold, to give you Some plain Directions for a thorough Reformation: the First Direction is Negative.
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and therefore needs not send to Babylon, to Rome for prayers. The Papists seem to acknowledge, that their Liturgie is corrupt, because they have often pretended,
and Therefore needs not send to Babylon, to Room for Prayers. The Papists seem to acknowledge, that their Liturgy is corrupt, Because they have often pretended,
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You see then, that those men have steeled ▪ their brows with a more then Babylonish impudency, who have been ever and anon altering the English Liturgie for the worse,
You see then, that those men have steeled ▪ their brows with a more then Babylonish impudence, who have been ever and anon altering the English Liturgy for the Worse,
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if the Faction that is now up in Arms prevail, we shall have that Service book which was prepared for Scotland, or a worse, some Babylonian-Service, imposed upon us as Divine-service;
if the Faction that is now up in Arms prevail, we shall have that Service book which was prepared for Scotland, or a Worse, Some Babylonian-Service, imposed upon us as Divine-service;
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Be sure that there be no Babylonian gods, no Romish Idols tolerated in England; let it be no longer counted the piety of the times, to make our Churches houses of temptation, let that prophesie Micah 1. 7. be fulfilled in our dayes:
Be sure that there be no Babylonian God's, no Romish Idols tolerated in England; let it be no longer counted the piety of the times, to make our Churches houses of temptation, let that prophesy micah 1. 7. be fulfilled in our days:
You know there is hire taken for both kindes of Harlotry at Rome. Let us have no more Babylonian Ministers, Priests, (so they would be called) let us have no more Babylonian Altars,
You know there is hire taken for both Kinds of Harlotry At Room. Let us have no more Babylonian Ministers, Priests, (so they would be called) let us have no more Babylonian Altars,
but once for all. But who must offer the body of Christ? why, Christ himself, this Man, verse the 12th. a Masse-Priest cannot offer up the body of Christ, for Christ is both Priest, and Sacrifice.
but once for all. But who must offer the body of christ? why, christ himself, this Man, verse the 12th. a Masse-Priest cannot offer up the body of christ, for christ is both Priest, and Sacrifice.
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But may not a Masse-Priest offer some other sacrifice for sinnes? No, there is but one sacrifice for sinne, ver. 12. But this man after he had offered one sacrifice for sinnes, and that one sacrifice is to be but once offered; the Apostle repeats this, that we might not forget it, this sacrifice was offered once for all, verse 10. once for ever, verse 12. once for all sinnes, once for all times, it is of perpetuall vertue and merit, once for ever:
But may not a Masse-Priest offer Some other sacrifice for Sins? No, there is but one sacrifice for sin, ver. 12. But this man After he had offered one sacrifice for Sins, and that one sacrifice is to be but once offered; the Apostle repeats this, that we might not forget it, this sacrifice was offered once for all, verse 10. once for ever, verse 12. once for all Sins, once for all times, it is of perpetual virtue and merit, once for ever:
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Ye are sanctified by that one offering, verse 10. and perfected by it, verse 14. But who is the witnesse of this truth? why, the Holy Ghost, in the very next verse, the 15th. verse;
You Are sanctified by that one offering, verse 10. and perfected by it, verse 14. But who is the witness of this truth? why, the Holy Ghost, in the very next verse, the 15th. verse;
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You have now received the knowledge of this truth, and if you sinne wilfully after you have received the knowledge of the truth, it is principally meant of this truth, there remains no more sacrifice for sinne, because ye have wilfully and maliciously rejected the Onely All-sufficient Sacrifice of Jesus Christ, trusting upon some other Sacrifice, that of the Masse,
You have now received the knowledge of this truth, and if you sin wilfully After you have received the knowledge of the truth, it is principally meant of this truth, there remains no more sacrifice for sin, Because you have wilfully and maliciously rejected the Only All-sufficient Sacrifice of jesus christ, trusting upon Some other Sacrifice, that of the Mass,
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What argument can be more prevailing, to perswade us to hold fast the Profession of our Faith, the Protestant Faith, lest we fall from a coldnesse and neutrality in Religion, into a desperate malignity, and unpardonable Apostasie.
What argument can be more prevailing, to persuade us to hold fast the Profession of our Faith, the Protestant Faith, lest we fallen from a coldness and neutrality in Religion, into a desperate malignity, and unpardonable Apostasy.
Our Prophet Zechariah will informe you how to deal with these men, Put them into an Ephah, that they may be kept within compasse, within their bounds, by severe discipline, and clap a talent of lead, a weighty censure, upon the mouth of the Ephah, Zech. 5. 8. Let the Ephah be lifted up on high, between heaven and earth, verse 9. that is, let the sentence be so Publike that all may take notice of it,
Our Prophet Zechariah will inform you how to deal with these men, Put them into an Ephah, that they may be kept within compass, within their bounds, by severe discipline, and clap a talon of led, a weighty censure, upon the Mouth of the Ephah, Zechariah 5. 8. Let the Ephah be lifted up on high, between heaven and earth, verse 9. that is, let the sentence be so Public that all may take notice of it,
let their Habitation be there, from whence they drew their Corruption, for there they may settle upon their own Base, their own Lees, their own corrupt Principles. If such as are Notorious,
let their Habitation be there, from whence they drew their Corruption, for there they may settle upon their own Base, their own Lees, their own corrupt Principles. If such as Are Notorious,
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and Incorrigible, were Excommunicated by an Assembly of Divines, and some Civill-punishment inflicted upon such as are within your reach, by an Ordinance of Parliament, the sinne would not be Nationall, men would see and fear,
and Incorrigible, were Excommunicated by an Assembly of Divines, and Some Civill-punishment inflicted upon such as Are within your reach, by an Ordinance of Parliament, the sin would not be National, men would see and Fear,
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for terrour, and reformation, not NONLATINALPHABET, by way of retribution; for no punishment inflicted by man, can possibly countervail a sin against God.
for terror, and Reformation, not, by Way of retribution; for no punishment inflicted by man, can possibly countervail a since against God.
2. Make Gods Authority your Foundation, build upon it, it is an Impregnable Rock; though the windes blow, the rain beat, the waves roar and dash themselves into Foame,
2. Make God's authority your Foundation, built upon it, it is an Impregnable Rock; though the winds blow, the rain beatrice, the waves roar and dash themselves into Foam,
and keep close to your Rule, and then all your Orders will be acknowledged to be Responsa prudentum, and such as deserve to be Rescripta Principum: this is the way to make your Orders prevail, not onely by your Authority, but by their Own Authority.
and keep close to your Rule, and then all your Order will be acknowledged to be Responsa Prudentum, and such as deserve to be Rescripta Principum: this is the Way to make your Order prevail, not only by your authority, but by their Own authority.
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You will meet with so many new sinnes, new dangers, new temptations, new mercies, new troubles, that you had need beg hard for a spirit of Prayer, that you may be able to make new Prayers every hour, severall Prayers upon severall occasions.
You will meet with so many new Sins, new dangers, new temptations, new Mercies, new Troubles, that you had need beg hard for a Spirit of Prayer, that you may be able to make new Prayers every hour, several Prayers upon several occasions.
this is, as they use to call it in some Reformed-Churches, a Prayer-day, but every day must now be a day of prayer, extraordinary prayer, we must spend more time then ordinary in our private devotions.
this is, as they use to call it in Some Reformed-Churches, a Prayer-day, but every day must now be a day of prayer, extraordinary prayer, we must spend more time then ordinary in our private devotions.
