Witchcraft Witches justly punished with death for their fals beleef that they can doo such mischief and a wil or purpose to act it their Trade being neerer to a new Religion then a Craft or Science Such as are content to be poor may easily resolv to Censure be honest so thos that hold Hel to be no real place and Devils meer Metaphors must of cours deny Witchcraft yea many who pretend to be wise pious professors are too incredulous of Witches contrary to the faith of al Gods People Exod. 22 18. both Jews and Christians who wil not suffer a Witch to liv as God commanded The best is only privat persons deny it but al public Princes and Christian Common-wealths make strict Laws against it Saul destroied Wisards and such as had familiar Spirits yet in distres caused a Witch of Endor to rais Samuel as the spectre seemed with whom he consulted Serjeant Glyn who at last Lent Assises in Cornwal condemned eght Witches upon pregnant presumptions and personal confessions can scientiously satisfy any Man that ther be such impious confederats with Satan els al Laws and Magistrats that question them for their fals imaginations or intentions to work mischief if they can doo none were most unjust and to execut them bloody De Regno purae Caliginis Of pure Darknes Kingdom BEside al Soveraign powers Divine and Human precited Eph. 6. 12. Mat. 12. 26. Mat. 9. 34. Eph. 2. 2. John 16. 11. the Scriptures specify rulers of this Worlds Darknes even the Kingdom of Satan and Principality of Beelzebub over Devils or Phantasms in the Air as Satan is stiled Prince of the power of the Air and Prince of this World becaus he rules in this Worlds darknes So they under his dominion in opposition to the Faithful caled Children of the Light are properly Children of Darknes The Kingdom of Darknes is a confederacy of Deceivers who Kingdom of Darknes to get dominion over Men in this World devise erroneous doctrins to extinguish the Light both of Nature and Scripture p. 333. c. therby to seduce silly Disciples and so disprepare them for the Kingdom of God to com Fabula narratur mutato nomine de te Let the name changed be The tale is told of thee The darkest part of Satans Kingdom is without Gods Church among such as beleev not in Christ yet doth not the Church like the Land of Goshen enjoy al Light necessary to the work injoined by God but as Men born blind hav no Idaeâ— of any bodily Light nor can any conceiv greater then he hath perceived somtimes by his own senses so is it with the Light of the Gospel and understanding too that none can imagin any greater degree therof then he hath attained Ther be four causes of spiritual Darknes 1. By abusing or abolishing the Scriptures Light for weer 1 Caus not knowing the Scripture the chief is wherto almost al the rest are consequent or subservient wresting it to prov Gods Kingdom so oft cited to be the Church or multitud of Christians now living or that shal rise at last day but the Kingdom of God was first erected by Moses ministry over the Israelits so saith he but none els cald his peculiar People which after ceased when they refused to be longer governed by God and chose Saul Since which time God had no proper Kingdom by pact or covenant but only as he ever was is and shal be universal King of al Creatures ruling according to his absolut Wil and infinit Power Nor are any now under any King or Kingdom by pact sav our secular Soveraigns til Christ shal com again to reign eternaly on Earth Succedaneal to this said error is that Christ now in Heaven hath som one Man or Assembly by whos mouth he speaks givs Laws and which represents his Person This regal power under him the Pope claims generaly over al the Church but in particular stats the Pastors or Presbyteries of thos places which begets such darknes in Mens understandings Hence results another error that a Christian Kingdom had need to receiv his Crown by a Bishop as if the claus of Dei gratia depended on that Ceremony So al Ecclesiastics assume the title of Clergy caling al others Laity or People simply Hence also arose the distinction betwen Emperors Civil Laws and Popes Canons which last were but bare Canons or Rules voluntarily received by Princes til Charlemaign becam Emperor but afterward as the Popes power increased becam commands or Laws and Emperors allowed them For the Pope pretending al Christians to be his Subjects makes it capital for any not to be of Roman Religion but tolerats Jews Mahometans and Pagans to enjoy their own Rites if they offer no scandal A secund abuse of Scripture is turning