the Church of God doth come too near to the formality of Anti-Christianism Antiochus Epiphanes in the Prophecy of Daniel is described as a mighty King or Potentate in the Seleucian Line but when he was not contented with his Power which was great enough but would exalt himself against the Prince of the Host and tread down the Sanctuary and do all things after his own will in this he was a figure of the Antichrist to come Dan. 8. 12. But that we may speak more distinctly in a matter of so great moment we do desire to lay down this necessary caution in the beginning Let us then distinguish betwixt the Essence and the Exercise of the power For the Essence we do willingly acknowledg that the Lord hath ordained Magistrates to be over the people for his own glory and the publick good and that Magistracy is the Ordinance of God Rom. 13. v. 1 2 3. And though he hath not tied any Nation or People so strictly and precisely to this or that particular Form of Government yet his pleasure is That the People should obey the Government that is set over them In this case If they resist the Power they resist the Ordinance of God and draw great guilt upon their Souls for their resisting If we look to the Nation and People of the Jews they did meet with the greatest Changes and Alterations of State yet in each Alteration the will of the Lord was that they should obey the Civil Authority set over them for the preservation of the Publick Peace The hardest Change that they ever met withal was the translation of their State from the house of David yet they were to pray for the peace of the King of Babylon seek the good of the City whither they were carried Captive All this plainly sheweth That Magistracy is the Ordinance of God and the Lord would have his own Command to be observed by his People though they did live under Heathen Kings Secondly we are to consider the Exercise of the Power And here First is the lawful execution and Secondly the exorbitancy and excess of the Power above Law For the lawful use of the Power we do willingly yield That the Supreme Magistrate hath not onely Authority in the Common-wealth but he hath also great Power in and about the affairs of the Church And this thing we have often incuâ—…cated in the Body of the Treatise to wit That the Reign of Christ doth begin upon the Earth when the Kingdoms States and Governments of this World become Nursing Fathers to the Church And so we do affirm That it doth appertain to the Higher Powers to take order that Unity and Peace be preserved in the Church that the Truth be kept pure and intire that horrid Blasphemies be supprest that the Ordinances of God be duly setled that the profane the ignorant and rude body of the People who of themselves would never call upon the Name of the Lord be brought by their Power and Authority to the publick places of Worship For the better effecting of which they have Power to call Synods to be present at them and to provide That whatsoever is transacted in them be according to the minde of God In this sense we may not doubt to say That the Chief Magistrate in every Common-wealth is the Supreme Head in Causes Ecclesiastical that is to say The Supreme Head in Causes Ecclesiastical that do of right appertain to him and do fall under his cognizance by the Law-Divine In the forementioned cases he is the Delegate and Vice-gerent of Christ upon the Earth And this we take to be the lawful Exercise of the Power Thirdly there is the Hyperbole or Excess of the Power when the Magistrate is not contented with his own limits or bounds but shall further endeavor to carry all by Will and Prerogative in the Church of Christ. This is that which comes nearest to the formality of Antichristianism for Antichrist is said to sit in the Temple of God shewing himself that he is God If therefore the Supreme Magistrate shall do the same in the Church of Christ if he shall controll and do all things after his own Will in the house of Christ this is to resemble the Great Antichrist and to do the same in effect which he doth But for this we have a clear example in Steven Gardiner Bishop of Winchester who of all others is noted by Forraign Divines to cry up such an excessive Prerogative of the Kings of England in Causes Ecclesiastical For he did not shun to maintain That it was at the pleasure of the King to abrogate Statutes and institute new Rites in the worship of God yea he further said That it was lawful for the King to forbid the people the use of the Cup in the Lords Supper and the use of Marriage to the Ministers And the â—…round of all this was Because the King was Supreme Head in Causes Ecclesiastical Now in way of opposition to this the Forraign Divines have risen with great indignation These are the words of Dr. Rivet in his Explication of the Decalogue Edit 2. pag. 203. Qui enim Papatus doctrinam adhuc fovebat ut posteà apparuit novum Papatum