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Asa did so, and by the prayer of faith prevailed against a thousand thousand Ethiopians, and three hundred Chariots, 2 Chron. 14. 9, to the 12th. verse:
Asa did so, and by the prayer of faith prevailed against a thousand thousand Ethiopians, and three hundred Chariots, 2 Chronicles 14. 9, to the 12th. verse:
if ye would be Princes with God, and have power with him, as Prince Jacob had, you must weep and make supplication in Bethel, the house of God, there God will be found,
if you would be Princes with God, and have power with him, as Prince Jacob had, you must weep and make supplication in Bethel, the house of God, there God will be found,
we have made sport & past-time with those sins which shed the blood of the Lord Jesus, O let those sins draw tears from us, which drew blood from Christ.
we have made sport & pasttime with those Sins which shed the blood of the Lord jesus, Oh let those Sins draw tears from us, which drew blood from christ.
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We would not serve God with joyfulnesse, for the abundance of all things, and therefore well might God send us to serve our enemies in the want of all things;
We would not serve God with joyfulness, for the abundance of all things, and Therefore well might God send us to serve our enemies in the want of all things;
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Oh let us weepe for Ireland & weepe for England, weepe for the King, and weepe for the Parliament: you know that all the Politicians in the Christian world are now beating their braines,
O let us weep for Ireland & weep for England, weep for the King, and weep for the Parliament: you know that all the Politicians in the Christian world Are now beating their brains,
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Be it knowne to our enemies, that we weepe for our King, and pray for our King, onely we dare not flatter him, we dare not strengthen that party which doth seduce him,
Be it known to our enemies, that we weep for our King, and pray for our King, only we Dare not flatter him, we Dare not strengthen that party which does seduce him,
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and speciall Covenant as this was, you may reade the particular points of the Covenant, Neh. 10. Oh that you would be pleased to make as distinct a Covenant,
and special Covenant as this was, you may read the particular points of the Covenant, Neh 10. O that you would be pleased to make as distinct a Covenant,
but lately published by judicious, and learned Dr Rivet, you shall finde it at the end of Dr Rivets Animadversions upon Grotius his Annotations on Cassander. In that book you will finde what errours we must protest against,
but lately published by judicious, and learned Dr Rivet, you shall find it At the end of Dr Rivets Animadversions upon Grotius his Annotations on Cassander. In that book you will find what errors we must protest against,
and what points we must stand upon when we come to conclude a Pacification. For, saith that Reverend Author, our enemies know that we shall never have peace if they can seduce us from the Authour of peace,
and what points we must stand upon when we come to conclude a Pacification. For, Says that Reverend Author, our enemies know that we shall never have peace if they can seduce us from the Author of peace,
till Articles of agreement are drawne up, it is impossible we should ever agree, and therefore there is no way like this to settle truth and peace at once,
till Articles of agreement Are drawn up, it is impossible we should ever agree, and Therefore there is no Way like this to settle truth and peace At once,
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onely let us be thus punctual for the present, let us every one in our several places & callings resolve to do all that lyes in our power to Reforme particular Congregations, and our owne particular Persons. First for particular Congregations, you know the great grievance in every parish.
only let us be thus punctual for the present, let us every one in our several places & callings resolve to do all that lies in our power to Reform particular Congregations, and our own particular Persons. First for particular Congregations, you know the great grievance in every parish.
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We have a little Temple, and a great Court, as it is, Revel. 11. 12. Give me leave to speake unto you as Jotham spake to the men of Sechem, Iud. 7. 9. Hearken unto me, you Worthies of England, that God may hearken unto you.
We have a little Temple, and a great Court, as it is, Revel. 11. 12. Give me leave to speak unto you as Jotham spoke to the men of Shechem, Iud. 7. 9. Harken unto me, you Worthies of England, that God may harken unto you.
I beseech you by the tender mercies of God and the bowells of our Lord Iesus Christ, that there may be some course taken to keep back Dogges from snatching away the childrens Bread:
I beseech you by the tender Mercies of God and the bowels of our Lord Iesus christ, that there may be Some course taken to keep back Dogs from snatching away the Children's Bred:
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my Soul melts within me when I consider that men that are scandalously ignorant & prophane men that have not knowledge enough to discerne the Lords body, or grace enough to Examine, or prepare themselves, are suffered to eat and drinke their own damnation.
my Soul melts within me when I Consider that men that Are scandalously ignorant & profane men that have not knowledge enough to discern the lords body, or grace enough to Examine, or prepare themselves, Are suffered to eat and drink their own damnation.
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Why should any that are not yet Saints be admitted to one of the highest priviledges of Saints, Church communion in the highest? The Sacrament of the Lords Supper is a distinguishing Ordinance,
Why should any that Are not yet Saints be admitted to one of the highest privileges of Saints, Church communion in the highest? The Sacrament of the lords Supper is a distinguishing Ordinance,
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and therefore it is not fit that men should come as promiscuously to the Sacrament as to an Ordinary The Canaanite of old was a thorne in the eyes and sides of Gods people,
and Therefore it is not fit that men should come as promiscuously to the Sacrament as to an Ordinary The Canaanite of old was a thorn in the eyes and sides of God's people,
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but in the day of Reformation, the Canaanite was to be turned out of the house of the Lord of hostes, they are the last words of our Prophet Zachary. They who have no union with Christ can have no Communion with him;
but in the day of Reformation, the Canaanite was to be turned out of the house of the Lord of hosts, they Are the last words of our Prophet Zachary. They who have no Union with christ can have no Communion with him;
and doubting Pastors, who should be admitted, and who rejected? I cannot omit one Caution, which is briefly this, that no man must be excommunicated meerely because it doth not evidently appeare that he is regenerate,
and doubting Pastors, who should be admitted, and who rejected? I cannot omit one Caution, which is briefly this, that no man must be excommunicated merely Because it does not evidently appear that he is regenerate,
In some cases a regenerate man may be secluded for a while, and one that is not known to be unregenerate may be admitted, till his scandalous conversation doth set some black mark, or brand upon him:
In Some cases a regenerate man may be secluded for a while, and one that is not known to be unregenerate may be admitted, till his scandalous Conversation does Set Some black mark, or brand upon him:
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For some mens sins go before to judgement, and others follow after; glorious hypocrites, and close Malignants cannot long be hid, 1 Tim. 5. 24, 25. In the last place, let us make it our saddest businesse to reform our own particular persons.
For Some men's Sins go before to judgement, and Others follow After; glorious Hypocrites, and close Malignants cannot long be hid, 1 Tim. 5. 24, 25. In the last place, let us make it our Saddest business to reform our own particular Persons.
