3. Or Peter himself But no doctrinal controversie dependeth on it For all three are certain truths 1. No doubt but primarily Christ is the Rock on which the Church is built 2. And no doubt but Faith and Confession being the condition of our part in Christ the Church is so far built thereon 3. And no doubt but the Apostles are called Foundation stones on which the Church is built and therefore Peter whose name importeth it and was a chief speaker among them as the foreman of a Jury 2. Though the Powers of Hell may seem to prevail as they did over Christ while he was on the Cross they are then next an overthrow themselves 19. And I will give to thee the keys of the kingdom of heaven and whatever thou shalt bind on earth shall be bound in heaven and whatever thou shalt loose on earth shall be loosed in heaven 19. And hereafter I will make thee a ruling Steward over my Church as it is Gods Kingdom on earth preparatory to the Heavenly Kingdom of Glory and the due administration of thy office by these Keys of Power shall be the ordinary way to Heaven and a forerunner of the finall Justification of the Faithful and of the final condemnation of the Impenitent and ungodly whom by my doctrine and the due application of it thou bindest over to my judgment Note As Peter was the foreman or speaker in their common confession so by Peter the promise is made to them all And to them all Christ after gave this power But he never made Peter governour of the rest of the Apostles Much less the Pope 20. Then charged he his disciples that they should tell no man that he was Jesus the Christ 20. N. Because this honour was reserved chiefly 1. To the time of the accomplishment of all the evidences by his Resurrection and Ascension and giving of the Holy Ghost 2. And to the work of the Spirit then on the Apostles by which they were suddenly advanced to a fitness for this work above what they attained by Christs personal teaching them on earth 21. From that time forth began Jesus to shew to his disciples how that he must go to Jerusalem and suffer many things of the elders and chief priests and scribes and be killed and be raised again the third day 21. Note 1. This Christ did 1. To make them know that he knew things to come 2. And to make them know that it was not to reign as an earthly King that he was sent 3. And to prepare them to bear his sufferings and not to expect fleshly prosperity by him 2. It was the Poor that followed Christ and the Rulers and Teachers that crucified him 22. Then Peter took him and began to rebuke him saying Be it far from thee Lord this shall not be unto thee 22. Peter contradicted him saying God forbid Lord favour thy self and expose not thy self to this Note 1. The flesh is ready to suggest fleshly counsel and to oppose all that tends to suffering 2. We have need to be fortified against temptations of loving friends as well as enemies 23. But he turned and said to Peter Get thee behind me Satan thou art an offence to me for thou savourest not the things that be of God but those that be of men 23. He lookt at him with displeasure and said to Peter I say to thee as I did to the Devil when he tempted me Get thee behind me for thou doest the work of Satan the adversary in tempting me for self-preservation to violate my Fathers command and my undertaking and to forsake the work of mans Redemption and Salvation As thy counsel savoureth not the things that be of God his will work and Glory but the things that be of men the love of the body and this present life so it signifieth what is in thy heart take heed lest this carnality prevail Note 1. All things must displease us that displease God and are against his interest and the good of man 2. Even the best men and nearest friends may by temptation and errour be made Satans instruments to do his work in some particulars of great moment 3. Good men do the Devils work oft times when they know it not but verily think it is all for Christ 4. No love or respect to mens nearness or goodness must draw us to flatter them in sin or to speak lightly of it we must not mince it or extennate it because good men commit it we must lay it home on them that would by justifying it make it pass for duty Lest the name of Good men should serve Satan more effectually than men of known wickedness can do 5. It is no railing on just occasions to tell tempting friends and godly men or Ministers that they are doing the Devils woâ—k and are instead of Devils to the tempted To hinder us in Gods work and mens Salvation is to be Satans to us O how many Satans then are called Reverend Fathers who silence and persecute men for Gods work as the whole course of the Papal Discipline and worship manifesâ—â—th 7. It is carnal savouring worldly and fleshly interest too much and the things of God the Soul and Heaven to little which is