in personâ Regis erigebat For he meaning Steven Gardiner aforesaid who did as yet nourish the Doctrine of the Papacy as after it appeared did erect a new Papacy in the Person of the King And Calvin in his Commentary upon Amos Chap. 7 ver 13. speaking of them who did ascribe the Title of Supreme Head in Causes Ecclesiastical to Hen. 8. King of England hath these words Hoc me semper gravitèr vulneravit quum vocarent ipsum summum Ecclesiae Caput sub Christo. This hath grievously wounded me always when they called him the Supreme Head of the Church under Christ. He did take this for no other then an incroachment upon the Prerogative of Christ. And he might well do so if we look to the Interpretation of Steven Gardiner aforementioned with whom he had to do But the learned man doth proceed in these words It is certain if Kings do their duty they are both Patrons of Religion and Nursing Fathers of the Church as Isaiah calls them Chap. 49. ver 23. This therefore is principally required of Kings That they use the Sword wherewith they are furnished for the maintaining of Gods Worship But in the mean time there are inconsiderate men who make them too Spiritual and this fault reigns up and down Germany yea spreads too much in these Countries And now we perceive what fruit springs from this root viz. That Princes and all that are in the place of Government think themselves to be so Spiritual that there is no other Ecclesiastical Government And this Sacriledge creeps amongst us because they cannot measure their Office with certain and lawful bounds but are of opinion they cannot reign unless they abolâ—…sh all the Authority of the Church and become the Chief Iudges both in
Earthly Monarchies and Kingdoms Answer For the Kingdom of Christ I acknowledge that it is far above Earthly Monarchies in largeness of Dominion in greatness of Power in time of continuance Yet we do not vilifie and debase it by compaâ—…ing it with the Kingdoms of this world We see both in Daniel and in the Revelation That the Kingdom of Christ and the Monarchies are all Numbered together and are set one in Opposition against the other the Kingdom of Christ against the Governments of this world Further We have good Reason to Affirm That this Kingdom is not begun in that fulness and amplitude of Power as it shall have because the Lord Christ hath not yet Ruled Universally over the known parts of the Earth as Earthly Monarchs have done Mr Hayne That Christ hath not so Ruled the Reason is easily given Soloman who excelled in Abundance of all outward and royal Accoutrements found all to be vanity of vanities and vexation of Spirit Answer That Christ hath not so Ruled is because the time of such a manner of Ruling is not yet come to that fulness of Perfection as it shall have The Scriptures do everywhere speak of his Kingdom over Jews and Gentiles in the latter dayes and shall any imagine that there shall be no such Kingdom And though that of Solomon be rightly applied to the Kingdoms of this world that they be all vanity of vanities yet we must take heed that the same things be not spoken of the Kingdom of Christ. For the Nature of this Kingdom we desire that we may not be mistaken We do not plead for a Personal Reign nor a literal Resurrection of the Martyrs nor a confluence of all Sensual Delights as many have done That which we principally stand for is The Universal Subjection of the Nations to the Laws of the Gospel and the rest of the Church from such Persecutions as have been in all Antichristian times when the Governments of this world have been engaged to Afflict the Church For as formerly The Kings of the Earth being deceived did yield a Universal subjection to the Bishop of Rome and to the Laws made by his Authority So the times shall be when the spiritual Excellencies of the Gospel shall be discovered to the world then the Dominations Dignities States and Governments of the Earth shall willingly submit to the Laws of Christ Whole Nations shall come in in the time of the Gospel They that will call such a Kingdom vanity of vanities must needs call many Promises of the Scriptures Vanity of Vanities For many Promises are concerning the bringing in of the fulness of the Gentiles when that Nation of the Jews shall be called Secondly The Hallâ—…lujah that was sung to the Lord Christ at the burning of the Great Whore was in reference to this The Lord God Omnipotent Reigneth chap. 19. vers 6. For as the Great Whore somtimes Reigned over the Nations when their Laws Statutes Customs Priviledges and all other things were made subject to the Authority of that Church So the Lord Christ shall Reign when the Nations shall willingly yield themselves up to be governed by his Scepter and shall live in subordination to the Laws of the Gospel Be it far therefore from any to think That the Hallelujah was sung to Christ in reference to his Monarchical Reign and