Thes are compared to three famous Pairs in the old Testament viz. Moses and Aaron in the Wildernes who turned Waters into Blood Elias and Eliseus under the Baalitic Apostacy who shut Heaven from rain and Zerobabel with Jesua at the captivity who recovered the Jews liberty The great City spiritualy caled Sodom and Egypt afterward Ibid 〈◊〉 8. great Babylon and the Whore wher our Lord was crucified is Rome in whos Street or Province for so street is often taken they shal be slain as our Saviour also suffred The Woman travelling with Child clothed with the Sun of Rev. 12 v. 1. c. Righteousnes having the Moon the lawish Pedagogy and Ethnic Idolatry under hir feet and on hir head a Crown of twelv Stars is Gods tru primitiv Church then in continual parturition of spiritual Children The great red Dragon with seven Heads and ten Horns and Ibid. v. 3. 4. seven Crowns on his heads whos Tail cast a third part of the Stars to Earth watching the Woman to devour hir Child is Heathen Rome worshiping the Devil which subjected three parts of the then known World to hir rule or Empire whos rednes denots hir embruing in Saints blood laying wait for the Child as Pharaoh did for Israel and Herod for Christ The Manchild who was to rule al Nations with a rod of Iron Ibid v. 5. is mystical Christ or Son of the Church formed in his Members as shal be shewed The Womans Child caught up to God and his Throne is not Identice v. 5. Christ Theanthropos the Virgin Maâ—ies Son as many mistakingly maintain who is properly and personaly lift up to Gods Throne sitting at his right Hand but mystical Christ or annointed Son of the Church analogicaly advanced to the imperial Throne as al higher Powers are of God which is meant and realy fulfilled by Constantine and his Christian Successors The Angel Michael who with his Angels fought against the Ibid. v 7. Devil and his il spirits is not Christ as som suppose but one of the chief Princes or seven Archangels specified by Daniel caled the great Prince which stands for the Children of Gods People being a principal Patron or Protector of the Faithful against Satan whom he here overcam to whos honor the primitiv Church consecrated September 29. day The great Eagle whos two Wings were given the Woman to Ibid. v. 14 15. fly into hir place in the Wildernes to be nourished for a time times and half is the Roman Empire divided into East and West which protected hir in an Erimitical estate from the Dragons fury in perfect tranquility for 1260. annal dais but tossed with a flood of Heresies cast from the Serpents mouth to seduce hir The Beast rising out of the Sea with seven Heads and ten Rev. 13 v. 1 2. Horns having on his Horns ten Crowns and on his Heads the name of Blasphemy is the secular Empire which had Blasphemous new devised Idolatry on his seven Heads at Rome which was shared into ten Kingdoms or dominions and al worshiped the Dragon becaus he gav his power seat and great authority to this Beast for worshiping or serving him The Beast coming out of the Earth which had two Horns like Ibid. v. 11 12 a Lamb but spake as a Dragon is the Spiritual Roman power or whol Papacy whos two horns of a Lamb signify as Mr. Mede opines the power of binding and loosing but as others aver the two Keis and two Swords born before the Pope to typify his spiritual and temporal Jurisdiction which seems properer and probabler but his Doctrins are the voice of the Dragon The Image of the ten-horned Beast which was wounded and did Ibid. v. 14 15. liv or reviv is the West Empire or seven headed Beast of Rome which lay suppressed long but restored by Pope Leo 3 who ereated Charlemaign Emperor and his Successors enjoied it for six descents til it was translated into Germany The Beasts mark or name which is al one as 't is after caled Ibid. v. 16. 17. the mark of his name Rev. 14. 11. without which none could buy or sel is Papal Anaâ—hema or Excommunication as Master Mede maintains which excluds Men from civil Commerce company and communion but this by his leav is a prohibitiv brand to exclud such as hav it not permissiv to admit such as hav it and repel only thos that hav it not Nor can it be applyed as a name or mark Why not rather Roman Catholic being a name which al the Beasts Folowers arrogat as their peculâ—ar mark or badg nor can any sav such communicat The number of his name 666 being the number of a Man Ibid. v. 18. becaus set in numeral letters is the two horn'd Beast whos name wherin that number is infolded is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which grew up when Theodosius divided the Empire into East caled Greecs and West clyped Latins or Rome which name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subducting the letters of number as Hebrews Greecs and Latins use in Chronograms by fatal instinct make 666. Vicarius Dei generalis in terris subtracting the Roman numeral letters import 666 but this is a periphrastic title no personal name as the other The Lamb standing on Mount Sion and with him 144000 Rev. 14. 1 c. undefiled Virgins having his Fathers and his name writen in their foreheads who folow the Lamb wherever he goeth is the Lord Jesus and his impolluted Church which hated spiritual whordom or Image-worship and continued constant in the tru Faith amidst Papal pâ—rsecution as a pure Virgin under Babylon being the Apostleâ— genuin Progeny The name or marke of the Lamb and his Father is the sign of Idenâ—ice the Cross in Baptism as a Seal of their Faith and Ensign of Christian Profession to discern them from Infidels maugre the malice of al Snarlers Scoffers or Slanderers The Harvest ripe to be reaped into which the Son of Man Ibid. 〈◊〉 〈◊〉 thrust his Sickle is the cutting down of mystical Babylon or destruction of the Romisâ— Beasts whol dominion The Vintage or Winepress of Gods wrath without the City Ibid. v. 17. ad finem from which cam blood to the Horsbridles by the space of one thousand six hundred furlongs is the final fatal perdition of the Beast and fals Prophet with al their Complices Comrads and Confederats which shal be acted or accomplished with horrid slaughter at the battle of Armageddon one thousand six hundred furlongs or two hundred miles without the City but whether in Palestine or the Popes Territory is not reveled The seven golden Phials of Gods wrath which seven Angels Rev. 15 v. 7. having the seven last Plagues received from one of the four Beasts are so many degrees of punishments preceding the Antichristian Beasts ruin even as it grew up gradualy to greatnes as ther must be a paralel proportion in al things The three unclean Spirits of
