Pardon and a gracious acceptation if we were not first justified our works would not be accepted nor rewarded Because our persons are accepted in Christ therefore our works are rewarded for Christ that imperfect righteousnesse of works which we have doth wholly depend upon the righteousnesse of faith now the imperfection of our righteousnesse is pardoned the sincerity of our obedience is accepted and yet we are not justified by our own sincere obedience no not in part but are onely and wholly because perfectly justified by the compleat and perfect obedience of Iesus Christ We must then trust with our whole soul to the obedience of Iesus Christ and not trust at all to any good quality infused into us or good works wrought by us for our Iustification This is the pure Protestant Religion commended to us in the second Chapter In his third Chapter he doth largely explain the office and use of Faith because Faith is the instrument of our justification and we can never keep the unity of Faith in the bond of Peace if we do not agree about the Nature or the Offices and use of Faith I am sorry I must lay aside this Book but if you will be pleased to take it up I may conclude my Epistle onely give me leave to renew my suit to you concerning a Nationall Covenant a Nationall Thanksgiving a speedy and free Assembly If the Prelaticall men are displeased that so many Bishops are passed by let them remember what the Archbishop of Canterbury saith That there have been some corrupt crafty Bishops who by plots and tricks have disturbed all Synods and most Councels Astutos veteratoriae improbitatis Episcopos qui arâ—ibus suis ac dolis omnia Concilia perturbabant I shall conclude all with that Prayer which I used at the Fast Lord never was there any Kingdom that made an higher Appeal to thy Majesty then our poor Kingdom hath made Both sides appeal to thee not onely by a Warre but a Protestation Lord be pleased to decide the Controversie let that side prevail which doth most sincerely desire thy glory the Kings good the Kingdoms welfare by an happy Reformation and a Christian Peace I am sure you will say Amen to the prayer of Your daily Oratour at the Throne of Grace FRA CHEYNELL Courteous Reader SOme passages in my Sermon have reference to a little treatise which I lately published about Socinianisme in that booke you will meet with much Latine which is not translated yet if you turne over but the first foure or five leaves you may without the helpe of Latine if you read attentively pick out the scope of the book some quotations were scholasticall and would not beare English some are full of blasphemies others there are that will seeme superfluous to any but a scholar who delights to know every circumstance Be pleased to read the booke the Sermon and Epistle beleeve and obey the Scriptures and prepare for Martyrdome we know not how soone we may be called to seale the truth with our dearest bloud lend the Author thy patience and thy prayers F. C. 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 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 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 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 O let us pray that either Babylon may be separated expelled out of the bowels of Sion or Sion delivered out of Babylon 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 and Ieremies spirit that we might write another book of Lamentations to bewail the miserable security of this present age Sion sits down by the rivers of Babylon the waters of strife and rivers of Confusion and shall there be no fountain in our Head or Heart 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 Come let us blow off the ashes from our zeal let us enflame our hearts with sad but servent devotion Sure if as Heraclitus dreamt our soul were but an Exhalation the heat of our devotion would melt it into one indivisible tear Our soul would be its own tear and we might well weep out our eyes and souls together on this day of tears Oh let us remember to joyn Zecharies zeal with Jeremies tears let us lie upon our faces to day but up up to morrow the Prophet cryes Ho Ho in the verse before my Text to awaken and enflame your zeal and indignation against Babylon Come â—pread abroad like the four winds of heaven saith the Lord Deliver thy self O Zion c. In the words observe Zions bondage and Zions deliverance Zions Memento and Gods Alarme Zions Memento to put her in minde of her sad condition she was yet in the house of Bondage like Galba's wit she had but a foul habitation an ill seat and worse neighbours Zion that dwellest with the daughter of Babylon But that 's not all it is not a bare gentle Memento in a still voice Heus heus divinum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Heark heark God himself sounds an Alarme Zion's fast asleep she snorts again and therefore the Prophet lifts up his voice and cryes So Ho O Zion awake awake rouze up thy self out of thy secure pleasing dream 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 Deliver thy self O Zion c. The Text at first glance presents these two Propositions to our serious consideration 1. It is sometimes the hard lot of Zion to dwell with the daughter of Babylon This point is so clear that I need not explain or confirm it wee 'l let that passe and hasten to the second 2. Zion must take all fair opportunities and use all lawfull meanes to