usually called a Ecclesia ante consecrationem propriè dicitur Basilica Basilicae which name hath been ever since retained sheweth the true originall from whence Christian Churches had their beginning and these places were in those times really and truly Christian Churches although in respect of those which we now have they were so but onely as it were in semine origine Now forasmuch as this coelestiall Hierusalem is the type of the Christian Church universall into which no man can have his entrance admission except it be by baptisme which ought alwaies to be performed in some particular Church or congregation therefore every particular Church or Congregation wherein this Sacrament is usually administred may in this respect as also in divers others be truly said to be agate by which men do usually and ordinarily enter into the spirituall Hierusalem And because the first Christian Churches or congregations which were at once and the same time instituted and erected in Hierusalem by the Apostles as patterns and platformes to all succeeding times and Cities are presumed to have been 12 in number according to the number of the 12 Apostles therefore the number of the gates of the Christian Church vniversall according to it's first originall and beginning which time is chiefly aymed at in this whole description are truly said to be twelve And this I take chiefly to be that literall veritie really and actually existing in the primitive Church to which the twelve Gates of the new Hierusalem have a plaine and evident allusion And this is farther cleared because it followeth in the Text that these Gates had 12 Angells placed at them and the names of the twelve Tribes written on them For first concerning the Angels it is evident in this book of the Revelation that the Ministers of the Gospell are called the Angels of those Churches which are committed unto them If therefore these twelve gates be the first christian Churches then the 12 Angels may fitly be said to be those 12 Pastors to whom the charge of these twelve Churches was committed For as touching Angels properly so called which are ministring spirits it is certaine that the dispensation of the Gospell is not committed unto Angels but unto men and that men and not Angels have power and are appointed to baptize and to excommunicate that is to admit in and to cast out of the Church and to open and shut the gates of the heavenly Hierusalem And for this cause it is plainly said in the 2 chap. of the Hebrews verse 5. that God hath not unto Angells put in subjection the world to come in which place the world to come signifieth the renewed estate of the Church under the Gospell Secondly concerning the 12 Tribes if the Gates be the first 12 Churches and the Angells the 12 first Pastors then questionlesse these Tribes are the 12 first Ecclesiasticall divisions Titles Iurisdictions or Parishes into which the City and people of Hierusalem in some sort were and should in processe of time haue been more perfectly divided if that City had not been destroyed nor the Passage of the Gospell hindered For it is to be considered that this description of the new Hierusalem is applicable to those times by way of anticipation as it were and rather in respect of that beauty and perfection at which the primative Church then aymed then in respect of that unto which it had in those times attained Neverthelesse because it is evident by the Scriptures that there was so great a number of beleeving Christians in Hierusalem at that time that every Apostle might have had the charge of neare 500 soules it cannot therefore with any probability be imagined but that they did distribute and dispose themselves and those beleevers in as decent and convenient order as those times would permitt and according to such Divisions as did not only resemble the 12 Tribes of the Jsraelites which were typicall predictions of the Apostles times but were also exemplary causes of the like Ecclesiasticall divisions namely of Diocesses and Parishes which began immediately after the Apostles times to be erected in other Cityes and haue been ever since continued in the Church CHAP. 17. Of such Particulars in the mysticall Babylon as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Gates Tribes Angells and Foundations of the new Hierusalem I Hope it is now sufficiently declared what those things were in the primitive Church to which the twelve Gates the twelve Angells and the twelve Tribes have a speciall allusion The 12 Gates are 12 Churches or Congregations in which the Sacraments and especially Baptisme was administred The 12 Angells are those 12 Pastors to whom these 12 Churches were committed The 12 Tribes are those 12 Titles or Parishes or other divisions into which the City and people of Hierusalem were divided And all these things will be farther cleared by that which I shall now say concerning those things which are answerable and opposite unto them in the Romish Babylon And that not only because Contrariajuxta seposita magis elucescunt contraries being placed together are the more easily discerned but also because the Church of Rome by a pretended Imitation but by a true and reall Emulation pretended her selfe to have been framed and erected after the example of the Church of Hierusalem and to be a continuall and perfect expression of it even in respect of those things which are above recited Onuphrius de praecipuis Vrbis Rom basilicis in the second chapter where he writes of the first Parishes Churches and Pastors which were instituted and erected in the City of Rome saith that Saint Peter came to Rome and there founded the Church of Rome and instituted the Cleargy in that City Hierosolimitanae caeter arumque orientalium Ecclesiarum exemplo according to the example of the Church of Hierusalem and other Orientall Churches And concerning the institution of Cardinalls who were the first