Devils like Frogs coming Rev. 16. v. 13 14. out of the mouths of the Dragon Beast and fals Prophet working miracles are Papal Emisaries or Ambassadors sent to sommon the Kings and Potentats of the whol World to the battel of that great day of God Almighty wherin the Dragon shal assist the Beast and fals Prophet with al his warlike powers worldly plots and wily policies but the seven Angels poured out their seven Phials of Gods wrath The Woman in rich attire sitting on a Scarlet Beast ful of Rev 17 v 3. c. names of Blasphemy having seven heads and ten horns on whos forehead was writ a Mystery Great Babylon Mother of Harlots drunken with the blood of Saints and Martyrs of Jesus is Romes Papacy which rides on the Empire in the seven headed City being both but as one head the seventh and last consisting of the Temporal and Spiritual State which is even the eighth yet one of the seven reigning jointly together The Man which sat on a whit Hors in Heaven caled the Word Rev 19 v 11 c. of God who was clothed with a Vesture dipt in blood having on it and on his thigh a name written King of Kings and Lord of Lords is our Lord Jesus who shal smite the Nations ruling them wiâ—h a rod of iron and subdu al with great slaughter The Beast and fals Prophet which shal be tormented in a lake Rev 20. v 10. of fire and brimstone for ever is the whol Papacy and Antichrist the Pope head of that State or Society The holy City new Jerusalem prepared as a Bride adorned for Rev. 21. vers 2 hir Husband is the Company of Elect ever ready to receiv hir Bridegroom or best beloved Lord. The Lambs Bride or Spous that great City holy Jerusalem is Ibid. v. 9 10. Christs Militant Church on Earth which jointly with the triumphant in Heaven makes Christs Spous Thes new notions of names forty four in number never vented til now wil if wel digested make the meaning more obvious in most mysteries Many mo circumstantial terms are sparsed in the Text which are amply unveled in the insuing Commentary but this short Index shal serv to lead strangers steps in this Labyrinth Analysis Apocalypseos The Apocalyps Analysed THree principal parts are considerable 1. The Preface Analysis Part 1. which is both general of the whol Prophecy noting the Matter Pen-Man and Profit and special relation to the seven Asian Churches and in them to the Catholic Church wherin is a nomination of the person writing and thos writen to with a salutation of them and description of Jesus Christ 2. The substance and Body of the Book which contains a narration of the Churches State both Militant and Triumphant The Militant is deciphered at present as it was when John wrot and for future as it shal be at last day The Triumphant is declared both for the inchoation at general Judgment and duration to eternity 3. The Conclusion which confirms the whol Prophecy 1. By an Angels testimony who shewed it to John from the Lord 2. By Christ who testifies it to be tru and amplified by Johns earnest request on the Churches behalf 3. By John who denounceth direful judgments on al that shal ad to or take from it with a salutation to the Saints at end of al. The particulars of the Church Militant exhibit two points 1 Vision Ch. 1. 2. 3. 1 A Vision of seven golden Candlesticks and seven Stars signifying the Asian Churches 2 A description of thos Churches in seven Epistles directed to the Bishop-Angels of thos seven Seas in al which is one current constant form observed which imports 1 A description of Christ Jesus sutable to his Vision 2 A narrativ of the good commendable or evil culpable in every Angel and Church 3 Promises or menaces proportional to their Virtues or Vices 4 An exhortation to attend things writen to the Churches The Churches State for future specialy in Europ is more mysticaly unfolded which is to premonish hir of grievous persecutions by Tyrans Heretics and lims of Antichrist against al which the holy Ghost givs many comforts That God wil be with her in al distresses whos tribulations shal terminat in short space but hir Enemies shal perish and she in fine set safe or secure in the life to com al which things are pointly or precisely expressed in six Visions one after another Thes are comprised in two Prophecies or Systems Ch 4 〈◊〉 11. of Visions contemporar the first begins with the sealed Book the last lasts to the end of Apocalyps taking in som passages of five Trumpets viz. the litle Book the measuring of the Temple the out Court not to be measured and fate of the two mourning witnesses The Churches future estate is reveled in a mysterious Vision 〈◊〉 Vision Ch. 4. of a Book fastned with seven seals wherin is comprised a preparatory to open them which displais God 's sitting on a Throne in Heaven with his Ensigns or Emblems of Majesty viz. twenty four Elders and four Beasts Lightnings Thunders Voices Trumpets seven Lamps which are his seven Spirits a Sea of Ch 5. glass like Crystal and Songs of prais by them al to him that sits on the Throne The sealed Book held in his right hand which none was worthy or able to open sav the Lamb shewed to John the Churches future state til the worlds end In the seventh seal are Ch. 6. presented seven Trumpets and in the last seven Phials of Gods wrath ful of the last seven plagues or punishments The first Seal shews a whit Horse the secund a red the third a black his Rider bearing Ballances in his hand the fourth a pale his Rider death with Hel folowing at heels the fifth the Martyrs Souls under the Altar crying for vengeance which had whit robes given them with promiss of complet glory when their felow Brethren should be fulfilled The sixth sets forth Gods direful Judgments on the Churches Enimies attended with dreadful signs viz. A great Earthquake the Sun becam black and Moon as blood the Stars fel to Earth Heaven departed as a scrole and every Mountain and I le moved out of their places Herat Kings great Men cheif Captains Bond and Free even al Persecutors fel to despair hiding in Dens desiring the Mountains and Rocks to cover them from the Lamb. The seventh contains more Mysteries then any viz. A Vision 3 Vision Ch. 7. Ch. 8. of seven Angels with seven Trumpets as shal be specified but the holy Ghost comforts the Church and an Angel seals Gods Servants in the Foreheads as a sign of their deliverance At opening wherof was half an hours silence in Heaven betokening great things to com and the Angels addressed to sound The first sounded And Hail mixd with Fire and Blood insued which burnt a third part of al green things At sound of the secund A mighty Mountain burning with
5. 14. Wood to devour them Eliah brought tru fire from Heaven on Ahazia's Captains as Moses and Aaron did on Corah 2 Chr. 10. â—2 and his complices but the witnesses fire is symbolical or spiritual as Egypt and the wildernes is after so taken They had power to shut Heaven that it rain not both being mysticaly meant one for the power of the Keis to shut it against thes new Idolaters the other for the dew of Gods Word that it shal not descend or destil on them For they debar them from hope of eternal life promised only to tru Worshipers til they shal return to serv one God by one Mediator Christ Jesus according to their Covenant in Baptism and put an end to the mourning witnesses Prophecy As Elias restored not rain to Israel til Baals Prophets were destroied When they be about to finish their testimony the Beast ascending Vers 7. from the bottomless pit shal make war against them and kil them This is their destiny at end of their Prophecy sutable to our Saviours passion for having ended his preaching in three yeers and half as the witnesses did their testimony he is slain by this Roman Beasts Deputy under the sixth Head who on the third day after in a great Earthquake rose from the dead and fourty dais after being received in a Cloud ascended into Heaven Al which he resembles to the witnesses slaughter that as they bear the likenes of thos three famous couples in their function so they should conform to their Lord Christ that faithful witnes in suffering When they were about to finish their testimony having brought part of the holy City or Province to renounce Idolatry and cleans the Temple within themselfs they began to put off sackcloth yet were not wholy freed from fear for the Roman septicep Beast chasing at their so far prevailing shal make