Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	covenant_n	infant_n	seal_n	3,527	5	9.6632	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64635	Certain discourses, viz. of Babylon (Rev. 18. 4.) being the present See of Rome (with a sermon of Bishop Bedels upon the same words) of laying on of hands (Heb. 6. 2.) to be an ordained ministry, of the old form of words in ordination, of a set form of prayer : each being the judgment of the late Arch-bishop of Armagh, and Primate of Ireland / published and enlarged by Nicholas Bernard ... : unto which is added a character of Bishop Bedel, and an answer to Mr. Pierces fifth letter concerning the late Primate.	Ussher, James, 1581-1656.; Bedell, William, 1571-1642.; Bernard, Nicholas, d. 1661.	1659 (1659)	Wing U161; ESTC R10033	109,687	392

for his pleasure sake And because they would not submit to her Obedience I think it will very evidently appeare that they are imcomparably more then all those that suffered Martyrdome for the Christian Religion under Heathen Romes persecution To omit those whom as an Imperious Harlot she hath caused to be killed for calling her name in question Thus you see the Description of Babylon doth no lesse agree to the present then the old Heathen Rome the great City her command over the Kings of the Earth Her inchanting Cup Her wantonness and delicacy Her arrogancy and pride Lastly that bloudy and bloud thirsty Cruelty against the worshippers of Christ exercised by her and which I desire you to observe by her alone for in no other part of the Christian world you shall find it To conclude then since neither Heathen Rome onely as she was heathen as Bellarmine would have it can be Babylon nor partly Heathen and partly Antichristan as revolted from the Pope with a gap of a thousand years between as Viegas divineth And the Character that the Holy Ghost sets upon Babylon doth no lesse but rather more agree to the present Pontifical Rome then to the old Imperial It is the falsely termed Christian indeed the Antichristian Rome which is the Babylon out of which Gods People are called And how they are to go out of her it rests to be considered Bellarmine cites Saint Augustine to prove that it is Corde non Corpore not in place but affection But the Temple of Gods people departing from Babel would seemto imply both And the rather because this great City is spiritually called Sodo● and Egypt now such was the departure of Lott out of Sodome and Israel out of Egypt It is true that by Cyrus his Edict Gods people were permitted to return into their own Countrey to the place where the Lords worship was then fixed Now there is no such place specially appointed as our Lord Iesus Christ shews in his speech with the woman of S●maria But certainly if any of Gods people cannot by separation in judgement and affection so live as not to be partakers of the sins of Babylon they are to go out bodily also and in no wise to touch any unclean thing Gods people are warned to do even by the consideration of the Holy vessels of the Lord which they carried with them out of Babylon The reason which confirms this charge of going out of Babylon is drawn from the danger of participation in her sins and in her Plagues that is blowes stripes punishments which are not onely those mentioned in the 8 Verse Death Mourning Famine Fire but as in the 14. Chapter where the same Proclamation is made of her fall which is here the drinking of the hot and unalaid wine of Gods vengeance and to be tormented with fire and brimstone in the presence of the Holy Angels and the Lamb and the smoak of their torments shall ascend for ever and ever We have thus descussed the meaning of this Scripture which being all laid together is this Saint Iohn hears our Lord Iesus Christ admonishing from Heaven his faithful people to come out of the obedience of Romish Popish Babylon least partaking with her in her sins they receive also of her stripes and punishments both Temporall and Eternal Here concerning the person of the speaker mentioned in this first place and that circumstance that he speaks from Heaven I will for the present say no more but desire onely that it may renew the religious attention of all that each would say with himselfe I will hearken what the Lord God will say for he will speak Peace unto his People and to his Saints that they turn not to folly That every one would remember the words of the Apostle see that ye despise not him that speaketh for if you escaped not when ye refused him that speaketh one Earth much more shall not we escape if we turn away from him that speaketh from Heaven But these points shall be more profitably pressed when we shall have considered the speech it self Wherein observe first he call ●is people to come out of Babylon a plain Argument that there are many not onely good Moral and Civil honest men there but good C●ristians not redeemed onely but in the possession of the grace of our Lord Jesus Christ which may be confirmed by these reasons First there is amongst these that are under the tyranny of the Romish Babylon the Sacrament of entrance into the Covenant