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Honourable, and Beloved, are there no sinnes amongst you? even amongst you? Quis custodiet ipsos custodes? Have the Reformers no need of Reformation? turn your eyes inward, tell me sadly, what do you discover there? are there no Babylonish Inmates protected there? such as can never be defended? are there no unruly passions, no unmortified lusts, no self-ends,
Honourable, and beloved, Are there no Sins among you? even among you? Quis custodiet ipsos custodes? Have the Reformers no need of Reformation? turn your eyes inward, tell me sadly, what do you discover there? Are there no Babylonish Inmates protected there? such as can never be defended? Are there no unruly passion, no unmortified Lustiest, no self-ends,
or sinister respects, such as beg your priviledge, and enjoy your favour? These, these are the Brats of Babylon; O happy, thrice happy shall he be, who takes these Infant-lusts, before they are grown up, and dasheth them against the Rock;
or sinister respects, such as beg your privilege, and enjoy your favour? These, these Are the Brats of Babylon; O happy, thrice happy shall he be, who Takes these Infant-lusts, before they Are grown up, and dasheth them against the Rock;
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Is this the Fast that God hath chosen? is this all that he requires of you? Doth he not command you to humble your souls, to break your hearts, to afflict your spirits, to mortifie your lusts, deny your selves, reform your lives, take up your crosse and follow Christ? Will you cut off your right hands,
Is this the Fast that God hath chosen? is this all that he requires of you? Does he not command you to humble your Souls, to break your hearts, to afflict your spirits, to mortify your Lustiest, deny your selves, reform your lives, take up your cross and follow christ? Will you Cut off your right hands,
and pull out your right eyes? Will you take Christs yoak upon your necks, his burthen upon your shoulder? Will you lay down your honours, your estates, your lives at the feet of Jesus Christ? Will ye live to him,
and pull out your right eyes? Will you take Christ yoke upon your necks, his burden upon your shoulder? Will you lay down your honours, your estates, your lives At the feet of jesus christ? Will you live to him,
Tell me, is not selfe-love an Idoll? is it not the great Whore? is not lust a Beast, a Monster with many heads and horns? Oh hate this Whore, mortifie selfe-love,
Tell me, is not Self-love an Idol? is it not the great Whore? is not lust a Beast, a Monster with many Heads and horns? O hate this Whore, mortify Self-love,
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The precious sons of Sion are most troubled with this same Babylon within, and therefore they do make most frequent and penitent complaints against themselves,
The precious Sons of Sion Are most troubled with this same Babylon within, and Therefore they do make most frequent and penitent complaints against themselves,
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Be pleased to consider that you must not only beat down Babylon, but build up Sion, Sion is built by faith and holinesse: In the first place then, 1. Look to your faith:
Be pleased to Consider that you must not only beatrice down Babylon, but built up Sion, Sion is built by faith and holiness: In the First place then, 1. Look to your faith:
for Babylon was a type of Hell. As for thee also by the blood of thy Covenant, I have sent forth thy prisoners out of the pit, wherein is no water, Zechar. 9. 11. Beasts live by sense, Heathens live by reason, Christians must live by faith, they must mortifie their lusts, renounce their merits, rest onely upon Christs perfect obedience,
for Babylon was a type of Hell. As for thee also by the blood of thy Covenant, I have sent forth thy Prisoners out of the pit, wherein is no water, Zechariah 9. 11. Beasts live by sense, heathens live by reason, Christians must live by faith, they must mortify their Lustiest, renounce their merits, rest only upon Christ perfect Obedience,
2. Study Holinesse: Holinesse is the beauty of Sion, for there they were to worship God in the beauty of holinesse, there can be no beauty in our souls, no glory in our Congregations without holinesse. Sion was the Mount of holinesse, Zech. 8. 3. Holinesse is the end of Humane society;
2. Study Holiness: Holiness is the beauty of Sion, for there they were to worship God in the beauty of holiness, there can be no beauty in our Souls, no glory in our Congregations without holiness. Sion was the Mount of holiness, Zechariah 8. 3. Holiness is the end of Humane society;
O what a base thing is it for a Nation to be ashamed of its glory, and to glory in its shame! Men think it a base thing for to be holy, and yet God himself is glorious in Holinesse, Exod. 15. 11. Certainly if this Nation would be glorious in Holinesse, Gods right hand would be glorious in power,
Oh what a base thing is it for a nation to be ashamed of its glory, and to glory in its shame! Men think it a base thing for to be holy, and yet God himself is glorious in Holiness, Exod 15. 11. Certainly if this nation would be glorious in Holiness, God's right hand would be glorious in power,
A godly life, is the life of God: those that were strangers to a godly life, are said to be alienated, or estranged from the life of God, Ephes. 4. 18. They then that strike at holinesse, strike at the life of God, and have a kinde of Atheisticall murther in their thoughts, they would lay the Church a bleeding, let out the very heart-blood of Religion, and take away the life of God. If England will not be holy, it cannot be happy, if we continue in our lukewarmnesse,
A godly life, is the life of God: those that were Strangers to a godly life, Are said to be alienated, or estranged from the life of God, Ephesians 4. 18. They then that strike At holiness, strike At the life of God, and have a kind of Atheistical murder in their thoughts, they would lay the Church a bleeding, let out the very Heart blood of Religion, and take away the life of God. If England will not be holy, it cannot be happy, if we continue in our lukewarmness,
Sion was preserved, even when Ierusalem was destroyed and England may be destroyed for its unthankfulnesse, unfruitfulnesse, heresie, idolatry, lukewarmnesse, and profanenesse, &c. and yet the Church preserved,
Sion was preserved, even when Ierusalem was destroyed and England may be destroyed for its unthankfulness, unfruitfulness, heresy, idolatry, lukewarmness, and profaneness, etc. and yet the Church preserved,
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It concerns us then to be such manner of men, in all holy conversation, 2 Pet. 3. 11. such pilgrims on earth, and citizens of heaven, that it may appear that we seek a better Countrey, an Heavenly, and then God will not be ashamed to be called our God, Heb. 11. 16. But if we go about spirituall duties, with carnall hearts,
It concerns us then to be such manner of men, in all holy Conversation, 2 Pet. 3. 11. such pilgrim's on earth, and Citizens of heaven, that it may appear that we seek a better Country, an Heavenly, and then God will not be ashamed to be called our God, Hebrew 11. 16. But if we go about spiritual duties, with carnal hearts,
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and worldly mindes, if we lie at catch, waiting for a fair opportunity to return into Egypt, the God of heaven will be ashamed to own us for his people.
and worldly minds, if we lie At catch, waiting for a fair opportunity to return into Egypt, the God of heaven will be ashamed to own us for his people.
Heb. 11. 15, 16. Brethren, if we live in the spirit, let us walk in the spirit, as the Apostle advises, Gal. 5. 25. let us March fair and streight, in rank and file,
Hebrew 11. 15, 16. Brothers, if we live in the Spirit, let us walk in the Spirit, as the Apostle advises, Gal. 5. 25. let us March fair and straight, in rank and file,
as the word signifies, NONLATINALPHABET NONLATINALPHABET, walk according to the Canon given to Evangelicall Souldiers, Gal. 6. 16. and if we walk according to Rule, this Rule of the new Creature, Verse 15. mortifying our lusts, crucifying our selves to the world,
as the word signifies,, walk according to the Canon given to Evangelical Soldiers, Gal. 6. 16. and if we walk according to Rule, this Rule of the new Creature, Verse 15. mortifying our Lustiest, crucifying our selves to the world,
and living unto Christ in righteousnesse and true holinesse, Peace will be upon us, and upon Sion the Israel of God, verse 16. We must not conceive, that we may walk every man according to a Canon of our own devising, this man according to one Canon, and that according to another;
and living unto christ in righteousness and true holiness, Peace will be upon us, and upon Sion the Israel of God, verse 16. We must not conceive, that we may walk every man according to a Canon of our own devising, this man according to one Canon, and that according to Another;
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no, it behoves us all NONLATINALPHABET, to walk according to the self same Rule, or Canon, and NONLATINALPHABET, to minde, savour, relish, the self same thing, to promote the great Design, namely the quickning, and seasoning this Kingdom with the Power of godlinesse; for we have been a great while sick of a Form of godlinesse, a mortall disease,
no, it behoves us all, to walk according to the self same Rule, or Canon, and, to mind, savour, relish, the self same thing, to promote the great Design, namely the quickening, and seasoning this Kingdom with the Power of godliness; for we have been a great while sick of a From of godliness, a Mortal disease,
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for it was but a dead Form; The Lord quicken, and awake us out of our Dead-sleep, for if we content our selves with this Dead-form, we are in danger to be buried in our own ruines. You see we are not afraid to discover our Plots, and truely I am guilty of no other,
for it was but a dead From; The Lord quicken, and awake us out of our Dead-sleep, for if we content our selves with this Dead-form, we Are in danger to be buried in our own ruins. You see we Are not afraid to discover our Plots, and truly I am guilty of no other,
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From whence come wars, but from the lusts of pride, envy, malice, ambition, covetousnesse? The Lord speak to our consciences, and convince them, to our implacable lusts, and mortifie them,
From whence come wars, but from the Lustiest of pride, envy, malice, ambition, covetousness? The Lord speak to our Consciences, and convince them, to our implacable Lustiest, and mortify them,
and we shall be all at peace. Beleeve it, we want peace, meerly for want of holinesse: Keep close to the rule of holinesse, and I dare warrant you, you shall (as Josiah did) die in Peace, though you are killed in Warre.