deliver her self from Babylon I desire to spend my strength upon this Doctrin Give me leave to open the point a little 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 and made them a gracious promise That they should return thither again and enjoy him once more in the Beauty the Glory of Holinesse 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 behold Zion is the Mountain of the Lord But we must consider further that besides the Iewish Sion there is a Christian Sion spoken of in the Prophets 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 But in the last dayes it shall come to passe that the Mountain of the house of the Lord shall be established in the top of the Mountains and it shall be exalted above the hills and people shall flow unto it 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 for the Iewish Sion Sion in the letter was to be plowed as a field and the Mountain of that House was to be left as desolate as the high-places of the Forest 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 a Metropolitane or mother Church 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 You see the Bounds of Sion 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 b 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 you see the bounds of Babylon I shall begin with the Jewish Sion and shew you what reason this Sion had to deliver her self from the Assyrian Babylon 1. The first Reason is because God had so often called upon Sion to separate from Babylon the people were First awakened by Jeremiahs prophecy 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 threefold Call a call from God a call from the Prophet and a call from the King and the Lord who stirred up the spirit of Jeremy and the spirit of Cyrus did stirre up the spirit of his people to answer this call 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 Zâ—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 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 Zechary in the eight moneth 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 nay some were as willing to stay in Babylon as Lots sons-in-law to â—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 Ezra 7. 6 7 8. ver. 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 â—or about that time Nehemiah began to stirre as you may read Nehem. 2. 1. You see here is Call upon Call this may suffice for the first Reason * because nothing but obedience to the Call of God can declare us to be the true Church of God 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 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 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
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 for the destruction of Romish Babylon The time will not permit me to speak distinctly of those severall Heads Yet take a third Encouragement 3. All the People of God are called upon to deale with this Romish Babylon as she hath dealt with them Reward her eveÌ„ as she rewarded you nay higher yet double unto her double according to her workes in the Cup which she hath filled fill to her double Revel. â—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 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 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 You are Physitians to the State and these are Purging times let all Malignant Humours be purged out of the Ecclesiasticall and Politique Body O let the Excrements be expelled the vitall and integrall preserved in health and strength 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 yet it will not be amisse to give them a little Physique to prevent a Relapse 4. Christ is stronger then Antichrist Oh let us depend upon his love to his Brethren his Members his Church his Spouse God will in due time make his enemies know that his Church hath an husband which will maintain her cause avenge her quarrell The effectuall power and watchfull providence of Iesus Christ is constantly imployed for his Churches good the seven Hornes of the Lamb are stronger then the ten hornes of the Beast S. Iohn doth describe Christ by the Similitude of a Lambe with seven hornes and seven eyes to note his power and providence Rev 5. 6. Though the Beast hath ten horns yet he wants these seven eyes these seven spirits Now the Lambe with seven eyes will discover all the plots projects of the enemy al the Arcana Belli and Arcana Imperii too What though the DragoÌ„ assist the Beast be of good comfort Christ hath overcome the Devil he hath broke the Serpents Head 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 The strength of a City was usually in the gates and there they commonly sate in Councell but Christ hath promised that Hell gates that is the Power and Policy of Hell shall never prevaile against his beloved Church Christ hath this same crackt-braine Serpent in a chaine he can rebuke him or trample on him The three troublers of Sion the Beast the false Prophet and the Devill shall be all three tormented together in Hell for ever and ever Rev. 20. 