such a Reign when all comes to all be but vanity of vanities But leaving this Point let us come to that which is more pertinent to our purpose to the Discourse concerning the Four Metal-Kingdoms and to the Parallel between the Ten-Horned Beast in Dan. 7 and the Ten-Horned Beast in the Book of the Revelation Mr Hayne The Beast Rev. 13. expresseth not the very same but a like Kingdom to the Fourth Kingdom Dan. 7. Therefore it is not one and the same Roman Kingdom That the Beast Rev. 1â—… expresseth not the very same but a like Kingdom I thus prove The Chief Mystical and Figurative terms in the Revelation having reference to some thing in the Old Testament express some New matter like the Old yet not the same with the Old But the Beast in the Revelation hath in the Figurative and Mystical terms thereof reference to the Old Testament namely to the Fourth Beast in the Propheâ—…ie of Daniel Therefore the Beast in the Revelation expresseth not the same but a like Kingdom to that in Daniel's Prophecie What I Affirm of the chief Mystical and Figurative terms in the Revelation is evident For Egypt Babylon the New Ierusalem the Wilderness Paradise Manna express new terms like 〈…〉 same Answer I can see no Reason but the Fourth Beast with Ten 〈◊〉 in the Prophecie of Daniel is one and the same in substance with the Ten-Horned Beast in the Revelation They are â—…et out by one and the same Character with the same circumstances and both Prophecies do pitch upon one and the same Roman Kingdom And what Mr Hayne doth Alledge to 〈◊〉 contrary in my Apprehension is not of such great moment For what if it happeneth many times That the 〈◊〉 mystical terms in the Revelation having reference to 〈◊〉 in the Old Testament express some New matter 〈◊〉 the Old yet not the same with the Old What if this be true in many particulars as in those aforenamed yet it dâ—…th not follow That it is true in every particular We can shew many Instances to the contrary That the same truth is literally and historically mentioned in both Prophecies First The Kingdom of Christ is described to be an everlasting Kingdom that shall not pass away Dan. 2. And is not this one and the same Numerical Kingdom with that which is mentioned in the Book of the Revelation concerning the Dominion of Christ that he is Alpha and Omega the first and the last which is and which was and which is to come the Lord Almighty Secondly Muâ—…h is spoken iâ—… the Old Prophets concerning the future Glory of the Church of the Jews that shall be at the Call of that Nation and are not the same things Numerically and in terms repeated by Paul in Romans 11 and by Iohn in the Revelation But now let us come more particularly to enquire concerning the Ten-Horned Beast whether he be one and the same in both Prophecies for if Mr Hayne or other Interpreters of his way can make it appear That this Beast is the Seleucian Kingdom and the Ten Horns are the Ten Kings in a lineal Succession we will willingly yield the truth of that which he Affirms But on the contrary if we can make it appear and that by true Demonstration That the Roman is the Fourth Kingdom then we may conclude That one Kingdom is Identically Literally and Historically spoken of in both prophecies and that Iohn doth but more fully declare those things which were more fully decyphered in the prophecie of Daniel This is that which we shoot at to make it appear that both Daniel and Iohn do describe one and
as the Lagidae one of the Successors of Alexander did remain These are his words Quatuor Regâ—…aunam Monarchiam constituunt non per se separatâ—…m considerata sed conjunctim hoc axioma mereri haud secus ac de mortuo Principe omnes Praefecti Conjunctim repraesentant Principem Adeo si pars Ditionis ab extero quodam avellatur illa non Praefecto sed toto Principatui decedat Ita Romani ereptâ Asiâ Occupatá Macedoniâ diminuêre quidem Monarchiam extinxisse vero ad se transtulisse dici non potuerant antequam ultimam partem Aegyptum subegerunt pag. 50. From which words of his it is clear That the Graecian Empire was diminished only at the Overthrow of the Seleucian Kingdom and it was extinguished at that time only when the Lagidae were brought under the Power of the Romans But herein he is greatly deceived for if we must Affirm That each Metal-Kingdom doth continue as long as any Fragment thereof doth remain what shall we say by the meaning of this Scripture As for the rest of the Beasts their Dominion was taken away but their Lives were prolonged for a time Dan. 11. 