of Grace Baptisme by which those that are partakers thereof are made Members of Christ ●he children of God and heirs of Eternal lif● of these that have but this Seal of Gods Covenant viz. infants are no small and contemptible part of Gods People though as yet they cannot hear this Voyce of Christ calling out of Babylon besides this there is publication of the tenure of the Covenant of Grace to such as are of years though not so openly and purely as it might and ought yet so as the grounds of the Catechisme are preached sin is shewed Christs redemption or the story of it is known Faith in him is called for and this Faith is by the Grace of God wrought in some For the Word of God and his Calling is not fruitless but like the rain returneth not in vain and where true Faith is Men are translated from death to life he that believeth in the Son hath everlasting life Some men perhaps may object the Faith which they describe and call by this name of Catholick Faith Is none other but such as the Divels may have I answer Religion is not Logick He that cannot give a true definition of the soul is not for that without a soul so he that defines not Faith truely yet may have true Faith learned Divines are not all of accord touching the definition of it But if as by the whole stream of the Scripture it should seem to be a trust and cleaving unto God this Faith many there have the Love of our Lord Iesus Christ is wrought in many there now he that loveth Christ is loved of him and of the Father also and because the proof of true love to Christ is the keeping of his sayings their are good works and according to the measure of knowledge great conscience of obedience Yea will some man say But that which marreth all is the Opinion of merit and satisfaction Indeed that is the School Doctrine but the Conscience enlightned to know it self will easily act that part of the Publican who smote his breast and said God be merciful to me a sinner I remember a good advice of one of that side let others saith he that have commi●ted few si●nes and done ma●y good workes satisfie for their sins But whatsoever thou d●st refer it to the Honour of God so as whatsoever good come from thee thou resolve to doe it to please God accounting thy works too

of the Pope The Second How the Papacy may be said to be the Beast that was and is not and yet is Rev. 17. 18. The Third being Bishop Bedels Sermon on Rev. 18. 4. Come out of her my people c. The Speaker our Saviour Christ His people those within the Covenant of Grace A paralleling the Speeches here with those of the Prophets Of Litterall Babell who meant by Mysticall Babylon The judgement of Bellarmine Salmeron Viegas to be the City of Rome How the title of Babylon the great and her reigning over the Kings of the earth rather agrees to Rome Papal then Heathen The Cup of inchantment whereby she hath deceived all Nations and one in speciall in imitation of literall Babell Dan. 1. applyed to that See Her Wantonnesse Pride sitting as a Queen glorifying her self the blood of Christians shed by the Papacy to be beyond that of Heathen Romes persecution his conclusion from the Premises That there are some of Gods people in Babylon That they are to goe out not only in affection but the place also Of Baptisme Grounds of the Catechisme Faith taught there of the doctrine of of merits What is to be thought of those that doe yet live there and cannot come out Whether the Church of Rome be a true Church rightly stated p. 83. Of the Ordination had there by the use of these words Whose sins ye remit c. That the Papall Monarchy is Babylon proved by arguments at the barre of Reason and from common principles of Christianity p. 89. Answer to that motive of staying in Babylon because they are told they may be saved in it An exhortation of such as are yet in that captivity to come out and of our selves to come further out Of Impropriations Dispensations c. with a conclusive prayer for the destruction of Babylon The Fourth A Confirmation of the abovesaid judgment From some grounds out of the Ancient Fathers consenting in an expectation that Rome must be the place and the successor of the Emperour there the Person A clear application of it to the See of Rome by the Fathers and Writers in successive ages before and after the tenth Century The Judgment of the eminent Bishops of England since the reformation the book of Homilies especially in 2 places calling the Pope Antichrist and the Babylonical beast of Rome A Synod in France as Ireland How far confessed by the prime writers of the Church of Rome The mistake of such as have diverted the application of it some other way an Answer of a passage of Doctor Heylenes concerning it in relation to the Primate and Articles of Ireland The Fifth Of laying on of Hands Heb. 6. 