10. And at the battell of the great day of God Almighty the Beast and the false Prophet shall be both taken 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 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 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 I must now looke upon them as gathered into a Church and shew you what reason wee have to separate from them this point is very pertinent to the Text and times and therefore give me leave to insist upon it 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 but deliver thy selfe by a Separation The Prophet Ieremy will make the Call full and compleat Flee out of the midst of Babylon and deliver every man his soule be not cut off in her iniquity for this is the time of the Lords vengeance ver. 6. yea the vengeance of his temple 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 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 1. Be not Partakers of her sinnes especially those sinnes which corrupt the worship of God 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 as the Prophet Jeremy observes Cap. 51. 7. Babylon is a golden Cup in the Lords hand it hath made all the earth Drunken the nations have drunken of her wine therefore the Nations are Mad drunken and mad or else they would never commit Idolatry 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 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 2. Another sinne there is with which the Great whore doth usually poyson her daughters and her lovers 't is 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 but of all their Heresies there is none more dangerous then that of expecting Iustification salvation for the merit 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 well might Sion be weary of such a loathsome prison and noisome dungeon which could not but be offensive by its stench and darknesse even as Babylon the great is the Habitation of Devills the Strong hold of foule spirits Rev. 18. 2. The 3d. Reason is taken from the Terminus ad Quem the place unto which they were called 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 The people are called Sion because they were called forth to goe to Sion Deliver thy self O Zion Sion was a place beloved of God and all his people the people were in love with Sion with respect to Gods Election institution Promise Blessing God had chosen that place for his Seat of speciall Residence and did there exhibite himselfe to his people by a visible presence 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 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 Deut. 12. 13 14. Take heed to thy self that thou offer not thy burnt offerings in every place that thou seest but in the place which the Lord shall chuse in one of the Tribes there thou shalt offer thy burnt offerings and there thou shalt do all that I command thee The particular offerings are more distinctly specified in the 11. verse of the same Chapter Your burnt offerings and your sacrifices your tithes and the heave-offering of your hand and all your choice vows which ye vow unto the Lord Finally God had promised a blessing to all them who came up to Sion to worship the Lord in the Beauty of Holinesse At first there was a generall promise given Exo 20. 24. In all places where I record my Name I will come unto thee and I will blesse thee But when God had chosen Ierusalem for the Seat of Royalty the place of Justice and Sion as the Mountain of Holinesse and place of publique Worship then all the Tribes were to go to Ierusalem for Justice 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 For there are set Thrones of Iudgement the Thrones of the house of David 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 my cities through prosperity shall yet be spread abroad and the Lord shall yet comfort Zion and shall yet choose Jerusalem The first Temple was as glorious as Art and cost could make it but God who hath gold and silver heaven and earth at his disposing had passed his word to them that he would shake heaven and earth sea and land 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 the earth and the sea and the dry land And I will shake all Nations and the desire of all Nations shall come and I will fill this House with glory saith the Lord of Hoasts the silver is mine and the gold is mine saith the Lord of Hoasts 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 Fourthly God had now removed all rubs he had opened the Kings heart and the prison doors if they would be active it was in their own power to deliver themselves and therefore the Prophet calls upon them to use their power and to take that fair opportunity which was offered for their deliverance and their glory Deliver thy self O Zion Why Zion wilt thou be a Felo de Se thy shackles are knockt off the Poâ—ts are open the Commission is now sealed come be not cruell to thy self what wilt thou be thine own tormentour thine own prisoner Before the seventy years were expired thou wast detained in Babylon thou wast a prisoner there but now thy time is out and therefore if thou stayest longer yet thou 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 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 Iâ—wish Zion had a miraculous deliverance from the Assyrian Babylon though God be the Lord of Hosts and hath all armies at his command 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 â—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 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 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 And sure these Spirits have been at worke of late in Ireland England Scotland too 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 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 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 