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.

REVEL. 19. ver. 19. 20.

And I saw the Beast and the Kings of the earth, and their armies gathered together, to make war against him that sate on the Horse, and against his army. And the Beast was taken, and with him the false Prophet.—These both were cast alive into a lake of fire burning with brimstone.

REVEL. 17. 1, 2.

Come hither, I will shew unto thee the judgment of the great whore that sitteth upon many waters, with whom the kings of the earth have committed fornication.

LONDON, Printed for SAMUEL GELLIBRAND, at the Brazen Serpent in Pauls Church-yard. 1643.

TO THE HONORABLE House of COMMONS, now assem­bled in PARLIAMENT.

I Dare not dispute your Power, for even Dr. Dr. Fern his Con­science satisfyed lately printed at Oxford. sect. 2. pag 6. Ferne himself is Satisfied in his Conscience (or else he would never have granted it in his Tract, entituled Conscience Satisfied) that the two Houses of Parliament are, in a sort, Coordinate with His Majesty ad aliquid, to some Act, or Exercising of Supreme Power, that is, to the making of Laws, by yeelding their consent: and this (saith he) they have by a Fundamentall Constitution: Nay, the Order of the House of Commons cannot in reason but ob­lige all the Commons of England; it doth not indeed oblige the King, he is exempt by his Soveraignty; the Lords plead Peerage, I have not yet heard of any other Plea, and therefore I will not di­spute your Power, but obey your Order. You shall have the glory to command, mihi autem obsequii gloria relicta est, pardon the expression: we Merton College men have been used to Tacitus, 'tis his expression.

The times are sad, my Text was seasonable: Though Baby­lon be at Rome, yet there are some sonnes and daughters of Babylon too here in England: Sion is now surrounded by them, and your Honourable House is most eminently opposed by them: Many there are that plot against you, all the Antichristian Po­liticians in the Christian world are beating their brains how to destroy you, but their Plots are discovered, their Designes defeated by the watchfull providence of an Omniscient God, Many [Page] there are that fight against you, against you, I say, for it is evi­dent that those many thousands who are up in Arms, do not fight for the King, but against the Parliament: This man fights for a place at Court, and the other, perchance, for a place in the Church, or rather over the Church: O bloody Simony! some fight for Pluralities, and some for Bishopriks, some for Patents, some for Monopolies; some have lost their places in the Star-Chamber, and High Commission, and have scarce any thing to [...]rast to but the sword. The Papists fight to subvert Religion: Delinquents, to subvert the Laws, and the Parliament too, be­cause it hath power to make, declare, enforce the Law: The Roysters fight to destroy your persons, and gaine your estates to pay their Tavern-tickets: and yet there is a Divine, one Dr. [...]erne, who seems to excuse all this, and by his excuse, doth cer­tainly encourage them, to do what is inexcusable. And the good Doctor would fain perswade you and all the Commons of England, to sit still the whilest, and lose your Religion for Conscience [...]ake; your Laws, Liberties, Estates, Lives, for Peace sake: And what will Peace advantage your Posterity, if the Army in the North will give them Peace upon no other terms then these; that either they must turn Papists, or else be content to be Beggers, and which is worse, Slaves? Some that gloried in the Title of Royalists, do now perceive, That it is not enough, to stand for the King, unlesse they will declare themselves for the Queen: and they are not a little startled at that: Is this the Bishops holy War for the Catholique Church? Be it the Bishops War, saith Dr. Ferne in his first Book▪ Well, be it so: Why, then sure the Bi­shops have much blood to answer for. For it is well known to this whole Kingdom, and to some Churches abroad, that the Parlia­ment desired to have all Church-matters fairly debated, [...], as Nazianzen speaks, not by an Army, but by an Assembly; the Bishops then have clearly declined this Rati­onall way of triall, and taken up Arms against the Parliament in the old quarrell, and sure the Parliament hath good reason to de­fend themselves. It seems the Bishops arguments are spent, and therefore they call for Powder and Bullets, to prove that Pre­lacie is Jure divino. I say Prelacy, for there is a great deal of difference between Prelates, and Bishops.

Pontifices nunc Bella juvant, sunt caetera nugae.

What they cannot prove by the Word, they would fain make good by the sword. What? because men of tender consciences can be no longer pursued in their Courts, must they be pursued even unto death, by force of Arms? but stay: What's their fault? Why, they are enemies: They are enemies to such pomp and state as (some Bishops cannot but confesse) may well be spared. This Plot came from Rome, for I remember Hostiensis saith, That from the dayes of Pope Adrian, till his time, the Cardinals and Bishops of Rome had scarce ever laid down their Arms. Nunc belligeran­tur Episcopi, nec ali [...]d fere quam belligerantur. Eras. Annot in cap. 3. Luc [...]. Erasmus complained, that in his time the Bishops were men of warre. When the Duke D'Alva tyrannized over the Netherlands, there were new Bishops Mr. Fullers Pro▪ fane State. [...]. 19. Sees erected in every City, and then presently the In­quisition was brought in upon them: as if there could never have been any absolute tyranny without the help of the Bishops. But you will tell me, that the Men may be faulty, and yet the Order blamelesse. I answer, that the dignity of their Order should be tried by the Word, and the men being faulty, should not be prote­cted by the Sword▪ Blush ye heavens, and be ashamed, O earth, that ever proud ambitious spirits should enflame differences be­tween King and Parliament, onely that they may feed themselves with vain hopes of being Bishops at last, and enjoying Pluralities the whilest. Let the Searcher of hearts judge between us, and let them beware that they do not hear aconfounding voice, like that in the Historian, Quintili Vare redde Legiones, Tu Episcope redde Legiones, redde Animas. I was bold in my Sermon to lay Prelacy as low as Prelaticall men have laid Monarchy. I was too bold, they say, in calling the Pope whore so often. But it is as certain that Pope John the eighth, (or Joan the first) was a Whore, as the credit of impartiall Historians (I except the Sacred See Mr. Alexan­der Co [...]k his Dia­logue about Pope [...]oane. Cognomine Angli­cus, natione Mo­guntinus▪ vide F [...] ­sci [...] temporum ata­ [...] 6. ad An. 854. onely) can make a matter of fact certaine, which was done so long ago. The ancient Popish Historians acknowledge this truth. The Successour of Leo the fourth is generally described, by name John the eighth, by firname English, by place a Pope, by s [...]x a woman, aod by her lust a Whore: She tyrannized somewhat above two years, some reckon the moneths and dayes; she played the beast with one of her own servants, and died in travail, in time of solemn Pro­cession [Page] in the high street. No man ever went about to prove this Story a Fable, but he proved himself a Foole. For this story is con­firmed by the testimony of [...] & [...] Theodoricus de N [...]em, one of the Popes Secretaries, by [...] Charanza Archbishop of Toledo, by [...] [...]ulgosus, sometimes Duke of Gen [...]a, by D [...] m [...]mora [...] Platina, keeper of the Library in the Vatican at Rome, a man commanded to write the truth by De [...] Pope Sixtus the fourth; a man that had been racked and deprived of his dignities by Paul the second: it seemes he bad spoken truth too freely, and therefore Sixtus restored him to his [...] dignities, and did not onely enjoyn, but encourage him to write the truth. To these I might adde John of Paris, Divinity Reader in the Ʋniversity of Paris, g Pola [...]s an Archbishop, and the Po [...]es Pe [...]tiary, h Trithemius Abbot of S [...]. Martins Mo­nastery, i Philippus Bergomensis, I will not omit Krantius, he is an excellent Chronographer, and k Bellarmine saith, not to be suspected, because he wrote before Luther, nor is Achil [...]es Gras­ [...]erus to be d [...]srespected, because he collected his Epitome out of ve­ry ch [...]ce Historians. Here is weight in these testimonies, if any man look for number, he may see Sigebert, Boccace, Mantuan, Petrarch, Gotefridus, Viterbien [...]s, Palmerius, Nauclerus, [...]abellicus, Volateran, Schedel, and divers others cited at [...]arge in that learned [...]ra [...]t of Mr. Alexander Cook, set out on purpose to confirm this truth: or he may read Mr. Bell his Mo­ [...]ives, or his Survey of Popery; Books that I never yet saw an­swered. But what if one Pope were a Whore, and delivered of a Bastard before all the People, peradventure the rest of the Popes [...] D [...]. were more holy. No, John the eleventh was promoted to the Pope­dome by Theodora a famous Whore: John the twelfth, was a Bastard begotten of Marozia (another mans wife) by Pope Ser­gius the third: John the thirteenth abused his fathers Concu­ [...]e. Some Popes have been notorious for Incest and Sodomy, Ju­lius the second, Martin the second, and divers others; Boniface the eighth had issue by both his Nieces, Lucretia was daughter and whore to Pope Alexander the sixth; her Epitaph will be more lasting then Brasse or Marble,

Hoc jacet in tumulo Lucretia nomine, sed re
Thais, Alexandri filia, sponsa, nurus.