and we shall be all At peace. Believe it, we want peace, merely for want of holiness: Keep close to the Rule of holiness, and I Dare warrant you, you shall (as Josiah did) die in Peace, though you Are killed in War.
even without meanes, above meanes, and against meanes? And should we not be thankfull for England? hath not God done wonders enough for our Nation, to stirre up your hearts to enjoyn a solemn•day of Thanksgiving quite thorowout the Kingdom? Some of our Deliverances have been Nationall; Oh let the Thanksgiving be Nationall, as well as the Deliverance. You did not long since hear good news from the West, but were you thankfull? if you were not,
even without means, above means, and against means? And should we not be thankful for England? hath not God done wonders enough for our nation, to stir up your hearts to enjoin a solemn•day of Thanksgiving quite throughout the Kingdom? some of our Deliverances have been National; O let the Thanksgiving be National, as well as the Deliverance. You did not long since hear good news from the West, but were you thankful? if you were not,
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and doing wonders? Who is like unto thee, O Ireland? The Eternall God, who rideth upon the Heavens, is thy refuge, and underneath are his everlasting armes, he shall thrust out the Enemy from before thee,
and doing wonders? Who is like unto thee, Oh Ireland? The Eternal God, who rides upon the Heavens, is thy refuge, and underneath Are his everlasting arms, he shall thrust out the Enemy from before thee,
And happy art thou, O England; who is like unto thee, O people, saved by Iehovah, the shield of thy Help, and the sword of thy Excellency? thine Enemies shall be found Lyers unto thee;
And happy art thou, Oh England; who is like unto thee, Oh people, saved by Jehovah, the shield of thy Help, and the sword of thy Excellency? thine Enemies shall be found Liars unto thee;
why doe we not fast, three or foure times every weeke, that we may send some provision to the poore Protestants in Ireland? If our fasting may keepe the most considerable part of that kingdome from starving, are we not bound to Fast? And forget not the other Churches, they all come under this endearing Title [ thy selfe. ] Deliver thy selfe O Zion:
why do we not fast, three or foure times every Week, that we may send Some provision to the poor Protestants in Ireland? If our fasting may keep the most considerable part of that Kingdom from starving, Are we not bound to Fast? And forget not the other Churches, they all come under this endearing Title [ thy self. ] Deliver thy self Oh Zion:
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& pray for them all, love them & treat with them, & so far as the Scripture will give you leave, conforme to thē in point of Disciplme, that we may all speake the same thing, and be perfectly joyned together in the same minde, and the same Judgment. And the Lord preserve this resolution in the hearts of us,
& pray for them all, love them & Treat with them, & so Far as the Scripture will give you leave, conform to them in point of Disciplme, that we may all speak the same thing, and be perfectly joined together in the same mind, and the same Judgement. And the Lord preserve this resolution in the hearts of us,
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Ne• ullum restabit Civitatis vestigi•, pars in arva pars in rudera, mons etiam ••mus Dei in excelsa ab•bit silvosa, nec non •erarū lustra vide Ta•no• … in 〈 ◊ 〉.
Ne• ullum restabit Civitatis vestigi•, pars in Arva pars in rudera, mons etiam ••mus Dei in excelsa ab•bit silvosa, nec non •erarū lustra vide Ta•no• … in 〈 ◊ 〉.
NONLATINALPHABET. Theo•. Hist. Eccles. l. 5. 〈 ◊ 〉. 9. I• Ierusalem prim• … fan• … a Ecclesia totius or bis Ecclesias seminavit, •iero•ym. Co• … n Isa c. 2. 1, 2
. Theo•. Hist. Eccles. l. 5. 〈 ◊ 〉. 9. I• Ierusalem prim• … fan• … a Ecclesia totius or bis Ecclesiastes seminavit, •iero•ym. Co• … n Isaiah c. 2. 1, 2
Se• Reverend M. Reynol•s his learned Annotations on psal. 110. from p. 269. to 274. Hiero•olymā Matr•m & Fontem Religionis vocat Teitull. cont. Marcion, lib 2. NONLATINALPHABET per orbem ••rrarum dispersa, ••yus •ives sumus, •uorum NONLATINALPHABET est in •a l•s Vide Be• … Annot. in c. 4 〈 ◊ 〉 Gal. ver. 26.
Se• Reverend M. Reynol•s his learned Annotations on Psalm. 110. from p. 269. to 274. Hiero•olymā Matr•m & Fontem Religion vocat Teitull. contentedly. Marcion, lib 2. per orbem ••rrarum dispersa, ••yus •ives sumus, •uorum est in •a l•s Vide Be• … Annot in c. 4 〈 ◊ 〉 Gal. ver. 26.
1 pet 5. 13• Babylo•is nomen multis plac••t NONLATINALPHABET • … fic•te con•usionem in urbe Romana, Ioach, •amerar. Babylona autem pro••ie acc•pit 〈 ◊ 〉 pro celebit •lla Assyriae urbe. Annot •b. Decem reges odio habituros purpuratam meretricem, id est, Romam, Bel. l. 3. de Rom. P•nt. c. 13. Hieronymus cum Romae ad Asellam scripsit in haec verba. Ora autem ut de Babylone a• Hierosolymam regrediar. Cum in Babylone versares & purpuratae Meretricis esse Colonus a••ure Quiritium v• … v•rem. Hierenym ad Ger•nt. de monogamia.
1 pet 5. 13• Babylo•is Nome multis plac••t • … fic•te con•usionem in City Roman, Joachim, •amerar. Babylona autem pro••ie acc•pit 〈 ◊ 〉 Pro celebit •lla Assyriae City. Annot •b. Decem reges odio habituros purpuratam Meretricem, id est, Rome, Bel. l. 3. de Rom. P•nt. c. 13. Hieronymus cum Rome ad Asellam scripsit in haec verba. Ora autem ut de Babylon a• Jerusalem regrediar. Cum in Babylon versares & purpuratae Harlots esse Colonus a••ure Quirites v• … v•rem. Hierenym ad Ger•nt. de monogamia.
In temple D• … se det Antichristur, hoc est, Anselmo Interprete, in mentibu• fidelium. Ansel• … in 2 Thes. cap. 2. In templo Dei, id est in ecclesia, qu•• multi de Ecclesia illum recipient, vel secundum August ▪ quod in templo Dei sedeat, id est, principetur. Aquin. in 2 Thes. 2. l•ct. 1. Aug de C••. D•i lib 20. cap. 19.
In temple D• … se debt Antichristur, hoc est, Anselm Interpret, in mentibu• Fidelium. Ansel• … in 2 Thebes cap. 2. In templo Dei, id est in Church, qu•• multi de Ecclesia Ilum recipient, vel secundum August ▪ quod in templo Dei sedeat, id est, principetur. Aquinas in 2 Thebes 2. l•ct. 1. Aug de C••. D•i lib 20. cap. 19.
De•e aute illa quae it a coaluerint regna — cū Agus pugnabunt, victoria tamea tandē penes Agm•m Dominum nostrum futura. Appl•c. Illud dudū factu• … est, • … { que } etiamnum fit: Hoc etiam aliquat• … factu• …, sed multō gloriosio• … victorta quandoque impletū •i speramus. Vti Doctissimus Interpret C• … nt 〈 ◊ 〉 Apocal. p. 261.