consecration into conjuration or inchantment for to consecrat is to offer giv or dedicat decently and devoutly any thing to God by separating it from common use or prophane to be holy and peculiar for Gods service by his Ministers hands but when Papists pretend to change the nature or quality of a thing as in the Lords Supper to make Bread and Wine by saying this is my Body this is my Blood to be Christs very Body and Blood it must either be Gods extraordinary work which 't is not being doon daily and frequently or a vain impious conjuration wherby they would hav Men beleev a change of Natures contrary to the testimony of their sight and other senses If the Aegyptian Sorcerers who turnd their Rods to Serpents and Waters to Blood or at least to seem so had made no change in shew but only outfaced the King that they were Serpents which looked like Rods would not al Men tax them for Liers Thus Priests tel the People that they hav turned Bread into a Man nay a God requiring Men to worship it which is gross Idolatry The words this is my Body or represents my Body can extend soly to the Bread which Christ consecrated with his own hands for he said not the Bread wherof any Priest shal say this is my Body shal be instantly transubstantiated into it nor was this doctrin harched in the Church of Rome til under Innocent the third not 500. yeers ago when the Popes power was at highest and Peoples darknes heaviest that Men could not see the Bread they eat specialy being stamped with Christs figure on the Cross as if the very wood was transubstantiated which they ate together with the Body So at Baptism they use many Charms in name of the holy Trinity with the sign of the Cross at naming ech Person as in consecrating holy Water the Priest saith I conjure thee Creature of Water in the name of God the Father Almighty and Jesus Christ his only Son our Lord and by virtu of the holy Ghost that thou becom conjured Water to driv away al the Enimies powers c. The like is doon in Benediction of Salt and Hony mixd therwith
except a quinquennial Eclips since Edward 6. of blessed memory began A. C. 1547. the Reformation Al which particulars with many mo are previously and pregnantly proved in the premisses which shal not be vainly reiterated Thes points are presented to public sifting or scanning sans scandal or scurrility with hope of like liberty stil allowed to Scholars as the Adversaries ever exercised against Episcopat freely if they kept their Pens from treason and sedition as Penry in his Martin Mar Prelat did not even when Prelats most swaied or domineered For no Sect can or dare say al their Tenets are infallible Truths why then wil they not patiently permit them to be tried by the Touchstone of Gods Word for the better ventilation of verity without bitternes or asperity His positis quis non frendet vel cornua tendit Foelix a tergo quem nulla Ciconia pinsit Thes things thus laid who wil not push or winch Hee 's happy whom no stork behind doth pinch Supplementum mutuatum A supply taken from many THes were Adversaries or Antagonists to Presbyterians who may be fit Accusers but no good Judges nor shal any of their railings or revilings be produced but only such probable testimonies as concern matters of Fact Doctrin or Disciplin laying aside al uncharitablenes Wheras Christ hath three Offices of King Priest and Prophet they differ under which to darrain their Disciplin They say he is considered as Son of God or secund Person in Trinity so al Persons and Princes Beleevers or Infidels are his Vicerois in their Dominions or as Mediator Head or Governor of the Church so al Pastors Teachers and Elders are his immediat Vicars or Officers but civil Magistrats only Patrons and Protectors the one in Spirituals the other in Temporals To this they al stick as limpets to astone but dissent in particular points of the foundation Cartwright confines Christ as Son of God coequal with the Father to be Ruler of Civil Stats but not as our Saviour or Redeemer the Humble Motioner saith he hath power over al Principalities in Heaven and Earth not simply as secund Person but as Son of God Manifested in the Flesh having sole authority not only as God and Man but as meer Man Cartwright contests that Christ in governing secular Stats hath no Superior the Motioner saith As he is King of Kings and Lord of Lords he receivs this power of the Father to whom Beza assents that God governs the World in person of his Son as made Man and al power given him in Heaven and Earth is spoken properly of his Humanity If then Christian Princes hav power under him as Mediator God and Man nay as Head of the Church their Presbyteries or Elderships hav not sole stroke in spiritual matters of Rulership Snecanus stifly holds That St. Paul speaking of Christs body intends 〈◊〉 â—or 15. 