[Page] You may see more instances in Platina, O [...]phrius, Sleidan. We are so much given to Romane Courtship now adayes, and our ears have been so little used till now of late to the old expressions of zealous Protestants, that such like passages will be counted little lesse then rayling by some Gentle Readers; but let such hear what Reverend Dr. Abbor, sometimes Bishop of Sarum, a man of a meek spirit, observed when he treated of this Argument. The Ib. ubi supra pag. 199. Pontificall Chair, saith he, was so infected with that She-Pope and famous Whore John the eighth, that scarce any man ever since climbed up to that Seat of Pestilence, but he hath stunck of that, or some other Whore. I will not give you occasion to stop your noses, by ripping up the beastlinesse of the fat Monks, and wanton Priests, whom the people might well call Fathers, because they be­got Hos [...]iens de Orig. M [...]nach lib. 6 c. 3. so many Bastards;

Non male sunt Monachis gra [...]a indita nomina Patrum,
Cum numerent natos hic & ubique suos.

There hath been enough said, to give (and I know all impartiall men will take) satisfaction. The great Designe I had in my Ser­mon, was to overthrow Babylon, and build up Sion. I touched upon the Heresie, Idolatry, Tyranny, of the Antichristian Facti­on, that Protestants might be mo [...]e watchfull, and Popery more odious, It is my daily prayer, that God would unite the King and Parliament; and my great Request to your Honourable House was, that you would put forth your strength for the recovery of that Power, which the Antichristian Faction by force, or fraud hath wrested out of the Kings hand, that when it is regained, it may be setled upon the Kings Royall Person, and Posterity. For this end and purpose, I made an humble Motion to you, that you would seriously consider what Points we must stand upon, and what Errours we must Protest against, that so there might be a more speciall and punctuall Covenant of Peace drawn up, subscri­bed, nay sealed, and King and Parliament might Victoriously joyn in an happy Union against the Antichristian Faction, this in England, which is intimately Confederate with that in Ire­land, and equally Rebellious against the Kings Authority in His highest Court of Justice. In my discourse about the Covenant, I mentioned a Book, which directs us how to make a Christian Pa­cification [Page] by a thorow Reformation: The Authour of that Book did not set himself to dispute with Turks, or Jews, or grosse Papists, but with some treacherous Reconcilers, who under colour of Pacification, and some pretence of a moderate Reformation, would take away half Christ at least, and three quarters of our old Creed, as if they could make us amends, by giving us a New one, and we might Covenant to tear Christ and his Gospel to pieces for Peace sake. The Protestants talked much of the Cause of Christ (saith the same Authour) as long as they had [...]. their swords by their sides, but when they had laid down their Arms, and were in danger of their lives, then they forgat the Cause of Christ, and began to think that zeal was rashnesse, and constancy stubbornnesse. But if we love Christ and our souls better then our lives, let us resolve never to embrace any conditions of Peace which mingle the Inventions of men with the truth of God: Let us maintain the Doctrine of free Justification, our Salvation depends upon it, and let us preserve the Worship of God entire and pure; for saith he, if we look onely to matters of Faith, and contend not for purity of Worship, we seem to have lesse care of Gods honour, then of our Salvation. Moreover, in matters of such moment, we must weigh and consider every phrase, word, title, lest by obscure, or slipper [...] terms, our Adversaries evade, and leave us in the lurch. This is the substance of the first Cha­pter. His second Chapter concerns Justification, and he would have us consider, that it is not enough to say, we are justified by Faith, but we must say, we are justified by Faith, because Christs righteousnesse is imputed, and our sins are not im­puted to us that beleeve. We must not deny our Regeneration, and yet we must not confound it with our justification. We must obey God with all our heart, and all our strength, and yet we must not plead any other obedience for our Justification at the Tribu­nall of God, save the obedience of Iesus Christ. Our good works shall be rewarded, that's encouragement enough; but the reward is grounded upon a free 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 [Page] 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 Schol G▪ Naz. d [...] d [...] vit Cer. Archb. Cant. Re­lat. p. 27. 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,
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.

[Page 2] 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 [...], 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.

[Page 3] 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 Explication. walk the Round and survey the bounds of Zion, and the bounds of Babylon. By Zion the Prophet means the people of God, whose Anima est ubi amat, non ubi ani mat, Bernard. 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, Ne [...] ullum restabit Civitatis vestigi [...], pars in arva pars in rudera, mons eti­am [...]mus Dei in excelsa ab [...]bit sil­vosa, nec non [...]erarū lustra vide Ta [...]no [...] in [...]. 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 [Page 4] 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 Rom. 11. 16, 17. Rome, but the Church which was gathered at Ierusalem (if any Church) was the [...]. Theo [...]. Hist. Eccles. l. 5. [...]. 9. I [...] Ierusalem prim [...] fan [...]a Ecclesia totius or bis Ecclesias semi­navit, [...]iero [...]ym. Co [...]n Isa c. 2. 1, 2 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 Se [...] Reverend M. Reynol [...]s his lear­ned Annotations on psal. 110. from p. 269. to 274. Hiero [...]olymā Ma­tr [...]m & Fontem Religionis vocat Teitull. cont. Mar­cion, lib 2. [...] per orbem [...]rrarum dispersa, [...]yus [...]ives sumus, [...]uorum [...] est in [...]a l [...]s Vide Be [...] Annot. in c. 4 [...] Gal. ver. 26. 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 1 pet 5. 13 [...] Babylo [...]is nomen multis plac [...]t [...] [...]fic [...]te con [...]usi­onem in urbe Ro­mana, Ioach, [...]ame­rar. Babylona au­tem pro [...]ie acc [...]pit [...] pro celebit [...]lla Assyriae urbe. Annot [...]b. Decem reges odio habituros purpuratam meretricem, id est, Romam, Bel. l. 3. de Rom. P [...]nt. c. 13. Hieronymus cum Romae ad Asellam scripsit in haec verba. Ora autem ut de Babylone a [...] Hierosolymam regrediar. Cum in Babylone versares & purpuratae Meretricis esse Colonus a [...]ure Quiritium v [...] v [...]rem. Hierenym ad Ger [...]nt. de monogamia. 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 Reasons. upon Sion to separate from Babylon: the people were First, awakened by Jeremiahs prophecy. Secondly, they [Page 5] were encouraged by Cyrus his Proclamation: you may finde both put together, Ezra 1. 1. Now in the first yeare of Cyrus King of Persia (that the word of the Lord by the mouth of Jeremiah might bee fulfilled) the Lord stirred up the spirit of Cyrus King of Persia that he made Proclamation, &c. There was a threesold Call, a call from God, a call from the Prophet, 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 Z [...]rubbabel, as you may read, Ezra 2. 1, 2. Now these are the Children of the Province, that went up out of the Captivity of those which had beene carried away unto Babylon, and 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 [...]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, [...]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; [...], the Church takes it, very name from its obedi­ence to Gods cal. Omnes in Ecclesia non sunt ex eccle­siâ. 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 Reas. 2. place from whence they were called, Babylon; or the daugh­ters [Page 6] 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 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. Reas. 3. 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 Psa [...]. 87. 2. [...]: Lord loves the gates of Zion more then all the dwellings of Iacob. 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 [Page 7] 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 [Page 8] 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 Reason 4. 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 Po [...]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 I [...]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 [...]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 [Page 9] 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 In temple D [...] se det Antichristur, hoc est, Anselmo Interprete, in men­tibu [...] fidelium. Ansel [...] in 2 Thes. cap. 2. In templo Dei, id est in ecclesia, qu [...] multi de Ecclesia illum recipient, vel secundum August▪ quod in templo Dei sedeat, id est, princi­petur. Aquin. in 2 Thes. 2. l [...]ct. 1. Aug de C [...]. D [...]i lib 20. cap. 19. 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 [...]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 [Page 10] 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 De [...]e aute illa quae it a coaluerint reg­na—cū Agus pugnabunt, victoria tamea tandē penes Agm [...]m Dominum nostrum futura. Appl [...]c. Illud dudū factu [...] est, [...] (que) etiamnum fit: Hoc etiam aliquat [...] factu [...], sed multō gloriosio [...] victorta quandoque impletū [...]i speramus. Vti Doctissimus Inter­pret C [...]nt [...] A­pocal. p. 261. 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 [...] T [...]tu [...] ad Martyr. Baptisme: Vocati sumus ad hanc Militiam Dei vivi iam tunc cum in Sacramenti verba respondimus, as Tertullian to the Martyrs. See a little trea­ [...]se which I late­ly put forth of the Rise, &c. of Socinianisine.