Parish Priestes of the first Churches erected in Rome a Gondisalvus Villadiego Causarum olim palatiâ— Auditor in initio libell de Origine Cardinaâ—â—â—us Gondisalvus Villadiego sayeth Jnstitutio Cardinalium figuraliter habuit ortum ab institutione divinà exemplariter autem a Christo expressa autem fuit facta tempore Pontiani Marcelli Rom. Pontif. that is the institution of Cardinalls had it's institution figuratively from divine institution exemplarily from Christ but expressely from the Popes Pontianus and Marcellus By these and many other like testimonyes which are frequent in their owne writers it is evident that the Romanists are not likely to deny either that their Church and City of Rome hath such things in it as are fitly answerable to those particulars which are above rehearsed in the description of the new Hierusalem or that the literall Hierusalem in the time of the Apostles bad not such Churches such Pastors and such Ecclesiasticall divisions as I haue above described But supposing that which will not be graunted that these things mentioned in
nomine Christianorum deleto Rursus ibidem altera inscriptio DIOCLESIAN CAESAR AUGUST SUPERSTITIONE CHRISTI UBI QUE deletá i But because the Papacie began then suddenly to start up after these persecutions therefore Baronius saith fefellit planè spes vana principes c. Papacy did consist of 25 persons and no more CHAP. 16. A disquisition concerning other particulars to which the number 12 is applied in the description of the new Hierusalem and particularly of the 12 Gates 12 Tribes and 12 Angels THat this truth may more plainely appeare it is requisite that something be first said briefly and in generall of those other particulars to which the same number is also to be applied for as it is above intimated all those particulars to which the number 12 is applied in the description of the new Hierusalem must have so many other particulars answerable and opposite to them in that mysticall Babylon to which the number 25 must be in like manner applicable Now the number 12 is actually and expresly applied unto six severall things in the description of the new Hierusalem which are these 1 Twelve Gates 2 Twelve Angels at the Gates 3 Twelve Tribes written on the Gates 4 Twelve foundations with names written on them 5 Twelve thousand furlongs the measure of the City 6 Twelve manner of fruits of the tree of life Notwithstanding that there is great difference among Interpreters what these 6 things are which are hereso expresly numbred described and howthey ought to be applyed to the Church yet their divers interpretations according to which every man aboundeth in his own sense are rather helps thē hinderances for the right discerning and finding out of those things which in the Romish Hierarchy are answerable unto thē For which way soever these things are to be understood and according to what possible probabilitie soever they may be interpreted there are things in all senses answerable unto them in the Romish Babylon If these Gates be literally to be understood of the gates of the materiall city Hierusalem then the materiall gates of the City of Rome must be answerable unto them And for a full application in this sense it shall be shewed that as the gates of Hierusalem were 12 in number so the gates of Rome were 25 in number But if those gates be also to be understood in a spirituall sense which without all question is chiefly intended and most exactly verified then these gates must be understood to be the gates of the Church signified by Hierusalem Now the gates of the Catholique Church which is really and truly the Heavenly Hierusalem may be said to be 12 divers waies First the Apostles themselves may be said to have been the 12 gates of the Church in respect of their faith and doctrine in generall because by their examples and by the sincerity and truth of their life and doctrine all other Christians have been converted to the true Religion And in this respect the Cardinals of Rome who make themselves answerable to the Apostles and whose originall number was 25 may be also said to have beene the 25 gates of spirituall Babylon because chiefly and originally by their policy and hypocrisy in laying the first foundation of Poperie all other Papists have been since perswaded and invited to believe and to embrace the Heresies and superstitions of the Church of Rome But secondly and in a more particular and proper sense there may be said to have been 12 gates of the Church because the administration of the Sacraments especially of Baptisme which is literally and properly the gate of the celestiall Hierusalem was chiefly originally a Although others did baptize in the Primitiue Church besides the 12 Apostles yet they cannot be properly called the first gates of the Church because these to whom this power was derived from the Apostles were first baptized themselves by the Apostles So that as Christ is truly and eminently said to be the foūdation of that foundation which was laid by the Apostles so the Apostles thēselves are truly and eminently the first chiefe gates of the Church even in respect of those who have beene since made as it were gates of the Church by their appointment by the fulnesse of their Commission authority which they di◠all equally and immediatly receive from Christ as it appeareth in the Gospell committed unto the 12 Apostles And in this sense it shall be shewed that as in the first apparent beginning of Christianity the administration of Baptisme was originally committed unto 12 Apostles in the City of Hierusalem which is therefore truly called Mater gremium ostium omnium Ecclesiarum the mother the wombe and the gate of all Churches so in the first apparent beginning of Popery the administration of Baptisme was originally committed unto 25 Cardinals in the City of Rome which city doth also stile her selfe Mater gremium ostium omnium Ecclesiarum the Mother the wombe and the gate of all Churches Thirdly these gates of the new Hierusalem seem to have speciall reference to those materiall Churches or to those places which were then answerable to our Churches wherein the Apostles did usually administer the word Sacraments while they were in Hierusalem for as the Apostles are called gates because administration of the word and Sacraments was performed by them so Churches may be called gates because these functions were performed in them And as Baptisme is truly said to be the gate of the Church so according to the phrase of the Scriptures that may be truly said of every particular Church or congregation which Iacob once spake of Bethel Haec est domus Dei haec Gen. 28. 