the common cause of the sinful counsels and course even of Sacred men 24. Then said Jesus to his disciples If any man will come after me let him deny himself and take up his cross and follow me 25. For whoever will save his life shall lose it and whoever will lose his liâ—e for my sake shall find it 24. Christ took this occasion to preach self-denial to his Disciples saying Let him that will be my Disciple and follow me and expect Salvation by me resolve to deny his carnal self and self-interest and resign himself to me as being not his own but mine Not making the cross but patiently taking and bearing it when it is laid upon him and follow me by sufferings unto glory For this is the method determined by God that whoever resolveth to save his life and not be undone in the world to avoid sin this man shall finally lose his life and life eternal And whoever will lose his life rather than by sin to forsake me and his duty shall find that life with felicity in heaven which he lost on earth N. Christs peremptory terms of Salvation are to prefer it and him before our lives 26. For what is a man profited if he shall gain the whole world and lose his own soul or what shall a man give in exchange for his soul 26. Will it not be an ill bargain to gain all the world for a short time to the flesh and lose ones own Soul and its happiness for ever And what will compensate the loss of the Soul For what price would you sell its happiness N. 1. Men hath a Soul that liveth when he leaveth this world 2. It were a mad bargain to sell a mans Soul for all that this world
the Church 3. But how the telling of one Lay-chancellor or Civilian and hearing or not hearing him and being Excommunicate by him concerns this Law I know not no nor telling or not hearing one single person that judgeth alone over many hundred Churches at a distance and without their notice 4. This discipline is of great moment for the honour of Christ and his Church that it be not as impure as the Infidel world nor a Swine-fly instead of a Society of Saints And that it may be known that Christ came not as deceivers do to get himself a number of followers as bad as other men but to sanctifie a peculiar people to God zealous of good works and forsaking the world the flesh and the devil and to keep Christians from the snare and the shame of infectious and wicked Associates and to keep sin under open disgrace 5. Yet if Pastors neglect this holy discipline the sin is theirs It doth not necessitate the innocent to forsake the Church unless their Doctrine or Practice amount to a profest rejection of some essentials of Christianity or else they force men to sin or own their sin But they that can chuse better without more hurt than benefit should prefer it before undisciplined Chuches 18. Verily I say to you Whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven 18. I tell you that my Church on earth is the Seminary or Suburbs of my Church in heaven and those that you as my Ministers absolve according to my word they being not deceitful but true professors of faith and repentance they shall be absolved in heaven And those that you bind over as impenitent to my judgment being such indeed shall be condemned and shut out of heaven and I will own and confirm your judgment of men by the power I give you if you do it according to my word N. God giveth Pastors power to condemn and cast out none from heaven nor to save any but only such as condemn and cast out themselves or such as save themselves by faith more than the Church can do 19. Again I say to you that if two of you shall agree on earth as touching any thing that they shall ask it shall be done for them of my Father which is in heaven 19. And I tell you that I may encourage you to concord that if two of you much more if all or many shall agree in your Prayers Discipline or Appeal to God he will accept your endeavours and they shall not be in vain but blessed 20. For where two or three are gathered together in my name there am I in the midst of them 20. For as I am with every single Christian so I will more eminently bless with the fruits of my presence the Assemblies of the faithful be they never so small N. It is in hatred to Christs presence and name that Satan persecuteth such meetings 21. Then came Peter and said to him Lord how oft shall my brother sin against me and I forgive him till seven times 21. Peter said to him What if my brother do often sin to my injury or scandal and be often thus admonished how oft must I forgive him seven times seemes much 22. Jesus saith to him I say not to thee till seven times but till seventy times seven 22. It is not the number of times but his true repentance that is to be here regarded Note There are some sins that oft committing will prove that the Repentance is not true He that should daily or weekly beat