De•e aute illa Quae it a coaluerint regna — cū Agus pugnabunt, victoria tamea tanden penes Agm•m Dominum nostrum futura. Appl•c. Illud Dudum factu• … est, • … { que } etiamnum fit: Hoc etiam aliquat• … factu• …, sed multon gloriosio• … victorta quandoque impletū •i Speramus. Vti Doctissimus Interpret C• … nt 〈 ◊ 〉 Apocalypse p. 261.
Quid enim culpatur in bello? an quia moriuntur quandeque morituri ut dominentur in pace victur•t hoc reprehendere tim•dorum est, non Religiosorū — Alioquin Iohannes cum ad cum baptiz andi milites ve•irent dicentes, Et nos quid faciemus 〈 ◊ 〉 responderet, Arma abjicite, Militiam Istā de•erite — sed quia s•iebat eos, cum hac militand• facerent, non esse Homicidas, sed ministros legis, & non ultores injuriarum suarum, sed Salutis publicae Defensores, vide August contra Mantch. lib. 22. cap. 74.
Quid enim culpatur in bello? an quia moriuntur quandeque Morituri ut dominentur in pace victur•t hoc reprehendere tim•dorum est, non Religious — Alioquin Iohannes cum ad cum baptise andi Militias ve•irent Saying, Et nos quid We will make 〈 ◊ 〉 responderet, Arma abjicite, Militiam Istā de•erite — said quia s•iebat eos, cum hac militand• facerent, non esse Homicides, sed ministros Legis, & non ultores injuriarum suarum, sed Salutis publicae Defensores, vide August contra Mantch. lib. 22. cap. 74.
Angelus vindemiator adbibitis Sanctis, quorum ad hoc negotium ei praefectura deman data est, betros Bestianos putabit• absci•detque: Eaque putatione sua faciet in Armag•dduntem congregari, &c. Consulas velim eruditi M. Mede Comment. in cap. 1•. Apocal. p. 255. & 265. ubi hac verba legas: Qua multorum manibus peraguntur, Angelo tamen tanquam ••i gerenda Pr•sidi & Duci pre communi l•quendi more tribuuntur.
Angelus vindemiator adbibitis Sanctis, quorum ad hoc Negotium ei praefectura deman data est, betros Bestianos putabit• absci•detque: Eaque putatione sua faciet in Armag•dduntem congregari, etc. Consulas velim eruditi M. Mede Comment. in cap. 1•. Apocalypse p. 255. & 265. ubi hac verba legas: Qua multorum manibus peraguntur, Angelo tamen tanquam ••i gerenda Pr•sidi & Duci pre Communi l•quendi more tribuuntur.
In Apoc. 17. appellatur Anti-Christus, meretrix Magna, Sander. De Ant. Demonst 13. The Pope is the whore that rides the Beast, yet St. Iohn doth sometimes call this whore the Beast, Rev. 1 • verse 11, 12. 1〈 … 〉. 17. because 〈 ◊ 〉 is the head of the 〈 ◊ 〉, that is, of those people & Nation, which are as subject to the Pope a• a poore beast to a mercilesle•• rider. NONLATINALPHABET, sid NONLATINALPHABET, scilicet NONLATINALPHABET. Non dicit ipsa 〈 ◊ 〉. Be〈 … 〉 a est, ut perperam vertit vul•atus interpres, sed ipse, scil. rex. octavus est. Vide Dounam, de A〈 … 〉o lab. 1. cap. 5. sect. 11. p. 57.
In Apocalypse 17. Appellatur Antichrist, meretrix Magna, Sander. De Ant Demonstrate 13. The Pope is the whore that rides the Beast, yet Saint John does sometime call this whore the Beast, Rev. 1 • verse 11, 12. 1〈 … 〉. 17. Because 〈 ◊ 〉 is the head of the 〈 ◊ 〉, that is, of those people & nation, which Are as Subject to the Pope a• a poor beast to a mercilesle•• rider., sid, scilicet. Non dicit ipsa 〈 ◊ 〉. Be〈 … 〉 a est, ut Perperam Vertit vul•atus Interpret, sed ipse, scil. rex. Octavius est. Vide Dounam, de A〈 … 〉o lab. 1. cap. 5. sect. 11. p. 57.
Vltimum caput Bestia (impertum Romanura tenentem sine nomine Imperatotus) A〈 … 〉istum esse fa•etur Bellarminus lib. 3. de Pontifice c. 15. Consulantur Viegas in Apo. 17. 〈 ◊ 〉. 3. Ribera in Apot. 14. Numb 27. — 20. Ambrosius Ansvertus in Apocalip. lib. 6. Vbi est illa dudum super omma regna exaltata in•lyta Roma, Babylon secunde? Beatus Rhenanus, Petrarcha, Aventinus, Dantes, Ludovicus Vives in ab 18. Civ Dei. c. 22. Primasius in cap. 16. Apocalip. Roma est quasi secunda Babylon, Aug de G•••. con•. Manich. lib. 2 c. 1. Hieronym. Epist, ad Eustoch. Paulin. Marcell. Idem in Catal. Script. Eccles in Marco Antichristus j am pridem natus est Romae, & al•ius extolletur in sede Apostolicâ, inquit Ioa〈 … 〉 Abbas. Mal o de Antichristo p. 182, Bellarm. l. 3. de Rom. Pont. cap. 13.
Vltimum caput Beast (impertum Romanura tenentem sine nomine Imperatotus) A〈 … 〉istum esse fa•etur Bellarminus lib. 3. the Pontifice c. 15. Consulantur Viegas in Apostle 17. 〈 ◊ 〉. 3. Ribera in Apostle 14. Numb 27. — 20. Ambrosius Ansvertus in Apocalypse. lib. 6. Vbi est illa Dudum super omma regna exaltata in•lyta Roma, Babylon Second? Beatus Rhenanus, Petrarcha, Aventinus, Dantes, Louis Vives in ab 18. Civ Dei. c. 22. Primasius in cap. 16. Apocalypse. Roma est quasi Secunda Babylon, Aug de G•••. con•. Manich lib. 2 c. 1. Jerome. Epistle, and Eustochium. Paulin. Marcellus. Idem in Catal. Script. Eccles in Mark Antichrist j am pridem Born est Rome, & al•ius extolletur in sede Apostolicâ, inquit Ioa〈 … 〉 Abbas. Malachi o de Antichrist p. 182, Bellarmine l. 3. de Rom. Pont. cap. 13.
Nam septē capitū numerus Romani regni insigne est, ut & decem cormium gestamen — cornibus (quae solius novissimi capitis sunt, imposita diademata regnū illud sub novissimi capitis vice exhiberi ost c̄dunt. M. Med. Cō. Apocal. p. 182. Per Bestiam c 13. Apoc. de terra ascendentem — omnium concordi sententia designatur Antichristus, Iodoc. Clict in Dam. l. 4. c 27. Antichristū NONLATINALPHABET observavit Cyrillus NONLATINALPHABET.
Nam septē capitū Numerus Romani Regni insigne est, ut & Decem cormium gestamen — cornibus (Quae Solius novissimi capitis sunt, imposita diademata regnū illud sub novissimi capitis vice exhiberi ost c̄dunt. M. Med. Cō. Apocalypse p. 182. Per Bestiam c 13. Apocalypse de terra ascendentem — omnium concordi sententia designatur Antichrist, Jodoc. Clict in Dam. l. 4. c 27. Antichristū observavit Cyril.