war and kil them The first part touching their mourning hath bin performed since beginning of Reformation til this present But the last of war is to com Brightman thinks it already accomplished in the Smalcaldian war by Charlâ— the fift Others apply it to the lat German war and it were wel if such doleful disasters were past but it cannot be sith the tragic times of the Gentils trampling on Christian Religion fourty two months cannot be fulfilled so long as the Beast reigns nor the dais of the witnesses wailing which contemporize with them whos killing next foregoes Romes ruin as the Crier of the Phials to the fifth of which this ruin belongs apertly declares For this destruction is the last which shal be more grievous then any yet and a sign that the 〈◊〉 â—1 â—0 witnesses VVoes shal instantly end with Romes ruin as Jerusalems siege by Cestius Gallus before the sackage by Titus was foretold by Christ to be a Forerunner of their utter desolation so is this of Babylons fal Slaughter signifies Death whether taken properly or metaphoricaly and analogicaly For 't is a civil death when any being setled in a Politic or Ecclesiastic State ceaseth to be as he was and he is said to kil him that bereavs it in which sens divers are killed daily So in sacred stile to liv is to be and to dy not to be as we dy to sin and Satan when we ceas to be their Slavs and liv to Christ when we becom his 〈◊〉 Sevants To apply it Such as is the witnesses resurrection after three dais and half such is the slaughter but that is analogical sith no proper can be til Christ com to Judgment Ergo the other So this death may be a dejection from the Place or Office which they enjoied in the Reformed Church or not leading a Prophetic life to preach or exercise their spiritual Function as yerst which often haps in distracted times This Note last war of the Beast is not like the former waged with the Rev. 13 7. Saints who had it given to overcom them for why should it be said peculiar to this last time if familiar before But the former was against Saints in general this with the Prophets viz. Bishops and chief Ministers in special as is evident by event For that was with success wher the Beast prevailed over every Tribe Toung and Nation this with his sodain fatal fal or ruin Their dead Bodies shal by in the street of the great City spiritualy 〈◊〉 stiled Sâ—dom and Egypt wher our Lord was crucified This City is Rome caled great being Queen of the World and stil Quean with whom the Kings of the Earth commit Fornication and the Inhabiters made drunk with the wine of hir abomination as 't is said the Woman which thou sawest is that Rev. 17. 2. 〈◊〉 great City and this Epithet is often given hir as great Babylon the great Whore c. But he that deems Jerusalem meant had need of Ellebor to purg his brain for no Jerusalem was then extant nor the old ever caled great til that title is ascribed to new Jerusalem Rome is spiritualy stiled Sodom for Luxury Rev. 21. 10. and Egypt for Cruelty wherby the holy Ghost intimats that wherever Sodoms plagues or Egypts punishments are specified they are mysticaly meant as here So that great City is certainly Rome but what street means is not so cleer for it cannot be taken literaly sith our Lord was slain in no street of Rome or Jerusalem but without the Gate in Golgatha Street also is taken in the singular number as if it were only one yet in a City are many The witnesses Carcases lay in the street wher they were slain which the People Kinreds and Nations triumphantly beheld not suffering them to be buried but Men seldom make war within the City wals but in open fields or Provinces of a State Whence it may be inferred that the street wher our Lord also was crucified intends som Province pertaining to Romes dition or dominion as Jerusalem then did which sens the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wil wel beaâ— Many interpret it of Christs suffering by Romes power which may be probable but not so fitly or fully as of the place which is more persuasible being their Province The People Kinreds Toungs and Nations shal see their Vers 9. dead bodies three dais and half but not permit them to be put in gravs 'T is a doubt whether this be cruelty doon in despite and disgrace by Enimies to deny them burial or courtesy of Friends and Favorers to provide for their rising again nor can it be decided but by fulfilling the Prophecy For in the first sens it must be a type or token of ignominy intended by the Beasts folowers against them In the last 't is a rescu of Reformists wherto the text-phrase rather inclines for in the insuing vers 't is said of the Enimies they that dwel on Earth shal make merry and send gifts one to another but here People Kinreds Toungs and Nations which denots divers dispositions The time
comfort specialy the two Witnesses History ch 11. and description of the seven Phials ch 16. which two being of neerest concernment shal be most accuratly agitated For the first explicats the entrance of the third Prophetic part from the litle Book comprising al three Periods as an abridgment of the whol Revelation It consists of two Parts 1. What is reveled to John by word of mouth how things shal obvene as in the first Period at erecting the Church in the secund under the Antichristian Vicar by two Synchronisms of the Gentils calcitrating the holy City forty two months and the Witnesses mourning one thousand two hundred sixty dais 2. What is realy represented to him by a sudden change in Vision at beginning of the third Period Thes are the terms of our undertaken task In the first Period under the Dragons reign the Son of God Exposition causeth his Temple or Church to be built the place of Sacrifices be measured and charily protects his Servants in thes A reed like a rod was given me and the Angel said arise Rev 11. v. 〈◊〉 measure Gods Temple and Altar and them that worship therin Sith then the building and gathering Christs Church is commended by measuring the Jews Temple the form therof must be considered to attain the tru meaning of the Text. It stood 2 Chr 3. 1 3 4. 〈◊〉 King 6. 16. on Mount Moriah the length sixty Cubits bredth twenty height one hundred twenty It was divided into two parts 1. The lower westly twenty Cubits long and twenty broad cald Sanctum Sanctorum Holy of Holiest into which the high Priest alone entred only once a yeer 2. The forepart eastly fourty Cubits long and twenty broad stiled Sanctum the Holy Place wherto only Priests entred termed here Gods Temple Before it were two Courts 1. The inner cald the Priests wher the Altar for burnt Offerings stood twenty Cubits square and ten high which is here cald Thysiasterium 2. The outer or great Court compassed with a whit Marble wal in circuit four furlongs or half a mile which none but purified Israelits might enter excluding al unclean Jews and Gentils About this Herod walled in a large place for the unclean together â—zek 40. Zâ—ch 2. 1. 