2. Reasons why not confirmation but ordination Paraeus and Mr. Cartwrights concurrence in it with the Primate The necessity of an ordained Ministry The neglect of it as undermining the foundation Objections answered with a seasonable application to the present times The necessity of an external call The Authority not from the People That objection against our ordination being derived from Rome at large answered p. 218. That personal faults in the ordainers doth not null the ordination Some application The 6. Of the old form of words in Ordination Receive the Holy Ghost not meant of the sanctifying grace of the spirit nor extraordinary gifts of it but of ghostly or spirituall Ministeriall authority 1 Cor. 3. verse 3. 6. and 1 Iohn 2. 20. The anointing teacheth you c. illustrated An objection out of S. Augustine answered Whose sins thou forgivest c. In what sense Ministers are said to forgive sins The Primates judgement in his answer to the Iesuits Challenge defended to be according to the doctrine of the Church of England which Doctor Heylene hath scandalized him in it The 7th Of a Set Form of Prayer The judgment of Calvine Dutch and French divines with their Practice Examples out of the Old Testament and New The pattern of our Saviour giving a form to his disciples taking one to himself and observing the set forms made by others That objection of Stinting the spirit answered An Vniformity in publique prayer a means of reducing unity in Church and State The full concurrence of Mr. Rogers Mr. Egerton Dr. Gouge Mr. Hildersham Dr. Sibbs Dr. Preston c. Of the length and gesture in prayer Mr. Hildersham of an outward reverence in the publick A Character of Bishop Bedell his industry at Venice and at home humility moderation government and sufferings An answer to Mr. Thomas Pierces fifth Letter wherein three Certificates have been published by him for the justification of a change of judgement in the late Primate of Ireland in some points ERRATA SOme omissions of Accents Po●nting and number of pages the intelligent Reader may correct himself Page 39. l. 2. r. professed p. 40. l. 8. r. ●o-ammi p. 44. l. 18. r. ir● p. 45. Lo. for there t is related that p. 46. l. 15. d. and p. 48. l. 8. circun p. 49. l. 6. ly p. 63. l. 〈◊〉 d. ● p. 59. l. 11. although p. 60. l. 4. her p. 63. l. 1. As gods l. 21. dis● p. 64. l. 22. they they p. 70. l. 10. val p. 82. l. 20. d. 〈◊〉 p. 92. l. 6. may p. 160. l. 23. p. 161. l. 11. Padre p. 162. mar l. 8. justif p. 185. l. 2. baptizing p. 189. l. 2 -mining p. 198. l. 6. of the p. 248. l. 22. mediatly p. 250. l. 22. a. p 278. l. 12 there p. 317. l. 8. Wethersfield p. 322. l. 18. prayer p. 329. l● 21. and Mr. p. 362. l. 12. d. following p. ●78 l. ult d. which The judgement of the late Arch-bishop of Armagh and Primate of Ireland what is understood by Babylon in Apoc. 17. 18. Apoc. 18. v. 4. Go out from her my people that ye be not partakers of her sins and receive not of her plagues IN these words we are straightly enjoyned upon our peril to make a separation from Babylon For the understanding of which charge these three Positions following are to be considered The first Position THat it is plainly foretold in the the Word of God that after the planting of the Faith by the Apostles the Kings and Inhabitants of the earth should be seduced and drawn into damnable errours and that the mother of all these Abominations of the Earth should be a certain great City called Babylon in a Mysterie Proof THis we finde directly laid down in the Revelation that a great Citie called in a mystery Babylon should become the mother of the spiritual whoredome and abominations of the earth so that the Kings of the earth should commit fornication with her and the I●habitants of the earth should be made drunke with the wine of her fornication The second Position THat by this great City Babylon the Mother of all the abominations of the earth is understood Rome Proof 1. BY the clear Testimony of Scripture in the seventeen Chapter of the Revelation where

on seven hills the Conclusion is That she is the great Citie which raigneth over the Kings of the Earth In this Chapter Saint Iohn proceeds in the same ter and tells how he saw first a mighty Angel descending from Heaven and proclaiming the fall of this Babylon Verse 2. 3. and towards the end of the Chapter to confirm the matter wih a sign another mighty Angel takes up a Milstone and throwes it into the Sea with this word with like violence Babylon shall be thrown and no more be found In the middest between the Voyces of these two Angels is inserted a long Speech uttered also by a Voyce from Heaven begining at this fourth Verse which I have now read and extending to the twenty ninth partly admonishing Gods People to come out of this Babylon in time partly describing her pride and security going before her destruction partly bringing in as it were the Funeral Song that is sung for her by her followers and Lovers partly exhorting Heaven with those that dwell therein to rejoyce at her ruine This is the Order now for the meaning of the words that shall appeare best by resolving three Questions 1. Whos 's this Voyce is 2. To whom it speaks And 3. What We need not be long to seek Who it is that speaks For both those that speak before and after are expresly called Angels and he that now speaks lacks that Addition and the interest that he challengeth in those that are spoken to calling them My People sheweth plainly to use the words of our blessed Authour in his speech to Peter at the Sea of Tiberias It is the Lord. And albeit those relations between the Lord and his People are often mentioned in Scripture without any restraint to any one person in the blessed Trinity yet because he that here speaks telleth of the Lord Gods judgeing the great Citie Verse the 8. As of another and third person Strong is the Lord God that judgeth her And again Verse 20. Speaking to the Prophets and Apostles saith God hath avenged you on her It is evident that he who hear speakes is the Mediatour Our Lord Jesus Christ who carries his people not in his minde onely but in the Explication of his name Matthew 1. 