17. est porta coeli this is the house of God this is the gate of heaven And although those places in Hierusalem wherein Christians first assembled themselves were not such as our Churches now are as neither was Bethel at that time when Jacob called it the gate of Heaven yet it cannot be imagined but that there were set congregations which had some certaine places to meet in and severall Pastors to instruct them for as the Apostles divided the world as it were by line among themselves so that one would not meddle within the compasse of anothers line so it is to be conceived that the same Apostles by whose precept or example Parishes and Diocesses in all places began to be erected first in Cities and then in Villages did not confusedly and promiscuously performe all duties Ecclesiasticall functions among themselves but that they did divide the City Hierusalem into 12 severall Jurisdictions Parishes or Divisions and that they did in 12 severall places administer the Sacrament of Baptisme and doe all other religious duties which are now usually performed in Churches These places were for the most part large upper roomes such as that was which the Apostles prepared for our Saviour Christ to eat the Paschall Lamb in these in those times were
answerable to those ancient Tribes of Hierusalem and Rome although called by another name and changed to another number And thus much of things answering to the Tribes of the new Hierusalem Jn the next place it is to be observed that in every one of these Parishes there was some publique place of meeting appointed or some Church erected for the administration of Baptisme these places or Churches in the City of Rome are fitly answerable to those Churches in the literall Hierusalem which were the first Gates of the spirituall Hierusalem For as it is above declared that every particular Church may for divers reasons be said to be a gate of the Church universall but especially in respect of the administration of baptisme which literally and properly is the Gate of the Church so these Churches in the City of Rome which are named Baptismall Churches as it is a By D. Field observed because in these only Baptisme was originally administred are in this respect as also in divers others properly and exactly answerable to those Gates of the Spirituall Hierusalem That there were such Churches as these and that to every one of these Churches there was at the first but one Priest appointed as there was one Angell placed at every Gate of the celestiall Hierusalem is evident by that which Onuphrius hath written and by the testimonies of divers other writers whose words J shall have occasion to set downe when I come to speake of the number of these Churches But when these Parish Preists degenerated into Cardinalls and were made a Colledge and Corporation exercising a new kind of superepiscopall jurisdiction in and over these churches then was the birth of Antichrist then did Antichrist really and truly and literally and locally sit first in these christian churches at Rome and from thence his pseudo-apostolicall Authority hath been obtruded and imposed upon other churches By which it is evident that as some interpreters doe make the Apostles themselves although in divers respects to be the Gates the Angells and the foundations of the celestiall Hierusalem so the Cardinalls in one respect may be said to be the first Gates of the Church of Rome because at their first institution the administration of Baptisme was committed unto them only and in another respect they may be called Angels because they were Pastors of the first parish churches in Rome and lastly they may be truly said to have been the first Foundation stones on which the Popish Hierarchie hath been ever since erected as it is above more fully and particularly declared I doe not forget that some writers doe interpret these twelve Foundations to be the twelve Articles of the Creed but I passe over this interpretation in this place not because the Pope hath not a Creed consisting of twentie and five Articles answerable to those of the Apostles but because I conceive the 12 Articles of the Creed to be chiefly and directly aymed at by the twelve manner of fruits growing on the tree of life as in the sixth and last place shall be observed And thus much in generall of things sometime actually existing in Rome answerable to the Gates Tribes Angels and Foundations sometime actually existing in the new Hierusalem and that according to all senses which way soever they may with any probability be interpreted concerning all which I doe oblige my selfe to prove that there were 25 Gates in Rome according to the sense literall 25 Churches for Baptisme according to the sense spirituall and 25 Pastors placed at these Churches and 25 Cardinals sitting and ruling in them and 25 Titles Tribes or Parishes belonging to them CHAP. 18. Of such things as are answerable to the measure of 12000 furlongs and the 12 manner of fruits growing on the tree of life The conclusion of all that hath been said concerning the Antithesis of things in generall as it is distinguished from that Antithesis of numbers which is next to be