two Prophecies 1. The sealed 1 Part. Book 2. The litle Book open In the Seal Prophecy is described the celical Imperial Session sutable to Israels incamping The twenty four Elders signify Bishops resembling the Rev. 4. 4. c. Priests and Levits in their twenty four courses The four Beasts are Israels Ensigns 1. Like a Lion 2. A Rev 6 per totum Bullock 3. With a Mans face 4. A flying Eagle They were ful of Eys to shew sagacity and ech had six wings implying agility The first Seals opener a Lion shewed a whit Hors and his Rider armed viz. Christ the Lion of Juda from the East who laid the foundation of conquest over the Dragon when Oracles ceased The next a Bullock presented a red Hors and his Rider denoting Trajan a Spaniard from the West whos reign was Bloody The third with a Mans face exhibited a black Hors and his Rider importing Septim Severus an African from the South who held Ballances in his hand indicating justice in the Empire The fourth an Eagle shâ—wed a pale Hors with his Rider which points out Maximinus a Thracian from the North in whos time and som Successors the Sword Famin and Pestilence messengers of death raged every wher The fifth no Hors nor Rider enters with A. C. 268. Aurelian til Rev. 7 4 to 10 Dioclesian presenting the primitiv persecutions The sixth declares a strange shaking of Heaven and Earth signifying the change or conversion of Heathen Rome by Constantin But before the seventh care is had for the Church to seal a company of one hundred forty four thousand viz. of every Tribe twelv thousand In which type is an unusual reckoning yet such as best resembles the profession of tru Religion miraculously preserved in midst of the old and new Idolatry The twelv Apostles aptly answer Israels type the number twelv being the Ensign of Apostolic race which by multiplying sets forth their progeny Hereto is added by representation of innumerous Palmbearers a most ample state of every Nation People Tribe Toung which praised God The seventh seal contains seven Angels with seven Trumpets Rev. 〈◊〉 7. to 12. sounding alarm to the Empires ruin by sevenfold plagues the four first of less extent The first wasts the Empires terraetenures by terrible incursions of north Nations like hail mixd with blood and fire who destroied a third part of al green things the Empire swaying a third part of the known World which began at Theodosius death by Alaric Rhadagaso and others A C 395. A 410. A 455. A 476. A â—42 The next assails the very Empire expressed by the Sea when Alâ—â—ic sacked Rome After which it daily declined til Gensericus took it and then began the ten Kingdoms The third casts down the Western Caesar omniously named Augustulus who being a baleful bitter Prince is resembled to a Star caled Wormwood The fourth bereavs the light and lustre of Roman Majesty with a third part of Sun Moon and Stars which shone bright before under Ostrogoth Kings when Romes Consulship with al Pomp of other Officers câ—ased Then folow three Wo Trumpets the fifth being the first of Rev. 9 per totum Wo sends hostil bands of Arabians Sarrasens likened to Locusts who not only spoiled the soil from A. 830. to 980. 150. yeers or 5. annal Months but poisoned Mens Souls with Mahometism like the venom of Scropions having a King cald in Hebrew Abaddon in Greec Apollyon destroier The sixth or secund Wo Trumpet looseth four Angels before bound at the River Euphrates being the Turcs four Sultanies as they were long so divided til Ottoman united them into his Monarchy This is to be accomplished in a Prophetic Day Month and Yeer viz. 396. yeers from A. 1051. when Tangrolipix took Bagdet til Mahomet 2. surprised Constantinople slaying a third part of Men A. 1453. Their number of Horses is computed two hundred thousand Rev. 10 〈◊〉 to 11. thousand their Ordnance Powder and Munition explicated by smoke fire and brimstone then invented The seventh or third Wo Trumpet is suspended til the litle Books Prophecy which contains the Churches destiny and John bid to eat it which was sweet in mouth but bitter in belly who is commanded to prophecy again before many People Nations Toungs and Kings This comprehends the consummation of Gods mystery the event wherof is declared by a mighty Angels Oath at whos loud cry seven Thunders uttred their Voices which John is forbid to write and bid to seal up The measured Court displais the primitiv Churches state conformed Rev. 11. 