you steal murther fornicate and as oft say I Repent is not to be believed but forfeiteth his credit But he that is but oft angry or defective in the degrees of sincere duty may be believed if he oft profess repentance 23. Therefore is the kingdom of heaven like to a certain king which would take account of his servants 24. And when he had begun to reckon one was brought to him who owed him ten thousand talents 25. But forasmuch as he had not to pay his Lord commanded him to be sold and his wife and children and all that he had and payment to be made 23 c. And that you may know on what terms you must look for mercy and forgiveness your selves I will liken Gods government to a Kings that would call his servants to account and demand his due and make his Debtors know what he might expect of them in justice 26. The servant therefore fell down and worshipped him saying Lord have patience with me and I will pay thee all 26. The servant unable to pay appealed from justice and begged mercy promising to pay when he should be able 27. Then the Lord of that servant was moved with compassion and loosed him and forgave him the debt 27. As he appealed to mercy he found mercy and his Lord forgave him and set him free 28. But the same servant went out and found one of his fellow servants who owed him an hundred pence and he laid hands on him and took him by the throat saying Pay me that thou owest 29. And his fellow servant fell down at his feet and besought him saying Have patience with me and I will pay thee all 30. And he would not but went and cast him into prison till he should pay the debt 28 c. He that had received so much mercy used his fellow servant with unmerciful rigour exacting all his due 31. So when his fellow-servants saw what was done they were very sorry and came and told to their Lord all that was done 32. Then his Lord after he had called him said to him O thou wicked servant I forgave thee all that debt because thou desiredst me 33. Shouldest not thou also have had compassion on thy fellow servant even as I had pity on thee 31 c. I forgave thee a great debt and shouldest not thou forgive a little one If mercy was so necessary to thee why didst not thou shew mercy to thy fellow servant as I did to thee 34. And his Lord was wroth and delivered him to the tormentors till he should pay all that was due to him 35. So likewise shall my heavenly Father do also to you if ye from your hearts forgive not every one his brother their trespasses 34 35. Note Here it s doubted 1. How God â—s said to forgive unmerciful men 2. And to demand 〈…〉 which he had forgiven and to unpardon it again Answ God hath divers degrees of forgiveness 1. To give the world a pardon of all sin on condition of thankful acceptance is a great degree of forgiveness tho it be no actual discharge till accepted 2. To suspend the execution of punishment with such an offer and to give him time ease and mercy who deserved to be all that time in hell is a degree of actual forgiveness for to forgive the sin is to forgive the punishment and bad men
like these Infants in the Kingdom of God else he might have taken up a Lamb or a Dove and blessed them and said of such harmless creatures is the Kingdom of God But he must mean of them and such as them or of such both in age and also in humble teachable receptivity is the kingdom of God else it would be no reason to bless them Which can be nothing lower than acceptance as Visible-Infant-Church-Members 2. He that in all ages from the beginning took Infants to be Infant-Members of his Church and came not to destroy but to enlarge mercies to the faithful and their seed and saith They are holy and was much displeased with his erroneous Apostles for forbidding them to be brought for his benediction sure will not be well pleased with those that now forbid them to be dedicated in the Baptismal Covenant to him But yet if any man will say I deny not the interest of the Infants of the Faithful in the Church and Covenant but only think that Baptism was appointed only for the solemn reception of the adult and so will be Baptized at age after or without Infant Baptism merely to satisfie Conscience and then live in Love and Peace with those of another mind I should gladly live in Love and Peace with such 15. Verily I say to you Whosoever shall not receive the Kingdom of God as a little child he shall not enter therein 16. And he took them up in his arms put his hands upon them and blessed them N. 1. These words plainly intimate that he received them as capable of the Kingdom of God that is the Church on Earth and in Heaven Christ doth not thus bless unbelievers and their seed but those that 1 Cor. 7.14 are called Holy 17. And when he was gone forth into the way there came one running and kneeled to him and asked him Good master what shall I do that I