proved IN the next place it comes to be inquired what that is in the City of Antichrist which is answerable to the measure of 12 thousand furlongs by which as it is above shewed the true compasse of that City in which Christ did first and chiefly erect his Church and Hierarchie is truly although mystically declared To which J answer that as the number 12 having thousands of furlongs added unto it is the truesolid measure of an imaginarie Cube whose compasse is equall to the compasse of the city Hierusalem so the number 25 having thousands of furlongs added to it is the true solid measure of that imaginary Cube whose compasse is equall to the compasse of the city of Rome I will not here trouble the reader with Arithmeticall computations let those that have understanding to extract the Roots of numbers either believe me or else finde out themselves what is the solid root of 25000 and they shall be then resolved that a Cube of 25 thousand Furlongs is in compasse 116 furlongs and above 3 quarters of a furlong that is 14 miles and an halfe and almost halfe a quarter of a mile which measure how fitly it agreeth with the circuit and compasse of the city of Rome shall in it's place be evidently declared It remaineth now in the sixth and last place to be considered what is meant by the 12 manner of Fruits growing on the tree of life and what those things are in the Church of Rome answerable unto them This tree of life in the midst of the city is Christ in the midst of his Church these 12 Fruits are that food by which Christians live and are nourished up unto everlasting life and that food by which Christians live is Faith For all just men live by Faith as it is written and by every word that proccedeth out of the mouth of God but the Apostles creed is the only true faith because it is the materiall object of every Christian man's faith and a perfect summe of the doctrine of Christian religion gathered out of the Scriptures and containing all truthes necessary to be believed and therefore whosoever confesseth with his mouth and believeth with his heart all the Articles of the creed he doth truly eat of all those fruits which grow on this tree of life Now because the creed of the Apostles did originally proceed from 12 persons doth naturally branch it selfe into 12 Articles as it hath been long since actually divided therefore J doubt not but that this is that particular truth really and actually existing in the Church to which these 12 manner of Fruits have a speciall and evident allusion Now as touching the Romish faith J shall make it evident that the Papists have added new Articles to the Apostles creed and have increased the number from 12 unto 25 For whether we take the councell of Trent it selfe to be the faith and doctrine of the Church of Rome or that Creed which was composed and set forth by Pope Pius the fourth according to
quiden reverá non tam nominis Bestiae quà m Bestiae ipsius numerus est quomodâ— etiam statim vocatur Numerus autem nominis ideâ— tantùm dicitur quòd nominis Bestiae liâ—eâ—is in numeros relatis Deoita disponenâ—e contineatur Com Apocal. Cantabrigrae nupâ—r editus Nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numerum conficit à Sp sancto notatum numerum autem mysticum quo indicatur cusus prosapiae siâ— Bestia Idem pag. 216. divers learned Interpreters doe willingly acknowledge But as touching the chiefe and principall meaning that there may be found out such a kinde of interpretation as may be warranted by an expresse Example in the holy Scriptures And such an Interpretation as the precedent subsequent words of the text may not onely seem to admit of but necessarily to inforce and such an interpretation as doth essentially and accurately describe that state of government to which all other notes of Antichrist agree there is no way more probable or more agreeable to reason nor any way lesse repugnant to the writings of the chiefest interpreters then to prosecute the grounds already laid by those who haue indeavoured to finde out the mystery contained in this number by comparing it with the number 144 to which this number 666 is as it were the anti-numerus must therefore be interpreted after the same manner and in the same particulars applyed to the Synagogue of Antichrist as the number 144 ought to be interpreted and as it is in the Scriptures applied to the Church of Christ CAP. 2. That the mystery of the number 144 which is the number opposed to 666 consists in the square root of it which is 12 and that therefore the mystery of 666 must be in the square root of it also ANd now concerning the manner how this number 144 ought to be interpreted it is already agreed upon as it were by a general consent as well of the ancient as of the later interpreters that the only or at least the chief cause why this number was chosen rather then any other to be the measure of the wall of the celestiall Jerusalem is because this number is raised and built upon the number 12 which being multiplied into it selfe produceth this square number 144. For as this number 144 is raised and built upon the number of 12 onely and cannot possibly admit of any other number to be the root and basis of it as is evidently knowne to all that have skill in Arithmetick to count numbers and extract the roots of them so neither can the Church of Christ admit of any other foundation then that which is already laid by the 12 Apostles As therefore this number 144 is built upon 12 unities so is the Church of Christ upon the 12 Apostles And as the number of 12 is more conspicuous and remarkable in this number 144 then any other number because it measureth not onely the bottome or root but the sides and rankes of it also as will plainly appeare to any one that considereth and counteth the sides and unities of this square figure following where the number 144 is set down in due order the unities being placed