24. Eâ—h 1. 20 21. Coâ—â—s 1. 1â— 17. civil Magistrats as Church Officers joyntly with Aldermen and 't is great rashnes to exclud them accompting such for Adversaries and Anabaptists Ob. Cartwright opposeth that Christ being sole Head of Rom. 12. al the Church and every particular Congregation which hath a wel ordered Eldership is never severed from his whol Body 1 Cor. 12. nor any part of it Ergo ther needs no subordinat Head or Governor over any Christian Church Sol. This Sophistry is soon retorted thus Christ is our Priest Prophet Pastor who is never absent but able to perform al such functions Ergo we need no Ministerial Officers or Presbyters as if he sitting personaly in Heaven had not set such to Preach and preside here visibly on Earth Repl. He enjoyns If the civil Magistrat hath right to rule in Christs Body the Church it shal hav two Heads which were monstrous Ergo 'tis absonous Sol. Ther is a Ministerial Head or Spiritual so Christ is soly over the whol Church which to claim as the Pope doth is Antichristian usurpation and a Magisterial or Temporal which imports only a secular Ruler as al Princes are in their Dominions so a like inference may be made if the Common-wealth belong both to Christ and civil Magistrat it shal hav two Heads which were as Monstrous but neither is necessary Princes may be Christs Substituts or subordinat Rulers even in Spiritual causes better then base Rustiâ—s or Mechanics admitted to be Elders 'T is a tru Tenet that Christ constituted his Disciples to assist in his Priestly Office on which score we defend against Papists that every ordeined Minister is so wel his Vicar as the Pope having equal power to Preach pray and dispens Sacraments but the Author of Ecclesiastic and civil Polity denies Pastors to be Châ—â—sts Vicars as he is p. 68. Priest for so the Pope the Devils Vicaâ— assums it but only as a Prophet which is a novel Paradox disclaimed by his Brethren For Fâ—nner finds only two Offices making Prophecy part of his Priesthood so it results they be his Vicegerents for Regiment only as Kings and al would fain be so if they could deriv a Roial right They urge against Bishops how his Kingdom is not of this World yet place it in the Consistorian Eldership for Beza saith Christ as King and Head of the Church rules it by Pastors lawfully caled which Cartwright and Fenner confirm Sonnius saith Christ executs his Regal Office by the internal government of his Spirit and external of the Ministry how then doo Lay-Elders being no Priests nor Prophets hold their regency For Christ is suprem Soveraign the Presbytery his Kingdom and Spiritual Elders his Vicerois so Laics are but pety Princes like the idle Kings of France meer shadows or Cyphers Beza De Presb. p. 188. saith every Eldership is Christs Tribunal which is parallel to the Canonists parasitic position that the Pope and Christ hav but one Consistory For as Papists prohibit al Appeals from Christs Vicar so they hold it hainous to appeal from the Genevan Consistory being Christs Tribunal beyond comptrol So what they deprav or disprov in others they-selfs practis and patronize 1. They blame Bishops as they doo the Pope for medling Criminations with many matters and Lording it over others alleging our Saviours saying Vos vero non sic and St. Peters precept Luke 22. 26. 1 Pet. 5. 3. not as Lords over the Clergy which is meant of abusiv ambition Yet their Elderships undertake a Sea of affairs in ordine ad Christum like Papists which they hook in within the compass or cognisance of their Consistorian Commission Al Crimes saith Knox which deserv death by Gods Law Murders Adulteries Sorceries Blasphemies Heresies railings against the Sacraments incur Excommunication in which Cases Summons must be sent to the Offenders Parish or if he hath no setled abode to the chief Town of that Division to appeer and answer at a set time or shew caus why Excommunication should not be denounced but if he appeer not he is to be Excommunicat