2. to 13. to Gods Word contrary wherto is the Court not to be measured being not his operature but to be prophaned by renewed Idolatry or Antichristian Apostasy which shal reign forty two Annal months During this space two Witnesses clad in sackcloth testify Gods truth and exhort to repent 1260. dais or yeers equivalent to forty two months of prophanation Thes denounce Gods Judgments which begin at pouring out the Phials and debarring the Idolaters from hope of eternal life Their fate is after finishing their testimony to suffer semblably with Christ as the Roman sevenhead Beast shal inflict on them Thes must dy mysticaly lying unburied three dais and half but then shal be restored to pristin place or eminenter estate and dignity Upon a Commotion or change of Politic affairs the City Rome being but a tenth part of what it was shal be overthrown at fifth Phial and seven thousand Men of mark and name the Clergies or Companies of Men slain This is the end of the sixth Trumpet when Kings of the East the Jews shal erect a new Kingdom and the two hornd Beast the Papal Clergy with Antichrist the fals Prophet the Pope driven from Rome before the great battle The Vision of the open Book goes through the whol cours 2 Part. of Revelation to shew its connexion with Seals and Trumpets Rev. 12. per 〈◊〉 after which insu many great mysteries The Roman Empire worshiping the Dragon or Devil persecuts Gods Church represented by a Woman in travel of mystical Christ 300. yeers but when Constantin cast him from the Throne he and his Successors enjoied it which chance or change contemporizeth with the sixth Seal The Woman being delivered of a Son dwels in the Desart forty two months or a time times and half or one thousand two hundred sixty dais typifying the Churches middle condition as being freed from Pagan persecution yet stil tossed with a flood of errors and Heresies cast from the Dragons mouth A new tragedy of troubles pursues hir who lighted on two Rev. 13 per 〈◊〉 Beasts at entring the Desarts porch one tenhornd rising from the Sea viz. the secular Empire shared into ten Kingdoms another two hornd coming out of the Earth which is the Ecclesiastic State or Pope and his Clergy Both reign with neer alliance together under the seventh Head of the old Beast exercising the Dragons
yeer is a time of releas so the seventh Millenium shal be the Saints rest or reign the worlds releas 4. Christs coming is immediatly to folow Antichrists confusion and the seventh Trumpet with thos thousand yeers and other appendent Prophecies forego the great day of Judgment which the Jews so much celebrat and Christ with his Apostles commemorat This is no short space of hours but of many yeers in Hebrew dialect circumscribed with two real Resurrections as peculiar precincts Which day begins at the morning Judgment of Antichrist and other the Churches Enimies then alife by the Lords glorious appeering in flames of fire but ends at the general Resurrection and Judgment after the thousand yeers reign when Satan shal be loosed a short space and the wicked cast into Hel torments but the Saints translated into Heaven to reign with Christ for ever This St. Peter 2 Pet. 3 7. 8. 13 cals The day of Judgment and perdition of ungodly Men adding immediatly Beloved be not ignorant that one day ther newly named with the Lord is as a thousand yeers apertly intimating that the very Judgment day shal be a thousand yeers when he and his Brethren the Jews look for new Heavens and a new Earth wherin dwels righteousnes according to his promiss Wher was this promiss being before John saw the Apocalyptic Vision except in Isaiah I creat new Heavens and a new Isai 65. 17. Earth and the former shal not be remembred or com into mind Isai 66. 22. Again As the new Heavens and new Earth which I wil make shal remain before me so shal your seed and name remain which is a main evidence how God wil rebuild it 5. This is that Kingdom ready to judg the world as St. 2 Tim. 4. 1. Paul saith I charge before the Lord Jesus Christ who shal judg quick and dead at his appeering and his Kingdom For at last 1 Cor. 15. 24 28 general Judgment he shal resign the Kingdom of his Church to God the Father that he may be subject to him who subduâ—d aâ— to himself that God may be al in al. So far is he from entring a new Kingdom Ergo that which shal neither be before the Lords appeering nor after the last Judgment must needs be betwen both which is the Millenar reign This is a sly subtle Argument 6. This is the Son of Mans Kingdom which Daniel saw to Dan. 7. 14 27 whom was given dominion glory and a Kingdom that al People Nations and Toungs should serv him when dominion and greatnes of Kingdoms under Heaven shal be given to the Saints of the most high as the Angel interprets This cannot be after last Judgment sith he must then resign not receiv a Kingdom but his and Johns is the same becaus they begin at one term the destruction of the fourth Roman Beast viz. that in Daniel Dan. 7. 