present estate we have no reason at all to communicate with him but all 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 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 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 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 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 a 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 b 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 c 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 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 * Vniversall Bishop I have not breath or strength enough to tell you the story of Boniface the third at large nor am â—at leisure to relate how Pope Hildebrand laid aside the two-edged sword of the Word tooke up the two-handed 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 * 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 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 Corner-stones 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 a 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 b 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 of Harlotry at Rome Let us have no more Babylonian Ministers Priests so they would be called let us have no more 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 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 Copes they wear the Babylonish Garment that they may have the wedge of gold and in their own phrase they dissemble under a Cope and are if you will beleeve them Protestants in their Hearâ—s Our Prophet Zechariah will informe you how to deal with these men Put them into an Ephah that they may be kept within compasse within their bounds by severe discipline and clap a talent of lead a weighty censure upon the mouth of the Ephah Zech. 5. 8. Let the Ephah be lifted up on high between heaven and earth verse 9. that is let the sentence be so Publike that all may take notice of it and then let the Ephah be carried away quite out of Sion and let an house be built for it in the land of Shinar that is Babylon ver. the 11th let their Habitation be there from whence they drew their Corruption for there they may settle upon their own Base their own Lees their own corrupt Principles If such as are Notorious and Incorrigible were Excommunicated by an Assembly of Divines and some Civill-punishment inflicted upon such as are within your reach by an Ordinance of Parliament the sinne would not be Nationall men would see and fear and do no more so wickedly in England For the sharpest punishments are inflicted onely {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by way of Prudence for terrour and reformation not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by way of retribution for no punishment inflicted by man can possibly countervail a sin against God 2. Make Gods Authority your Foundation build upon it it is an Impregnable Rock though the windes blow the rain beat the waves roar and dash themselves into Foame yet your House wil stand and your Orders can never be disanulled if built upon the Rock Make Gods word alone the Rule of Reformation and keep close to your Rule and then all your Orders will be acknowledged to be Responsa prudentum and such as deserve to be Rescripta Principum this is the way to make your Orders prevail not onely by your Authority but by their Own Authority 3. Pray for the Holy Spirit for the Spirit gives both Light and eyes You will meet with so many new sinnes new dangers new temptations new mercies new troubles that you had need beg hard for a spirit of Prayer that you may be able to make new Prayers every hour severall Prayers upon severall occasions Sion must prevail by Prayer Sion was the Mount of Prayer there was the house of Prayer this is as they use to call it in some Reformed-Churches a Prayer-day but every day must now be a day of prayer extraordinary prayer we must spend more time then ordinary in our private devotions Get ye up to Mount Olivet and there pray for Mount Sion joyn heads and purses and forces and prayers together Josuah's sword will not prevail without Moses his prayer Be of good comfort though your enemies can out-swear you yet they cannot out-pray you If they be a thousand thousand strong and march against you with all their might Call upon the Name of the Lord and rest upon your God Asa did so and by the prayer of faith prevailed against a thousand thousand Ethiopians and three hundred Chariots 2 Chron. 14. 