But the Socinians and Anabaptists so much complained of, do here cast in a scruple: We Christians, say they, are called [Page 11] 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 Jude v. 3 [...] Jer. 9. 3. Heb. 11. 33, 34. 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 Quid enim culpatur in bello? an quia moriuntur quande­que morituri ut dominentur in pa­ce victur [...]t hoc re­prehendere tim [...] ­dorum est, non Religiosorū—Alioquin Iohannes cum ad cum bap­tiz andi milites ve­ [...]irent dicentes, Et nos quid faciemus [...] responderet, Arma abjicite, Militiam Istā de [...]erite—sed quia s [...]iebat eos, cum hac militand [...] facerent, non esse Homicidas, sed mi­nistros legis, & non ultores injuriarum suarum, sed Salutis publicae Defensores, vide August contra Mantch. lib. 22. cap. 74. 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 Angelus vinde­miator adbibitis Sanctis, quorum ad hoc negotium ei praefectura deman data est, betros Be­stianos putabit [...] absci [...]detque: Eaque putatione sua faciet in Armag [...]dduntem congregari, &c. Consulas velim eruditi M. Mede Comment. in cap. 1 [...]. Apocal. p. 255. & 265. ubi hac verba legas: Qua multorum manibus peraguntur, Angelo tamen tanquam [...]i gerenda Pr [...]sidi & Duci pre communi l [...]quendi more tribuuntur. 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, [Page 12] 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 blow it will prove a bloody and a fatall Day; for the seventh Angel pours out his vial, and cries the deed is done, 'tis fi­nished when all the Babylonian troops shall be gathered to Armageddon. the destruction of troops, as the word imports. The Beast shall receive many a wound before, but this blow [...] [...] [...] [...]. shall dispatch him, he shall never hold up his head more. De­liver thy self, then O Zion. Christ is the great Deliverer, but though Christ be Principall, we must be Instrumentall in this great work of our own deliverance. Deliver [thy self,] O Zion; and if thou canst not be delivered without fighting, fight for thy deliverance. Considera­tions.

1. Consider that Rome is Babylon; St. Iohn never speaks one good word of Rome, quite thorowout the book of the Revelation; he calls it Egypt, or Sodom, or Babylon, the throne In Apoc. 17. ap­pellatur Anti-Christus, meretrix Magna, Sander. De Ant. Demonst 13. The Pope is the whore that rides the Beast, yet St. Iohn doth some­times call this whore the Beast, Rev. 1 [...] verse 11, 12. 1 [...]. 17. because [...] is the head of the [...], that is, of those people & Nation, which are as subject to the Pope a [...] a poore beast to a mercilesle [...] rider. [...], sid [...], scilicet [...]. Non dicit ipsa [...]. Be [...] a est, ut perperam vertit vul [...]atus interpres, sed ipse, scil. rex. octavus est. Vide Dounam, de A [...]o lab. 1. cap. 5. sect. 11. p. 57. of the Beast, the strong-hold of foul-spirits, the habitation of Devils. Rome was once the Spouse of Christ, but behold, she is not onely turned an whore, but the mother of Harlots, and fornications, the Metropolis of Apostasie, and mystery of Iniquity, the great whore, Revel. 17. 1. a blasphemous whore in the third verse, a whore in purple, verse the fourth, an impudent whore, that hath her beastlinesse written, not onely upon her Cell, but upon her Forehead, verse the fifth, a drunken whore, a bloody whore, in the sixth verse, I saw the woman drunken with the blood of the Saints, with the blood of the Martyrs of Iesus. We need not run to Antiquity to ask their opinion, what whore, and what beast this is, or where this whore dwells; St. Iohn speaks so plain, that the Vltimum caput Bestia (impertum Romanura tenentem sine nomine Imperatotus) A [...]istum esse fa [...]etur Bellarminus lib. 3. de Pontifice c. 15. Consulantur Viegas in Apo. 17. [...]. 3. Ribera in Apot. 14. Numb 27.—20. Ambrosius Ansvertus in Apocalip. lib. 6. Vbi est illa dudum super omma regna exaltata in [...]lyta Roma, Babylon secunde? Beatus Rhenanus, Petrarcha, Aventinus, Dantes, Ludovicus Vives in ab 18. Civ Dei. c. 22. Primasius in cap. 16. Apocalip. Roma est quasi secunda Baby­lon, Aug de G [...]. con [...]. Manich. lib. 2 c. 1. Hieronym. Epist, ad Eustoch. Paulin. Marcell. Idem in Catal. Script. Eccles in Marco Antichristus j am pridem natus est Romae, & al [...]ius extolletur in sede Apostolicâ, inquit Ioa­ [...] Abbas. Mal o de Antichristo p. 182, Bellarm. l. 3. de Rom. Pont. cap. 13. Jesuits themselves are forced to confesse that this whore was to do­mineer [Page 13] at Rome: It is the City which is built upon seven Hills, which had had so many governments, five of which Septem urbs alta jugis, toti qua proe­sidet orbi, Propert. l. 3 eleg. 10. Tertul. adv. Iudaeos. Idem Centra Marcion. l 3. c. 13. were fallen before St. Iohn writ this Book, Kings, Consuls, Tribunes, Decemvirs, Dictatours; one remains still saith St. Iohn, namely the government of Emperours, and the other, that of Popes, was not then come. And that we might be sure not to mistake, St. Iohn tells us, that it is the great Ci­ty which reigned over the Kings of the earth in his time, Revel. 17. 18.

2. Consider who is the Generall, or the Commander in Chief, of the Babylonian Army; St. Iohn hath set him forth like a God of the world, with Titles enough, the Serpent, the Dragon, the Angel of the bottomlesse-pit, for 'tis he, that gives all the orders and directions to Antichrist: He advises him to lay claim to a Power which belongs not to him. Irenaeus long since hath clearly shewn that the Beast with two horns, and the False Prophet, are but one and the same Beast: Learned Mr. Mede hath shewn that the Beast with ten horns, doth signifie the Secular Power of ten King­doms, who by the impious subtilty of the Dragon, com­bine Nam septē capitū numerus Romani regni insigne est, ut & decem cormium gestamen—cor­nibus (quae solius novissimi capitis sunt, imposita dia­demata regnū illud sub novissimi capitis vice exhiberi ost c̄ ­dunt. M. Med. Cō. Apocal. p. 182. Per Bestiam c 13. Apoc. de terra as­cendentem—omnium concordi sententia designatur Antichristus, Io­doc. Clict in Dam. l. 4. c 27. Antichristū [...] observavit Cyrillus [...]. together to make a Body, a Romish Common-wealth; the Beast with two Horns is, as you use to call it, the Ecclesia­sticall Power. The ten Kings, or Kingdoms, were to make up but one Beast of burthen, for the Whore to ride upon; that is, they all joyn together to support the Whore, and there­fore these ten Horns are all placed upon the seventh Head, that is, they strengthen the last government, the Popish go­vernment. Now as the great Dragon did manage the whole businesse, whilest that Heathenisme was supported by the power of the Romane Emperours, as St. Iohn shews in the twelfth Chapter of the Revelation; so doth the Dragon over-rule the whole businesse in the time of the Antichristian Popes, as St. Iohn shews in the thirteenth Chapter; for the Dragon gave the Beast his Power, and his Seat, and great Au­thority, Revel. 13. 3. and they worshipped the Dragon, who gave power to the Beast, verse the fourth, and therefore the Beast is said to ascend out of the bottomlesse▪ pit, Revel. 17. 8. If you look upon the Pope as Bishop of Rome, so he [Page 14] came up out of the earth, his Ordination was not from hea­ven; but if you look upon him as Pope, as Universall Bishop, & a Temporall Monarch, a King even of kings, we say he had [...]. [...]. A Cy [...]ll [...] tempore ratio ineunda est, uti de Alexandrinis sermo habetur; ut i à tempore Bo­n [...]fa [...]i: ter [...]ii, [...], Nu [...]us enim Ponti [...]icum Romanorum universalis Episcopus salutatus erat a [...]te Bo­ni [...]cium [...]. [...] blacker Institution, he ascended out of the bottomlesse-pit. Take it thus then, Satan had his Seat in Heathen Rome, but he hath his Throne in Popish Rome; ever since the Romane Court hath had the confidence to call it self the Catholique Church, it hath offered more violence, and done more mis­chief to the true Church of Christ, then ever was done by the Romane Empire; and therefore as the 7. trumpets did sound an Alarme against the Romane Empire; so the 7. vials are all to be poured out upon the Popish Empire, the Anti-christian State.