11. when he was slain and his body given to the burning flame that in John when the Beast and sals Prophet are cast alife into Rev 19 v 20. a lake burning with fire and brimstone As also becaus both their Judgments are alike which by comparing wil appeer For Daniel saith I beheld til the Thrones were set and Judgment given Dan. 7. 9 10 22 Rev. 20. 4. to the Saints who possessed the Kingdom So John I saw Thrones and they sat on them and judgment was given to them who lived and reigned with Christ a thousand yeers What can better conform or cohere For whatever the Jews or Christ and his Apostles delivered touching the great Judgment day is taken out of Daniels said Vision viz. that Judgment is to be accomplished by fire Christ to com in the Clouds in the glory of his Father the Saints to judg the World with him and Antichrist abolished with the brightnes of his coming Lastly This is that large Kingdom shewed to Nebuchadnezar in a statu of Dan. 2. 34. 35. 4 Kingdoms not that of a stone cut out of the Mountain while the series of Monarchy remained for this is Christs Kingdoms present state but the stone which becam a Mountain when al Kingdoms were utterly defaced or destroied which must needs be his Millenar reign 7. The Roman Empire is the fourth Kingdom reveled to Daniel Imagine confusa but not according to the distinction of Facts or specification of Fates as it was to John nor is it strange to see a thing unveled in general yet most particulars sealed or conceled For the surrogat Cal of Gentils in Jews stead was shewed to Peter and other Apostles but the particular Fates and Stats not known til Christ reveled them in Apocalyptic Visions For the order of times and cours of things to be acted was reserved til Johns revelation The Mother-Text whence the Jews ground an expectation of the great Judgment Day wherto almost al descriptions in the new Testament refer is Daniels said Vision of a Session when the Dan 7. 9 10. c. fourth Beast was to be destroied but the grand Assises resemble their Synedrion or chief Court wher the Pater Judâ—cii had his Assessors sitting on semicircle seats before him I beheld saith he til the Thrones were pitched not cast down as late Translations render and the Antient of dais Pater Consistorii did sit and the Judgment of the whol Sanedrim was set and the Books opened Here the name and form of Judgment is cited and twise after repeated 1. At amplification of the V. 21. 22. â—6 wicked horns tyranny when judgment was given to the Saints of the most High 2. In the Angels interpretation That the Judgment shal sit and take away his Dominion to consume and destroy to the end Wher note that Cases of Dominion Blasphemy Apostasy or the like belonged to the Sanhedrim whence St. Jude and the Jews cal it The great day of Judgment Jude v 6 7. and describe it by fire becaus the Throne was a firy flame and wheels as burning fire a firy stream issued out before him and the Beasts body was given to the burning flame The like expressions are in the Gospel wher this day is intimated or inferred the Son of Man shal com in the Clouds in the glory of his Father with his holy Angels thousand thousands ministred to him as Daniel saith I saw one like the Son of Men coming in the clouds to the Antient of dais Hence St. Paul learning that the Saints shal judg the world becaus Thrones were set and judgment given them confuted the Theslaloniens fals fear of 2 Thes 2. 2 3. Christs coming then at hand becaus that day cannot be til the Man of sin first com and reign his appointed time as Daniel foretold whos destruction shal be at the Son of Mans appeering in the Clouds but not before For Daniels wicked horn or Beast acting in it is Pauls Man of sin as the Church from hir in fancy ever interprrted 8. The Kingdom
Dominions to whom the chief Government of all estates whether Ecclesiastic or Civil in al Causes doth appertain nor ought to be subject unto any forren Jurisdiction Whereas we attribute chief Government to the Kings Majestie wherby we understand the minds of som slanderous folks to be offended we giv not to our Prince the ministring of Gods word or Sacraments which thing the Injunctions also somtime set forth by our late Queen Elizabeth doe plainly testify But that only Prerogativ which was ever given to al Godly Princes in holy Scripture by God himself which is That they shal rule al Estates and Degrees committed to their charge whether Ecclesiastic or Temporal and restrain with the Civil Sword al stuâ—born and evil doers The Bishop of Rome hath no Jurisdiction in this Realm of England The Laws of the Land may punish Christian men with death for hainous grievous offences It is lawful for Christians at commandment of the Magistrat to wear Weapons and serv in Wars Article 38. The