9 to the 12th verse Oh send to France and Ireland and Germany for their experimentall Prayers 4. Humiliation is an excellent Preparative for Reformation and there is no duty more pertinent to the Text and proper not onely for this day but for these times In those dayes and in that time saith the Prophet Jeremy the 50. Chap. and the 4. verse what times what dayes why when the children of Israel shall come out of Babylon they and the children of Iudah together going and weeping they shall go and seek the Lord their God Honourable and Beloved let us this day seek our God with tears if ye would be Princes with God and have power with him as Prince Jacob had you must weep and make supplication in Bethel the house of God there God will be found and there here he hath spoke with you to day read the twelfth of Hoseah the third and fourth verses Blessed be our great God who did put it into your hearts to draw up a Catalogue of the sins of this Nation O that you would weep over every sin in that Catalogue before you sleep O let us read our sins in those miseries which are come upon us We have nourished Malignant lusts within us which rebell against the spirit and fight against the soul we have made sport past-time with those sins which shed the blood of the Lord Jesus O let those sins draw tears from us which drew blood from Christ We have grieved the holy Spirit and therefore well may the Spirit refuse to comfort us who haue grieved him Well may the God of heaven bathe his sword in our blood and make the land â—at with our carcasses for we have forfeited our very Estates and lives we do not deserve one bit of bread or drop of water justly may God feed us with the bread of sorrows and give us tears to drink We would not serve God with joyfulnesse for the abundance of all things and therefore well might God send us to serve our enemies in the want of all things Deut. 28. 47 48 Behold the heaven is as brasse and the earth as iron because we have had a brazen brow and there is an iron sinew in our necks we have gone on impudently and stubbornly in our sinnes Gods Doctrine hath dropped as the raine and distilled as the dew but not as the dew upon the tender herbe for our hearts have not been tender our lives have not been fruitfull well might our unfruitfulnesse be the cause of the lands barrennesse We have abused Gods blessings for the maintenance of our pride luxury wantonnesse we have sought against God with his owne blessings and therefore he hath good reason to disarme us Oh let us weepe for Ireland weepe for England weepe for the King
and weepe for the Parliament you know that all the Politicians in the Christian world are now beating their braines and studying how to seduce our beloved King his Throne is compassed about with snares and he is even wedded to a Temptation his very Counsellours are too many of them Seducers or flatterers like the house of Achzib a lie to the Kings of Israel therefore it is no marvaile if our King be misled O then let us weepe for our tempted King for our seduced King Be it knowne to all the world that we doe still Reverence both his person and Authority and are ready to obey any lawfull Commands which he shall send us in a Legall way Be it knowne to our enemies that we weepe for our King and pray for our King onely we dare not flatter him we dare not strengthen that party which doth seduce him because we doe truly love and honour him 5. Let us enter into a covenant of Reformation this was the stratagem of Sion when they came out of Babylon see whether their case be not ours you may read it Neh. 9. 36. and following verses For the Land which thou gavest our Fathers to eat the fruit thereof and the good thereof behold we are servants in it and it yeeldeth much encrease unto the Kings whom thou hast set over us because of our sins also they have dominion over our bodies and over our Cattell at their pleasure and we are in great distresse And because of all this we make a Sure Covenant write it and our Princes Levites Priests seale unto it The people of this land have made a generall Covenant by taking the Protestation but we want such a distinct and speciall Covenant as this was you may reade the particular points of the Covenant Neh. 10. Oh that you would be pleased to make as distinct a Covenant as you have made a Confession Let us come to particulars in our Protestation there will be but little Reformation till this be done nay there can be no Safe Rationall Christian Pacification till this be done That you may be fully convinced of this truth be pleased to peruse a book of Christian Pacification and Reformation printed about 80 yeares since but lately published by judicious and learned Dr Rivet you shall finde it at the end of Dr Rivets Animadversions upon Grotius his Annotations on Cassander In that book you will finde what errours we must protest against and what points we must stand upon when we come to conclude a Pacification For saith that Reverend Author our enemies know that we shall never have peace if they can seduce us from the Authour of peace and if they can prevaile with us to let go one truth they will hope to prevaile with us in due time to let goe all For when men doe wilfully let fall any truth God doth usually give them up to beleeve lyes Thinke sadly of this businesse beleeve it no businesse is of higher concernment you had need have a Choice Committee of both Houses and an Assembly of learned pious and experienced Divines to consult about it till Articles of agreement are drawne