here it must import the Supporter of the Popâ—sh State who givs splendor and strength to al as the Sun doth in Nature for he had power given to scorch Men with fire even thos of his own side Men were scorched with great heat and blasphemed Gods Vers 9. name which hath power over thes plagues but repented not to giv him glory When the Sun or Supporter of Papacy shal ly down to rest Gods wrath wil extremly blast Papists the Lord Psal 21. 9. shal make them like a firy Oven yet wil they not relent to giv him glory but blasphem his name stâ—l The fifth poured his on the Beasts Seat whos Kingdom was Vers 10. 11. ful of darknes and they gnawed their toungs for pain They blaspemed the God of Heaven but repented not So soon as the ten hornd Beast rose from the Sea the Dragon gav him his Power and Seat of residence Rome which he retained with the two hornd Beast like Hippocrates twins ever since and reign over the Kings of the Earth but now by the fifth Phial his Kingdom is darkned yet not quit demolished or dissolved which shal be doon at pouring out the last Phial The sixth poured his on Euphrates great River and the water Vers 12. was dried up to prepare the way of the East Kings Euphrates signifies the Turcs which border on it but drying up the water implies their ruin or overthrow as the Prophets use that phrase Isai 19. 5. Isai 44 27. Jer. 48. 34. Jer. 50 38. Jer. 51. 36. Ezek. 30. 12. Ezek. 31. 4. the drying up is a preparation to the great work which shal be performed at pouring out the seventh Phial for as the red Sea was divided for Israel to pass Exod. 14. 12. Josua 3. 17. when Pharaoh pursued and Jordan dried up for them to go into Canaan So here Euphrates is mysticaly dried i. the Turcs destroied to make way for the East Kings meaning the Jews conversion Next folows the seventh Phial the seventh Angel sounded the seventh plague or third and last wo fel on both Beasts which sit in the City sited on seven Hils caled seven Heads the preparativs thus pourtraied I saw three unclean Spirits like Frogs com out of the Dragon Vers 13 14. Beasts and fals Prophets mouths thes are the Spirits of Devils working miracles which go forth to the Kings of the whol World to gather them to the battle of that great day of God Almighty Al three are Companions or felow Commoners which stick close together and now at end of their reign send abroad Agents or Ambassadors croking Spirits which work miracles For when Rome the Popes Seat and Turcs Empire shal be suppressed and Jews converted the Devil the whol Papacy and fals Prophet seing their end at hand wil stir every stone and send out their chief Emissaries to al Popish Princes perswading them to rais war against Protestants in that great day of Almighty God The time of Constantins subduing the Dragon and supplanting Idolatry is Rev 6. 17. cald the great day of Gods wrath but this when the Beast with fals Prophet are to be cast into a firy Lake and Dragon shut up in the bottomless pit stiled the great day of God Almighty being before termed the time of the Dead that they shal be judged but by the Prophets Apostles and Christ clyped Rev. 11. 18. Catexochen That Day which he spares to explicat Behold I com as a Theef blessed is he that watcheth and Vers 15. 16. keeps his garment lest he walk naked and they see his shame He gathered them into a place caled Armageddon This is the sudden pouring out of the seventh Phial and Plagues on the Papacy for which Men are warned to watch but the place of Papists Rendevous caled Armageddon Mountain of Lamentation 2 Chr. 35. 24. 25. alluding to the place wher good King Josiah was slain and much bewailed which argues that Papists shal mourn for the issu of this war as the Jews did for that direful defeat at Megiddo The seventh Angel poured his into the Air and a great Voice Vers 17. cam out of Heavens Temple from the Throne saying It is doon The preceding Phials were poured on particular Places or Persons 1. On the Popish State and Religion in common 2. On the Politic State by the German war 3. On peculiar Popish Kingdoms and their Heads 4. On a strong Pillar of Papistry 5. On Rome City 6. On the Turcs Territories but this Eph. 2. 2. last universaly on the Air or whol Body and Satan Prince of the Air with al his Spirits becaus he is worshiped together with the Beast At pouring out of which Phial the time draws nigh Mat. 24. 