Goods of Christians are not common touching the right title and possession of the same as Anabaptists falsly boast yet every man ought of such things as he hath liberaly to give Alms to the Poor according to his ability Article 39. As we confess vain and rash swearing to be forbid in Christian men by our Lord Jesus Christ and James his Apostle so we judg that Christian Religion doth not prohibit but a man may swear when a Magistrat requires it in a caus of Faith and Charity so that it be done as the Prophets teach according to Justice Judgment and Truth for the composing of strife Articuli Lambethae cusi The Articles of Lambeth An Appendix of nine Articles touching Praedestination agitated by John Archbishop of Canterbury and others An. 1595. at Dr. Whitakers instance against three Propositions of Dr. Baro a Frenchman Lady Margarets Professor at Cambridg Article 1. GOd from eternity predestinated som men to life and reprobated the rest to death or damnation Article 2. The moving or efficient caus of Predestination to life is not any foresight of Faith Perseverance good Works or any thing in the persons praedestinated but only in the Wil of Gods good pleasure Article 3. Of the Predestinat ther is a prefined certain number which can neither be increased nor diminished Article 4. They that are not predestinat to salvation shal necessarily be condemned for their sins Article 5. Tru livly justifying Faith and sanctifying Spirit of God is not extinguished doth not fall off nor vanish in the Elect either finaly or totally Article 6. A man truly beleeving or indued with justifying Faith is certain by or with ful perswasion of Faith of his sins forgivenes and everlasting salvation by Christ Article 7. Saving Grace is not given nor communicated nor granted to al men whereby they may be saved if they will Article 8. No man can come to Christ unles it be given to him and unless the Father draw him nor are al men drawn of the Father that they come to the Son Article 9. It is not in the free choice and power of every man to be saved These Assertious or Positions like many mo are obtruded in general obscure ambiguous terms subject to divers interpretations Animadversio apposita A usefull Animadversion THe first Proposition is tru de facto but treats not of the order and manner why God elected som and reprobated the rest which is the debate The second designs the moving efficient caus of election but mentions not the object whether it be man simply or man a sinner or man repentant or man persisting obstinat and obdurat which is al the question for Gods foresight is no efficient caus of his Predestination but his Wil. The third of a set number not to be increased or diminished is a very verity in regard of Gods infallible foreknowledge and immutable Wil. The fourth is a bifront Janus most ambiguous for if it suppose non-praedestination to necessitat condemnation for sin it puts non causam pro causa but if it make non-praedestination a meer negativ in God and supposes sin unrepented the caus God may in true Justice condemn the sinner that neglects the remedy for every one perisheth by his own default as Preachers inculcat dayly The fifth is generally granted That the elect doo not fal away finaly or totaly but who they are no mortal man knows and al men may fal The sixth in a tru sens is tru That Beleevers being reconciled to God by repentance may be certain of their present condition by a ful perswasion of Faith yet must not presume of infallible perseverance sith many Saints through frailty have faln dangerously The seventh is tru in part That effectual saving Grace is not given to al that they may be saved if they wil but sufficient is offered to al and that seriously or intentionaly if they wil use and not refuse reject or resist the means working out their salvation with fear and trembling The eighth is to be rightly expounded that no man can com to the Son unless the Father draw him and al men are not drawn by him but 't is becaus he foresees that they be obdurat and wil not com when caled for his prescience is the condition not the caus of proceeding The last is indubitat that 't is not in every mans nay in no mans free choice and power to be saved without Grace but by help thereof and use of the means prescribed in the Gospel any man may be saved if he wil cooperat with Gods Grace and not wilfully reject the same Dr. John Rainolds at Hampton-Court Conference beside many mo both before and since petioned that thes 9 Lambethian Articles might be annexed to the other 39 by public authority but could never obtain it becaus their meaning or construction was very dubious or dissonant to the tru sens of our Churches seventeenth Article which handles the point of Predestination more plainly and perfectly then thes 'T is said that Dr. Whitgift Archbishop granted this discussion to gratify Dr. Whitakers importunity and pacify that present Cantabrigian fury but left it in such doubtful terms that no prejudice might occur to the said Article of Predestination predefined THESIS I. Animae Humanae productio Production of Mans Soul 1 A solen Question Whether every Mans Soul since Adams be created or procreated THE Case is cleer for creating Adams Gen 2. 