〈 … 〉. NONLATINALPHABET. A Cy••ll• tempore ratio ineunda est, uti de Alexandrinis sermo habetur; ut i à tempore Bon•fa•i: ter•ii, 〈 … 〉, Nu••us enim Ponti•icum Romanorum universalis Episcopus salutatus erat a•te Boni••cium 〈 ◊ 〉.
〈 … 〉.. A Cy••ll• tempore ratio ineunda est, uti de Alexandrians sermon habetur; ut i à tempore Bon•fa•i: ter•ii, 〈 … 〉, Nu••us enim Ponti•icum Romanorum Universalis Episcopus salutatus erat a•te Boni••cium 〈 ◊ 〉.
Capist p 23. B. Papa est quasi D•u• in terr• …, mājor homine & minor De•l, Penitud•nem • … nens Petasta• …. Vide qu• lus• sat sup•ique blasphem• de Paul• 5. scripsit 〈 ◊ 〉. •ui••us ab Al•asar in Apoc. ca•. ad Ioan. Apos•. — qui nu• … Ve•• ••lit p• … Antichristus 〈 ◊ 〉 sit se•vus, •amen adora• … vult ut Deus. Iren•us li• …. 5 ▪ c penultimo.
Capist p 23. B. Papa est quasi D•u• in terr• …, mājor homine & minor De•l, Penitud•nem • … nens Petasta• …. Vide qu• lus• sat sup•ique blasphem• de Paul• 5. scripsit 〈 ◊ 〉. •ui••us ab Al•asar in Apocalypse ca•. ad Ioan. Apos•. — qui nu• … Ve•• ••lit p• … Antichrist 〈 ◊ 〉 fit se•vus, •amen adora• … vult ut Deus. Iren•us li• …. 5 ▪ c penultimo.
Credere Dominū Deum nostrum Papam ▪ •onditorem dictae Decretalis — non sic potuisse 〈 ◊ 〉 prout statuit Ha• … I• Gl•ssa 〈 ◊ 〉 Ca• … •xtr. Ioan, •2 de verborum significat c. Cum in•••. Reform• … Glossae exemplar a•spiciis Grego• …. editum 〈 ◊ 〉 illam (scil De••) Vitio Typographo•um omissa• … resti•••t. Q• … imum • … vit R• … Episcopu• D• … t Diat ▪ ib de A• …, l. 4. c. 10. p. 311.
Believe Dominū God nostrum Pope ▪ •onditorem dictae Decretalis — non sic potuisse 〈 ◊ 〉 prout statuit Ha• … I• Gl•ssa 〈 ◊ 〉 Ca• … •xtr. Ioan, •2 de verborum significat c. Cum in•••. Reform• … Glossae exemplar a•spiciis Grego• …. editum 〈 ◊ 〉 Illam (scil De••) Vitio Typographo•um omissa• … resti•••t. Q• … imum • … vit R• … Episcopu• D• … tO Diat ▪ ib the A• …, l. 4. c. 10. p. 311.
Sententia D. Davenant. de Pace procuranda inter Evangel p. 8. En grande & horrendum obstaculum quo Ecclesiae Reformatae non abs { que } summo animi dolore & •orrore coguntur extra Ecclesiae Romana commumonem manere.
Sententia D. Davenant. de Pace procuranda inter Evangel p. 8. En Grande & horrendum obstaculum quo Ecclesiae Reformed non abs { que } Summo animi dolore & •orrore coguntur extra Ecclesiae Roman commumonem manner.
Vide D. D•wnam de Antichrist lib. 3 c. 7. Catalogus error. de Principiis, nec non partibus Theologiae. Haeresis illa magni momenti — de l•stificatione & salute ex Meritis operum speranda — justo Dei judicio in Ecclesiam admissa: ne n•mir•m qui Dei longanimutatem Testiumque praedicationem tamdiu, tamque pertinac•ter co •empserant — postmodum acciperent de fructu A•ber•• vitae &c. Com Ap•c. p 258. Vide bullam Pai quarti super farmâ lura•. euti professionis fidei. Ego N. firmâ fide credo — omnia & singula quae continent •rin Symb•lo fide•, quo sancta Romana Ecclesia utitur, viz. Credo in unū D•ū Patre•n: & deinde sequuntur 12 articuli novi Symboli. Articulus duo. lecimus sic se habet. Caetera item omnia a S S T••• Synodo definita recipio, dā. nata rejicio. Vide Staepl. Relect. cont 4. q. •• a •3.
Vide D. D•wnam de Antichrist lib. 3 c. 7. Catalogus error. de Principiis, nec non partibus Theologiae. Heresy illa magni Momenti — the l•stificatione & salute ex Meritis Operum speranda — Justo Dei Judicio in Church admissa: ne n•mir•m qui Dei longanimutatem Testiumque praedicationem Tamdiu, tamque pertinac•ter counterfeit •empserant — postmodum acciperent de fructu A•ber•• vitae etc. Come Ap•c. p 258. Vide Bullam Pay quarti super farmâ lura•. euti professionis fidei. Ego N. firmâ fide credo — omnia & singula Quae continent •rin Symb•lo fide•, quo sancta Roman Ecclesia utitur, viz. Credo in unū D•ū Patre•n: & Deinde sequuntur 12 articuli novi Symboli. Articulus duo. lecimus sic se habet. Caetera item omnia a S S T••• Synod definita recipio, dā. Nata rejicio. Vide Staepl. Relect. contentedly 4. q. •• a •3.
And this is said to have amounted into a formal Separation from the Church of Rome, & to have continued somewhat more then an hundred years. Archbishop of C•••. •elat. p. 172. The church of A• … ck made this separation in a Nationall Councel of their own. Ibid. p. 174.
And this is said to have amounted into a formal Separation from the Church of Rome, & to have continued somewhat more then an hundred Years. Archbishop of C•••. •elat. p. 172. The Church of A• … ck made this separation in a National Council of their own. Ibid p. 174.
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The edition Anno 1524. by Isidore: an olde •it•on printed, 1530. P. Crabbe his edition imprinted Anno 1538. the edition of Valentinus Iove•iu• 1555 ▪ of Suriu• 1567. of Nicolinu• 1585. B• … R. Pont. • … b 2 cap. 25.
The edition Anno 1524. by Isidore: an old •it•on printed, 1530. P. Crabbe his edition imprinted Anno 1538. the edition of Valentinus Iove•iu• 1555 ▪ of Suriu• 1567. of Nicolinu• 1585. B• … R. Pont. • … b 2 cap. 25.
Tota fe•e Germa• … ab is ante nostra• … •tatem à sede Roman• d•scessionem fecit Semel 〈 … 〉 divortium facere cum •xo• … c•gerent•r Presbyteri • … terum cum Gregorius septimus Hen ▪ quanto Imperatori infestus Germanos f•lminando vellet ab ipso divelle•e. Omittam recentior• Exempla, qu• per se expendant sani Lect•res Vide Tractatum de vera Pacificatio••s & Ecclesi• reformand• ratione ab exim•o Theologo ante annos 80. editum. Num po•••nte simili occasione recusum ope•a D. Riveti. Vide Animadvers. Rive•• in Annot. H. G. c. 15. p. 65.
Tota fe•e Germa• … ab is ante nostra• … •tatem à seed Roman• d•scessionem fecit Semel 〈 … 〉 divortium facere cum •xo• … c•gerent•r Presbyteries • … terum cum Gregorius Seventh Hen ▪ quanto Imperatori infestus Germanos f•lminando vellet ab ipso divelle•e. Omittam recentior• Exempla, qu• per se expendant Sani Lect•res Vide Tractatum de vera Pacificatio••s & Ecclesi• reformand• ratione ab exim•o Theologo ante annos 80. editum. Num po•••nte simili occasion recusum ope•a D. Rivet. Vide Animadversion. Rive•• in Annot H. G. c. 15. p. 65.