3. Consider that where the Pope and his Agents prevail [...] [...]demque a [...] [...] Pro [...] ­tium in par [...] A [...]emanni [...] Po [...] ma [...] [...] Mat [...] intelligas [...]. by a Babylonian Army, there they do constantly exercise a Babylonian Tyranny. When the people were so mad as to prefer Caesar before Christ, God gave them into the hand of the Romane Emperour, and he tyrannized over them, and God would not deliver them; just as he threatned before­hand by his Prophet Zechary, 11. 6. I will deliver the men, every one into his neighbours hand, and into the hand of his King, and they shall smite the land, and out of their hand will I not deli­ver them. The Emperour did smite the land indeed, but the Pope of Rome will tyrannize far worse then the Emperour. If ever God for our sins sell us into the hand of that Man of sinne, he will not onely tyrannize over our bodies and estates, but over our consciences too: If ever he enter England with his tripple-crown, with his sword in one hand, and his keyes in the other, he will tyrannize like a Pope, he will curtall our Creed, and yet enlarge it: I beleeve in the holy Catholike Church, that is, as they interpret it too often, in the Pope; that must be our onely Creed, and we shall finde that a large one. We must In Baptism [...] [...] t [...] esse & Im [...] ­tum [...]ament [...] O [...]eatenti [...] [...]ga Pa [...]m [...] swear obedience to the Popes Commands, they say, that vow of obedience is im­plied [Page 15] in their Baptisme, and therefore they name the Trini­ty but for fashion sake, and do indeed baptize their chil­dren in the name of Antichrist. Now if the Popes Com­mands are in force, and the Commands of God dispensed with, the Commands of the Pope will soon justle out the Commands of God. You know the Pope hath by the Capist p 23. B. Papa est quasi D [...]u [...] in terr [...], mā ­jor homine & mi­nor De [...]l, Penitud [...] ­nem [...]nens Pe­tasta [...]. Vide qu [...] lus [...] sat sup [...]ique blasphem [...] de Pau­l [...] 5. scripsit [...]. [...]ui [...]us ab Al [...]a­sar in Apoc. ca [...]. ad Ioan. Apos [...].—qui nu [...] Ve [...] [...]lit p [...] Antichristus [...] sit se [...]vus, [...]amen adora [...] vult ut Deus. Iren [...]us li [...]. 5▪ c penultimo. Ple­nitude of his power struck out the second Commandment, and by the same authority he may when he please, strike out the first Commandment, and by consequent all the rest; and then he may make a new Preface, and a new Decalogue, if that number will content him, he may say as the Credere Dominū Deum nostrum Pa­pam▪ [...]onditorem dictae Decretalis—non sic potuisse [...] prout statuit Ha [...] I [...] Gl [...]ssa [...] Ca­ [...] [...]xtr. Ioan, [...]2 de verborum significat c. Cum in [...]. Reform [...] Glossae exemplar a [...]spiciis Grego [...]. editum [...] illam (scil De [...]) Vitio Typographo­ [...]um omissa [...] re­sti [...]t. Q [...]i­mum [...] ­vit R [...] Episcopu [...] D [...]t Diat▪ ib de A [...], l. 4. c. 10. p. 311. Extrava­gant saith, that he himself [is the Lord our God,] who de­sires to bring us into the land of Aegypt, the house of bon­dage (he should do well to put in that) where we shall have no other God but the Pope, for he exalts himself above all that is called God; but we may have as many Images, and Idols as we please, and so take the Name of our God in vain; we must keep all the Saints dayes, and then we shall not be at leisure to keep the Lords-day; you know the Popes Agents here in England, about four years ago, did not onely dispense with the people for observing the Lords-day, but enjoyn them to prophane it: you know their Doctrine about Aequivocation, and Fornication; they do too often count Murther meritorious, a Doctrine which doth well be­come the mouth of that purple whore, who is drunk with the blood of Saints. St. John hath drawn this Monster to the life; you may guesse how the Pope will tyrannize by the very picture of the Beast, Revel. 13. 2. No one beast hath ill qualities enough to furnish the Pope, and therefore he bor­rows something from the Leopard, and something from the Bear, and something from the Lyon, besides what he hath from the Dragon; this Antichristian Monarch hath all the tyrannizing qualities of three of those Monarchies which the Prophet Daniel hath described; the Leopard was the type of the Graecian, the Bear of the Persian, the Lyon of the Babylonian Monarchy; it is observable that he hath the Mouth of a Lyon, a Babylonian mouth, he will plead for Babylon, he will send forth such Edicts as Nebuchadnezzar [Page 16] did, they shall be burnt alive who will not worship the Image which he hath set up: You see he hath the mouth of a Lyon, nay the mouth of a Dragon, for though he pretends that he is the servant of servants, (and the curse of Cham indeed is a fit title for him) nay though he say he is Christs Vicar, and hath two horns like a Lambe, yet he speaks like a Dragon, Revel. 13. 11. What say you then, brethren, shall we run into the paw of this Bear, into the mouth of this Lyon, this Dragon, who is as great a tyrant as the Graecians, Persians, Babylonians, put them all together? nay he comes in the power of the Dragon, of the Devill himself, and there­fore he will not onely tyrann [...]ze as an Emperour, but as a Devill. Deliver thy self, O Sion, from the Babylonian Army, that thou mayest never groan under the iron yoak of Baby­lonian tyranny.

4. Consider that the men of Europe are most given to ad­mire the Babylonian Beast, and to submit unto him; All the world, saith St. Iohn, wondred after the Beast, Revel. 13. 3. this was the Europaean world; take heed ye men of Europe, do not wonder after the Beast, for fear you worship him, for so it follows in the very next verse; first they wondred, and then they worshipped: be not terrified with the strength and provisions of the Babylonian Army; if any man be stricken with fear and admiration both at once, and cry out with those admirers, and worshippers of the Beast, Revel. 13. 4. Who is like unto the Beast, who is able to make warre with him? let him take these following Encouragements, and then he shall see, that there is one that is able to make war with the Beast.

1. My first way of Encouragement is to remove your dis­couragements, Encourage­ments. and to affright you out of all your fears; you are afraid of the threats and rage of the Babylonian Party. I will fright you more, Christ doth out-threaten Antichrist, therefore if you will be affrighted, feare Christ most, the wrath of God, and the effects of his wrath, his punishments, are far more terrible then any that can be inflicted by the Babylonian Army: read the fourteenth Chapter of the Reve­lation, the ninth and following verses: If any man worship the [Page 17] Beast, and his Image, and receive his mark in his forehead, or in his [hand,] observe that, though by his forehead he may seem a Neuter, yet if he have the Mark in his hand, and work closely under-board for Antichrist, that man shall drink of the wine of the wrath of God, which is poured out without mixture, into the cup of his indignation, and [...]e shall be tormented with fire and brimstone, in the presence of the holy Angels, and in the presence of the Lamb: And the smoak of their torment ascendeth up for ever and ever, and they have no rest day nor night, who worship the Beaest, and his image, and whosoever receives the mark of his name. What think you now? have not they who comply with Antichrist, greater discouragements then they that op­pose him? had not a man better adventure up to the very mouth of a Cannon, then be tormented with the fire of He [...], or the wrath of God? Let the fear of God preserve thee from all false fears. Timor Dei efficit ut caetera non timeantur. Fear not them that kill the body, but fear him who can cast thy soule and body into Hell, yea feare him. Dost thou not be­leeve a Resurrection? why then dost thou fear them that kill the body? shew me an army that can keep my body from rising, or my soul from ascending, & I will be afraid of them.

My second Encouragement is taken from Gods dealing with Babylon of old. I shall not tell you any long stories out 2. Encourag. of Xenophon, Herodotus, or the rest, about the taking of Baby­lon, but content my self with what I finde in Scripture.

1. God did dry up Euphrates, a river so deep and swift, that the Babylonians laughed at all the attempts of any ene­my that should go about to take their City, and yet Babylon was soon taken, when God did but say to the deep, Be dry, Isai. 44. 27. God did plead the cause of Sion, and dry up the sea of Babylon, and all the springs. Ierem. 51. 36. And will not God plead the cause of his Evangelicall Sion? will he not dry up the Euphrates, the Sea of Rome, and all her springs? Yes surely, God doth intend to dry up the Romish Euphrates, Revel. 16. 12. The River is not now so deep, it doth not overflow the banks so far as it hath done of late dayes; we have gained much ground from the Romish-sea. Let us look to our Banks, and keep what we have gained.

[Page 18] 2. God did give up the Babylonians to luxury, drunken­nesse, security; I will make them drunken that they may rejoyce, and sleep a perpetuall sleep, and not awake, saith the Lord, Jerem. [...]. 39. The people of Babylon were drunk, and asleep, and left the gates open, Isai. 45. 1.

3. God did break thorow all their Fortifications, and make all those gates, and bars which were fast, flie open, to make way for Cyrus, Isai. 45. 2.

4. God did discover all the hid treasure, and secret wealth of Babylon, Isai. 45. 3.

Finally, God did speake terrour to the hearts of the Baby­lonians, their hands did faint, their hearts did melt, their fa­ces were like a pale trembling flame, which rises now, and anon it falls, and at last goes away in a smoak; so I under­stand that place, Isai. 13. 8. Their faces shall be as the faces of the flames.