〈◊〉 with Heathens By this Temple the Angel represents the Churches condition for by measuring is meant building and propagating by the Altar the tru Professors persecution to be slaughtered as sacrificed Sheep but measured or bounds set beyond which Tyrans cannot go til vengence overtake them By thos that worship therin Kings and Priests are meant who are a Royal Priesthood in the inner Court Next folows the Churches State in the secund station of V. 2. Popery from A. 395. til A. 1655. into Synchronisms 1. Of the Gentils treading the holy City under foot fourty two months wherby Gods extern worship is implied consisting in Ceremonies which he rejects Here we must reflâ—ctâ—on the Heathen Nations invasion for from Constantins conversion til Theodosius died the Church triumphed over the Gentils and demolished the Dragons Idolatrous Temples but immediatly the Barbarians broke in wherby the holy City was trod on Antichrist had occasion to shew himself For in stead of Idols Saturn Jupiter Mars Saints Images were gradualy introduced 2. Of the two Witnesses prophecy in Sack-cloth one thousand two hundred sixty dais by whom is meant faithful Teachers and Rulers of the Church which number of two is smal yet sufficient to testify truth Deut. 17. 6 10 15 Mat. 18 16. John 8. 17. The Angels Words to my two Witnesses imply that he Vers 3. 4 5. 6. is the Son of God They were clad in sack-cloth but the Whore in Purple and Scarlet deckd with Gold Pearl and pretious Stones Thes were two Oliv Trees and two Candlesticks Zâ—â—ha 4 14. as Zerobabel and Jesua are described If any Man wil hurt them fire proceds from their mouth to devour their Enimies who must thus be killed as at Elias request fire from Heaven 2. King 1 10. 12. consumed two of Ahaziahs Captains with their fifty Men ech Thes have prower to shut Heaven that it rain not during their Prophecy as Elias also had and power to turn Waters into Blood and to smite the Earth with al plagues as Moses and Aaron had wherby God declares what Mercies he shewed his Servants of old which he wil extend to Beleevers in the new Testament and wil giv them faithful Teachers like Jesua and Zerobabel to inlighten them as Candlesticks with pure Doctrin and assist them as Oliv-trees with powerful consolation beside zelous Eliahs and Elisha's who shal oppose the Whore Jezabel Baals Priests and other persecutors but at last a Moses and Aaron to bring them out of al affliction When they hav finished their testimony the Beast which ascends Vers 7. Rev 17. 8. 11. from the bottomless Pit viz. which rose from the Sea with ten horns wherof the Angel saith the Beast which thou sawest was and is not and shal ascend from the bottomless Pit shal make War against them overcom and kil them This Beast that was and is not but is the eighth and one of the seven is the Heathen Empire wher the Dragon reigned or was openly worshiped but is not being no more adored in public yet ascends again out of the Pit by the ten honrd Beasts means or kingdoms erected in the Empire when a new holier form of Idolatry is established and the Dragon with the Beast disguisedly afresh worshiped This is the eighth Head but one of the seven for the Rider the Woman-whore in the divided Empire governs the civil State so the ten hornd Beast or seventh Head and Ecclesiastic Popish Regiment make one as it were the eighth but becaus the Woman sits as one Rider therfore the two last forms Ecclesiastic and Politic are reckoned or reputed one as the Angel saith the eighth is of the seven Hence 't is cleer the Beast rising out of the Pit is the spiritual Papal Government using the Temporal Sword of terren Princes which Woman-Beast shal kil the Witnesses or depriv them of Ecclesiastic preferments and Politic emploiments cald a civil death by persecuting Evangelical Professors which is his own case at the Popes instigation Their dead Bodies shalâ—ly in the Streets of the great City spiritualy Vers 8. caled Sodom and Egypt wher our Lord was crucified The City is Rome the place of persecution as the Angel saith Rev. 17. v. 18 the Woman is that great City which reigns over the Kings of the Earth caled Babylon by which name Viega Bellarmin and other Jesuits own Rome but by the City and Streets the whol Popish Empire is designed as 't is elswher compared to a ten hornd Beast and to a Sea with Rivers and Fountains Rome-City and Papacy is spiritualy or mysticaly stiled Sodom by reason of their Paederestia or unnatural sin not only committed but commended in a privileged pamphlet penned and published
given suddenly without means but to fail in Faith and the rest requisit to salvation after means afforded is sin sith men used not such diligence as they should the difference in measure of Gifts coms from the Giver but the different using from Man as the Lord gav one Servant fiv talents Mat 25. 15. another two another one but they imploied it diversly which was from themselfs and were regarded or rewarded accordingly Ob. If Man makes the difference in receiving or using Grace then God doth no more for the Elect then Reprobats nor hav Saints more caus to be thankful then the wicked but one may glory against othâ—rs that he did more then they al which Scripture â—onâ—emns Ergo it proceds from God Sol. If it be granted which is not so that God doth no more in the Grace of Vocation for the Elect then Reprobats yet in Predestination hâ—doth incomparably more becaus foreknowing the different success of his Caling and ends of the Caled he decreed to confirm it unto som which would be saving to them and leav the rest to that which would not be saving through their disobedience when it was in his power to alter it So in the preparation and execution of his gracious Caling his election and lov to them appeers singular who hav infinit caus of gratitud abov Reprobats â—et hav they reason to thank God for preparing that Caling wherby they might be saved so wel as others being to blame their own refusal only Nor was God bound to alter their Caling as seing the event would prov evil by their own fauâ—t for then none had perished Here is much inequality in Lov and favour but stil a liberty left of Mans Wil under Grace that of two equaly caled one may obey and not another or unequaly obey when both being often Caled one obeis sooner then the other For ther is infinit variety in most yet God indifferent to al and damns none but by their own default Touching thankfulnes Grace is not therfore Grace becaus given to one and denied to another but becaus 't is given to the unworthy for it were not lesss but greater if extended to al so that my thanks are du to God becaus he had mercy on me unworthy not becaus he shews more mercy to me then others Nor are my thanks the less becaus many mo partake with me in the benefits but should rather be greater if millions mo were partakers then be Salvianus saith men ow a general debt for Christs passion and al Mankind sans exception bound therto yet none ows the less becaus others ow the like For though the debt be general yet 't is special too and every particular equaly ingaged sith as Christ suffered for al so he did for ech and bestowed himself on al as he did on every one wholy for al and wholy for ech individual In which regard as al ow themselfs wholy to him for it so doth every one wholy sav that ech ows more then al Mankind becaus he reaps so much benefit as al Men. This is a good rule but beware of the Pharisees comparativ form of thanks too rife now adais Lord I thank thee I am not as other Men. Indeed as som put the Case of Mankind like a cru of Rebels of whom the King pardons such as he lists and executs the rest thos pardoned ow more thanks But the Scripture states it thus God mercifully proclaims a general Gospel pardon to al Rebels on condition that he which submits and yeelds his Sword taking a Ticket of his pardon shal go safe but such as refuse or stand out shal be destroied Such as submit magnify his Mercy and griev for their Felows obstinacy justifying the