Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	babylon_n	great_a	zion_n	47	3	9.2982	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79477	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.	Cheynell, Francis, 1608-1665.; England and Wales. Parliament. House of Commons. aut	1643 (1643)	Wing C3816; Thomason E55_13; ESTC R16225	52,682	55

their own works Learned Mr Mede observes that Rome had played the whore a great while before God gave her up to beleeve this lye But now saith he by the just judgment of God she hath received that Recōpence of her errour which was meet God for herpertinacious cōtempt of the preaching of the witnesses hath by giving her up to this Heresy as it were turned her out of Paradise that 's his meaning lest she should eate of the tree of life live for ever The Papists repeat the Apostles Creed but they doe not beleeve it in the Apostles meaning Now it is evident that a new sense doth make a new Creed But they are not so modest as to content themselves with this grand corruption though weak delusion 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 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 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 I need not then say any more in this weighty point 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 we must build our faith upon the Popes Infallibility and beleeve that he is the Foundation the Head and Husband of the Catholique Church we know not how to pardon this blasphemy or to hold this Head unlesse we depose Christ 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 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 Nay the Pope hath proceeded higher yet hee hath given us a new Bible too 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 the Papists are puzled which of these translations should be received 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 I am not at leisure to say any thing of the Rhemish translation or their Notes I could give you many other reasons why you should separate from Rome but these may suffice if you will not Apostatise and commit folly with her you cannot possibly communicate with her unlesse you will build upon a new Foundation the Popes Infallibility or the Iesuites Prudentiall Motives 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 set up Antichrist in the Throne of Iesus Christ if you yeeld to that all the plagues in this brooke will light upon you I need say no more of the 2d reason But stay if wee should separate from the Antichristian faction here in England we may bee guilty of a grievous Schisme for our separation will bee grounded as they say upon the judgement or rather opinion of a few English Divines in a kinde of Nationall Assembly and our Antichristian men challenge all the world to give one Precedent for such a separation I doe this day accept their challenge and shall answer them in a word The a African Church made a direct separation from the Church of Rome for an hundred yeares at least 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 It is evident that all the Martyrs which did suffer in the time of that bitter persecution under the Vandals died in the time of this Separation If we have more weighty reasons then any that are drawn from the Popes tyranny we shall be no greater Separatist's then those glorious Martyrs and those famous Fathers Augustine and Fulgentius for they were Formall Separatists Baronius was the first man that ever had the face without forehead or reason to call this truth into question Binius followes him Bellarmine saw that he must question the most faithfull and famous editions of the Councells if he denyed a truth written with a Sunne-beame 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 when he had beat his braines and turned his books he durst not deny it yet would not affirme it 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 b 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 c Germany hath made a Formall 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 To which I answer That the Persons whom you have nominated I except but one my self are more learned judicious more pious nay more peaceable take so many for so many then the members of the last Convocation Secondly You have found by wofull 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 St. Hierom hath a kinde of prophesie in his Commentary upon Zephaniah That in the dayes of Reformation idle Bishops should be removed for God will take away all Names of vain glory out of the Church the names of Priests nay the Priests themselves who did vainely boast of the Episcopall Title and dignity of Priesthood but did nothing worthy of that Title or Dignity Thirdly In these winnowing-times when the chaffe is in some measure separated from the wheat the secrets of many hearts are discovered 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

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 ar●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 ●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