12. This plainly sheweth That after the Imperial Dominion was taken away there might be some prolongation of life some inferiour Dominion as long as any Relique remaineth This is true in some sense after the death of Alexander the Great when his Kingdom was divided among his Successors there was some diminution of the Monarchy because these Successors did not stand up in his strength And yet for all this the Empire of that Nation did still abide And further when Aemilius the Consul subdued Perseus there was a greater defalcation yet nevertheless The Graecian Monarchy continued the most prevailing about the Borders of the Church But afterwards in the times of Pompey when those Eastern Countries were brought under the People of Rome then there was not only a diminishing but a plain abrogation of the Empire of the Graecians For then the Graecian did not only lose the Imperiality in a more general sense but the Imperiality here principally intended about the Borders of the Church And therefore where the Seleucian made an end there the Roman began Thirdly The Seleucian of the Four Successors of Alexander was the most prevailing and the most eminent Priâ—…ce Therefore at the Ruine of the Seleucian we do rather place the end of the Graecian Kingdom typed by the Brass-Metal and the Third Beast That the Seleâ—…cian was the most notable of all Alexander's Successors we prove First From the Testimony of the Scriptures For it is expresly said That a Mighty King scil Alexander the Great shall stand up but when he shall stand up his Kingdom shall be broken Dan. 11. 3 4 5. Now this came to pass after his death his Kingdom was divided to Four Successors the Kings of Syria Egypt Asia Greece For the Kingdom of Asia that â—…oon vanished and the Kingdom of Greece or Macedonia was very remote from the Confines of the Church All the description is limited to the Two Successors Syria and Egypt and of these Two that of Syria was the more Potent The King of the South meaning Egypt shall be strong and another of his Princes shall be stronger than he vers 5. that is The Seleucian Prince in Syria called the King of the North shall be stronger than the other Succesâ—…or And further Concerning the Seleucian it is added His Dominion shall be a great Dominion This plainly sheweth That the Seleucian is the most eminent and the most notable of all the Successors according to the Testimony of Scripture Secondly This is clear by the Testimony of Historians For the Stories of the times plainly shew That the Seleucidae did possess Syria Babylon and part of Asia and as some will have it they possessed all from Phrygia to the River of Indus Thirdly It may be confirmed by Reason for the Antigonidae in Asia that were one of the Four Successors were subdued by the Seleucian and therefore by the Addition of this the Seleucian must needs be the greater Dominion Fourthly Here is the Consent of Modern Expositors for Iunius Broughton Rolloc Piscator Wâ—…llet and other Interpreters of this way do pitch upon the Seleucian as the principal Successor I do not say That their Position in the particular Application is true but that which I stand upon is The ground of their Reasoning in a more general sense For if they Affirm the Seleucian to be the fourth Kingdom in their judgement there must be somthing more eminent and remarkable in that Potentate above all the rest of the Successors Wherefore else should they appropriate the Fourth Metal-Kingdom to him only Lastly We are to have special regard unto this rather than to any of the other Successors because whatsoever is spoken in the Prophecie of Daniel concerning the Graecian or the Third Metal-Kingdom is specially meant of the Seleucian Kings As for Ensample A great part of the description chap. 8. and chap. 11. is concerning Antiochus Epiphanes his rising greatness cruelty against the Saints and his polluting the Sanctuary Now out of which of the Four Successors did he spring Was not his Original out of the Seleucian stock And did he not Reign as a Seleucian King For the Angel speaking of the Fall of Alexander and the Rising of the Four Successors proceedeth in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and out of one of them came forth another little Horn. Now if you enquire which Successor was that One from whom Antiochus Epiphanes did spring Did he not arise out of the Seleucian Family By all that hath been said it is clear by the Testimony of Scriptures by the authority of Historians by the weight of Reason by the consent of Interpreters and by the sufferings of the Church That the Seleucian is the most eminent and notable Successor of Alexander Therefore we do conclude That we have more special Reason to end the Third Metal-Kingdom at the destruction of the Seleucian rather than at the destruction of any other successor If we must end at the the destruction of the Seleucian where he endeth the Roman must begin as the Fourth Metal-Kingdom ARGUMENT III. When all things needful to the being of the Fourth Metal-Kingdom began first to be applicable to the Roman State at that instant of time did the Roman begin as the Fourth Kingdom But at the time of Pompey's Victory over the Seleucian and his reducing of the Territories of the Church all things needful to the being of the Fourth Metal-Kingdom began to be applicable to the Roman State Therefore at the time of Pompey's Victory over the Seleucian and his Reducing the Territories of the Church the Roman did begin as the Fourth Metal-Kingdom For the Major none will Deny That the Roman did then begin as the Fourth Metal-Kingdom when it did receive all things necessary to the being of that Kingdom Things do then begin when they receive