It is certain, that God loves his Evangelicall Sion as well as he loved the Iewish Sion, and he hates the Romish Babylon more then ever he hated the Assyrian Babylon: let us then depend upon the love and power of God, the promises of the Gospel, the wisdom and fidelity of Christ, 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 3. Encourag. this Romish Babylon as she hath dealt with them. Reward her, evē 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. [...]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 [Page 19] 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 4. Encourag. 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 Dragō 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 [Page 20] 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 Ierem. 51. 6. 11. 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, [...] Arist. Topic. 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 Sententia D. Davenant. de Pace procuranda inter Evangel p. 8. En grande & hor­rendum obstaculum quo Ecclesiae Re­formatae non abs (que) summo animi dolore & [...]orrore coguntur extra Ecclesiae Romana commu­monem manere. 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 [Page 21] points at the Romish Harlot, the great Whore of Baby­lon, and bids us observe the golden Cup in her hand full of En stigma Catho­licae [...]. 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 Principale crimen generis humani, summus saeculi rea­tus, Idolololat [...]ia. Tertull de Idol. 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, 'tis Here­sy, Vide D. D [...]wnam de Antichrist lib. 3 c. 7. Catalogus error. de Principiis, nec non partibus Theologiae. Haeresis illa magni momenti—de l [...]stifica­tione & salute ex Meritis operum speranda—justo Dei judicio in Ec­clesiam admissa: ne n [...]mir [...]m qui Dei longanimutatem Testiumque praedi­cationem tamdiu, tamque pertinac [...] ­ter co [...]empserant—postmodum ac­ciperent de fructu A [...]ber [...] vitae &c. Com Ap [...]c. p 258. Vide bullam Pai quarti super farmâ lura [...]. euti professi­onis fidei. Ego N. firmâ fide credo—omnia & singula quae continent [...]rin Symb [...]lo fide [...], quo sancta Romana Ecclesia utitur, viz. Credo in unū D [...]ū Patre [...]n: & deinde sequuntur 12 arti­culi novi Symboli. Articulus duo. leci­mus sic se habet. Caetera item omnia a S S T [...] Synodo definita recipio, dā. nata rejicio. Vide Staepl. Relect. cont 4. q. [...] a [...]3. 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 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 [Page 22] 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, Omnes Ecclesi [...] Evangelic [...] [...] cum [...] idol [...] f [...] ­di [...] [...]o [...] Se­cundarii capit [...] sive Fu [...]menti [...] a [...] talp [...] & [...]spertiliones a [...]ceru [...] Dave▪ [...]an [...]s ubi [...]up [...]a [...]ap [...] quar [...]o d [...] Fun [...]ame [...]to M [...]ste [...]ial [...] p. 65. 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 [Page 23] 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 And this is said to have amoun­ted into a formal Separation from the Church of Rome, & to have continued some­what more then an hundred years. Archbishop of C [...]. [...]elat. p. 172. The church of A [...]ck made this separation in a Nationall Councel of their own. Ibid. p. 174. 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 The edition Anno 1524. by Isidore: an olde [...]i­t [...]on printed, 1530. P. Crabbe his edition im­printed Anno 1538. the editi­on of Valentinus Iove [...]iu [...] 1555▪ of Suriu [...] 1567. of Nicolinu [...] 1585. B [...] R. Pont. [...]b 2 cap. 25. 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 Tota fe [...]e Ger­ma [...]ab is ante no­stra [...] [...]tatem à se­de Roman [...] d [...]sces­sionem fecit Semel [...] divortium fa­cere cum [...]xo [...] c [...]gerent [...]r Pres­byteri [...]terum cum Gregorius septimus Hen▪ quanto Imperatori infestus Germanos f [...]lminando vellet ab ipso divelle [...]e. Omittam recentior [...] Exempla, qu [...] per se expendant sani Lect [...]res Vide Tractatum de vera Pacificatio [...]s & Ecclesi [...] reformand [...] ratione ab exi­m [...]o Theologo ante annos 80. editum. Num po [...]nte simili occasione recusum ope [...]a D. Riveti. Vide Animadvers. Rive [...] in Annot. H. G. c. 15. p. 65. 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, [Page 24] 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 wosull experience, what it Hieronym, C [...]m ment in Soph [...] Au [...]eret Dominus nominae vanae glo­ria & admirati [...] ­n [...] [...]al [...], quae ver­santur in Ecclesia—sed & nomina sacerdotum cum sa­cerdotibus qui [...]stra sibi applaudunt in Episcopali nomine & in Presby­ter [...]i dignitate, & non in opere Ed [...]. Basil. 1537 p. 251. 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 Hoseah 4. 15. vide Hieronymum in locum. Non deb [...] sororis quondā tua in fornicatione exempla sectari, & cum eâ idola [...]lere—& ne as [...]en [...]as in Betha­ven—quia post▪ quam auret ibi vituli positi sunt—non domus Dei appellatur, sed domus Idoli—tanquam vacca la­scivteus ast [...]o per­cita insanivit Isra­el fornicationis spiritu percussus. manifest, the State hath good reason to approve those whom God himself hath approved, by making their fidelity manifest in this Day of tryall, these distinguishing times: but the State hath no reason to trust them to Reform the Church, who have indeed corrupted the Church.

Fourthly, It cannot be denied, but that a Church may re­form it self, per partes, if the whole will not joyne; Though Israel play the harlot, yet let not Judah offend: if they will not amend with us, what reason have we to perish with them?

Fifthly, If a State should make choise of men of mean parts, and ordinary gifts to reform the Church, meerly be­cause they have been found faithfull, must these men be con­temned for their weaknesse, when they preach none but Ca­tholike Doctrine, and presse men to submit to Primitive Disci­pline? Vide Theodoret. Eccles. Hist lib. 4. [...], &c. Haeretitorum omnium semper intentio fuit, captare gloriam de singularitate Scientia. Bernard, in Cant. Ser. 65. Vi­tis plebecula quicquid non intelligit plus miratu [...]. Hieron. Epist ad Nepot. No sure, they should rather be respected and encoura­ged for their faithfulnesse. Sure I am, there is a kinde of Majesty in Truth, and somewhat more then Majesty, to wit Dignitatus Scriptura est ipsa divini­ta [...] n [...]m sive Auctorem, sive Argumentum, sive Interpretem (Spiritum Sanctum) spectes, omnia divina sunt, & spirat [...] divinitatem▪ vide Mendos. Praefat. in Com. in lib. Regum. Divinity, in Scripture-truths, and therefore such Truths need not borrow any thing from the speaker, for the single [Page 25] Vote of one that is Orthodox, is to be more respected then the Votes of many hundred learned Heretiks.

In the 6th. place, give me leave to use their own Argument, which they commonly urge against the Councell of Trent: they say, That Councell was of no Authority, because it did consist of men that were professed enemies to all that called for Reformation or a free Councell. This reason is alleaged, and magnified by the See the Arch-Bishop of Cant. his relation of the Conference. sect. 27. p. 214. Archbishop of Canterbury, and I be­leeve it will conclude as roundly against a Convocation, re­bus sic stantibus, as it doth against the Councell of Trent: I hope, saith the Archbishop, an Assembly of enemies are no lawfull Councell, and the Decrees of such an Assembly are Omni jure nulla; give me leave to adde, like the Decrees of the last Convocation.

Their last exception against the Assembly is, because you have named some men that are Schismatikes; their rea­son is, because they deny subjection to their Bishop or Me­tropolitan.

They shall receive an answer to this objection from An­tonius de Dominis, a man Prelaticall enough. It is not Schis­maticall, saith he, to deny Jurisdictionall subjection to a Bi­shop, Si autem ser [...]ata u [...]tate & charitate negetur alicui Epi­scopo, vel Metropo­litano, vel Primati &c. obedientia s [...] ­la, sola (que) Iurisdicti­onalis subjectio, non esse vere ac propri [...] Schisma, quando cum sola persona Pr [...]l [...]ti dissensio­nes & simultates exerceantur. M. Ant. de Dom Rep Ecclesiast. lib. 7. [...]. 10. sect. 74. Se [...] Dr. [...]erne. Secundum Honorum vocabula, &c. August. Epist. 19. Audi & aliud testimonium in quo manifestis [...]ime compro­batur [...]und [...]m esse Episcopum atque Presbyterum. Hieron. Epist. ad Evagrium. Vide Era [...]mi Annotat. Excel­lenter tamen Canones duos tantum sacros ordines appellari censent, Diaconatus s [...]il & Presbyteratus, qui [...] hos sol os Primitiva Ecclesia legitur habuisse, & de his solis pr [...]ceptum Apostoli habemus. P. L [...]b▪ lib 4. dist. 24. And when the Master of the Sentences comes to speak of the Quadripertite Order [...]e passes this censure. Horum autem discretio à Gentilibus introducta videtur, quod suos Flamines alios simpliciter Fla­mines, alics Archi [...]amines, alios Prothos [...]amines appellabant. Archiepiscopos & Episcopos Flam [...] & Archi▪ [...]ami [...] loco in Anglia institutos [...]isse a Fagano & Derviano à Papa El [...]utherio in Britanniam miss [...] [...] probat D. [...]sserius vir di [...]usi [...]im [...] eruditioni [...] de Britan. Eccl. Primord. c. 5. or Arch-bishop, by reason of some Personall excepti­ons against him, because such a man may embrace Com­munion with the Church, and yet separate from the Bishop, or Arch-bishop without breach of charity, if his exceptions against him be just, and necessary. But they will, I know, reply, That some men whom you have chosen, do not onely except against the Person, but the Office of a Prelate. To which I answer, that they themselves do now confesse, that Monarchy is not Jure Divino, because they see it is clearly proved, that Episcopacy is but Iure Humano; for they are resolved, that Episcopacy shall be at least as high as [Page 26] Monarchy. They acknowledge that there is sufficiency of power to govern in a State, where there is no Monarch; and why then by the same reason, is there not sufficiency of power to govern in a Church where there is no Bishop, I mean Prelate? They must not be angry, if we lay Episco­ [...]acy as low as they themselves have laid Monarchy. Be­sides, [...]d and [...]d Bishop [...]w [...]ll proves at large that Pre­lates are not Iure Divino, in h [...]s de­fence of the Apo­logy of the Church, [...]art 2. p 99 10 [...], 101. I would advise them to take heed how they call every man a Schismatike who denies Prelacy to be Iure Divino, lest by that censure they condemn their betters. Our Con­clusion then stands firm, You may deliver your selves from the Antichristian faction in this Kingdom, by a just and ne­cessary separation.