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 and not by any ordinance from Heaven 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 and the Kings of the Earth their armies gathered together to make war against him that sate on the horse and against his Army Behold the Noble Army of the Lord â—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 yet it was a bodily slaughter for it followes all the Fowles were filled with their flesh and no marvaile if these souldiers were encouraged to fight up-Scripture-motives if you consider what kinde of souldiers they are who doe the deed 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 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 These shall make war with the Lambe and the Lambe shall overcome them for he is Lord of Lords and King of Kings and they that are with him are Called and Chosen and Faithfull Rev. 17. 13 14. You see the faithfull people make no scruple at all of fighting against the Beast 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 Mark what that Text saith they were called to this service chosen and pickt out on purpose therefore they had not been faithfull had they deserted the Cause and refused the service Nay they are encouraged to war by a promise of victory and therefore are resolved to fight against 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 and yet I will not speake Treason neither To what end should we waste time about a discourse of Hull and the Militia Come speake to the point If a King of the Protestant Profession should give his strength and power to his Queene a Papist 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 I say for the King that the power being regained may be setled upon the Kings Royall person and posterity and then it is to be hoped that the King they will take warning and beware how they trust out their power another time We are engaged to fight against the Anti-Christian faction by our very Baptisme Vocati sumus ad hanc Militiam Dei vivi iam tunc cum in Sacramenti verba respondimus as Tertullian to the Martyrs But the Socinians and Anabaptists so much complained of do here cast in a scruple We Christians say they are called to faith charity and therefore it doth not become us to go to war 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 The Apostle reckons acts of valour amongst acts of faith Through faith they waxed valiant in fight c. Much more is it an act of faith to be valiant in the defence of the faith an act of Justice and Religion so Augustin 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 Be charitable to thine own soul and the Church of God Love thy Countrey thy Religion and thy Saviour better then thy estate thy life thy friends be out of charity with the Whore and the Beast they are fitter objects of thy hatred then of thy charity nay we must hate the Whore and burn her flesh there is no mercy to be shewen to this Whore she will never be quiet till she is burnt It concerns the Governours of Sion who are as the * Angels of the Lord to thrust in their sickle into the Romish vineyard 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 and thrown into thegreat Wine-presse of the wrath of God and when once the Wine-presse comes to be troden beleeve it blood will spring up to the very Horse-bridles 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 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 and the flesh of Captains and the flesh of mighty men and the flesh of Horses and of them that sit on them and the flesh of all men both free and bond both small and great This Prophesie shall not be fulfilled till the pouring out of the last vial for this is the last
see what reason we have to Protest against that Babylonian sacrifice in the Masse 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 or the like and done despite to the Spirit by a most malignant contempt of the witnesse of the Spirit 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 Away with Babylonish Gestures Names and Titles Rites and Ceremonies away with Babylonish Garments too our professed Babylonians begin now to air the mouldy Copes they wear the Babylonish Garment that they may have the wedge of gold and in their own phrase they dissemble under a Cope and are if you will beleeve them Protestants in their Hearâ—s 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 and then let the Ephah be carried away quite out of Sion and let an house be built for it in the land of Shinar that is Babylon ver. the 11th 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 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 do no more so wickedly in England For the sharpest punishments are inflicted onely {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by way of Prudence for terrour and reformation not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by way of retribution for no punishment inflicted by man can possibly countervail a sin 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 yet your House wil stand and your Orders can never be disanulled if built upon the Rock Make Gods word alone the Rule of Reformation 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 3. Pray for the Holy Spirit for the Spirit gives both Light and eyes 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 Sion must prevail by Prayer Sion was the Mount of Prayer there was the house