and in what manner those Princes and Potentates of the Earth do sin Whosoever they be that hold up the Name and Headship of the Beast in direct opposition to the Name and Headship of the Lamb. Thou mayest further understand how greatly they do aggravate their sin that compass Sea and Land that make search and inquisition into every corner and persecute unto the death all that will not live in subjection to this Name or Headship Hereby also thou mayest be informed what sympathy what bowels of affection thou shouldst shew to those that live under the Tyranny of the Beasts Kingdome For iâ—… on the one side poor Souls do Worship the Beast receive his Mark and Name Christ as he hath cause enough doth denounce the most grievous Judgements against them On the other side if they refuse to subject their Consciences to his Papal determinations such is the hard condition of many Countreys that it is the loss of all yea of life it self This is the Glassie Sea mingled with fire through which the Saints have passed which also they are yet in passing But how few of us are sensible of their hard condition How few do mourn for the affliction of Ioseph If that be true that the Members of the Protestant Churches abroad are in imminent danger If they have been lately Massacred in Piedmont without sparing Age or Sex If they are bleeding in Switzerland divers there having been put to death for no fault but being Protestants If the designes be upon the whole Interest by the Popish Party almost in all places of Europe Then we have reason to condole with our Brethren in their Sufferings And the reading of the present Treatise will help us more clearly to see and judge of that which is the cause of the Quarrel We shall see also what is the Minde of Christ concerning these things and to what issue they will be brought at the end of all Hereby also thou mayest be advertised to beware of the Opinion of such that make the Christian Magistrate the Fountain of all Church-Power This is to set up a Civil Anti-Christ in the stead of a Spiritual Christ is the Head of his own Church and therefore he hath appointed Laws by which his Kingdome is to be governed Censures by which his rebellious Subjects are to be punished and Officers to dispense those Censures If there be no such Name or Headship What should be the meaning of the Apostle when he speaketh of the Incestuous Corinthian Concerning him that hath done this deed in the Name of the Lord Iesus Christ when you are gathered together and my Spirit with the power of the Lord Iesus to deliver such a one to Satan 1 Cor. 5. 4. And in that other place Now we command you Brethren in the Name of the Lord Iesus that you withdraw your selves from every Brother that walketh disorderly 2 Thess. 3. 6. And in that Scripture Whatsoever ye shall binde on earth shall be bound in heaven for where two or three are gathered together in my Name I will be in the midst of them Matth. 18. ver 18 19 20. In these several places the Name of Christ is his Power and Headship in and over the Church his own House which is not onely opposite to the Name of the Beast but in an inferior degree to that Spiritual Power and Supremacy which some would give to Princes and Potentates of the Earth The London-Ministers in their Vindication do speak to good purpose when they say Christ Iesus is the onely Head of the Church governing it not onely inwardly and invisibly by the working of his Spirit but outwardly also and visibly as a Political Ministerial Body In which he hath appointed his own proper Ambassadors Assemblies Laws Ordinances and Censures to be administred in his Name and according to his own way pag. 4. By this account then they must be judged to come neer a very dangerous Errour whosoever they be that take this Name and Headship from him and give it to Temporal Princes Calvin and other friends of ours have been much offended at the Title that was given to Henry the Eighth and his Successors And our Adversaries also have hereby taken occasion to insult over us For these are the words of Wadesworth in a Letter of his to Mr. Bedell Nâ—…r will I saith he insist upon the passions that moved King Henry violently to Divorce himself from his lawful Wife to fall out with the Pope his Friend â—…o Marry Lady Anne Bullen and soon after to Behead her to disinherit Queen Mary and to inable Queen Elizabeth and presently to disinherit Queen Elizabeth and to restore Queen Mary to hang Catholicks for Traytors