Be pleased to observe what I say, We have just and ne­cessary cause of separation from the Antichristian faction in In fronte per pro­fessione; [...] manum, per operationem. August de Civ. Dei. lib. 20 c. 9. Inter septem Sa­cramenta tria sunt in quorum p [...]re [...] ­tione Character Antichristi [...] mi [...]ur—I [...] Baptismo q [...]dem [...]cculte Character impr [...]r [...]itur, in q [...]o tacitum esse dicu [...]t & implicitum [...] ­ramentum obedion­tiae [...]a Pap [...]—An ideo baptizan. tur [...]omines in Christum ut servi­ant Antichristo [...] Down d [...] Antich l. [...] p [...]42. this Kingdom; under which Notion, many will be compre­hended who call themselves Protestants; fo [...] admit these men are not of the Popish Religion, it is enough that they are of the Popish faction; they have received the mark of the Beast, if they have not received it in their forehead, yet they have received it in their brain, and in their hand too, for the grand Delinquents do plot for Antichrist, and fight for Antichrist, and that's more then enough. The Papists have Covenan [...]ed to protect these Capitall Delinquents, (in despight of the highest Court of Justice in the Kingdom) and they again in requitall, must maintain the Catholique Cause, and promote the Antichristian Designe, and there­fore these men are of, or belonging to the Antichristian fa­ction. I doubt not but that there is many a man in Italy, nay at Rome, who is not a Papist in his heart, the folly, and villany of the Priests being so notorious as it is, and yet for some Temporall advantages, they receive the mark of the Beast, because no man is permitted to buy or sell (no nor to keep what he hath bought) save he that hath the Mark, or the Name of the Beast, or the Concerning the number 25. which is the root of [...]. the number of the Beast; Set Mr. Francis P [...]t [...]ers Interpretation; as also of the opposition be­tweene [...]2. and 2 [...]. Christ had 12. Apostles, Antichrist [...]5. Cardinalls. In England there were at first 25. Bishops, and 3▪ Archbishop [...] as lear [...]ed Dr. Ʋsher shewes Antiqu. Brit. c. 5. There were 25. Abbots in England who [...]ad voices in Parliament, as Mr. C [...]den; and Mr. F. Potter Interpretat. c. 24. p. 167. number of his Name; as St. Iohn hath it, Revel. 13. 17. And you know how it is now in Eng­land [Page 27] at this very day: Let us not then Complement any lon­ger; to separate from them with whom we are forbid to communicate, is not Faction, but Religion. I would not be mistaken, I do not go about to seduce you to Brownisme, I am farre enough from that, for I willingly embrace com­munion with all Reformed Churches, or Congregations; but you know we must not communicate with any Church, or Congregation in their present errour, though that Con­gregation be willing to be reformed, and have all things in it which are simply necessary to salvation; much lesse may we communicate with the Antichristian Faction, or with any company of men who do stubbornly maintain their er­rours, and reject communion with all men who will not communicate with them, even in their known and palpable errours.

Object. But such a separation as this would be exceeding scandalous. To which I answer in the words of Bernard, Cum carpuntur vi­tia, & inde scand [...] ­lum oritur, ipse sibi scandali causa est qui fecit quod ar­gui debet, non ille qui argu [...]t, Hernard Ep. 78. That the Delinquents indeed are scandalous, and the cause of all the scandall which arises upon the publike reproof of their scandalous sins. I shall close up this point with a word of Cau­tion: Proceed you may to a Separation, but proceed you must not to a peremptory damnation of all that do yet lin­ger in Babylon; for some may remain there out of the sim­plicity of their hearts, and they that for the present are ene­mies, as concerning the Gospel, may be beloved as touching the Election, Rom. 11▪ 28. In the sixth of Zechary, and the 6th. I read of some black Horses sent into the North-countrey, that is, against Babylon, but there went out some white Hor­ses after them, to shew that God had still a remnant in Ba­bylon; and these white Horses, these good Angels, were sent with a message of peace, to invite them to repentance, and bring them home to Sion; and what by the service of the Vide Tarnovium in locum. black Horses, and the ministery of the white, the spirit of the Lord was quieted in the North-countrey, ver. 8. nay in the 14. verse crowns were prepared for some that were yet in Babylon; Let us then suspend our censures of this or that mans finall estate, though if we consider his present estate, we have no reason at all to communicate with him, but all [Page 28] the reason in the world to separate from him.

3. Deliver your selves from Babylon by a thorow Re­formation: Do not wonder that I talk of a Reformation af­ter separation, for you must separate before you can re­forme: there is an untoward generation, which will never be reformed; take St. Peters counsell, Acts 2. 40. Save your selves from that untoward generation, and then reforme; and consider withall, that you are like to finde a great many men that will be forward enough to separate, and yet un­willing to reforme. Do you think there are no States-men, who love the Mount of Moriah, better then Mount Sion? they would prefer the State, but no matter for the Church, they care not if it sink and perish; I could wish that these Secular men, just of Gallio's temper, would consider that when the Iews thought they might preserve their State, if they did curry favour with the Romanes, and reject Christ, God made them slaves to the Romans for rejecting of Christ. [...] need not apply. In the 11th. Chap. of our Prophet Zechary, we read of two staves, the staffe of Beauty, and the staffe of Bands, When the people broke Covenant with God, by diso­beying the Ordinances of God, and rejecting Christ, then God cut his staffe of Beauty asunder, and broke that Church-Covenant, the externall Covenant which he had made with T [...] not the Covenant of Grace, but a cove­nant which con­cerned the Ad­ministration of the [...] mea [...] of Grace. that people, ver. the tenth, he did unchurch them, deprive them of his Ordinances, which are the strength, the beauty, the glory of a Nation, and therefore are called the staffe of Beauty. Observe a little farther, that when the staffe of Beauty was broken, it was not long ere the staffe of Bands was cut asunder: Then I cut asunder my other staffe, even Bands, ver. 14. Then, When? Why, when they undervalued the Lord Je­sus, they thought him worth but 30. pieces, a goodly price; read the 12. and 13. verses: Then I cut asunder my other staffe, I broke the brotherhood between Judah and Israel: they were, in a word, deprived of Gods Ordinances, and given up to Civill-wars▪ the ninth verse of that Chapter doth suffici­ently expresse their misery. Then said I, I will not feed you, that that dieth, let it die; and that that is to be cut off, let it be cut off: and let the rest eat every one the flesh of another. If that [Page 29] be not full enough, read the sixth vers. I will no more pity the inhabitants of the land, saith the Lord: but lo, I will deliver the men every one into his neighbours hand, and into the hand of his King, and they shall smite the land, and out of their hand I will not deliver them. A sad Text. Learn from hence: That when a people are Un-churched, they are undone; if you desire to preserve the State, be sure to preserve the Church, and if you desire to preserve the Church, O then reform it, and do it suddenly too, for fear the disease grow too strong for Reme­dies. Beleeve it, that part of England, which adheres to the Babylonish faction, and will not be reformed, that part must be deserted; there is good ground for it, Jerem. 51. 9. We would have healed Babylon, but she is not healed; forsake her; that's plain-English.

But what needs a Reformation? (say some) were not our Petrus de Alliaco Card. Camerac. Li­bellum obt [...]dit in Concil. Constant. de Reformatione Ec­elesiae contra opini­onem eorum qui putatunt Concilia Generalia minus necessaria esse, quia omnia bene à Pa­tribus nostris ordi­nata sunt. Fascic. Rerum Expet. p. 28. Fathers wise and honest men? what need we be more wise, or pure then they were? they lived happily here on earth, in peace and plenty, and they do now triumph gloriously in heaven, what can be desired more?

1. I answer, Many of our Fathers were honest, and some of them very wise in their generations, considering their light, and their means; we enjoy their labours, the fruits of their wisdoms, and God be praised, a more glorious light, and therefore no marvaile, if we see some things more clearly then our Fathers did.

2. Again, our Fathers saw many things amisse, which they were not able to reform.

3. Had our Fathers enjoyed the same happy light which shines round about us, and those fair opportunities which God hath let fall from heaven into our lap, there is no que­stion but they would have reformed more in one year, then we have done in two.

Parsons observes, that the Parliament of England, in the beginning of Queen Elizabeths reign, rejected the Catho­like Doctrin, Popish Doctrins he means, but saith he, they retained something of the Catholike use in the whole go­vernment of their Church; and therefore Mr. Cartwright found fault with them, and shewed them what was yet [Page 30] farther to be reformed: but Scotland, saith Parsons, Holland, Zeland, and some parts of France, followed Mr Cartwrights way; but Bishop Bancroft was the principall opposer of this faction, he meanes Reformation in England, You see Mr Cartwright did what he could, but Bishop Bancroft and the Babylonian faction were too potent, & contrary to the judg­ment of Sion, of the Reformed Churches abroad, Bancroft prevailed, for he suggested that this discipline of Sion would not onely overthrow the Babylonish Monarchy, but the English Monarchy also. But it should have been considered, and let it be considered now,

1 That the government of the Church is not Optato Scriptors Africano qu [...]iam Episcopi di [...] [...]: sed qui jam aet [...]te Augustini ad [...]o­vendam ambitionē suam vel altenam, e [...]m [...]ppellationem quidam tra [...]e [...]ant— [...]n Conc [...]lio Ca [...]thag [...]ensi, [...]llo quo typhus titulo [...] est coercitus, etta [...] iste Princeps Sa­ [...]erdotum damnatur. Et [...]aron [...]o quidem in [...] historia factum di­splicet sed viris sanctis [...]im [...] ratio facti constitit: Et quae sunt dei [...]eps [...]uta, quae (que) [...]e [...]dem [...], Deum [...]lio prae [...]ui [...]se, & illos Patr [...]s [...]iritu f [...]isse act [...]s prophetico▪ mani­fe [...]i [...]ime argu [...]t, &c. Isaac. Casaub. Exercit. 15. Monar­chicall, no Monarch save Christ alone is Head and King of the Church, though every Monarch that's truly Christian be a King in the Church; For it is one thing to be a King in the Church, and another to be King over the Church.