may inherit everlasting life 17. N. It hence appeareth that the Jews except the Sadducees then believed an everlasting life 2. And that we should do whatever God would have us do to attain it 18. And Jesus said to him Why callest thou me good there is none good but one that is God 18. Good indeed in the prime sence is a high title none being more proper to God himself and none perfectly and primarily and essentially good but God It s a greater matter to be good than thou deemest 19. Thou knowest the commandments Do not commit adultery Do not kill Do not steal Do not bear false witness Defraud not Honour thy father and mother 19. N. Defraud not is the sence of the Tenth Commandment that is Love thy Neighbour as thy self so as not to desire from him any thing to his hurt Qu. Why doth Christ mention none of the Commandments of the first Table Answ The man is supposed to confess God and consequently his duty to him and to mean in his question What good works must I do towards others Qu. 2. Why doth not Christ recite the Commandments in their true order Answ When the matter alone is intended the order is not necessary 2. The Evangelists recite not all Christs words in the same order that he spake them as is evident in the difference of their recitals These very words are otherwise recited by Matth. 19.18 19. Thou shalt do no Murther is first and Thou shalt love thy Neighbour as thy self is last and instead of Defraud not 20. And he answered and said to him Master all these have I observed from my youth 20. N. He meant that he had not directly in the outward act broken any of these not knowing how far the Law reacheth 21. Then Jesus beholding him loved him and said to him One thing thou lackest go thy way sell whatsoever thou hast and give to the poor and thou shalt have treasure in heaven and come take up the cross and follow me 21. Jesus beheld him with kindness approving in him what was good and said So far thou hast done well But there is more than this necessary to obtain everlasting life even to prefer it before all the wealth and pleasure of this world and life it self and to trie thee herein Go and sell all and give to the poor and take heaven for thy treasure instead of all and follow me in self-denial unto suffering N. Not that all are bound to sell all but all are bound so to prefer heaven as will make them forsake all that stands against it 22. And he was sad at that saying and went away grieved for he had great possessions 22. Carnal men may be sorry that they cannot bring down God to their terms Good and bad would be as well as they can both here and hereafter But when they see they cannot have both Earth and Heaven the Faithful chuse heaven tho sensible of earthly sufferings and the worldly chuse the world and most to keep off sorrow and despair do force on themselves a hope that they shall have both and that God will save them on their own terms 23. And Jesus looked about and saith to his disciples How hardly shall they that have riches enter into the kingdom of God 23. How hard is it to perswade rich men to love heaven better than earth and to yield to the conditions of salvation 24. And the disciples were astonished at his words but Jesus answered again and saith to them Children how hard is it for them that trust in riches to enter into the kingdom of God 25. It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God 24. So bad is the heart of man that it is exceeding hard to have riches and not to place mens trust in them and such as do so cannot be true Christians and be saved N. To trust in riches is to take them for our best and to take and expect more comfort from them than from Christ and Heaven 26. And they were astonished out of measure saying among themselves Who then can be saved 27. And Jesus looking upon them saith With men it is impossible but not with God for with God all things are possible 27. N. Sure the inordinate desire to be rich must needs signifie unbelief Can men seek that which they believe maketh their salvation almost impossible The same I say of murmuring poverty 28. Then Peter began to say to him Behold we have left all and followed thee 29. And Jesus answered and said Verily I say to you There is no man that hath left house or brethren or sisters or father or mother or wife or children or lands for my sake and the Gospels 30. But he shall receive an hundred fold now in this time houses and brethren and Sisters and mothers and children and lands with persecutions and in the world to come eternal life 31. But many that are first shall be last and the last first 29. c. N.