execution doon on them Thos that in the first way amplify Gods Grace for sparing som simply prejudice his Truth proclaimed to al But such as advance his Grace for sparing al on fair facil feasible conditions exhibited in the Gospel set his Favor forth Mercy and Truth much more It may more literaly be laid thus If a King having al his Subjects in his power and pleasure to destroy for Rebellion shal publicly proclaim pardon to al that wil submit to his Son on such conditions as they shal be able by his gracious assistance and acceptance to perform knowing that som wil tractably obey but the rest persist obstinat or obdurat in their Crimes he then is bound by promiss or Covenant to pardon the penitent but resolvs to punish the rest according to their deserts Here both his Mercy and Justice is equaly or eminently extended to al without respect of persons but the difference consists in the new obedience of one sort and old obstinacy of the other yet doth not the Caus depend on the effect as som fondly object or cavil but the Monarch according to his merciful Proclamation freely pardons the penitent and justly destrois the impenitent As to glorying that one doth more then another Let him that glorieth glory in the Lord or not glory for Gods Gifts are duple 1. Immediat from himself soly as Toungs Miracles Prophecying of which Paul speaks What hast thou which thou hast not received and if thou hast received why boastest thou 2. Mediat which proced from Gods Grace and Mans Wil jointly as Faith Repentance Obedience being both Gods gifts wrought by Grace therfore no glorying but in the Lord as S. Paul saith and duties owing by us upon peril of 1 Cor. 15. 10. Phil. 4. 13. 1 Cor. 9. 16. salvation which proced from the Wil helped by Grace and in that regard no glorying as S. Paul saith though I preach the Gospel I hav not to glory for necessity is laid on me and wo is me if I doo not So wo to al which beleev not in Christ To receiv as a Gift not only excluds glory but includs duty for in doing al which is commanded we doo but our duty being unprofitable servants Christ saith doth the Master thank his servant Luk. 17. 9. becaus he did what was bid I trow not Yet we may glory with S. Paul in the testimony of a good conscience as Samuel 2 Cor. 1. 12. 1 Sam. 12. 13 Neh. 5. 15. cald witnes of his integrity and Nehemiah recorded his own sincerity Howbeit whatever our natural parts be or labor and industry beyond others or how prosperously soever it succeds who is so void of piety as not to ascribe it to the fountain of al good God builds the hous more then al Laborers keeps the City abov al Warders givs more increas then al Planters or Waterers yet Builders Warders Planters Waterers hav al subordinat Offices which being neglected the Hous is unbuilded City unguarded and Plant unmanured Becaus God doth most in converting and Man nothing in comparison but al by him the Saints may rejoyce and say not unto us Lord not to us but to thy name giv the glory Yet not unto us implies somthing to be doon by us
before their deaths they ordeined som Disciples as Superiors over several Churches and Presbyteries 4. That such were stiled Prelats set over and Bishops or Overseers 5. That Peter and James Apostles Marc and Timothy Evangelists Gaius and Lynus two of the seventy Disciples Titus Onesimus Evodius Clemens Lucius Apelles Denys Areopagit Polycarp Ignatius Anacletus Apostolic Men were actual Bishops in several Sees as Ignatius Tertullian Irenaeus trusty Trustees avow 6. That in after ages Bishops were chosen by Presbyteries not occasionaly like Presidents or Moderators in Councils nor annualy as Maiors of Cities but perpetualy for life like Masters of Colleges to govern their Dioceses 7. That such continued in al christian Churches by the titles of Bishops or Prelats til Luther stiled them Superintendents 8. That after-Records or Catalogs of Episcopal continued successions are extant every wher beyond cavil or contradiction 9. That al Elders or Presbyters with Deacons Evangelists c. were Clergy Men by imposition of hands til Calvin occasionaly admitted Laics Joint Rulers in shew with Clerics which form hath since crept into a few Churches as novities stil find vulgar intertainment like new Brooms 10. That ther is no semblable color for conterfet Lay-Elders to meddle in Church matters nor ever were any such except Church-Wardens to keep the common Stock Goods and Utensils safe What needs more light at noon The blind are never the better nor wil deaf Adders be charmed So far the History Gaudenus de Episcopatu Gauden about Episcopat In his Hicrospistes or Defens of English Ministry and Ministers LEt Dr. Gauden a learned Divine ful of piety and free Appendix from partiality moderat the matter who in his Elegant Apology for the Ministry hath thes passages in sundry places He dotes not on any dross or rust which antient venerable Episcopacy may in many revolutions of ages easily contract and be as easily cleered nor likes thes rigid reformations which som rash envious ambitious Presbyters driv on who know not how to shav their Fathers Beards without cutting their Throats pair their Nails without cropping their Hands nor as unskilful Chymists refine from dross without consuming what is Pretious nor as blind Empirics purge bad Humors without casting into bloody Fluxes Our Lord Jesus Christ the tru Messias Son of God Angel of the new Covenant the great Apostle Bishop and Father of our Souls Author and Finisher of our Faith Suprem Lord and King Eternal high Priest and unerring Prophet of his Church was sent by Gâ—d the Father to perform al Prophecies fulfil al righteousnes and settle a visible Ministration of holy things in his Church who cam not in his own Name as Man to be Mediator or to take the Honor of Prophet Priest and a King over it but had his Mission from the Father by evident Witneâ— from Heaven both before and at his Birth but more eminently at Baptism by the visible Shape of a Dov and audible voice This is my beloved Son in whom I am wel pleased being annointed with gifts of the Holy Ghost abov al as Head of the Church Thes were attended with infallible Signs and Wonders while he taught the Mysteries of his Kingdom and instituted holy Rites to distinguish his Church from the World by thos Seals and Pledges of his lov in dying for the Faithful when he shed both Blood and Water on the Cross Which having personaly accompiished as to the meritorius part of his Ministry he being no more to convers in a visible Human presence on Earth did after his Resurrection commit the Keis of his Kingdom to the twelv Apostles aforechosen as Stewards or Ministers of his Houshold instructing them on what fundation of Faith to build his Church and by what Sacramental Signs to confirm Beleevers bidding them to Teach and Baptise al Nations to ordein Disciples that should succed and so breathed on them promising to send his Spirit as he did after his Ascention and to be with them til the Worlds end This cannot be meant of their Persons who shortly died but of their Survivers or Successors in the Ministry to whom the same Authority and assistance belongs by divine durable Charter or Commission for publication and confirmation wherof the Holy Ghost cam on them in shape of firy Cloven Toungs filling them with miraculous gifts fit for the first planting of the Church and al Ministerial power derivable to others for propagation and perpetuity therof Which whol fram or Fabric was the