3. Soul God breathed into his nostrils the Spirit of life whereof S. Austins Axiom respect stil had to this first Souls production is infallibly tru 't is created in infusing and infused in creating Of Eve 't is said God in a deep Gen. 2. 21. 23. sleep took one of Adams ribs closing up flesh in its stead and the Rib he made a Woman The learned say it was no dead bone but animat the material part being extended to a shapeful human body and the spiritual at the same instant diffused over
Know preceds but to Wil coms orderly Gods Decrees folow his Wil continualy Novit ab aeternâ— Deus omnia tempore danda Aâ—iâ—tâ— Postea dâ—crevit quae fabricare velit God knew eternaly al in time to be And Decreed after what he would frame free Ordine Naturae Omnisciens prius omnia vidit Alâ—aâ— Quà m quid decrevis mente creare Deus Al-knowing God did al in Nature see Yer he in Mind did to creat Decree An lapsu praeviso Elohim praedestinet Adae Aut mâ—ro ex libito lis gravis orta fuit Sâ—â—â—â— Whether God predestind knowing Adams Fal Or of meer Pleasure great strif did befal Simpliei in intuitu certo omnia praesciit antâ— Sive Quam statuit Mundum fabrificare Deus In simple intellect God al foreknew Yer he would make the World what would insu Antea quâ—m Decreta feâ—at Deus omnia praescit 〈◊〉 Progreditur constans ordine namque suo God foreknows al before he doth decree For he proceds in 's order constantly Quos Deus aeternum praescit praedestinat hosque Aut. Eligit aut reprobat pro bonitatâ— sua God foreknows and foredooms eternaly And elects or rejects for 's clemency Vulâ— salvare aliquos reliquos damnare Jehovah 〈◊〉 Sed cur sic voluit non bene causa patet God som wil sav and th' rest damn to Hel But why he wil the caus appeers not wel THESIS III. Verum Ecclesiae Regimen The Churches tru Polity T Is a known verity That Paternity was the prime Hâ—story val Polity among the Protopatriarchs both in sacred and secular matters as Adam is said to be ordained a Priest by God becaus Cain and Abel only brought their offerings til they were ordained to that office by their Father and so in succession one from another Which form continued in the Postpatriachs til their Progeny becam a Nation under Moses and Aaron who promulged Laws by divine dictat both for Civil and Spiritual causes For the Israelits had distinct Courts of different persons one for Church matters â—aled an Ecclesiastic Consistory another for Common-wealth causes termed a Temproal Judicatory Moses speaks of both in general He that wil not hearken to Deut. 17. 1â— 2 Chr. 19. 5. or obey the Priest or Judg shal dy but Jehosophat put a more precise difference who appointed through al Cities secular Judges wherof Zebadiah was chief and at Jerusalem a Spiritual Court of Levits Priests and Elders over whom Amariah high Priest presided so Jeremy was condemned by Jer. 26 8 16. the Priests Consistory but acquited by the Princes Judicatory Yea tho by Antiochus tyranny and the Jews slavery under sundry Nations no evident distinction appeers in the new Testament yet som prints of both remain specialy wher the chief Priests and Elders are cited as two divers Courts the Mat 21 23. Mat. 26. 3. secular caled a Council the spiritual stiled a Synagog For the Ecclesiastic was to discern things holy and unholy clean from unclean and to determin Appeals in difficil debats being as a representativ Church Hence Christ said Dic Ecclesiae Mat. 1â— 17. becaus excommunication pertained to them In civil Courts of seventy Judges being the suprem Sanedrim two sat chief viz. the Nasi as Lord chief Justice and Abbethdin as Father of the Senat so in the Consistory the high Priest and his Sagan or secund like a Bishop and his Suffragan as suprem but the high Priest was not necessarily chosen Nasi unles for eminent worth and extraordinary Wisdom For they had two civil Courts 1. The grand Sanedrim or suprem Senat 2. The lesser or inferior which in after ages had subordinat branches whence Christ said Who ever is angry with Mat. 5. 12. his Brother causlesly shal be culpable of Judgment meaning the lesser Court who cals him Racha in scorn shal be liable to a Council or chief Consistory but he that cals him fool malitiously shal be guilty of Hel-fire The Sanedrim excelled the rest 1. In number of Judges being seventy besides the Exod. 24. 