of Prayer 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 Get ye up to Mount Olivet and there pray for Mount Sion joyn heads and purses and forces and prayers together Josuah's sword will not prevail without Moses his prayer Be of good comfort though your enemies can out-swear you yet they cannot out-pray you If they be a thousand thousand strong and march against you with all their might Call upon the Name of the Lord and rest upon your God 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 Oh send to France and Ireland and Germany for their experimentall Prayers 4. Humiliation is an excellent Preparative for Reformation and there is no duty more pertinent to the Text and proper not onely for this day but for these times In those dayes and in that time saith the Prophet Jeremy the 50. Chap. and the 4. verse what times what dayes why when the children of Israel shall come out of Babylon they and the children of Iudah together going and weeping they shall go and seek the Lord their God Honourable and Beloved let us this day seek our God with tears 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 and there here he hath spoke with you to day read the twelfth of Hoseah the third and fourth verses Blessed be our great God who did put it into your hearts to draw up a Catalogue of the sins of this Nation O that you would weep over every sin in that Catalogue before you sleep O let us read our sins in those miseries which are come upon us We have nourished Malignant lusts within us which rebell against the spirit and fight against the soul 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 grieved the holy Spirit and therefore well may the Spirit refuse to comfort us who haue grieved him Well may the God of heaven bathe his sword in our blood and make the land â—at with our carcasses for we have forfeited our very Estates and lives we do not deserve one bit of bread or drop of water justly may God feed us with the bread of sorrows and give us tears to drink 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 Deut. 28. 47 48 Behold the heaven is as brasse and the earth as iron because we have had a brazen brow and there is an iron sinew in our necks we have gone on impudently and stubbornly in our sinnes Gods Doctrine hath dropped as the raine and distilled as the dew but not as the dew upon the tender herbe for our hearts have not been tender our lives have not been fruitfull well might our unfruitfulnesse be the cause of the lands barrennesse We have abused Gods blessings for the maintenance of our pride luxury wantonnesse we have sought against God with his owne blessings and therefore he hath good reason to disarme us 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 and studying how to seduce our beloved King his Throne is compassed about with snares and he is even wedded to a Temptation his very Counsellours are too many of them Seducers or flatterers like the house of Achzib a lie to the Kings of Israel therefore it is no marvaile if our King be misled O then let us weepe for our tempted King for our seduced King Be it knowne to all the world that we doe still Reverence both his person and Authority and are ready to obey any lawfull Commands which he shall send us in a Legall way 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 because we doe truly love and honour him 5. Let us enter into a covenant of Reformation this was the stratagem of Sion when they came out of Babylon see whether their case be not ours you may read it Neh. 9. 36. and following verses For the Land which thou gavest our Fathers to eat the fruit thereof and the good thereof behold we are servants in it and it yeeldeth much encrease unto the Kings whom thou hast set over us because of our sins also they have dominion over our bodies and over our Cattell at their pleasure and we are in great distresse And because of all this we make a Sure Covenant write it and our Princes Levites Priests seale unto it The people of this land have made a generall Covenant by taking the Protestation but we want such a distinct 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 as you have made a Confession Let us come to particulars in our Protestation there will be but little Reformation till this be done nay there can be no Safe Rationall Christian Pacification till this be done That you may be fully convinced of this truth be pleased to peruse a book of Christian Pacification and Reformation printed about 80 yeares since 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 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 if they can prevaile with us to let go one truth they will hope to prevaile with us in due time to let goe all For when men doe wilfully let fall any truth God doth usually give them up to beleeve lyes Thinke sadly of this businesse beleeve it no businesse is of higher concernment you had need have a Choice Committee of both Houses and an Assembly of learned pious and experienced Divines to consult about it 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 and make them greet and kisse each other Be pleased to take some course that this Covenant may bee Nationall you know the godly part of a Nation are the Nationall Church You see a Reason why I do not medle with particulars that 's not the worke of one man 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 Sion dwells with Babylon with a prophane ignorant