according to right angles and equall distances one from another I say therefore as the number of 12 is more conspicuous and remarkeable in this figurated number consisting of 144 vnities then any other number soe it is evident that the number of 12 is more conspicuous and remarkeable in the Church of God then any other number whatsoever And hence it is that this number 12 is rehearsed and repeated above one hundred forty and foure times in the Scriptures and is in them so often used and in so many and so diverse particulars applied by the spirit to things pertaining to the Church that we cannot but acknowledge this number to be chosen and as it were affected by the Holy Ghost rather then any other And although the number 144 may truly bee said to be Gods number in a more particular manner then many other numbers used in the Scriptures because it representeth the figure of the Citty and in generall the forme and structure of the Church and Hierarchie thereof as shall be shewed yet it cannot so properly be called Gods number as the number 12 which almost in all materiall respects is applicable to the Church and is used in the Scriptures alwaies as numerus certus pro certo and not as numerus certus proincerto in which sense it must needs be granted that the number 144 doth signify and represent the Church in generall For it is not in it selfe being wholy considered applicable as the number 12 is to any particular times persons or places or other particular things mentioned in the Scriptures but only in respect of the root or basis of it which is 12. For there were 12 Tribes not 144 and 12 gates in Jerusalem not 144 and 12 Apostles not 144. And so it may be said of many other things And whereas the number 144 is no where mentioned in the Scriptures but only in the 21 of the Revelation it must needs be granted that it is not there said to be the measure of the Wall which doth in that place signify the spirituall building of Gods Church because there then were or at any time should be precisely so many no more faithfull Christians or living stones built upon the 12 foundations there named but that we might thence learne that how great or how little soever the number of faithfull Christians should be yet they must be all built upon the foundation of the 12 Apostles as the number 144 is built upon 12 unities And hence that is evident which most interpreters grant that this number 144 was chosen to be the measure of the wall of the new Ierusalem for this reason only or for this reason chiefly because it is the only square number which can be raised and built upon 12 unities as is clearly known to all those that haue understanding to extract the roots of numbers CHAP. 3. The manner of the interpretation more clearely yet cursorily proposed An introduction to the true interpretation of the number 144 and the measures of the new Hierusalem AND now although I may take this for granted for the reasons above rehearsed that this number 144 is not in it selfe any way particularly to be applied to Gods Church and people but only in respect of the number 12 which is the root and basis of it and so might accordingly proceed shewing that the number 666 is not in it selfe applicable to any Times Names Persons Places or other circumstances belonging to Antichrist as many vainely and fruitlessely have endeavoured to find out but only that the root of this number 666 whatsoever number it be must be the number which is in many particular respects applicable to the kingdome of Antichrist and that as the number 12 which is the square root of 144 is more properly said to be Gods number then
numerum 25 qui numerus est quadratus quià resultat ex ductu quinarii in seipsum And Petrus Serranus in his commentaries upon the same vision of Ezekiel writeth after this manner Ita ut potestati libidinum cupiditatum vita omnis permissa sit hoc autem malum signat sacer Propheta cùm 25 viros in portà orientali se vidisse asserit Numerum enim quinarium quo sensus hominis clauduntur nunquam in bonam partem accipi legitur in Scriptur â ut Divus Hieronymus testatuâ— etsi pluriès indifferenter inveniatur undè totius populi lapsus vigesimoquinto numero hoc lâ—co significatur If it be demanded what universall defection and what Apostacy this is from faith and religion by men confirmed in their own malice which â—yra and Serranus acknowledge to be typed out by this number 25 it may be well answered that there is none more probable then that defection and universall Apostacy which was to come upon the Church of Christ at that time when Antichrist was to sit in it For because this vision was not literally fulfilled or not fully terminated in the Jewish Church as it cannot but appeare to those that seriously consider it therefore S. Hierome as in this following treatise shall be shewed and many others doe not onely understand it of some defection and Apostacy which was to be among Christians but doe also apply it even particularly to the Synagogue of Rome John Husse in his book de revelatione Christi Antichristi saith of this vision after this manner Mysticam meretricem Scriptura describens eius excessum notificat Ezek. 8. cap. de viris in templo qui stabant ante picturas And Ecolampadius after a particular application of the chiefe things contained in this vision to the Monkes Friars and Nunnes of the Romish Church hath these words Et quid sibi vult haec visio quà m quòd in Episcopis doctoribus abominationes maximas ultimò cernat And of those words Et sunt circitèr viginti quinque he saith Quid aliud his doceâ—ur quà m nihilillos perfecto animo agere understanding by the word illos those Prelates of the Church of Rome of whom he had before spoken I might here adde the words of Gaspar Sanctius and others concerning this number upon the same occasion but as I conceive these are sufficient to make it evident that this number Twenty five is not