Nations are joyned in happiness or misery hereafter as rewarded in the relations in which they did good or evil 24. And he cryed and said Father Abraham have mercy on me and send Lazarus that he may dip the tip of his finger in water and cool my tongue for I am tormented in this flame 24. Note 1. The Parable speaketh metaphorically of Souls as if they had Tongues which signified no more than they have a torment suitable to their kind 2. Voluptuous rich men would shorrly beg even for a very little and that of those whom they here despised if they could help them 3. By flame is meant a means of torment 25. But Abraham said Son remember that thou in thy life time receivedst thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented 25. Thou hadst that which thou didst chuse Thou didst prefer fleshly pleasure before the hopes of Heaven and thou hast had them And Lazarus submitted to sufferings on Earth for the hopes of Heaven which he preferred and he hath now his choice Note 1. God doth not damn any man for his being rich but for being sensual and preferring self-pleasing before his Salvation Nor doth he save any for having suffered in this World but for preferring God and Heaven before prosperity and ease and for suffering to attain Salvation 2. The next life will set all straight and tell us who made the wisest choice and were indeed the happy men 26. And besides all this between us and you there is a great gulf fixed so that they which would pass from hence to you cannot neither can they pass to us that would come from thence 26. Heaven and Hell may have some knowledge of each others case but no access for converse Damnation is a remediless state The damned may wish for ease and help and mercy but shall have none 27. Then he said I pray thee therefore father that thou wouldest send him to my fathers house 28. For I have five brethren that he may testifie unto them lest they also come into this place of torment 27. O send him to my Brethren on Earth to tell them what I suffer and why that they may not come hither who are yet recoverable and in a state of hope though my case be desperate Note Whether the damned retain any love to and care of their Brethren on Earth or whether this be spoken only to explain their condition here is uncertain 29. Abraham saith unto him They have Moses and the Prophets let them hear them 29. The God of Wisdom and Power hath determined of the way and means of converting men which is by his Word and Ministers and not by Messengers from the Dead If they will be saved it must be by God's appointed Means and not any other 30. And he said Nay Father Abraham but if one went unto them from the dead they will repent 30. Sure such an Apparition would convince them and affright them to Repentance 31. And he said unto him If they hear not Moses and the prophets neither will they be perswaded though one rose from the dead 31. If it were so God will not change his way of Salvation to persuade wilful sensual sinners But it is not so for God's Word and Ministers are a more suitable means of converting sinners than a man would be from the dead God will bless his own Means And affrighting men will not renew their Natures and kindle in them a Love to God and Holiness And how little should we know whether one from the Dead were a Devil or a credible Messenger and whether he said true or false Should he dwell with us as long as Ministers do men would again despise and persecute him Should he come but once it would not equal the daily sollicitations of God's Ministers Will one from the Dead heal all Diseases with a word and raise the Dead and send down the Holy Ghost on all the Faithful and give such proof of his Truth as the Prophets and Christ and the Apostles have done Will his words have more Light and Power than God's Word hath Or would not your fleshly Brethren accuse him of scandalizing and slandering the Soul of their noble deceased Brother for telling them he is in Hell and persecute him if he were within their power Note Christians remember with thankfulness that you have a far better means for your Salvation than one from the Dead would be and use it accordingly CHAP. XVII 1. THen said he unto his disciples It is impossible but that offences will come but wo unto him through whom they come 2. It were better for him that a milstone were hanged about his neck and he cast into the sea than that he should offend one of these little ones 1 2. It is a thing that will certainly come to pass and must be expected that divers hinderances and oppositions will meet men to keep them from Faith and Holiness and that by divers sorts of persons But the sin of such hinderers is heinous tending to oppose the Gospel of Salvation and to damn Souls and woe to them that by their malignity do thus serve Satan against Christ 2. They may blindly flatter themselves by malice or false reasoning or worldly interest but their case is more miserable than if they were drowned in the depth oâ— the Sea 3. Take heed to your selves If thy brother trespass against thee rebuke him and if