28. foretold by Christ of his coming to Judgment Ther were Voices Thunders Lightnings and so great an Vers 18. Earthquake as was not since Men were on Earth so mighty and great Here begins the Execution on the Devil and his Army with his Vicar and his Dependents even on the whol Papacy and its Kingdoms In the Air are heard terrible Voices Thunders and yellings of Devils on Earth War and rumors of War in al parts Tumults Seditions Insurrections Massacres and horrid Bloodsheds such as never were heard of before The great City was divided into three parts Rome City is specified Vers 19. in the sixth Phial but here the whol Papal State signified which is shared among three Chieftains typified by the triple Crown the Dragon Beast and fals Prophet For thes generals shal levy or lead forth the Battle as ech severaly raised their Forces before and now join ready to fal on But with what success The Beast and fals Prophet being taken are cast Rev 19. 10. aâ—ife into a burning Lake of brimstone but the Dragon Generalissimo shut up in the bottomless pit for a thousand yeers Rev. 20. 1. 2. The Cities of the Nations fel that is Idolatry Sodomy and other abominations practised under Popery are altogether abolished Great Babylon cam into remembrance before God to giv hir Vers 20. the Cup of Wine of his fierce Wrath. God sat stil long seeming to take no notice of the Beasts blasphemy and tyranny but when the prefixd time of fourty two months expired remembers hir fils ful the Cup of Wine of his fierce wrath and punisheth after hir demerits Every Iland fled away and the Mountains were not found viz Al that depend on the Papacy the remotest Iles and loftiest places by Land shal â—ly away vanish be vanquished and seen no more Ther fel on Men a great Hail from Heaven every stone Vers 21. about a Talent weight and Men blasphemed becaus of this plague for it was exceding great Thes great Hâ—â—lstones denot God 's grievous punishments the weight of a Talent his heaviest Judgments yet Men ceased not to blasphem his holy name Here the Author ends his Explications but answers sundry scruples doubts and
one Man speaks to another prohibiting Adam to eat of the Tree of knowledg and upon disobeying exiled him out of Eden from enjoying eternal Life wherto he was created had he not sinned Gen. 7. 7. Afterward he punished his Posterity for their Vices al sav egth Persons in whom his Kingdom consisted with a deluge Gen. 8. 18. of Waters but his first Kingdom by solen compact was with Gen. 17. 7 8. Abram in thes words I wil establish my Covenant between me and thee and thy Seed after thee for an everlasting Covenant to be a God to thee and them and wil giv thee and thy Seed al the Land of Canaan wherin thou art a Stranger for an everlasting possession In memorial herof he instituted Circumcision Exod. 19 5 〈◊〉 8 caled the old Covenant as the sign or Sacrament therof The same Covenant God renewed by Moses at Sinai they being newly becom a Nation which is expresly stiled tho the name of King and Kingdom not before used a Kingdom of Priests and holy People for they promised to doo as the Lord commanded which argues their peculiar consent compact or covenant but al the Earth is the Lords by power property and precedent So 't is a cleer case that by Gods Kingdom is meant a civil Common-wealth instituted by Subjects consents for regulating their behaviour both toward God their King in obeying his Laws toward one another in point of Justice and toward Forreners in peace or war This was properly a Kingdom when God was King of Israel which befel to no People els and the high Priest after Moses his sole Lieftenant or Viceroy whence 't is forecaled Regnum Sacerdotale a 1 Pet 2 9. Kingdom of Priests and by St. Peter Sacerdotium Regale a Roial Priesthood sith none but the high Priest might enter Sanctum Sanctorum only once a yeer to inquire Gods Wil 1 Sam. 8 7 c. of him Many mo places prov the same as when the Elders greiving at Samuels Sons corruption required a King to rule them Like al Nations God said they did not reject Samuel but himself that he should not reign over them Thus God was their King and Samuel only delivered what he dictated So saith 1 Saâ— 12. 12 Samuel when ye saw Naash King of Ammon com against you ye said to me a King shal reign over us when the Lord God was King After they had rejected God and broken the Covenant by that revolt or rebellion chusing another King the Prophets foretold his restitution that it shal be in Zion Davids Throne at Jerusalem on Earth See Isai 24. 23. Ezâ—k 20. 33 37. Micah 4. 7. So saith the Angel Gabriel of Christ He shal be great and caled the Son of the most high and the Lord Luk. 1. 