up it is impossible we should ever agree and therefore there is no way like this to settle truth and peace at once and make them greet and kisse each other Be pleased to take some course that this Covenant may bee Nationall you know the godly part of a Nation are the Nationall Church You see a Reason why I do not medle with particulars that 's not the worke of one man onely let us be thus punctual for the present let us every one in our several places callings resolve to do all that lyes in our power to Reforme particular Congregations and our owne particular Persons First for particular Congregations you know the great grievance in every parish Sion dwells with Babylon with a prophane ignorant multitude who are all borne with a Pope in their belly and are not yet redeemed from that grosse superstition and vaine Conversation which they received by Tradition from their Fathers We have a little Temple and a great Court as it is Revel. 11. 12. Give me leave to speake unto you as Jotham spake to the men of Sechem Iud. 7. 9. Hearken unto me you Worthies of England that God may hearken unto you I beseech you by the tender mercies of God and the bowells of our Lord Iesus Christ that there may be some course taken to keep back Dogges from snatching away the childrens Bread my Soul melts within me when I consider that men that are scandalously ignorant prophane men that have not knowledge enough to discerne the Lords body or grace enough to Examine or prepare themselves are suffered to eat and drinke their own damnation Oh consider what it is for so many thousands in England to remaine guilty of the body and bloud of the Lord Iesus can a deluge of our bloud wash away a guilt of so deepe a dye You know our chiefest happinesse doth consist in communion with God in Christ and therefore wee should consider to whom we deliver the seales of this Communion Why should any that are not yet Saints be admitted to one of the highest priviledges of Saints Church communion in the highest The Sacrament of the Lords Supper is a distinguishing Ordinance and therefore it is not fit that men should come as promiscuously to the Sacrament as to an Ordinary The Canaanite of old was a thorne in the eyes and sides of Gods people but in the day of Reformation the Canaanite was to be turned out of the house of the Lord of hostes they are the last words of our Prophet Zachary They who have no union with Christ can have no Communion with him they who have not yet tasted of the speciall love of God the Father the grace of our Lord Iesus Christ or the communion of the holy Ghost can have no right to this communion this Sacrament for he can never eat the Body of Christ who hath not the Spirit of Christ because it is to be spiritually eaten There were of old * Communicatory letters sent from one Church Country to another and why might there not in perplexed Cases be some Communicatory letters sent from an Ecclesiasticall College to direct poor simple congregations and doubting Pastors who should be admitted and who rejected I cannot omit one Caution which is briefly this that no man must be excommunicated meerely because it doth not evidently appeare that he is regenerate because a man may be regenerate and yet not able to evidence his Regeneration to himself much lesse to others In some cases a regenerate man may be secluded for a while and one that is not known to be unregenerate may be admitted till his scandalous conversation doth set some black mark or brand upon him For some mens sins go before to judgement and others follow after glorious hypocrites and close Malignants cannot long be hid 1
Apoc. caâ— ad Ioan. Aposâ— qui nuâ—… Veâ—â—â—â—lit pâ—… Antichristus 〈◊〉 sit seâ—vus â—amen adoraâ—… vult ut Deus Irenâ—us liâ—… 5 c penultimo c Credere DominuÌ„ Deum nostrum Papam â—onditorem dictae Decretalis non sic potuisse 〈◊〉 prout statuit Haâ—… Iâ— Glâ—ssa 〈◊〉 Caâ—…â—xtr Ioan â—2 de verborum significat c. Cum inâ—â—â— Reformâ—… Glossae exemplar aâ—spiciis Gregoâ—… editum 〈◊〉 illam scil Deâ—â— Vitio Typographoâ—um omissaâ—… restiâ—â—â—t Qâ—…imum â—…vit Râ—… Episcopuâ— Dâ—…t Diat ib de Aâ—… l. 4. c. 10. p. 311. Encouragements 2. encourag. 3. encourag. 4. encourag. Ierem. 51. 6. 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Arist. Topic Sententia D. Davenant de Pace procuranda inter Evangel p. 8. En grande horrendum obstaculum quo Ecclesiae Reformatae non absque summo animi dolore â—orrore coguntur extra Ecclesiae Romana commumonem manere En stigma Catholicae {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Principale crimen generis humani summus saeculi reatus Idolololatâ—ia Tertull de Idol Vide D. Dâ—wnam de Antichrist lib. 3 c. 7. Catalogus error de Principiis nec non partibus Theologiae Haeresis illa magni momenti de lâ—stificatione salute ex Meritis operum speranda justo Dei judicio in Ecclesiam admissa ne nâ—mirâ—m qui Dei longanimutatem Testiumque praedicationem tamdiu tamque pertinacâ—ter co â—empserant postmodum acciperent