he repent forgive him 4. And if he trespass against thee seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him 3 4. Take heed that you hinder not any man in the matters of his Salvation by persuasion example or persecution But if any man offend you by sin or injury reprove him and if he repent forgive him Note 1. The meaning is not that the mock-repentance of one that will seven times a day commit gross sins or injury and say I repent when it is notorious that he doth not should be forgiven for an hypocritical word But that True Repentance should be accepted how oft soever men offend Qu. Must we not forgive men unless they confess and repent Ans There are several degrees of forgiveness 1. We must so far forgive the impenitent as to love them as men and desire and endeavour their good without revenge 2. But we must forgive none but the penitent so far as to take them into the special Love which belongeth to Christian Friends But then it supposeth that the fault be gross sin and not an injury by tolerable Errour which he is not convinced of nor can be 5. And the apostles said unto the Lord Increase our faith 5. Seeing it is by Faith that we must do Miracles and must be saved Give us more Faith 6. And the Lord said If ye had faith as a grain of mustard-seed ye might say unto this sycamine tree Be thou plucked up by
yet speaking and keeping the necessary truth or essentials of our Religion in Love and Concord in this Faith and Love may in all things grow up to greater measures by degrees even into a fuller Communion with Christ our Head and likeness to him 16. From whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love 16. From whom the whole Church receiveth both that vital Influence and that Conduct and Government to its own intensive and extensive increase in Love which is its spiritual Life which the natural Body doth from the Head and Heart by communication of vital and animal Spirits and Heat And this Life and Increase is received and communicated to each part from Christ by that coagmentation and due connexion of all the Members of the Church together while each keepeth his place and performeth his own Office by the exercise of Faith and Love effectually for the good of all Even as the Body is kept in Life and Health while every inferiour Part and Joynt is receptive and active according to its proper Place and Office Note There is no Text which is so plausibly wrested to maintain Popery that is One Universal Humane Government of the whole Church on Earth Monarchical or Aristocratical by Pope Council or combined Metropolitans as one Soveraignty as this It seeming to forestalled Men to speak of the Church as compacted in one Universal Policy so governed And it is a Text which must be greatly studied against Dividers and yet vindicated from Roman Perverters I. Doubtless the Text speaketh strongly for Universal Concord and not onely for an uniting of Members in several Congregations which shall each be Independent which would be but like so many Limbs cut off from the Body but for an uniting of Congregations yea of all through the World in one compacted Body And therefore all Christians must abhor Dissection and Separation or Schism II. Yet it is evident that Paul speaketh of no one Head but Christ and of no sort of Universal Soveraign on Earth as under him And indeed it is an Office that Humane Nature here is not capable of either in Monarchy or Aristocracy It 's impossible for any Church-Soveraign-Power save Divine or Angelical at least to rule the Church by Legislation Judgment and Execution all over the Earth much of it being out of our reach as the Moon is And the Church is under contrary enemy militant Civil Governours which maketh it the more impossible And the onely Pretenders have been the great Dividers and Destroyers What then is here meant and to be done for Unity Not to feign impossible Terms such as are An Vniversal Soveraignty and Multitudes of Hamane Doubtful Vnnecessary Canons which are the most effectual causes of Discord But 1. to take up with Christs own prescribed terms of Union here laid down v. 3 4 5. If Christ have not made the Laws of Church Union he is not the maker of the Church for Unity is essential to it as to a House or Body 2. To be one in Love and to repress all Tyranny that would destroy Love and Peace 3. As in the several Assemblies they must exercise the same Faith and Hope and love and worship the same God and Saviour by the same Spirit so that these Churches must live in love to each other and avoid all Discord And if any breach be made between them in Faith or Love they must use all reasonable means to heal it which is by Writing or Messengers giving to each other an account of their Faith and Practice and when need is consulting in Synods of one or of divers Nations Not that such Synods are