2. Every King as a member of the Church, is in an Eccle­siasticall sense subject to the discipline of the Church; for such a kind of subjection will well consist with his Civill So­veraignty, because it is not a Civill Subjection. Judicious Neque tamen ista inter se pugnant, idē ut imperet Collegio Ecclesiastico & pareat idem: imperat enim qu [...]ad­modum medico imperat Rex, paret ut paret medico. Nam si medicum facientem officium morte m [...]lct et, non­faci [...]t quod decet sap. entem Principem, sed quod faciunt furiosi & in [...]ani—Rex enim cum Sen [...]tui Ecclesiasti­ [...]o paret non par [...]t t [...]i [...]bedientia Civili qua Collegium respiciat, sed obedientia Religiosa quae Deum re [...]t. [...]amero Pralect▪ de ecclesia, T [...]mo primo; Eclit. quart. pag. 25. Ca­mero was a man very tender of pitching upon any conclusion which might be prejudiciall unto Kingly power, and he u­seth an excellent similitude to illustrate this point: As it is in the cure of the body, so is it in the cure of the Soule; now a King for the Cure of his body, must patiently yeeld himselfe to his College of Physitians, for though he rule over them as a King, yet he must be ruled by them as a patient. In like man­ner a wise King will (and every King ought to) be perswaded by the College Ecclesiasticall in point of discipline to obey the Rules and orders of Iesus Christ; for the King in this point doth not obey the College, but Christ himselfe.

3. It is well knowne that Kings and Emperours have beene subjected to Episcopall, and too often enslaved by Prelaticall power. Who knowes not that the Bishop of Mil­laine Fatetur Bellarminus Antichristum fore ulti­mum qu [...] tenebit Romanum Imperium sine nomine Romani Imperat. Bellarm. de miraculis Antichristi, c. 15. [Page 31] would not admit the Emperour to the Communion till he had repented of that outrage, and bloudshed at Thessalo­nica, which was occasioned by the Emperours passionate Command? It is generally confessed, that Ambrose did well in rejecting the Emperour from the Communion, and that the Emperour was no lesse an Emperour, and a farre better Ioannes Constanti­nopolitanus fuit pracursor Anti-christi, Bonifacius ipsus erat Anti-christus. Down. de Antichristo. l. 2. c 8 sect. 2 p. 130. man by submitting to a Minister of the Gospell, preaching, and administring some part of the discipline of Iesus Christ. All the world knowes that Babylon grew great at first by claiming an universall Jurisdiction in Spiritualls over the whole Church of God, by vertue of that usurped, and Anti-christian title of Ego autem fiden­ter dico quod quis­qui [...]se Ʋniversalē Sacerdotem vocat, vel vocari desiderat, in elatione sua An­tichristum procur­rit Greg. Ep l. 6. Indictione 15 cap. 194. Epist 30. p [...]8 Edit Par­rhis. in aedibus Io­ann [...] Parvi L'an. de grace mil cinq ce [...]s & dixbuit. Processu temporis Episcopus Constant▪ universalis Patri­archa, Romanus universalis Papa dictus erat uti Onuphr. Annot. in Platin. Bonifac. 3. Phocam à Boni­facio rogatum sta­tuisse ut Ecclesia Romana esset caput omnium Ecclesia [...]ū & Magistra. Nam antea Ecclesia Cō ­stantinopolitam primam sese scribe [...]at omnium Ecclesiarū Math. Westmonasteriensis Mauritius titulum hunc [...]rivolum, Gre­gori [...] stultum v [...] ­citarunt. Gregori [...] ubi supra. Vniversall Bishop. I have not breath or strength enough to tell you the story of Boniface the third at large, nor am [...]at leisure to relate how Pope Hildebrand laid aside the two-edged sword of the Word, & tooke up the two­handed sword of Temporall & Spirituall Jurisdiction; it is cleare that by the power of these two swords, Babylon was raised to such an height, that the Popes have ever since ty­rannized like Babylonian Monarchs, over Kings and Em­perours, as if the Pope had been Nebuchadnezzars successour, whose Title is confessed by Daniel to be King of Kings, Dan. 2. 37. Much lesse can I relate what violence hath been used for the oppressing poore Protestants in every corner of the world, by this Beast of Babylon: but give me leave in the name of all the Churches to renew that charge of the Pro­phet, Jer. 51. verse 35. The violence done unto me, and to my flesh, be upon Babylon, shal the inhabitant of Zion say, shal Germany say, and France say, and my bloud upon the Chaldeans, shall Jerusalem say, shall Ire­land say, nay England, poore England, doth this day joyne in the Charge against all the Antichristian Protestants, (give me leave to call them so) who are of the Antichristian facti­on, and joyne with the popish army, in shedding the bloud of Saints, under the notion of Parliament dogges, and Rebells; the bloud of England, and Ireland, be upon all them who have shed the precious bloud of Protestants out of a pre­sumptuous and malicious wickednesse. This scruple being re­moved I shall now proceed, if my voice will hold, to give you some plain Directions for a thorow Reformation: the first Direction is Negative.

[Page 32] 1. You must not build Sion with the Materials of Babylon, with any thing that may truely, and properly be said to be fetcht from Babylon; as old Babylon was not to be built any more, so was there no stone to be taken from thence to build any other place: They shall not take of thee a stone for a cor­ner, nor a stone for foundations, but everlasting desolations shall be upon thee, saith the Lord, Jerem. 51. 26. Beware then how you receive any Principles, any Fundamentals, or Corner­stones from Romish-Babylon, let everlasting desolations dwell upon it. Let us not receive the Babylonian-Creed, the Trent-Creed, nor the Romish-Liturgie; the Church of God hath a spirit of Prayer, and therefore needs not send to Ba­bylon, to Rome for prayers.