〈◊〉 Nasi or Prince as God at first institution said to Moses Gather to me seventy Elders Rulers of the People and let them stand at the Tabernacle with thee implying seventy besides him but the lesser consisted of twenty three at Jerusalem and three only in smal Cities 2. In place for the seventy sat within the temple-Temple-court in the paved Chamber or Pavment John 19. 1â— wher Pilat gav Judgment 3. In power for the Sanedrim received Appeals from al but from them was none 4. In causes to be tried For the seventy Judged al matters of life and death yea a whol Tribe the high Priest and fals Prophets but the twenty three lighter crimes and thos of three only pecuniary mulcts whippings and pety punishments Many make doubt whether in Christs dais they had power of life and death sith they said Wee cannot doâ—m any to death John 1â— 31. Late Jews say al capital censure was inhibited forty yeers before the Temples destruction which is about Christs Baptism but Josephus saith Herod suppressed the Sanedrim before L. 14 Antiq. c. 17. yet thos words to Pilat prov not as if they had no such power for he bids them take and judg him according to their Law Yea they pressed or pleaded we hav a Law and by it he ought John 19. 7. to dy but the holines of the time being the Passovers vigil and preparation of the Sabbath made it unlawful to meddle with matters of blood Indeed the Romans bereaved al power to judg civil capital crimes but suffred them to try transgressions against Moses Law as Blasphemies or the like and such they cried that Christ committed in caling himself the Son of God but with Barabas and the two Theefs they had nothing to doo For Gallio when Paul was brought before him said If it were a matter of wrong or wickednes O ye Jews reason Acts 18. 14. would I should hear or bear with you but being a question of words or names in your Law look ye to it Distingue res seu causas Concordabunt Scripturae Among them who were Gods chosen People and sole Church were three orders of Ministers in the temple over whom the high Priest being Aarons first born was chief 1. Priests Aarons younger Progeny 2. Levits Levies posterity 3. Nephenims who hewed wood and drew water being Gibeonits doomed to that drudgery by Josua for their craft or cunning At 〈◊〉 9 〈◊〉 Consecration the high Priest was annointed with Chrism 〈◊〉 8. 〈◊〉 â—0 powred on his head which ran down his beard and borders of his robe but the Priests only sprinkled with this oil and blood of the Sacrifice At ministration in the Sanctuary the high Priest wore eight sorts of raiments which the Rabbins cal golden Vestments but the Priests only four They differed also in office For the high Preist entred the Holy
signify the same cannot be proved by Scripture thes few pregnant Texts shal serv to vindicat the truth Politia Ecclesiastica An Ecclesiastic Polity 2. THat the Church is no different or distinct Oeconomy or Corporation from the civil Common-wealth but subject and subordinat to it in al things nor hav Clergy Men except they be temporal Princes any spiritual Government or coerciv jurisdiction unles delegated by suprem Magistrats special Commission but al their function is to Preach Teach administer Sacraments and doo other Ecclesiastic duties Which the Soveraign Magistrat may also execut if he pleaseth so wel as perform a Constables Office or any other civil faculty yea he can constitut what Books of the Bible shal be Canonical and which Apocryphal binding the Subjects to observ the one or other as he shal dictat direct or determin under pain of civil obedience or disobedience For Ministers are only our Ghostly instructers and School-Masters not Rulers or Governors no not in spiritual sanctions which concern the life to com whos precepts are pious Counsils not positiv commands This â—latly contradicts my third Tenet touching Church-Government 3 Thesis from the Creation to the first Century after Christs Birth and consequently to our times who defend that for divers of the first generations al Rule both sacred for Soul and secular for Body consisted in Fathers and Elders of Families but after when Men gathered like Partridges in Covies into several Societies public Poliâ—y grew up to two distinct Bodies which had sundry privileges of Rule but subordinat or subalternat one to another This is â—atified at large in the unwrested History of both Bodies drawn down from the first times to our modern ages which to reâ—terat wil be tedious if not nauseous Yet som few proors or places of Scripture shal be briefly subjoined as in the former Moses who first instituted Government over Gods people Israel Deut 17 9 12. erected by divine dictat or direction two distinct Courts one for Church-matters caled a Consistory another for Common-wealth affairs clyped a Judicatory as Jeremy Jer. 26. 