proper effect of his Prophetic Wisdom for instructing his Church an Act of his Kingly power in governing it and the fruit of his Priestly care for a right Liturgy or Officiating to be stil continued by an holy Succession of Evangelical Ministers in his Name to Teach Guid and Govern it in al holy Duties He made Apostles Prophets Evangelists Pastors Teachers for the work of Ministry and edyfying of his body who had divers gifts as be several parts in our body so that al are not Prophets or Pastors which are Beleevers or Members as every bodyly part is not an Ey tho it partakes the same Soul as Beleevers doo the same Spirit in differing ministrations of which Gifts thos only are to Judg whom the Spirit sets Successivly in the Church with power to ordein others without which divinely constituted Order began by Christ derived to the Apostles and delegated to their Successors the Church long ago had bin a Monster made up of confused excrescences or heaps of Heresies Sects Schisms and blind Baiards as such mishapen prodigies start up daily who having cast off Sacred Order doo in their varieties exced the promiscuous productions even of Afric The Apostles accordingly first filled up Judas place by Lot out of the seventy Disciples and took care to ordain others which should so doo after them distributing their own labors into several Churches som of Circumcised Jews others of Gentils among whom they exercised Divine power and Authority with al fidelity as Christs Ambassadors Heralds and Laborers in his Husbandry or Espousers to make a Mariage betwen Christ and the Church which office none without do delegation might presum to perform During which primitiv purity they ordeined Elders in every City and Country charging them to fulfil the Ministrey and feed their Flocks both in tru Doctrin and good Diciplin over whom the Lord had made them Overseers by the Apostles assignation Som of which had charge to settle a Succession of such as should be apt and able to teach the Word of Life that Christs Institution might be kept unblamable til his secund coming by an holy Order or Office of Ministers duly made by solen imposition of sacred hands as a visible token of their peculiar designation to this function Thus beyond al doubt or disput which none but Atheists or Infidels wil deny Christs holy Ordinance was carried on successivly for three generations 1. In the Apostles 2. From them to Elders and Rulers 3. From them to others which
For it neerest resembles Gods protopatern setled among the Israelits who had Heads of Elders like Bishops with Priests and Levits as Epist ad Evag. Presbyters and Deacons according to S. Jeroms parallel Now Christ and his Apostles in their institution much regarded Judaic customs as to Baptise with Water to use Bread and Wine in the Lords Supper to solemnize Weekly the Lords Day in the Sabbaths stead to giv Pastors and Teachers power of the Keis nor is any express precept or evident precedent against Episcopat either commanding parity or forbidding Luk 11. 25. 26. orderly superiority in Church or Commonweal Christ indeed inhibits his Apostles who were coequal or coordinat to exercise dominion like secular Princes which is a Rule for al Churches not to use any preeminence by ambition tyranny violence or usurpation on the Bodies Estats Lifes or Liberties of Men in Worldlings way yet such courses beside factious emulations are so incident to som insolent Presbyters as to the proudest Prelats Our Saviours sens is plain that what ever parts power place gifts or Graces any Minister hath abov others he should use them with humility to Gods Glory and the Churches good laying aside the levan of imperious oppression but the very Apostles who had a priority of place with parity of power among themselfs exercised superiority of jurisdiction over al other Disciples and Beleevers who obeied them as Fathers doing the like to Bishops after them St. Paul being to leav the World left a patern of Church-Government which was constantly pursued in ordeining Titus and Timothy Bishops giving them personal power to ordein censure rebuk or silence al Elders and Deacons under their charge Which Blondel confesseth to be a perpetual precedent for Church regiment 'T is a poor cavil to say they were Evangelists designed to Preach not to govern sith that takes not away their power of rule for then no Presbyters can Preach except they be Evangelists nor being such can preside in their Consistories At the same rate we may argu that none but the chief Appostles may feed Christs Lambs or Sheep becaus he committed the charge by a triple command to Peter the chiefest Or that the power to ordein Elders by laying on Hands to receiv accusations against them to rebuk censure silence excommunicat and restore belong soly to Apostles and Evangelists whereas a succession is necessary for Church societies so wel as civil as that vehement charge laid on Tymothy to 1 Tim. 5. 21. 1 Tim. 6. 14. keep thâ—s things unpartialy and unblamably til our Lord Jesus Christ com plainly shews For he declining daily to death could not doo it but only transmit the patern to posterity which he performed by a public way of Government This prime practis both in the Apostles dais and after is seen in the seven Asian Churches and in others registred by Fathers Councils and Histories What insuing times observed is evident among al Christians of the Eastern Greec Muscovit Abyssen and Indian Churches which retain Bishops to this day For no Presbyters ever exercised Ordination or Jurisdiction by sole peculiar power without presence and presidence of an Apostle or Bishop Presbytery is named but in two Texts of Scripture one being falsly alleged for ruling Lay Elders which are not preceptiv or institutiv but only narrativ without expressing any joint power office or authority of Presbyters with Presidents much less without or against them St. Jude puts foul marks on such Jude v 8 11. 19. As despised Dominion or speak evil of Dignities denouncing Wo against their seditious practises who are cruel like Cain covetous as Balaam and ambitious as Corah and his complices Such factious disturbers of Order prescribed by God in his Church St. Peter cals Presumpâ—uous Selfwilled and dispisers 2 Pet. 2. 10. of Dignities Whom thes Apostles would not so sharply check unles ther had bin som eminences in the Church so wel as among the Jews which thos mutinous Men confronted or contemned For they were too wary to oppose Civil powers whol Sword was too keen but the Ecclesiastic Orders Dignities and Dominions were obvious or obnoxious to al turbulent tumultuary Spirits who under vele of Christian liberty and pretensions of the Spirit the better to set off their Schisms and separatings oppugned authority even in the Churches Infancy 5. Common Reason requires a power and polity in the Church so wel as in Cities Armies or any Civil societies For the Lord of his Church hath not divested or denied it good government which may lawfully be used with Wisdom and discretion nor may Ministers which excel others in age prudence and gubernativ gravity be barred to employ their Gifts in sutable differences for the Churches behoof Only Christ requires humility in priority which many Prelats had and mo Presbyters wanted and service in superiority proportioned to their parts which God givs not in vain For som Ministers are young proud prone to faction and passion whos folly and fervor needs a bridle of Episcopal authority to curb