21. He shall save his People from their sinnes Whereto it fitly agrees that this Voyce is uttered From Heaven where our Lord Jesus is at the right hand of God We see the speaker now who are spoken unto Christs People There is no doubt but in some Sense all the World are Christs People His Inberitance his Possession And so much is often expres●y expressed But yet the Scripture in many places intimateth that this phrase restraineth from the World to some particular and choice people namely Israel The Lord thy God hath chosen thee to be a speciall people unto himselfe above all People that are upon the face of the Earth So Chapter 10. The Lords portion is his People Jacob the lot of his Inheritance Ye shall be my peculiar Treasure above all People though all the Earth be mine Hence it is that these two My people and Israel are used indifferently in the same Sentence as Psalm 57 Heare O my people O Israel and so in many other places yet even amongst these there is some time a difference put for all that are of Israel are not counted Gods People to some of them it is said Hear the Word of the Lord ye Rulers of Sodome give ear ye People of Gomorah And for an upbraiding of their continual rebellions against the Lord the Prophet Hosea is bidden to name one of his sons Lo-mmi ye are not my people and when to all other their Rebellions they rejected yea crucified the Lord of Glory the Lord also rejected them and as he threatned by his Prophet called his servants by another name Christians Even these also are in a different manner socalled sometimes all that are within the Covenant of Grace and the Sacraments thereof are called Christs People sometimes those that he hath foreknown and that are within the grace of the Covenant God hath not cast away his People whom he foreknew according to that I will put my Law into their inward parts and write it in their hearts I will be their God and they shall be my People And these are those here most properly spoken unto as appears because the Motives here used the fear of partaking in sinne and punishment most properly work upon these besides these being oppressed holden in Captivity by the mystical Babylon here spoken of are in the 6. Verse Exhorted to cry her quittance in the same words almost which the ancient Church of Israel useth concerning the old Babel O Daughter of Babylon which art to be destroyed happy shall he be that rewardeth thee as thou hast served us The third and last Point to be cleared remains what the people of God are commanded to doe goe out of her saith our Lord Iesus Christ That is doubtlesse out of Babylon before proclaimed to be fallen that is after the Prophetical phrase certainly to fall Babel is fallen is fallen whence this form is borrowed That Babel was a City in Chaldea standing by the River Euphrates where by the occasion of the presumptious Tower the Languages of Mankinde were confounded Genesis 11. 10. The first seate of Nymrods Tyranny Chapter 10. 10. Nebuchadnezer the King thereof carried thither Captive Iehoiakim and with him Daniel and his companions together with the vessels of the House of God about some twelve years after Zedekiah also was carried away Captive to the same place Ierusalem burnt the Temple desolated and the whole people in a manner carried out of their own land to the same place of Babel where they continued seventy years unto the overthrow of the Babylonian Monarchy by Cyrus The Prophets Isay and Jeremiah foretel the ruine of this Babel and delivering of Gods People from her Tyranny whom they exhort upon her fall to returne into their own land Hence is this forme taken and this whole Chapter is compiled of little else but the phrases of the Prophets touching Babel and Tyrus as the diligent reader by comparing the concording places may easily perceive This Exhortation to leave Babylon is Depart ye Depart ye goe out from thence remove out of the middest of Babylon and goe forth out of the land of the Chaldeans flee out of the middest of Babylon and deliver every man his Soul be not cut off in her iniquitie for sake her and let us goe every one into his own Countrey Vers. 45. My people goe ye out of the middest of her and deliver ye every man his Soul from the fierce anger of the Lord which as you see are almost the very words of this Text so that which followes here in the seaventh Verse I sit as a Queen and am no VVidow and shall see no