multitude who are all borne with a Pope in their belly and are not yet redeemed from that grosse superstition and vaine Conversation which they received by Tradition from their Fathers 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 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 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 Oh consider what it is for so many thousands in England to remaine guilty of the body and bloud of the Lord Iesus can a deluge of our bloud wash away a guilt of so deepe a dye You know our chiefest happinesse doth consist in communion with God in Christ and therefore wee should consider to whom we deliver the seales of this Communion 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 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 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 they who have not yet tasted of the speciall love of God the Father the grace of our Lord Iesus Christ or the communion of the holy Ghost can have no right to this communion this Sacrament for he can never eat the Body of Christ who hath not the Spirit of Christ because it is to be spiritually eaten There were of old * Communicatory letters sent from one Church Country to another and why might there not in perplexed Cases be some Communicatory letters sent from an Ecclesiasticall College to direct poor simple congregations 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 because a man may be regenerate and yet not able to evidence his Regeneration to himself much lesse to others 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 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 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 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 as it is in Ps. 137. ver. 9. This is the proper work of a Fast What have you done to day You have sate here five or six hours and missed a dinner 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 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 if he calls you to it will you die for him If you have wrought your hearts to this temper to day then you have fasted to the Lord God takes notice of your zeal you beat down Crosses and Images but take heed you do not leave some idols standing in your own bosomes Is there no lust of covetousnesse or lust of uncleannesse no pride ambition envie malice enshrined within your hearts Down down with these You know there are Idola saeculi as well as Idolatemplâ— {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sunt {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} all your lusts must be Anathematized Cursed that they may like the fig-tree after it was cursed die and wither at their very root 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 and you stab the Beast to the heart for self-love is the very heart and soul of Originall sinne it is the last enemy which will be destroyed it was primum vivens and it will be ultimum moriens Come then let us beat down our bodies and cry to God to humble our souls and beat down our corruptions let not onely Reason Vote down your lusts but Faith and Zeal pray them down 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 and put up most zealous prayers to God to give them power and victory over their head-strong and stomackfull corruptions and in their prayers their faith ever closes with such promises as assure them of grace enough to resist temptations and mortifie their corruptions this is the way to keep a faithfull penitent holy zeaelous heavenly Fast This is to fast as our Saviour did who made it his meat and drink to do the will of his Father 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 The walls of Babylon like the walls of Jericho are battered down by faith all the faithfull prisoners in Babylon whose hearts were sprinkled by the blood of the Covenant were prisoners of hope and therefore were sure to be delivered from the bottomlesse-pit in which there is no water 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 and full satisfaction for their justification for we cannot be Constituted righteous but by the obedience of Christ Rom. 5. 19. In this faith let us live in this let us die 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 Vtque alios alii de Relligione docerent Contiguas Pietas jussit habere domos Certainly this Age is even grown Barbarous or else Holinesse which is the end of Humane society and the life of Christian society would never be contemned and despised as it is now adayes in this wicked generation 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 and dash our enemies to pieces Exod. 15. 6. Without holinesse we cannot have any intimate acquaintance with God or good men We long for Peace but Peace is a Iewell which God gives to none but those that are of his acquaintance Iob 22 21. Acquaint now thy self with him and be at Peace thereby good shall come unto thee 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 and profanenesse Wo wo be unto us though it go well with Sion it will go ill with us 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 for the Church is not confined to any place 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 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 Heb.