them beyond common contemptible parity This St. Jerom owns as the ground of that Government to represâ— Schisms nor can such a Paternal preeminence prejudice any in preferring one worthy Person to rule the rest so that his Presidential priority be kept within du bounds of humility For woful experience shews how the want herof hath occasioned many main mischiefs by swarms of Sects both here and elswher If any allege vulgar dislikes of Episcopat this makes most for it sith what the many-headed multitud most decry who wil cry Hosanna and Crucifigâ— with one breath wise Men most approv yea the best Christians seing the misery of change rather desire regulated Prelacy then any other Church-Polity For headlâ—ss Presbytery and scattered Independency are disliked by moderat Men as a remedy wors then the malady 1. For the novity becaus neither was heard of in 1500. yeers and the last scars of twelv yeers standing nor hav they the vote of any general Council or practis of the Catholic Church 2. They hav prevailed here to justle out Episcopy by force in broken bloody times being planted not by Preaching or Patience under persecution but by the Sword and watered with their Brethrens blood as Roâ—ulus founded Rome or as Tâ—â—iâ— Tarquins Wife drov hir Chariot over hir Father Servius mangled Corps wheras Prelacy was decreed in al the World as St. Jerom In Ep. ad Titum avows with wisdom peace and charity by consent of Churches 3. Becaus neither of thes two wais hath such plenary approbation as the old had in al Parliaments and Convocations since this Nation Christianized 4. Sith the same or wors inconveniences obtruded to Episcopy in its declining age appeer in the bud or prime of thes new wais so much pride avarice ambition vanity uncharitablenes with more prophanes Atheism Heresy Blasphemy licentiousnes faction bitternes contention confusion then ever attended Episcopacy beside needless scandal given to other
the Winepress at Vintage which succeds this Harvest is the same with that bloody slaughter executed by him which sat on the whit Hors wher 't is said He treads the Wine-prâ—ss of the fierce wrath of Almighty God Rev. 19 11. 15 which provs that the two Prophetic Parabols here no other interveining signify the same matter or if divers yet som way tied together sith then Harvest ther goes next before Vintage here and the preparation of the Lambs mariage and Babylons destruction preceds that cruel slaughter ther it must needs folow that the said preparation and destruction are this Harvest or belongs to the same with it or the Harvest with them If Babylons destruction be the Harvest it agrees to the type of cutting down and threshing sutable to Jeremies foretelling old Babylons fal by the same figure but if both Harvest and Vintage which end the yeer set forth the consummation of things the Harvest preceding in time then both may signifie the period of Roman tyranny wher Harvest may denot the Cities overthrow as first fruits and Vintage insuing the Beasts who Kingdoms ruin Haply Harvest may imply that preparation to the Lambs mariage or adorning his Bride or somthing to be doon therat which probably is the Jews conversion and gathering of Israel so long looked for Thes are they in our Maâ— 22. 1. Saviours Parabol who being invited to the Kings Sons wedding refused to com but being now ready make hast For the Gentils cannot be this Bride sith they hav bin the Lambs Spous abov one thousand six hundred yeers ago With this conversion or return of Israel who shal be ascited as part into the Lambs Virgin company shal be joined the Turcish Empires cutting down typified by drying up of Euphrates at pouring Rev. 16. 12. out the sixth Phial that the way of the East Kings may be prepared For the time of this Phial pointly agrees with the Brides preparation being set betwen Babylons overthrow and the Enimies last slaughter Christs Church which by Israels conversion wil seem dupled shal hav ech a peculiar Enimy one the Roman Beast of uncircumcised origin the other the Mahometan Empire of circumcised Of-spring derived from Ismael which was ominous and odious to Isaacs Issu the abolition of both being to be accomplished at Christs coming So Harvest may resemble the first and Vintage the last Joels Joel 3. 1. 2. 13. Prophecy whence this duple type is taken treats of Israels conversion saying In thos dais when I shal bring again the Captivity to Juda and Jerusalem I wil gather al Nations into the Valley of Jehosaphat and plead with them ther for my People and heritage Israel whom they hav scattered among Nations and parted my Land Then folows by Hypotyposis put ye in the sickle for Harvest is ripe com get ye down for the Press is ful the Fat 's overflow and the wickednes is great Now though both notions of Harvest one to gather in the other to cut down and thresh comply to Israels gathering into the Churches Barn and subduing the Enimies with slaughter yet becaus the Churches vindication is here handled the sens of cutting and threshing is to be preferd The Lord is Christ the King stiled the Son of Man whos power next appeers Another Angel cam out of the Temple in Heaven having 〈◊〉 18. 19. 20 also a sharp sickle and another from the Altar which had power over fire and cried loud to him that had the sickle saying thrust in thy sharp sickle and gather the clusters of the Vine for hir grapes are ful ripe And the Angel thrust his sickle into the Earth and gathered the Vine nnd cast it into the great Winepress of Gods wrath and the Press was trod without the City and blood cam out even to the Horsbridles by the space of one thousand six hundred furlongs Here a Vintage is described which Parabolicaly in Scripture signifies bloody slaughter and this is the same with that great carnage expressed by the same words which shal be in the war of that great day at last Phial For Rev. 19 15. both are the ruin of one Enimy and ech shal befal at last on the Beast and fals Prophet with al their Complices and Confederats If then this Vintage be that slaughter it must fal on the said Enimies So the Vine or Vineyard is the Beasts Dominion the ripe Grapes his Assistants ful of blood-guilt ripe for judgment the Vessel or Wine-press the place of slaughter caled Armageddon or destruction but wher this place or pitchâ— field shal be is not reveled nor may be curiously inquired Yet the holy Ghost points out its dimension to be one thousand six hundred furlongs without the City but within the Region or Territory therof St. Jerom computs Palestin to be 200. Epist ad Dard Italian miles long which make one thousand six hundred furlongs eight to a mile whence many conject or conceiv that ther shal be this great battels Cockpit specialy sith it hath an Hebrew appellation which such as beleev Antichrist shal com from the East or descend of Dans Tribe easily credit but we who find him seated in west Babylon can hardly relish it unles we deem as divers doo that after Romes demolition he shal divert into the East as som of his sworn Vassals suppose he shal reside at Jerusalem before the day of Judgment For 't is not probable he wil freely lead an Army as he perswaded Princes to doo into Palestine leaving so many Enimies behind his back Som find a place in the West of like extent one thousand six hundred furlongs viz St. Peters Patrimony which from Rome to the farthest mouth of Po and Marishes of Verona is about two hundred miles long wher haply the blow wil be struck The Cutter of clusters is not the same with the Wine-press treader but hav several workmen for an Angel with a Vine-dressers sickle cut the clusters and gathered the Grapes but Christ the King with a troop of Rev. 19. 11. 13. 14. Heavenly Horsmen trod the Press clothed in a vesture sprinkled with blood whom the Armies in Heaven folowed on whit Horses Nor is the Grape-gatherer said to tread the Press but only to cast the cut Clusters into it and then the King coming with his Heavenly troop of Hors trod the Press without the City Then blood cam from the Wine-press to the Horsbridles for one thousand six hundred furlongs space So the sum may be the Angel Vintager with the Saints help shal lop off the Clusters belonging to the Beast and so force them into Armageddon wher the Lord Jesus shal tread them in a Wine-press as St. Paul saith The Man of sin shal be destroied by the Lord with 2 Thes 2. 8. the brightnes of his coming What can be cleerer yet no infallible certainty sav bare conjecture can be had before the event makes it evident Here our Author Atropos-like cutsoff the web of his