Governours of many Churches by a Major Vote or by Metropolitan Power save as they may exercise the Magistrates Power of the Sword by his Commission which were such fit can be given only in his own Dominions out of which Synods and Metropolitans can have no Political Governing Power But the Major Vote must be regarded for Concord which is the use of Synods yet so that it prevail not against Divine Authority and Law nor against Reason or the Churches good And therefore 1. Synods are but for Counsel and Agreement 2. And General Councils impossible and neeedless it being impossible and needless that all the World have notice of the Cases of every particular Church much less that they meet for the redress 3. And when Corruption and Tyranny as under the Arrians and Papists have got the Major Vote the minor are not bound to agree with them but to dissent As the Earth is Gods Kingdom and all Kings are his Officers in their several Kingdoms but neither any one Man or many Conjunct in one Aristocracie or Council are One Soveraign Governing Power over all the Earth but only should by Consultations seek to keep the Common Love and Peace even so all Churches and Christians on Earth are Christs Kingdom or Church Universal and all True Pastors are his Officers in their several Churches but neither one Man or many Conjunct as one Political Person or Aristocracie are one Summa Potestas over all Christians on Earth but those that are within the reach and notice of each other should when it 's needful by Synods and Consultations keep up Unity of Faith and Love and all needful Concord Had not Princes been made too capable of abuse they would not take well the Doctrine of a late Learned and Triumphant Writer who tells us that tho de facto Princes do not yet they ought to unite their Power in one Council which should be the brightest Governour of them all And so 1. all Kings must be Subjects 2. Aristocracy must rule Monarchy 3. How shall all Kings from the Antipodes or over all the Earth meet 4. Who shall call them 5. Where must they meet 6. Shall they trust their Crowns to Deligate Subjects 7. What if the most be Heathens and Mahometans and most Christians Hereticks in each others account 8. If he condescend to limit this Soveraign Diet who shall limit it and how And then the Universal Soveraign is still wanting They that dare plead for no more than Vniversal Communion should have understood that Communion as such belongs but to a Community and a meer Community is no Body Politick or Governed Society but a Confederacie of Equals as to Rule With respect to God only the World is one Governed Kingdom and with respect to Christ the Church in one Ruled Body Politick But neither of them is One as united in any Vicarious Soveraign but in their several Provinces must keep Communion in Faith Love and Peace 17. This I say therefore and testifie in the Lord that ye henceforth walk not as other Gentiles walk in the vanity of their mind 17. Therefore I charge you as from Christ that you that are Christians live not
advance the Papacy and its corruptions of Religion in so much that they make such Miracles one of the Chief Marks of their Church Gregories Dialogues and such other led the way and their monstrous Legends feign so many and so shamefully of St. Francis St. Dominick and multitudes more as makes men suspect that this tribe are the miracle-working beast not but that many miracles are true that are written of Gregory Naeocesar Martin and others by Euseb Socrat. Sulp. Severus Augustin c. Which were all for the confirmation of the Christian Faith and not for Popery And many of the Monks and others of whom these fictions are written were holy men and God did some wonders at their prayers And it is this which the Legenders take occasion from to add their multitudes of falsehoods and then to perswade men that all these were Miracles wrought for Gods attestation to Popery It being usual for that Clergy to persecute the living Saints that are not for their wills waies to canonize those as wonders of sanctity whose strictness and austerity is joined with subjection to the Papall dominion Such mens writings as Baronius Bellarmine Genebrard c. With their many false Councils and Jesuits that compass Sea and Land to promote the Papal Kingdom do seem much more fully to do the part of the second beast for the Papacy than the Poets Priests c did for the Heathen Idolatrous Empire And the Mark in their Right Hand or Forehead seemeth to be some professing Badge by which they tie themselves to worship the beast and his Image that is subject themselves by consent to the Papal Soveraignty Canons and Idolatry or corrupt Imagery and scenicall worship And herein the Papacy so far exceedeth the severity of the said Heathens that they do by the Laws of their Church put strict oaths upon all the