only even by the testimony of the Scriptures an Hieroglyphicall character of some unhappy desperate and deplored estate of God's Church but also hath been conceived by religious wise and learned men mystically and typically to foreshew that quintessence of impietie and malice which these latter times have discovered in the Church of Rome Now therefore for as much as it is agreeable to other places of Scripture that this number 25 should be in some speciall manner applicable both to Antichrist and the Church of Rome I may with the greater confidence proceed to the particular application hoping by it and upon the grounds above proved to finde out such an accurate and essentiall discription of the Papacie as shall not seem unprobable to have been intended by the holy Ghost much lesse shall it be prejudiciall to any man's wisdome to believe it CHAP. 13. Of the nature and qualitie of those particulars in which the root and the figure of the Beasts number is to be applied to the Papacie AND now concerning those particulars in which this number is to be applied to the Papacie it is to be remembred what is above said of the number 12 and of those things to which it is applied For as Antichrist is opposed to Christ and as 666 is opposed to 144 so is 25 opposed to 12 and so must those things which are chiefly to be measured or numbred by this number 25 be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex adverso respondentia that is correspondent answerable on the other side and in some sort opposed to or set over against those things which are measured numbred or described by the number 12. And as I am perswaded for this Cause partly is the Church militant in the 21 Chapter of the Revel measured numbred and described by these two numbers only 144 and 12 that there might be an expresse example in the Scriptures not onely shewing in generall how the number 666 ought to be interpreted but also leading us as it were by the hand to those particulars in which the root of this number ought principally to be applyed And although perhaps it were a sufficient application and as much as some Readers would expect and more then any Papist can confute to heap together a greater number of particulars in which this number 25 is rather applicable unto the Romanists then it is to any other estate Church or sect or then any other number is to themselves and to their state yet this is farre short of that most exact and exquisite application which seemeth chiefly to be intended by the Holy Ghost Indeed the frequent occurring of this number in things pertaining to the state and Religion of the Romanists as shall be shewed in the second place after I have proved the first and chiefe application may well be an argument that either some secret destiny which is in it or their affectation of it hath made it more proper to them and more common among them then any other number Yet if it were applicable to them in no more nor in no other particulars but in those only which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those things which are measured numbred or described by the number 12 in the 21 Chap. of the Revel those onely are abundantly and superabundantly sufficient not only for an evident description but for a remarkable essentiall and incommunicable definition as well of their City as of their state and Hierarchy For what can be either said or imagined to be more essentiall or remarkable either to or in any city then the figure of it the circuit of the walls or compasse of it the number of the Gates the number of the Churches the number of Tribes Wards or Parishes into which it was first divided And concerning the forme of government which is more properly a City then the materiall structures what can be said or imagined to be more essentiall to it or remarkable in it then the number time place office and in some sort the very name also of those persons who are the very Basis and foundation of it and the very hinges as they themselves confesse on which their whole Hierarchy depends and moves it selfe As therefore the number 12 in the 21 Chap. of the Revel is applied to the Church and Hierarchy thereof in such things as are most essentiall to it and in such circumstances as are most apparently remarkable in it so the number 25 in like manner must be applied to the Papacie and Pseudo-Hierarchy thereof in such things as are most essentiall to
are nominatim recited by Onuphrius in his book de Pontisicum Cardinalium creatione Concerning Deacon Cardinals of the City of Rome their number is not to be considered For it is certaine that they were not instituted by Marcellus nor at the same time that the Presbyter Cardinals were nor in many ages after them Yet if there had been Cardinall Deocons in Rome from the beginning they should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to those 7 Deacons in the Primitive Church as a Evaristus verò Apostolorum insticuto ad septenarium numeruÌ„ Diaconos in Ecâ—lesiâ Romanâ auxit Onuphrius de praecipuis urbis Basilicis cap 2. Onuphrius intimateth and not to the 12 Apostles The like may be said of Cardinall Bishops that they were not thought upon when the Presbyter Cardinals and their titles were first instituted Wherefore Isidorus Mosconius saith thus of them Episcopi tunc non erant in Collegio Cardinalium ideò primus Episcopus ad Cardinalitiam dignitatem assumptus fuit Conradus Suenns Archiepiscopus Moguntinus creatus ab Alexandro tertio Ann. 1163 that is Bishops were not then in the Colledge of Cardinals therefore the first Bishop promoted to this dignity was Conradus Suenus Archbishop of Mentz created by Alexander the third in the yeare 1163. There was for many ages a great difference and distinction between the Presbyter Cardinals of the ancient foundation and between the Bishop and Deacon Cardinals which were of a later institution these were not capable of any of those