8. 16. was arraigned accused and condemned to dy by the first but acquited and released by the last Thes two in process of time by long slavery of the Jews to sundry Nations were much pared or impaired yet som prints remained til Christs coming Who cals the secular Councils and spiritual Synagogs Mat 10 17. yea if any offend a Man and he tel him of it privatly but the other wil not hear Christ bids the party tel it to the Church Mat. 18 17. which if he also neglects to obey let him be as a Pagan or Publican Mat. 5 22. He describes both Courts in thes words Who ever is angry with his Brother causlesly shal be culpable of Judgment meaning the lesser Court who cals him Rhaca in scorn shal be liable to a Council or cheif Consistory but who shal say thou Fool shal be in danger of Hel fire Thus far of Church government under the Law which had power to punish Blasphemy Idolatry Adultery and som other crimes with death Now under the Gospel Christ as suprem Head held al rule soly to himself but after his death and departure into Heaven the Apostles in a joint Copersigniory governed al who toward their deceas appointed Bishops or Prelats to preside over Presbyters which were ordained before like the sâ—vâ—nty Disciples sent abroad by Christ to Preach Baptise and doo other spiritual duties for suppression of Sâ—hisms and Heresies sowen by Satan in thos dawning dais Men of pervers minds Who despise dominion and speak evil of dignities St. Paul being Judâ— v 8 Acts 19. 21. to leav the Eâ—st and go to Rome substituted Titus in his stead as Bishop of Crete a large I le To ordein Elders in every 2 Câ—r 8 6 16. Titus 1. 5. 1 Tim. 1 3. 1 Tim 5 20 21 22. Tit. 2. 15. City so he appointed Timothy about the same time to abide at Ephesus that he might charge som to teach no other doctrin The Rules which he prescribes to both being before but common Presbyters plainly indicat that he gav them coerciv power over other Elders to over see censure rebuke or silence them with al Deacons under their charge but to doo nothing partialy nor lay hands on any suddenly St. Jâ—hâ— after his return from Patmos exile constituted som supervisors in divers Cities planted whol Churches and ordained Presbyteries in several places as Paul and Timothy used to doo the like did other Apostles in divers Dioceses as many antient writers and authentic Historians truly testify Much more might be added for proof of the premisses which is omitted to avoid prolixity De regno Fidelium aterno Of Saints eternal reign THat no elect Saints when their Bodies shal be raised to life at last day according to Gods iterated promisses shal reign in the Kingdom of Heaven or third Heaven Gods highest Throne but only here on a new Earth with our Lord Jesus Christ as King not for a thousand yeers before or at the day of Judgment as Chiliasts conceiv but for ever and ever For it sutes not with the Majesty of so great a King that his Subjects or Servants shal hav place so high as his Throne or abov the Earth his Footstool which yet is commonly caled the Kingdom of Heaven in reference to that place of Eternity wher God reigns in glory This diametraly opposeth my seventh Theorem against the 7 Thesis Millenar reign of Christ with his Martyrs and som Saints at Earthly Jerusalem who hold that Christ shal com in the Clouds to judg al mankind whos bodies shal then be raised every one reunited to its proper identic Soul according to their works but shal carry his Saints with him into Heaven ther to reign or remain in ineffable jois eternaly Which position is proved by thes pregnant places without descant division or distortion Earthly Jerusalem shal be never restored no more then Sodom Acts 6. 17. or Samaria as the Prophets inform but eternal life in new Jerusalem which is Metaphoricaly meant of his Spous the Church is the reward of just Men at last day as St. Paul testifies 2 Tim. 4 6. Ergo none shal reign on Earth with him much less he with them in Jerusalem new built The holy Martyrs Souls Rev. 6 9. rest under the Altar in Heaven but shal not return to reign here on Earth either temporaly or everlastingly For al the Godly at Christs secund coming shal rise immediatly to glory 1 Thes 4. 16 17. upon sound of the Trumpet and thes then living caught up in the Clouds with them together to meet the Lord who coms not to reign or reside with them here but to carry them with him into Heaven ther to reign and remain for ever Now if it sutes not with the Majesty of God so great a King that his Subjects and Servants shal sit