De 〈…〉 〈…〉 〈…〉 D 〈…〉 Ib. ubi supra pag. 199. Hosâ—iens de Orig. Mâ—nach lib. 6 c. 3. 〈…〉 Schol G Naz. dâ— dâ—… vit Cer. Archb. Cant. Relat. p. 27. 〈…〉 〈…〉 〈…〉 Explication * Anima est ubi amat non ubi ani mat Bernard Neâ— ullum restabit Civitatis vestigiâ— pars in arva pars in rudera mons etiam â—â—mus Dei in excelsa abâ—bit silvosa nec non â—eraruÌ„ lustra vide Taâ—noâ—… in 〈◊〉 * Rom. 11. 16 17. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Theoâ— Hist. Eccles. l. 5. 〈◊〉 9. Iâ— Ierusalem primâ—… fanâ—…a Ecclesia totius or bis Ecclesias seminavit â—ieroâ—ym Coâ—…n Isa c. 2. 1 2 Seâ— Reverend M. Reynolâ—s his learned Annotations on psal. 110. from p. 269. to 274. Hieroâ—olymaÌ„ Matrâ—m Fontem Religionis vocat Teitull cont. Marcion lib 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} per orbem â—â—rrarum dispersa â—â—yus â—ives sumus â—uorum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} est in â—a lâ—s Vide Beâ—… Annot. in c. 4 〈◊〉 Gal. ver. 26. b 1 pet 5. 13â—Babyloâ—is nomen multis placâ—â—t {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} â—…ficâ—te conâ—usionem in urbe Romana Ioach â—amerar Babylona autem proâ—â—ie accâ—pit 〈◊〉 pro celebit â—lla Assyriae urbe Annot â—b Decem reges odio habituros purpuratam meretricem id est Romam Bel. l. 3. de Rom. Pâ—nt c. 13. Hieronymus cum Romae ad Asellam scripsit in haec verba Ora autem ut de Babylone aâ— Hierosolymam regrediar Cum in Babylone versares purpuratae Meretricis esse Colonus aâ—â—ure Quiritium vâ—… vâ—rem Hierenym ad Gerâ—nt de monogamia Reasons * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Church takes it very name from its obedience to Gods cal Omnes in Ecclesia non sunt ex ecclesiâ Reas. 2. Reas. 3. Psaâ—… 87. 2. 〈◊〉 Lord loves the gates of Zion more then all the dwellings of Iacob Reason 4. In temple Dâ—… se det Antichristur hoc est Anselmo Interprete in mentibuâ— fidelium Anselâ—… in 2 Thes. cap. 2. In templo Dei id est in ecclesia quâ—â— multi de Ecclesia illum recipient vel secundum August quod in templo Dei sedeat id est principetur Aquin. in 2 Thes. 2. lâ—ct 1. Aug de Câ—â— Dâ—i lib 20. cap. 19. Deâ—e aute illa quae it a coaluerint regna cuÌ„ Agus pugnabunt victoria tamea tandeÌ„ penes Agmâ—m Dominum nostrum futura Applâ—c Illud duduÌ„ factuâ—… est â—…que etiamnum fit Hoc etiam aliquatâ—… factuâ—… sed multoÌ„ gloriosioâ—… victorta quandoque impletuÌ„â—i speramus Vti Doctissimus Interpret Câ—…nt 〈◊〉 Apocal p. 261. 〈◊〉 Tâ—â—tuâ—… ad Martyr See a little treaâ—â—se which I lately put forth of the Rise c. of Socinianisine Jude v. 3â— Jer. 9. 3. Heb. 11. 33 34. Quid enim culpatur in bello an quia moriuntur quandeque morituri ut dominentur in pace victurâ—t hoc reprehendere timâ—dorum est non ReligiosoruÌ„ Alioquin Iohannes cum ad cum baptizandi milites veâ—irent dicentes Et nos quid faciemus 〈◊〉 responderet Arma abjicite Militiam IstaÌ„ deâ—erite sed quia sâ—iebat eos cum hac militandâ— facerent non esse Homicidas 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 putabitâ— absciâ—detque Eaque putatione sua faciet in Armagâ—dduntem congregari c. Consulas velim eruditi M. Mede Comment. in cap. 1â— Apocal. p. 255. 265. ubi hac verba legas Qua multorum manibus peraguntur Angelo tamen tanquam â—â—i gerenda Prâ—sidi Duci pre communi lâ—quendi more tribuuntur {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 〈…〉 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 〈…〉 Considerations 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 â— verse 11 12. 1 〈…〉 17. because 〈◊〉 is the head of the 〈◊〉 that is of those people Nation which are as subject to the Pope aâ— a poore beast to a mercilesleâ—â— rider {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sid {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} scilicet {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Non dicit ipsa 〈◊〉 Be 〈…〉 a est ut perperam vertit vulâ—atus interpres sed ipse scil. rex octavus 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 faâ—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 inâ—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 Gâ—â—â— conâ— 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 alâ—ius extolletur in sede Apostolicâ inquit Ioa 〈…〉 Abbas Mal o de Antichristo p. 182 Bellarm. l. 3. de Rom. Pont. cap. 13. Septem urbs alta jugis toti qua proesidet orbi Propert. l. 3 eleg. 10. Tertul. adv. Iudaeos Idem Centra Marcion l 3. c. 13. Nam septeÌ„ capituÌ„ numerus Romani regni insigne est ut decem cormium gestamen cornibus quae solius novissimi capitis sunt imposita diademata regnuÌ„ illud sub novissimi capitis vice exhiberi ost cÌ„dunt M. Med. CoÌ„ Apocal. p. 182. Per Bestiam c 13. Apoc. de terra ascendentem omnium concordi sententia designatur Antichristus Iodoc Clict in Dam. l. 4. c 27. AntichristuÌ„ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} observavit Cyrillus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 〈…〉 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} A Cyâ—â—llâ— tempore ratio ineunda est uti de Alexandrinis sermo habetur ut i à tempore Bonâ—faâ—i terâ—ii 〈…〉 Nuâ—â—us enim Pontiâ—icum Romanorum universalis Episcopus salutatus erat aâ—te Boniâ—â—cium 〈◊〉 〈…〉 â—â—demque a◠〈…〉 Proâ—…tium in parâ—… Aâ—emanniâ— Poâ—… maâ—◠〈…〉 Mat 〈…〉 intelligas 〈…〉 a In Baptism◠〈◊〉 tâ— esse Imâ—…tum â—â—â—amentâ—… Oâ—eatentiâ—â—â—ga Paâ—â—m 〈…〉 b Capist p 23. B. Papa est quasi Dâ—uâ— in terrâ—… maÌ„jor homine minor Deâ—l Penitudâ—nem â—…nens Petastaâ—… Vide quâ— lusâ— sat supâ—ique blasphemâ— de Paulâ— 5. scripsit 〈◊〉 â—uiâ—â—us ab Alâ—asar in