ancient titles given first to the Parish Priests of Rome And although the a Sixtus quartus quod nun quam antea factum suerat Deaconias Praesbyteris Titulos Diaconis assignare non dubitavit Hieron Piatus pag. 19 Popes omnipotency hath since brought this anciently observed order unto a promilcuous confusion by giving these titles to Bishops Deacons and all sorts of Cardinals yet there is in stiling them writing of their b In liteâ—is Domini Papae nunquam ponitur Cardinalis Presbyter quin additur Titulus nec Episcopus vel Diaconus cuÌ„ Titulo Alvarus Pelagius de planctu Ecclesiae lib. 2. Nota Omnes Presbyteri Cardinales intitulantur hoc modo Dil. Fill. F. Tâ— S. Lauretii c. Praesbytero Cardinali excepto uno videlicet 12 Apostolorum qui intitulatur hoc modo N. Basilicae Apostolorum Praesbytero Cardinali ut in Capite Cùm olim de Privilegiis Episcopi autem Cardinales intitulantur hoc modo F. Episcopo Portune Et non fit mentio de Titulis Diacom Cardinales similitèr sine titulis hoc modo N. Sancti Georgiâ— ad velum aureum Dracono Cardinali Practica Cancellatiae Apostolicae à Petro Rebusso edita pag. 475. names a distinction still observed to testifie the ancient difference which was between them Forasmuch therefore as these Cardinall Bishops and Deacons were not originally in the Colledge of Cardinals when their first number was decreed but are rather redundant extuberancies of the Papacie built upon and dangerously overhanging that ancient foundation of the Presbyter Cardinals I say therefore that whatsoever the number of Cardinals either Bishops Priests or Deacons either now is or hath been at anytime since their first institution either de facto or de iure it can no way prejudice or infringe howsoever it may perhaps c De omnibus Christianitatis regionibus Cardinales assumantur sic tamen quod numerum 24 non excedant praedicto autem numero pro magna Ecclesiae necessitate ant utilitate duo alii aduci poterunt Concil Basil Oecumenicum Ses 23. sub Eugen. 4. By this decree there must not be above 26 nor under 24 therefore there may be 25. And if the Pope be numbred among them there must be 25 at the least confirme the truth of that which is above said concerning their first originall number I doe therefore now conclude according to that which I suppose I have above evidently and sufficiently proved by many witnesses first That there were in Rome originally at the first remarkable foundation of the Papacie 25 Churches in which and in no other Baptisme was to be administred which 25 Churches according to a b First in a generall sense as it may be said of every Church that it is Domus Dei porta coeli Secondly as they were Baptismal Churches Thirdly that as the Gates of the City were seats of iudgement to the Israelites so there was an Ecclesiastical iurisdiction annexed to these Cardinal Titles as perhaps it is intimated in the â— 22 Psalme that there shall be to the Churches in the nâ—w Hieâ—usalem treble sense are answerable to the 12 Gates of the new Hierusalem Secondly that there were 25 Titles Parishes Wards Dioceses or other divisions of persons and places belonging to these 25 Churches which 25 Titles are answerable to those 12 Tribes of the new Hierusalem Thirdly that there were 25 Priests or Pastors to whom these 25 Churches were assigned which 25 Pastors are answerable to the 12 Angels placed at the Gates of the new Hierusalem Lastly I conclude that these 25 Priests were changed which change was the first great and remarkable degree of the great Antichristian Apostasie into 25 Cardinals so became the Basis and foundation of a then newly erected Romish Hierarchy which hath ever since continued clayming and usurping supreame power and authority in the Church And this Romish Hierarchie properly and essentially consists of the Pope and Cardinals onely who are a different kinde of goverment from all that ever were before them pretending themselves to be the sea Apostolique and resembling an ancient goverment of Rome but being nothing else in the truth of their being but a reall and continuall emulation and opposition of Christ and his Apostles even in respect of that transcendencie of Authority infallibilitie of Doctrine which was proper unto Christ and his Apostles onely and absolutely incommunicable to any of their successors And herein especially as I conceive consisteth the very soule and essence of Antichristianisme in pretending to be what they are not by imitating Christ and his Apostles in those things wherein they are unimitable And howsoever the Romish Clergy are more properly the servants and vassals of Antichrist then the Laietie and both Cleargy Laiety of that Church then any other Christians yet I believe that the very body and essence of that great Antichrist which was to come into the world is to be confined to the Colledge of Cardinals onely of which Colledge the Pope is head and he together with them maketh one corporation of false Prophets sitting properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as those words are and may be divers waies interpreted not only in or against or over the Church of God but also pretending themselves to be the Church of God a The Romish Prelats assébled in the Vniversity of Prague against Iohn Husse and others doe affirme in their fourth Decree or Article That the Colledge