without torture of Body and Mind in which sens it shal endure for ever unquenchable and the torments endlesss Yet it folows not that he so cast in shal so endure or resist it as to be eternaly burnt and tortured but never dy or be destroied Yea tho many places prov everlasting fire and torments into which Men may be cast successivly one after another for ever yet none assert that any individual Person shal perennaly abide or endure therin but he shal hav an everlasting secund Death For when Death and the Grav Hel hav delivered up the Rev. 20. 13 14. dead in them and every Man judged according to his works Death and Hel shal be cast into the Lake of Fire this is the secund Death Hence 't is cleer that every Reprobat condemned at general Judgment must suffer a secund Death after which he shal dy no more But what is meant by Mind so oft iterated if not Mans Quaere Soul The jois of eternal Life are comprised in Scripture under Eternal Life the name of Salvation or being saved which signifies to be secured either respectivly against special evils or absolutly from al as want sicknes death Now becaus Man was made immortal or immarcescible and fel from it by sin it results that to be saved from sin is to be freed from al evil and afflictions acquired by the same Ergo Remission of sin and Salvation from death and misery is al one As when Christ Mat. 9. 2 5. cured a Paralytic Man saying Friend be of good cheer or comfort thy sins be forgiven the Scribes said within themselfs he blasphems but he asked whether 't is easier to say thy sins be forgiven or arise and walk Yet he used that form of speech to shew he had power to remit sins which implies that 't is al one to the saving of the sick to say thy sins are forgiven or rise and walk For sith death and misery are punishments of sin the discharge of it releaâ—eth the other two being absolut Salvation such as the elect shal enjoy after the Judgment day by Christ Jesus favor who for that caus is caled our Saviour Touching particular Salvations from enimies or miseries 't is needless to treat but becaus the general Salvation must be in the Kingdom of Heaven ther is great debate or difficulty about the place Becaus Kingdom is an Estate ordained by Men for security Kingdom of Heaven against enimies and want it seems this Salvation which sets forth our Kings glorious reign by conquest not a safety by escape shal be on Earth For wher we expect Salvation we must look for Triumph Victory and Battle in order which cannot be supposed in Heaven and wher els we must serch the Scriptures Isaiah largely describes it To be at Jerusalem Isai 33. 20. c. a quiet habitation a Tabernacle not to be taken down The Saviour is Our Lord Judg Lawgiver King The condition of the saved is The People that dwel therin shal be forgiven their iniquities By this 't is cleer that it shal be in Jerusalem wher God shal reign at Christs next coming and fil up the Salvation of Gentils which shal be received into his Kingdom for ever Isai 66 20 21. Isaiah more expresly declares it That the Gentils who had any Jews in bondage shal bring them from al Nations on Horses Charets and Litters to Jerusalem the place of Gods John 4. 22. worship As our Saviour told the Woman of Samaria that Salvation is of the Jews or begins at them As if he should say ye worship God but know not by whom he wil sav you we know it shal be by one of Juda and not a Samaritan This Rom. 1. 16 17. St. Paul explains The Gâ—spâ—l is Gods power of Salvation to every one that beleeveth to the Jew first and also to the Greec Joel 2. 30 32. So Joel describing the Judgment day saith God wil shew wonders in Heaven and Earth Blood Fire and Pillars of smoke wherto he ads In Mount Zion and Jerusalem shal be Salvation Obad. v. 17. c. So saith Obadiah On Mount Zion shal be deliverance and holines Jacobs hous shal possess their possessions which he particularly points out by The Mount of Esau Land of Philistins fields of Ephraim Samaria Gilead and Cities of the South concluding thus The Kingdom shal be the Lords On the other side no plain pregnant place provs the Saints Ascention into Heaven sav that 't is caled the Kingdom of Heaven which was becaus he governed the Israelits by commands sent to Moses from and after sent his Son as he wil again thence or els that his Throne is Heaven and Earth his Footstool but that his Subjects or Servants shal sit so high as his Throne or abov his Footstool sutes not with the glorious Majesty of so great a King Al thes Kickshews of arguing from similituds which he Answer derides in others are soon satisfied that his subjects shal not sit on his suprem Throne as Coequals or Coordinats but only dwel as Princes Servants doo in their Palaces in his holy John 14. 2. Hous of Heaven This saith Christ hath many mansions being infinity it self wheras not a tithing paâ—â— of Mankind can possibly find place to stand on a new Earth or finit world Three Worlds are specified in Scripture 1. The old before Noahs flood wherof St. Peter speaks 2. The present of 2 Pet. 2. 5. which Christ saith My Kingdom is not of this World 3. That to com of it St. Peter saith We according to his promiss look for new Heavens and Earth which is that World wherin Christ coming in the Clouds with great glory shal send his Angels to gather the Elect from the four Winds or utmost parts of the Earth to reign over them under his Father everlastingly Thus he But wher is the World to com taken for a Real material Quaere World as the other two be 'T is not Cosmos or Mundus venturus but Seculum vita vel Aevum futurum the Time Life or Age to com Nor is ther any warrant in al Gods word for thos last words that Christ shal reign over the Saints â—iz on Earth under his Father everlastingly but that they shal reign with him 1000. yeers as Chiliasts contest Touching Understanding he saith 't is only imagination Understanding raised in Man or any Animal that can imagin by words or signs which is common to Man and Beasts As a Dog by use understands his Masters cal or check with sundry strange tricks by 〈◊〉 〈◊〉 calture so doo divers other kinds yea som 〈◊〉 to speak but understanding peculiar to Man is not only to know one anothers wil but his thoughts or conceptions by the consequents of things Names into affirmations â—eâ—ations and other forms of speech of which he wil treat elswher For Witchcraft he holds it to be no real power yet are