and to burn Protestants for Hereticks to destroy Monasteries to pill Churches Were these fit beginnings for the Gospel of Christ I pray was this man a good Head of Gods Church For my part I pray our Lord to bless me from being a Member of such a Head or such a Church pag. 11. Now what saith Mr. Bedel to all this You demand saith he if this man King Henry were a good Head of Gods Church What if I should demand the same touching Alexander the sixth Julius the second Leo the tenth or twenty more of the Catalogue of Popes in respect of whom King Henry might be Canoniz'd for a Saint But there is a story in Tullies Offices of one Lutatius that laid a Wager That he was bonus vir a good man and would be judged by one Fimbria a man of Consular Dignity He when he understood the case said He would never judge that matter lest either he should diminish the reputation of a man well esteemed of or set down that any man was a good man which he accounted to consist in an innumerable sort of excellencies and praises That which he said of a good man with much more reason may I say of a good King one of whose highest excellencies is to be a good Head of the Church And therefore it is a question which I will never take upon me to answer Whether King Henry was such or no unless you will before-hand interpret c. pag. 131. He hath some other passages concerning the use of the Authority of the said King in doing things that were good and in removing the Popes Tyranny Which Acts of his saith he whosoever shall impartially consider of may well esteem him a better Head to the Church of England then any Pope these thousand years pag. 132. But for my part I conceive here are two Questions to be answered Whether that King were rightly and truly a Head of the Church at all That being granted the second Whether he were a good one yea or no To determine these Questions I am clearly of Fimbria's judgement in that other case As on the one part I am loth to diminish the lawful Power of Princes which they have they ought to have and ever had in disposing the affairs of the Church so on
Constantine the Great After these things he sheweth the fall of the Empire and the rising of the Ten Kings by the Emblem of a Beast with ten Horns that came up out of the Sea Chap. 13. ver 1. This Beast doth signifie the Roman Tyranny in the last and the Antichristian Edition And he further addeth in the latter times of this Kingdome that the Eternal Gospel shall be preached to every Kindred Tongue and Nation Chap. 14. ver 6. 7. Then also the deceived Kings shall be undeceived and The Kingdomes of this world shall become the Kingdomes of our Lord and of his Christ Chap. 11. 15. That is those Kingdomes which formerly were the Kingdomes of the Beast shall become subject to the Laws of Christ and of his Gospel Here is a plain Example though not in the Age of the Apostles of whole Christian Nations in the times of the Gospel I willingly yield That the preaching of the Gospel is that by and through which primarily and immediately Churches are gathered yet by the Authority of the Magistrate the same Gospel also is countenanced Laws are made Parishes are divided Ministers maintained and the Body of the Nation brought to attend to that which is or at least may be the mean of their Salvation I cannot think but with great horrour what would ensue if the Designs of some men should take place It would be the very Abaddon and Apollyon to the Church of God But let us look what is spoken of the Kings of Europe They shall hate the Whore and make her desolate and naked and shall burn her flesh with fire Chap. 17. If they shall hate the Whore then they shall destroy the Idolatries and Superstitions of that Church which they did formerly so love and admire and on the contrary part they shall countenance the Gospel bring in their People and do as much for the Church of Christ which they did formerly persecute and hate Of the New Ierusalem it is said The Kings of the Earth shall bring their glory to her Chap 21. But lest any should think That this is meant onely of the Glory of the Church in Heaven Let sundry passages of the Prophet Esay be considered The scope of all whiâ—…h is to shew That the Kings of the Earth shall bring their Glory unto the Church There is much spoken also of the coming in of whole Nations of the Conversion of Kings and the adorning of the Church by the bounty of Kings Reade Chap. 60. per totum with many other places If these things were rightly considered men would not have such prejudices against a National Constitution and setting up of the Gospel by the Authority Power and Command of Kings and Princes What shall we make of the Reign of Christ upon the Earth Is it not directly and diametrally opposite to the Reign of the Beast And the Reign of the Beast let the Angel himself together with our own experience shew wherein the formality and the being