Hieronym, C•m ment in Soph••• Au•eret Dominus nominae vanae gloria & admirati•n• •al•, quae versantur in Ecclesia — sed & nomina sacerdotum cum sacerdotibus qui •••stra sibi applaudunt in Episcopali nomine & in Presbyter•i dignitate, & non in opere Ed••. Basil. 1537 p. 251.
Jerome, C•m meant in Soph••• Au•eret Dominus nominae vanae gloria & admirati•n• •al•, Quae versantur in Ecclesia — said & nomina Sacerdotum cum sacerdotibus qui •••stra sibi applaudunt in Episcopal nomine & in Presbyter•i dignitate, & non in Opere Ed••. Basil. 1537 p. 251.
Hoseah 4. 15. vide Hieronymum in locum. Non deb•• sororis quondā tua in fornicatione exempla sectari, & cum eâ idola ••lere — & ne as•en•as in Bethaven — quia post ▪ quam auret ibi vituli positi sunt — non domus Dei appellatur, sed domus Idoli — tanquam vacca lascivteus ast•o percita insanivit Israel fornicationis spiritu percussus.
Hosea 4. 15. vide Hieronymus in locum. Non deb•• sororis quondam tua in fornication exempla sectari, & cum eâ idola ••lere — & ne as•en•as in Bethaven — quia post ▪ quam auret There Calfs Position sunt — non domus Dei Appellatur, sed domus Idols — tanquam vacca lascivteus ast•o percita insanivit Israel fornicationis spiritu percussus.
Vide Theodoret. Eccles. Hist lib. 4. NONLATINALPHABET, &c. Haeretitorum omnium semper intentio fuit, captare gloriam de singularitate Scientia. Bernard, in Cant. Ser. 65. Vitis plebecula quicquid non intelligit plus miratu•. Hieron. Epist ad Nepot.
Vide Theodoret Eccles. Hist lib. 4., etc. Haeretitorum omnium semper Intentio fuit, Capture gloriam de singularitate Scientia. Bernard, in Cant Ser. 65. Vitis plebecula quicquid non intelligit plus miratu•. Hieron. Epistle and Nepotism.
Dignitatus Scriptura est ipsa divinita•• n•m sive Auctorem, sive Argumentum, sive Interpretem (Spiritum Sanctum) spectes, omnia divina sunt, & spirat• divinitatem ▪ vide Mendos. Praefat. in Com. in lib. Regum.
Dignitatus Scripture est ipsa divinita•• n•m sive Auctorem, sive Argumentum, sive Interpretem (Spiritum Sanctum) spectes, omnia Divine sunt, & spirat• divinitatem ▪ vide Mendos. Praeface in Come in lib. Regum.
Si autem ser•ata u• … tate & charitate negetur alicui Episcopo, vel Metropolitano, vel Primati &c. obedientia s•la, sola { que } Iurisdictionalis subjectio, non esse vere ac propri• Schisma, quando cum sola persona Pr•l•ti dissensiones & simultates exerceantur. M. Ant. de Dom Rep Ecclesiast. lib. 7. 〈 ◊ 〉. 10. sect. 74. Se• Dr. •erne. Secundum Honorum vocabula, &c. August. Epist. 19. Audi & aliud testimonium in quo manifestis•ime comprobatur •und•m esse Episcopum atque Presbyterum. Hieron. Epist. ad Evagrium. Vide Era•mi Annotat. Excellenter tamen Canones duos tantum sacros ordines appellari censent, Diaconatus s•il & Presbyteratus, qui• hos sol os Primitiva Ecclesia legitur habuisse, & de his solis pr•ceptum Apostoli habemus. P. L••b ▪ lib 4. dist. 24. And when the Master of the Sentences comes to speak of the Quadripertite Order •e passes this censure. Horum autem discretio à Gentilibus introducta videtur, quod suos Flamines alios simpliciter Flamines, alics Archi••amines, alios Prothos•amines appellabant. Archiepiscopos & Episcopos Flam• … & Archi ▪ ••ami• … loco in Anglia institutos ••isse a Fagano & Derviano à Papa El•utherio in Britanniam miss•• 〈 ◊ 〉 probat D. •sserius vir di••usi••im• eruditioni• de Britan. Eccl. Primord. c. 5.
Si autem ser•ata u• … tate & charitate negetur alicui Bishop, vel Metropolitan, vel Primati etc. obedientia s•la, sola { que } Iurisdictionalis subjectio, non esse vere ac propri• Schisma, quando cum sola persona Pr•l•ti Dissensions & simultates exerceantur. M. Ant de Dom Rep Ecclesiatest. lib. 7. 〈 ◊ 〉. 10. sect. 74. Se• Dr. •erne. Secundum Honorum vocabula, etc. August. Epistle 19. Audi & Aliud testimonium in quo manifestis•ime comprobatur •und•m esse Bishop atque Presbyterum. Hieron. Epistle and Evagrius. Vide Era•mi Annotated Excellenter tamen Canonas duos Tantum sacros ordines appellari censent, Diaconate s•il & Presbyteratus, qui• hos sol os Primitiva Ecclesia legitur habuisse, & de his solis pr•ceptum Apostles habemus. P. L••b ▪ lib 4. Dist. 24. And when the Master of the Sentences comes to speak of the Quadripertite Order •e passes this censure. Horum autem Discretion à Gentiles introducta videtur, quod suos Flamines Alioth simpliciter Flamines, alics Archi••amines, Alioth Prothos•amines appellabant. Archbishops & Episcopos Flam• … & Archi ▪ ••ami• … loco in Anglia institutos ••isse a Fagano & Derviano à Papa El•utherio in Britanniam miss•• 〈 ◊ 〉 Probat D. •sserius vir di••usi••im• eruditioni• de Britain Ecclesiastes Primordium. c. 5.
• … d and • … d Bishop ••w•ll proves at large that Prelates are not Iure Divino, in h•s defence of the Apology of the Church, •art 2. p 99 10•, 101.
• … worser and • … worser Bishop ••w•ll Proves At large that Prelates Are not Iure Divino, in h•s defence of the Apology of the Church, •art 2. p 99 10•, 101.
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In fronte per professione; 〈 ◊ 〉 manum, per operationem. August de Civ. Dei. lib. 20 c. 9. Inter septem Sacramenta tria sunt in quorum p•re 〈 ◊ 〉tione Character Antichristi• … mi•ur — I• Baptismo q••dem •cculte Character impr•r•itur, in q•o tacitum esse dicu•t & implicitum ••ramentum obediontiae •••a Pap• — An ideo baptizan. tur •omines in Christum ut serviant Antichristo 〈 … 〉 Down d• Antich l. 〈 ◊ ◊ ◊ 〉 p •42.
In front per profession; 〈 ◊ 〉 manum, per operationem. August the Civ. Dei. lib. 20 c. 9. Inter September Sacraments tria sunt in quorum p•re 〈 ◊ 〉tione Character Antichristi• … mi•ur — I• Baptismo q••dem •cculte Character impr•r•itur, in q•o tacitum esse dicu•t & implicitum ••ramentum obediontiae •••a Pap• — an ideo baptizan. tur •omines in Christ ut serviant Antichrist 〈 … 〉 Down d• Antichrist l. 〈 ◊ ◊ ◊ 〉 p •42.