of cardinals of Rome are the body of the Church To which Ioh. Husse answereth that Christ is the Head and all faithful christians the Body of the Church of Christ To which the said Prelates doe reply as Master Fox relateth by a long and â—edious processe shewing how the Pope is Head and how the Colledge of Cardinals onely and not other Christians are the Body of the Church Acts and Monuments Anno 1414. pag. 589. und 590. and 591. as the Romish Prelats pretend the Colledge of Cardinall to be But I returne from whence I finde my selfe digressing and doe conclude that as all Ecclesiasticall Hierarchy in the Church of Christ against and above which the Cardinals of Rome doe most energetically oppose and advance themselves had it's first originall institution and foundation from the 12 Apostles in Hierusalem so the opposite Hierarchy of Cardinals in the Synagogue of Antichrist had it's first institution and foundation from 25 Parish Priests in Rome CHAP. 20. That the number of the Gates of Rome was 25. COncerning the number of the Gates of the City of Rome according to the sense literall it remaineth yet to be shewed that their number was 25 as the number of the Gates of the materiall HierusaleÌ„ either was or is generally received to have been 12. For howsoever the first number of Churches in which Baptisme was administred be by the name of Gates most principally aymed at in the description of the new Hierusalem as according to the sense spirituall I have above shewed yet I cannot but think that the number of the Gates according to the sense literall is also directly intended and that the number of the Gates of Hierusalem was twelve and no more Villanpandus Tom. 3o. a pag. 68 69 where is also exhibited a Map of Hierusalem with this inscription Vera Hierusolimae veteris imago Roma superiorum permissiu cum privilegio summi Pontificis Imperatoris Regis Catholici ac Senatùs veneti c. apparatus urbis templi plainly affirmeth and reciteth them nominatim after this manner 1 Porta fontis 2 Porta stercoris 3 Porta vallis 4 Porta Anguli 5 Porta Ephraim 6 Porta Vetus 7 Porta piscium 8 Porta Benjamin 9 Porta gregis 10 Porta Equarum 11 Porta Aquarum 12 Porta Fiscalis b â—n indice tertio Appendicis ad Civitates Orbis Georgius Braunus and Franciscus Hogenbergius out of Livie and Plinie who lived neere about the time that S. Iohn writ the Revelation doe write thus Portas suburbiorum urbis in universum 24 fuisse refert Plinius Livius tamen ut passim in illius Historia est legere 27 ponit And whereas some editions of Plinie make him to say sometimes that there were 27 Gates in Rome and sometimes 37 this is corrected as an error by Onuphryus lib. description urbis where he writeth thus Siigitur decem has portas quas ab ijs quatuor decem diversas fuisse liquet ipsis adjunxerimus erunt 24 urbis Romae Portae ut Plinium dixisse existimo nam quod vulgati codices habent 27 mendum proculdubio est ex adjectione numerorum aliquot ortum ita ut 12 portae semel numerentur praetereantque ex veteribus septeÌ„ quae esse desierunt It seems by the differing opinions of Live and Plinie who lived not long the one after the other that the number of the gates of Rome was neer about 25 for plus uno verum esse non potest there can be but one truth it is not probable that either of these Authors was ignorant how many Gates Rome had in their own times If there were 27 when Livy writ but 24 when Plinie writ then it is probable that in this interim there were for some tyme but 25 but it is most likely that as in all great Cities there are Gates some of greater and some of lesser note some publike and some belonging to private houses or Pallaces and some so ambiguously placed and used that it is hard and doubtfull to be determined whether they are to be accounted as Gates of the Citie or not so I say it is most likely that Livie accounted 2 or 3 Gates of lesser note for Gates of the Citie which Pliny thought fit rather to be left out as private passages but perhaps a third man which had been to set downe his opinion concerning the number of the Gates of Rome in those times would have taken one of those 3 Gates into the number which Pliny left out and have left out 2 of those 3 Gates which Livie tooke in and so doing it is likely he might have spoken more truely then either of them For when Authors of equall credit and estimation are of different opinions it is more safe to goe betweene them both if there be any medium then to joyne with either But I confesse all this proveth but a probability at the most that the number of the Gates of Rome was 25. I am content therefore that Onuphryus that learned Roman Antiquary who and who only as far as I know hath written a peculiar Tract concerning the Gates of Rome shall decide this Question It is evident by those words of Onuphryus which are last aboue recited that he affirmeth the number of the Gates of Rome in the time of Pliny to have been 24 at the least but it is plaine that among all those Porta Triumphalis is not numbred and therefore Onuphrius presently after when he rehearseth nominatim all those 24 Gates above spoken of addeth this Gate in the last place as a Gate of the City although not one of the former number number saying expresly Porta triumphalis extra numerum And whereas afterwards he nameth two other Gates which are Porta fenestralis Palatii and Porta Stercoraria he saith of the first Porta fenestralis Palatii non urbis sed potius Palatii fuisse crediderim and of the second Porta Stercoraria non urbis sed Capitolii plainly excluding these two last Gates from being of the number of the Gates of the City and plainly adding Porta triumphalis to the former number as one of the Gates of the City as not onely other authors doe account it but a â—â—â—ip Roma 〈…〉 pag. 54 elsewhere also as well as in this place himselfe affirmeth it to be as these his words doe witnesse Pars muri antiquitùs per medium Burgum girabat habebat duas portas Aureliam Triumphalem But for the greater evidence of this truth I will here set downe the names of these Gates recited by Onuphrius in manner following 1 Porta flumentana 2 Porta Collatina 3 Porta Quirinalis 4 Porta Viminalis 5 Porta Gabinia 1 Porta Esquilina 2 Porta Coelimontana 3 Porta Latina Divers of these Gates were called by other names also aâ— Onuphrius sheweth 4 Porta Capena 5 Porta Ostiensis 1 Porta Portuensis 2 Porta Janiculensis 3 Porta Sextimiana 4 Porta Aurelia 5 Porta Querquetularia 1 Porta Piacularis 2 Porta