The Papists seem to acknowledge, that their Liturgie is corrupt, because they have often pretended, and as some boast, have really made severall Reformations of their Li­turgie. You see then, that those men have steeled▪ their brows with a more then Babylonish impudency, who have been ever and anon altering the English Liturgie for the worse, as if the Missall had been Jure divino, and there­fore the Liturgie could never come near enough to the Ro­mane Masse. Beleeve it, if the Faction that is now up in Arms prevail, we shall have that Service book which was prepared for Scotland, or a Some Offices, Lita [...]ies, Rosa­ries, Psalters com­posed in honour of the Queen of Heaven. worse, some Babylonian-Service, imposed upon us as Divine-service; and can any man that hath but an English-heart within him, bear such a Cheat? If we had but the noble valour which dwelt in the Britains of old, whilest they worshipped the Goddesse of Terram Britan [...] ante adventum Christi in uni [...] Dei religionem minime consensi [...]e, nomina­tim vero And [...]a­sten, sive Andaten, Victoria Deam, Dio Cassi [...], alii Apoll. & Dianam coli consu [...]visse pro­dider [...]n [...]. Arch. Armac. Brit. Eccl. Ant. c. 1. Victory, before they knew Christ, it is impossible but our spirits should rise against such grand Impostures. But I forget you and my self. Be sure that there be no Babylonian gods, no Ro­mish Idols tolerated in England; let it be no longer counted the piety of the times, to make our Churches houses of tem­ptation, let that prophesie Micah 1. 7. be fulfilled in our dayes: Let the graven Images be beaten to pieces, and the hires thereof burnt with fire, let all the Idols be laid desolate; for all was gathered of the hire of an Harlot, and they shall return to the hire of an Harlot: You know there is hire taken for both kindes [Page 33] of Harlotry at Rome. Let us have no more Babylonian Mini­sters, Priests, (so they would be called) let us have no more Per singulos Mar­tyres Iesus condē ­natur: si condemna­tur Christianus pro hoc tantum quod Christianus est, Christus est qui condemnatur Orig. in Ier. Hom 11. Babylonian Altars, for fear they bring in the Babylonian Sa­crifice: You know how many English Martyrs did sacrifice their lives in protesting against the sacrifice in the Masse, and though some black-mouthed Priests of late have called them Foxes-Martyrs, yet I will be bold to call them the Martyrs of the Lord Jesus, and the Martyrs of the Holy Ghost. I must beg time to prove what I say, it is a weighty truth, and we know not how soon we may be called to seal this truth with our dearest blood. The Apostle proves it un­deniably, by sundry arguments, in the Epistle to the Hebrews, in the 7. 8. 9. and 10th. Chapters. I will pitch upon the tenth, because there you have the summe of all. There is no other Sacrifice which can take away sin, but the Sacrifice which Jesus Christ himself offered upon the Crosse; read the tenth verse. By the which will we are sanctified through the offering: of what? of a wafer-cake? no, of the body of Iesus Christ: But how often must his body be offered? once for all, not as often as there is a Masse, but once for all. But who must offer the body of Christ? why, Christ himself, this Man, verse the 12th. a Masse-Priest cannot offer up the body of Christ, for Christ is both Priest, and Sacrifice. But may not a Masse-Priest offer some other sacrifice for sinnes? No, there is but one sacrifice for sinne, ver. 12. But this man after he had offer­ed one sacrifice for sinnes, and that one sacrifice is to be but once offered; the Apostle repeats this, that we might not for­get it, this sacrifice was offered once for all, verse 10. once for ever, verse 12. once for all sinnes, once for all times, it is of perpetuall vertue and merit, once for ever: Is not that plain and full? Oh but Christ is gone to heaven, and we are not yet perfected. Why vain man, Christ hath finished his work, and therefore is gone to heaven, he is sate down, ver. 12. and he hath done his work, or else he would not sit down, he hath not left any part of the Service to be perfe­cted by a Masse-priest, and therefore do not expect to be perfected by any other offering in the Masse, or out of the Masse: read the 14. verse, For by one offering he hath perfected [Page 34] for ever them that are sanctified: Ye are sanctified by that one offering, verse 10. and perfected by it, verse 14. But who is the witnesse of this truth? why, the Holy Ghost, in the very next verse, the 15th. verse; Whereof the Holy Ghost also is a witnesse to us. Judge now, whether they that did bear wit­nesse to this truth, be not Co-martyrs with the Holy Ghost, and therefore Co-heirs with Jesus Christ. You 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 [...] sol [...] m [...] s [...]l [...]nn [...]a agenda [...]ce [...]us. Epist. ex Regist. Greg [...]. [...] 12. [...] 15. Augu­stino Epis [...]op [...] An­glorum de us [...] [...]. [...]t super [...]nes qu [...] in [...]uti swit vestibus alients— [...]mplentes tem­plu [...] e [...]us impieta­te & dolo-induite Christum, induite viscera misericor­dia—pro mise­ [...]cordi [...] [...]ndui [...]ur [...]ta [...]e, pro v [...] ­tutibus vit [...]u, (i.) pro Christo Anti-christo. Hieron. in Soph c. [...]. 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 Hear [...]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 [Page 35] 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 [...], by way of Prudence, for terrour, and reformation, not [...], 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, Responsa Pruden­tum [...]m legis ob­tinebant apud I [...]di­ces, qua postea di­ctasunt Rescripta Principum. 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 [Page 36] 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 [...]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 [Page 37] 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 Mic [...]h 1. 14. 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. [Page 38] 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 [Page 39] 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 Greg. l. 9. Ep. 61▪ vide bella [...]m. de Ec. les. l. 3 c. 2. 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 [Page 40] 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 [Page 41] Idolatempl [...]: [...] sunt [...]; 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 [Page 42] 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;

Ʋtque 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 [Page 43] 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. 11. 15, 16. Brethren, if we live in the spirit, let us walk in the spirit, as the Apostle advises, Gal. 5. 25. let us March fair and streight, in rank and file, as the word signifies, [...] Mihi videtur [...] aliquid amplius quàm [...] significate, [...]mpe [...]a inced [...]re ut certum ordi [...] te­neas, & quasi line­amnen transilias. Bez [...]. Annot. [...] [...]st ordo in aci [...] servatus, à fron [...] incipi [...], & p [...]r succenturiatos a tergo [...]ive Substi­tes sigillatim ad extrem [...]m agm [...] porrectus. [...], walk according to the Canon given to Evan­gelicall Souldiers, Gal. 6. 16. and if we walk according to Rule, this Rule of the new Creature, Verse 15. mortifying our lusts, crucifying our selves to the world, and living unto Christ in righteousnesse and true holinesse, Peace will be upon us, and upon Sion the Israel of God, verse 16. We must not conceive, that we may walk every man according to a Canon of our own devising, this man according to one Canon, and that according to another; no, it behoves us all [...], to walk according to the self same Rule, or Canon, and [...], to minde, savour, relish, the self same thing, to promote the great Design, namely the quickning, and season­ing this Kingdom with the Power of godlinesse; for we have been a great while sick of a Form of godlinesse, a mortall dis­ease, for it was but a dead Form; The Lord quicken, and awake us out of our Dead-sleep, for if we content our selves with this Dead-form, we are in danger to be buried in our own ruines. You see we are not afraid to discover our Plots, and truely I am guilty of no other, then what I have this day discovered: I shall employ my utmost strength, conse­crate my Totum nil, blow my Rams-horn against Babylon, and study how to build up Sion, that's all I intend. Ho­nourable, and Beloved, let us as it becomes men of Sion, devote our selves to God, and spend our strength in the Practise of Piety: Let us be better acquainted with our selves, and with our God; let us learn what sinne, and what grace meanes; let us be watchfull over our own hearts, with an holy jealousie; nay let us set a watch before our mouthes. [Page 44] and all our sens [...]s, nay let us watch over one another, that we may provoke one another unto holinesse, and good works. Let us beseech the God of heaven to kindle gracious desires in our hearts, that we may oppose and conquer all our filthy and unplacable lusts, for our lusts set us all in a Combustion. From whence come wars, but from the lusts of Jam. 4. 1. pride, envy, malice, ambition, covetousnesse? The Lord speak to our consciences, and convince them, to our implacable lusts, and mortifie them, and we shall be all at peace. Beleeve it, we want peace, meerly for want of holinesse: Keep close to the rule of holinesse, and I dare warrant you, you shall (as Josiah did) die in Peace, though you are killed in Warre.

3. In the third place, let us study Thankfulnesse: We may well sit down and consider how to be thankfull to our good God, for the dawnings of our deliverance: The sonnes of Sion were very joyfull in the House of thanksgiving, long Ezra 6. before their work was finished. Should we not be thank­full for Ireland? hath not God been the helper of the friend­lesse? hath he not wrought miraculously, even without meanes, above meanes, and against meanes? And should we not be thankfull for England? hath not God done wonders enough for our Nation, to stirre up your hearts to enjoyn a solemn [...]day of Thanksgiving quite thorowout the King­dom? Some of our Deliverances have been Nationall; Oh let the Thanksgiving be Nationall, as well as the Deliver­ance. You did not long since hear good news from the West, but were you thankfull? if you were not, why then, sure you may conclude, that the sad news which you lately received from thence, was the just punishment of your un­thankfulnesse. The very Heathens will condemn us for our unthankfulnesse; they never received a considerable victory, but they brought in their Opima spolia Jovi Feretrio. O let us sing unto the Lord, for he hath triumphed gloriously, he is our strength and song, and is become our salvation: He is our Exod. 1 [...]. God, our fathers God, and we will exalt him: Iehovah is a man of warre, Iehovah is his Name. He hath redeemed us in his mercy, and he will guide us in his strength to his holy Ha­bitation; The Lord will establish his Sanctuary amongst us, [Page 45] and he shall reign over us, and our posterity for ever and ever. Who is like unto thee, O Iehovah, amongst the mighty ones, who is like unto thee? glorious in Holinesse, fearfull in Prayses, and doing wonders? Who is like unto thee, O Ireland? The Eternall God, who rideth upon the Heavens, is thy refuge, and underneath are his everlasting armes, he shall thrust out the Enemy from before thee, and shall say, Destroy them. O Deut. 33. let Ireland be a land of Plenty, let the Heavens drop down their dew, and the fountain of Iacob be upon it. And happy art thou, O England; who is like unto thee, O people, saved by Iehovah, the shield of thy Help, and the sword of thy Ex­cellency? thine Enemies shall be found Lyers unto thee; keep Covenant with thy God, and thou shalt not be Confounded world without end.

In the last place let us keep a Charitable Fast to day; here's a Bill presented for a Contribution to Maimed Souldiers, I want strength to publish it distinctly and audibly. I beleeve you will easily be perswaded to part with your money to them who have shed their bloud for you; their bodies have bled already, now let your purses bleed; And here is an Or­der which concernes Ireland. Oh let Ireland live in your bo­some! why doe we not fast, three or foure times every weeke, that we may send some provision to the poore Prote­stants in Ireland? If our fasting may keepe the most conside­rable part of that kingdome from starving, are we not bound to Fast? And forget not the other Churches, they all come under this endearing Title [thy selfe.] Deliver thy selfe O Zion: Is not Ireland our selfe? & Scotland our selfe? and Bohemia our selfe? are not all the Reformed Churches our selfe? plot for them all, & pray for them all, love them & treat with them, & so far as the Scripture will give you leave, conforme to thē in point of Disciplme, that we may all speake the same thing, and be per­fectly joyned together in the same minde, and the same Judg­ment. And the Lord preserve this resolution in the hearts of us, and all his people for ever, that we may all live like Saints, or die like Martyrs. Amen, Allelujah, Amen, Amen.


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