Clergy to believe many new Articles of Faith and to obey the Pope yea and on Princes to exterminate aâ—l that the Pope will but call Hereticks and that those temporal Lords shall be excommunicated deposed damned that will not do it No man called by them a Heretick may so much as make a will or have the benefit of the Law no not of his liberty or life but be tormented in the inquisitions or burnt No Minister may preach Christs Gospel that is not a subject of the Popes nor any Christian else meet to Worship God no nor read the Bible in a known tongue but by this License and theirs that he empowereth These things are far more than to forbid buying and selling without the Mark of the beast or his name 18. Here is wisdom Let him that hath understanding count the number of the beast for it is the number of a man and his number is six hundred threescore and six 18. Here is work for the Sagacity of a sharp witted man Let such trie to find out the beast by the number of his name for it pleaseth not God more plainly to reveal it It is numeral Letters which denominate a man And the Letters are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in numbering signifie DCLVVVI or 666. About this name and number the Fathers Papists and Protestants are of many minds among themselves The first generall difference is whether it signifie the name of a Man properly or only some other mark that belongeth to him called his name And the next whether the name belong to a single person or to a state or policy or party Of the Protestants many think its a mans name but belonging to the Papacy in Common Junius taketh it for the Canon Law and Decretalls Broughton for Adonikam Ezra 2.13 Bright man reciteth these and divers names found out by divers fancies Titan Lampetis Ninetes Cacos Odegos Alethes Blaberos Palas Bascanos Amnos Adicos in Arethas Ecclesia Italica and Romaghnus All which he rejecteth and fasteneth on that which Irenaeus chose of old which is Lateinos And he thinks that this number of the name to be received was meant of the Greeks who were brought to submit to the Latin Church And so all the Greeks that so submit receiving the number are joined in the guilt and damnation with them that had the Mark or the Name it self This is clear that all they that only find out a name or number which are not imposed and by the subjects received speak not at all to the Text. It is only the receiving of the mark name or number that is here mentioned It is the subjects Badge If the racked word Lateinos be used as added to Catholick and put instead of Roman it may reach the Papists whose name and Badge now is to be Roman Catholicks as distinct from all others that are but meer Christian Catholicks But lately most Protestants take the number of the name to be but some characteristical acts or marks Some say It is the Systeme of Papal corruptions in doctrine and worship some as Mr. Potter make it the number of 25 as the square root of six hundred sixty six and he largely tells us how many waies it suiteth Rome But how is this number of 25 received as a Badge by reprobates Some say that Patriarchall and Metropolitan and such like Idolaters and Persecutors are the Image of Papacy and that PERIURY is the mark of the beast who by false Oaths bindeth all to him and to his Prelates so that who ever will not be Perjured by false and wicked oaths are not received into his Church nor tolerated by them And I read not in history that ever any party on earth did so long so violently bind men by wicked oaths and involve all sorts in heinous Perjury as the Pope and his Prelates have long done and do Abbot Vispergensis lamenteth it in his daies that Priests and people were commonly involved in Perjury Swear or Suffer is their Law and when interest requireth it unswearing and forswearing is as violently imposed and whole Countries absolved from their oaths to their Sovereigns PERIURY PERFIDIOUSNESS and PERSECUTION seem to be the mark of the Papall Dominion And as my old fellow Minister in the same Congregation Mr. Nath. Stephens saith The name of the beast seemeth likest to be his assumed Power or pretended authority to which it is that he maketh all to swear And the Oath or subjection is not to the Number but to the Power or Persons marked by that Number the Number being but the Name abbreviated and the Name the notification of the Party or Policy to which men consent But Mr. N. Stephens thinks that 666 is the time between the beginning of the Roman Monarchy according to Daniel's computation as it respected the Church which was in Pomper's time and the rise of Antichrist which he thinks was in 606. Anno Dom. and so is just 666 years For he taketh as many others do the title of Universal Bishop given Bonif. 3. by Phâ—cas to set â—p Antichrist first and the antecedent Fall of the Roman Empire