thereof doth consist So he speaketh The Horns which thou sawest are ten Kings which have received no Kingdome as yet but receive power as Kings one hour with the Beast These have one minde and shall give their power and strength unto the Beast These shall make war with the Lamb but the Lamb shall overcome them for he is the Lord of lords and King of kings Rev. 17. ver 12 13 14. The effence of the Kingdome of the Beast lyeth in the Confederacy of Kings and in their yielding themselves to the Name and Headship of the Bishop of Rome This is the Reign of the Beast upon the Earth So by the Rule of Proportion the Reign of Christ and of the Lamb shall be in the holy association and concurrence of Christian Princes to set up the Gospel of Christ his Name and Headship as the Regent-Law among the Nations From all that hath been said it is cleer That this Doctrine is not contrary to the Authority of Magistrates nay it is most forcible and effectual to establish the Laws and Government of the Church Upon the same grounds I do here desire to speak a word or two and Oh that I could speak it with tears The Reformation in Germany and now lately in England hath been and yet is much deformed by abalienation of the Churches Revenue and in passing away that which former Ages have bestowed I may speak of a great part at least upon the preaching of the Gospel These are Scandals to the Enemy Let our Consciences in the mean while judge Whether this be not a Scandal given rather then a Scandal taken Whether we do not open the mouthes of the Enemies of the Lord to speak evil of the Reformation And whether we are not faulty in this Point Moses went in Gods way and by his Command and it was a glorious work to deliver Israel from the Bondage of Egypt yet withall when he was in the discharge of so excellent a work then the Lord stood in the Way to kill him Exod. 4. 24. Our Armies are going forth against the Enemies and the Proteâ—…ant Armies are like to go forth more and more These are the times or at least do border upon the times of the Suâ—…per of the Fowls of the great Vintage of thâ—… Batâ—…el of Armageddon There are like to be great Commotions of State Army against Army in the times of the end of the Beasts Kingdome And therefore by collation of all Circumstances we cannot be fat off from the performance of all that hath been foretold It is meet for us to see our own sins and specially that which I have hinted before we go on in the Lords work These things I have thought good to annex by way of Appendiâ—… My purpose is not to speak any thing to please or diâ—…please any Party Neither can I tell how any Party will be pleased with me it may be I may displease all However I do desire to please mine own Conscience in delivering that which I conceive to be a Truth of God There is one thing whiâ—…h I think meet more â—…ully to explain my self in I have in the preceding Treatise made it a good part of my work to prove the Roman to be the Fourth and the last Metal Kingdome and that the Roman doth begin in the consideration and notion of such a Kingdome when the Church and the Conâ—…inent of the Church came under the Dominion and Soveraignty of the People of Rome This I know the followers of Iunius will not away with and many learned men in these times do follow this way of Interpretation But because we will not unnecessarily controvert and make our selves more enemies then needs we will be content to say That the Roman doth begin at the end or ending of all four Metal-Kingdomes and where they end in the method order and way of account the Roman doth begin And whereas we have endeavored Chap. 6. pag. 116. to prove the beginning of the Roman as The fourth Metal-Kingdome to be at that instant of time when the Church came under the Dominion of that People the same Arguments mutatis mutandis will prove the beginning of the Roman at the end of all four Metal-Kingdomes And so the followers of Iunius and we shall agree in the substance of the Interpretation Let us compute the Name or Universal Headship of the Bishop of Rome as Decreed and Enacted under the Emperor Phocas and in that series and way of account it will be 666 years from the beginning of the Roman as that great Empire doth succeed at the end of the four Metal-Kingdomes Here is the Name of the Beast and the Calculation according to the Number of a Man according to the Divisions and Parts of the Body of Man in Daniels Image If we go either way the Account will be made good FINIS Hier. in Levit. Quot verba tot mysteria quot syllaba tot sacramenta 〈◊〉 〈◊〉 Iren. lib. 2. c. 39. l. 3. c. 3. â—…us l. 3. c. 23. Epiph. Haeres 51. Rev. 16. Acts 1. 7. * In his Treatise concerning the Kingdom of Christ upon the Earth Note Note Note Note * And besides the Testimonies of Josephus Dio the Historian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iews 〈◊〉 Taxâ—…d by Gabinius 〈◊〉 3â—… Note