de fructu Aâ—berâ—â— vitae c. Com Apâ—c p 258. Vide bullam Pai quarti super farmâ luraâ— euti professionis fidei Ego N. firmâ fide credo omnia singula quae continent â—rin Symbâ—lo fideâ— quo sancta Romana Ecclesia utitur viz. Credo in unuÌ„ Deu? Patreâ—n deinde sequuntur 12 articuli novi Symboli Articulus duo lecimus sic se habet Caetera item omnia a S S Tâ—â—â— Synodo definita recipio daÌ„ nata rejicio Vide Staepl Relect. cont 4. q. â—â— a â—3 〈…〉 Omnes Ecclesiâ— Evangelic◠〈◊〉 cum 〈◊〉 idolâ—â— fâ—â—diâ—…â—oâ— Secundarii capitâ—â— sive Fuâ—â—â—menti 〈…〉 aâ— talpâ—â— â—â—spertiliones aâ—â—â—ceruâ—â— Dave â—anâ—â—â—s ubi â—upâ—a â—apâ—… quarâ—o dâ— Funâ—ameâ—to Mâ—…steâ—ialâ— p. 65. a 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 Câ—â—â— â—elat p. 172. The church of Aâ—…ck made this separation in a Nationall Councel of their own Ibid. p. 174. b The edition Anno 1524. by Isidore an olde â—itâ—on printed 1530. P. Crabbe his edition imprinted Anno 1538. the edition of Valentinus Ioveâ—iuâ— 1555 of Suriuâ— 1567. of Nicolinuâ— 1585. Bâ—… R. Pont. â—…b 2 cap. 25. c Tota feâ—e Germaâ—…ab is ante nostraâ—…â—tatem à sede Romanâ— dâ—scessionem fecit Semel 〈…〉 divortium facere cum â—xoâ—… câ—gerentâ—r Presbyteri â—…terum cum Gregorius septimus Hen quanto Imperatori infestus Germanos fâ—lminando vellet ab ipso divelleâ—e Omittam recentiorâ— Exempla quâ— per se expendant sani Lectâ—res Vide Tractatum de vera Pacificatioâ—â—s Ecclesiâ— reformandâ— ratione ab eximâ—o Theologo ante annos 80. editum Num poâ—â—â—nte simili occasione recusum opeâ—a D. Riveti Vide Animadvers. Riveâ—â— in Annot. H. G. c. 15. p. 65. Hieronym Comment in Sophâ—â—â— Auâ—eret Dominus nominae vanae gloria admiratiâ—nâ—â—alâ— quae versantur in Ecclesia sed nomina sacerdotum cum sacerdotibus qui â—â—â—stra sibi applaudunt in Episcopali nomine in Presbyterâ—i dignitate non in opere Edâ—â— Basil 1537 p. 251. Hoseah 4. 15. vide Hieronymum in locum Non debâ—â— sororis quondaÌ„ tua in fornicatione exempla sectari cum eâ idola â—â—lere ne asâ—enâ—as in Bethaven quia post quam auret ibi vituli positi sunt non domus Dei appellatur sed domus Idoli tanquam vacca lascivteus astâ—o percita insanivit Israel fornicationis spiritu percussus Vide Theodoret. Eccles. Hist lib. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. Haeretitorum omnium semper intentio fuit captare gloriam de singularitate Scientia Bernard in Cant. Ser. 65. Vitis plebecula quicquid non intelligit plus miratuâ— Hieron. Epist ad Nepot * Dignitatus Scriptura est ipsa divinitaâ—â— nâ—m sive Auctorem sive Argumentum sive Interpretem Spiritum Sanctum spectes omnia divina sunt spiratâ— divinitatem vide Mendos Praefat. in Com. in lib. Regum * See the Arch-Bishop of Cant. his relation of the Conference sect. 27. p. 214. Si autem serâ—ata uâ—…tate charitate negetur alicui Episcopo vel Metropolitano vel Primati c. obedientia sâ—la solaque Iurisdictionalis subjectio non esse vere ac propriâ— Schisma quando cum sola persona Prâ—lâ—ti dissensiones simultates exerceantur M. Ant. de Dom Rep Ecclesiast lib. 7. 〈◊〉 10. sect. 74. Seâ— Dr. â—erne Secundum Honorum vocabula c. August Epist. 19. Audi aliud testimonium in quo manifestisâ—ime comprobatur â—undâ—m esse Episcopum atque Presbyterum Hieron. Epist. ad Evagrium Vide Eraâ—mi Annotat. Excellenter tamen Canones duos tantum sacros ordines appellari censent Diaconatus sâ—il Presbyteratus quiâ— hos sol os Primitiva Ecclesia legitur habuisse de his solis prâ—ceptum Apostoli habemus P. Lâ—â—b lib 4. dist. 24. And when the Master of the Sentences comes to speak of the Quadripertite Order â—e passes this censure Horum autem discretio à Gentilibus introducta videtur quod suos Flamines alios simpliciter Flamines alics Archiâ—â—amines alios Prothosâ—amines appellabant Archiepiscopos Episcopos Flamâ—… Archi â—â—amiâ—… loco in Anglia institutos â—â—isse a Fagano Derviano à Papa Elâ—utherio in Britanniam missâ—◠〈◊〉 probat D. â—sserius vir diâ—â—usiâ—â—imâ— eruditioniâ— de Britan. Eccl. primord. c. 5. â—…d and â—…d Bishop â—â—wâ—ll proves at large that Prelates are not Iure Divino in hâ—s defence of the Apology of the Church â—art 2. p 99 10â— 101. In fronte per professione 〈◊〉 manum per operationem August de Civ. Dei lib. 20 c. 9. Inter septem Sacramenta tria sunt in quorum pâ—re 〈◊〉 tione Character Antichristiâ—… miâ—ur Iâ— Baptismo qâ—â—dem â—cculte Character imprâ—râ—itur in qâ—o tacitum esse dicuâ—t implicitum â—â—ramentum obediontiae â—â—â—a Papâ— An ideo baptizan tur â—omines in Christum ut serviant Antichristo 〈…〉 Down dâ— Antich l. 〈◊〉 〈◊〉 〈◊〉 p â—42 * Concerning the number 25. which is the root of 〈◊〉 the number of the Beast Set Mr. Francis Pâ—tâ—ers Interpretation as also of the opposition betweene â—2 and 2â— Christ had 12. Apostles Antichrist â—5 Cardinalls In England there were at first 25. Bishops and 3 Archbishopâ—… as learâ—ed Dr. Vsher shewes Antiqu. Brit. c. 5. There were 25. Abbots in England who â—ad voices in Parliament as Mr. Câ—…den and