Concerning the number 25. which is the root of 〈 ◊ 〉. the number of the Beast; Set Mr. Francis P•t•ers Interpretation; as also of the opposition betweene •2. and 2•. Christ had 12. Apostles, Antichrist •5. Cardinalls. In England there were at first 25. Bishops, and 3 ▪ Archbishop• … as lear•ed Dr. Ʋsher shewes Antiqu. Brit. c. 5. There were 25. Abbots in England who •ad voices in Parliament, as Mr. C• … den; and Mr. F. Potter Interpretat. c. 24. p. 167.
Concerning the number 25. which is the root of 〈 ◊ 〉. the number of the Beast; Set Mr. Francis P•t•ers Interpretation; as also of the opposition between •2. and 2•. christ had 12. Apostles, Antichrist •5. Cardinals. In England there were At First 25. Bishops, and 3 ▪ Archbishop• … as lear•ed Dr. Ʋsher shows Antique Brit. c. 5. There were 25. Abbots in England who •ad voices in Parliament, as Mr. C• … den; and Mr. F. Potter Interpreter. c. 24. p. 167.
Petrus de Alliaco Card. Camerac. Libellum obt•dit in Concil. Constant. de Reformatione Ecelesiae contra opinionem eorum qui putatunt Concilia Generalia minus necessaria esse, quia omnia bene à Patribus nostris ordinata sunt. Fascic. Rerum Expet. p. 28.
Peter de Alliaco Card. Camerac. Libellum obt•dit in Council. Constant. de Reformation Eccelesiae contra opinionem Their qui putatunt Concilia Generalia minus necessaria esse, quia omnia bene à Patribus nostris Ordinary sunt. Fascic. Rerum Expet. p. 28.
Optato Scriptors Africano qu•iam Episcopi di• … NONLATINALPHABET: sed qui jam aet•te Augustini ad•ovendam ambitionē suam vel altenam, e•m •ppellationem quidam tra•e•ant — •n Conc•lio Ca•thag• … ensi, •llo quo typhus titulo•• est coercitus, etta• … iste Princeps Sa•erdotum damnatur. Et •aron•o quidem in 〈 ◊ 〉 historia factum displicet sed viris sanctis•im• … ratio facti constitit: Et quae sunt dei• … eps • … uta, quae { que } • … e ••dem••, Deum • … lio prae•ui•se, & illos Patr•s ••iritu f•isse act•s prophetico ▪ manife••i••ime argu••t, &c. Isaac. Casaub. Exercit. 15.
Optato Scriptors Africano qu•iam Bishops di• …: sed qui jam aet•te Augustini ad•ovendam ambitionē suam vel altenam, e•m •ppellationem quidam tra•e•ant — •n Conc•lio Ca•thag• … ensi, •llo quo typhus titulo•• est coercitus, etta• … iste Princeps Sa•erdotum damnatur. Et •aron•o quidem in 〈 ◊ 〉 History factum displicet sed Viris sanctis•im• … ratio facti constitit: Et Quae sunt dei• … eps • … uta, Quae { que } • … e ••dem••, God • … lio prae•ui•se, & Illos Patr•s ••iritu f•isse act•s Prophetic ▪ manife••i••ime argu••t, etc. Isaac. Casaubon Exercise 15.
Neque tamen ista inter se pugnant, idē ut imperet Collegio Ecclesiastico & pareat idem: imperat enim qu• … admodum medico imperat Rex, paret ut paret medico. Nam si medicum facientem officium morte m•lct et, nonfaci•t quod decet sap. entem Principem, sed quod faciunt furiosi & in•ani — Rex enim cum Sen•tui Ecclesiasti•o paret non par•t t•i •bedientia Civili qua Collegium respiciat, sed obedientia Religiosa quae Deum re• … t. •amero Pralect ▪ de ecclesia, T•mo primo; Eclit. quart. pag. 25.
Neque tamen ista inter se pugnant, idē ut imperet Collegio Ecclesiastic & pareat idem: Implead enim qu• … admodum medico Implead Rex, paret ut paret medico. Nam si Physician's facientem officium morte m•lct et, nonfaci•t quod Deceit sap. entem Principem, sed quod faciunt furiosi & in•ani — Rex enim cum Sen•tui Ecclesiasti•o paret non par•t t•i •bedientia Civili qua Collegium respiciat, sed obedientia Religiosa Quae God re• … tO. •amero Pralect ▪ the Church, T•mo primo; Eclit. quart. page. 25.
Ego autem fidenter dico quod quisqui•se Ʋniversalē Sacerdotem vocat, vel vocari desiderat, in elatione sua Antichristum procurrit Greg. Ep l. 6. Indictione 15 cap. 194. Epist 30. p ••8 Edit Parrhis. in aedibus Ioann• Parvi L'an. de grace mil cinq ce•s & dixbuit. Processu temporis Episcopus Constant ▪ universalis Patriarcha, Romanus universalis Papa dictus erat uti Onuphr. Annot. in Platin. Bonifac. 3. Phocam à Bonifacio rogatum statuisse ut Ecclesia Romana esset caput omnium Ecclesia•ū & Magistra. Nam antea Ecclesia Cōstantinopolitam primam sese scribe•at omnium Ecclesiarū Math. Westmonasteriensis Mauritius titulum hunc •rivolum, Gregori• … stultum v•citarunt. Gregori• … ubi supra.
Ego autem Confidently dico quod quisqui•se Ʋniversalem Sacerdotem vocat, vel vocari Desiderate, in elatione sua Antichrist procurrit Greg. Epistle l. 6. Indiction 15 cap. 194. Epistle 30. p ••8 Edit Parrhis. in aedibus Ioann• Parvi L'an. de grace mil cinq ce•s & dixbuit. Processu Temporis Episcopus Constant ▪ Universalis Patriarch, Romanus Universalis Papa dictus erat uti Onuphr. Annot in Platin. Boniface 3. Phocam à Boniface rogatum statuisse ut Ecclesia Roman esset caput omnium Ecclesia•ū & Magistrate. Nam Antea Ecclesia Cōstantinopolitam primam seize scribe•at omnium Ecclesiarū Math. Westminster Mauritius Titulum hunc •rivolum, Gregori• … stultum v•citarunt. Gregori• … ubi supra.
Terram Britan• … ante adventum Christi in uni•• Dei religionem minime consensi••e, nominatim vero And•asten, sive Andaten, Victoria Deam, Dio Cassi••, alii Apoll. & Dianam coli consu•visse prodider•n•. Arch. Armac. Brit. Eccl. Ant. c. 1.
Terram Britan• … ante adventum Christ in uni•• Dei religionem minime consensi••e, Nominatim vero And•asten, sive Andaten, Victoria Dream, Dio Cassi••, alii Apollo. & Dianam coli consu•visse prodider•n•. Arch. Armac. Brit. Ecclesiastes Ant c. 1.
Per singulos Martyres Iesus condēnatur: si condemnatur Christianus pro hoc tantum quod Christianus est, Christus est qui condemnatur Orig. in Ier. Hom 11.
Per singulos Martyrs Iesus condēnatur: si condemnatur Christian Pro hoc Tantum quod Christian est, Christus est qui condemnatur Origin in Jeremiah Hom 11.
Mihi videtur NONLATINALPHABET aliquid amplius quàm NONLATINALPHABET significate, ••mpe • … a inced•re ut certum ordi• … teneas, & quasi lineamnen transilias. Bez•. Annot. NONLATINALPHABET •st ordo in aci• servatus, à fron•• incipi•••, & p•r succenturiatos a tergo •ive Substites sigillatim ad extrem•m agm• … porrectus.
Mihi videtur Aliquid Amplius quàm significate, ••mpe • … a inced•re ut certum ordi• … teneas, & quasi lineamnen transilias. Bez•. Annot •st ordo in aci• servatus, à fron•• incipi•••, & p•r succenturiatos a tergo •ive Substites Sigillatim ad extrem•m agm• … porrectus.