32 3â— shal giv him his Father Davids Throne and he shal reign over the hous of Jacob for ever and of his Kingdom shal be no end This is a Kingdom on Earth for whos claim Christ was crucified as an enemy to Caesar and on his Cross inscribed Jesus of Nazaret King of the Jews being in scorn Crowned with Thorns So 't is said of the Disciples That they did contrary Acts 1â— 7. to Caesars Decrees saying ther is another King one Jesus Therfore Gods Kingdom is real no metaphorical Monarchy and so taken in both Testaments When we say For thine is the Kingdom power and glory 't is understood by force of our Covenant not by right of his power So it were frivolous to pray Thy Kingdom com unles it be meant of Gods Kingdoms restauration by Christ which was interrupted by the Jews electing Saul Nor is it proper to say the Kingdom of Heaven is at hand or thy Kingdom com if it had stil continued for Gods Kingdom of Power is every wher In sum Gods Kingdom is a civil Monarchy which consists Summary in the Israelits obedience or obligation to observ thos Laws which Moses first should bring from Sinai and what the high Priest afterward shal deliver before the Cherubins in Sanctum Sanctorum which being cast off by electing Saul the Prophets foretold should be restored by Christ and we daily pray for its redintegration thy Kingdom com acknowledging the right of it in adding For thine is Kingdom Power and Glory for ever Amen The proclaiming herof was the Apostles Preaching wherto Men are prepared by Gospel-Teachers and to promiss obedience to Gods government is to be in the Kingdom of Grace becaus God givs such power to be his Subjects gratis when Christ shal com in Majesty to judg the World and actualy govern his own People which is caled the Kingdom of Glory If Gods Kingdom caled for its gloriousnes and celsitud the Kingdom of Heaven were not a Government which he executs on Earth by Vicars or Vicerois who deliver his commands to the People ther needs no digladiation who it is by whom God speaks to us nor would Priests trouble themselfs with spiritual jurisdiction nor any suprem Rulers deny it them From this literal interpretation of Gods Kingdom ariseth Holy what a genuin Exposition of the word Holy signifying what in Monarchies Men cal public or the Kings property who is the public Person or Representativ of al his Subjects As God King of Israel is stiled the holy one of Israel and the Jews Gods People a holy Nation So the Sabbath Gods day is a Holy day the Temple Gods hous a holy Hous Sacrifiâ—es Offerings Tiths Gods Tributs Holy duties Priests Prophets Annointed Kings Gods Ministers holy Men the celical Spirits Gods Messengers holy Angels or the like For wherever holy is taken properly ther is stil somwhat signified of property got by consent For al Mankind is Gods Nation by property of power but Israel only an holy Nation by Covenant In saying Halowed be thy Name we pray for Grace to keep the first Commandment to hav no other Gods but him The word Prophane is usualy taken in Scripture for common Prophane what and consequently the contraries holy and proper or peculiar must signify the same thing but figurativly such as liv godly giving themselfs to devotion as if they forsook the World are caled Bonhoms That which God makes holy by appropriating it to his own Sacred what use is stiled Sacred or Sanctified as the seventh day in the fourth Commandment and the elect in the new Testament are said to be sanctified as indued with the spirit of godlines That too which Men dedicat or giv to God for his public service Churches Chapels with their Utensils Priests Victims Oblations external Rites of Sacraments c. is stiled Sacred or set apart to God Now ther be divers degrees of sanctity or holines when things are sequestred or consecrated for Gods neerer service thâ—n others as al the Israelits were a holy People peculiar to God yet Levies Tribe more holy and Priests among Levits more but the high Priest most holy so Judea was a
even tru Philosophy against Laws but Ecclesiastics who are subject to any State hav no proper right to govern but al what they assum to doo is meer usurpation tho they gild it with the gloss of Gods right Tully tels that one Cassius a Roman Judg if the Witnesses could not make cleer a crime would ask the accusers Cui bono what profit the Prisoner expected by the fact For no presumption so evidently declares the guilt of an Author as the gain which he shal get by the action So in the foresaid cases it must be inquired what gain glory or greatnes accrued to any by holding the same 1. That the Church militant on Earth is Gods Kingdom of glory or Land of Promiss not that of Grace which is but a Promiss of the Land thes benefits arise to the Clergy that the Priests Pastors or Prelats acquire as Gods public Ministers or Teachers of the People a right to govern the Church and consequently the Common-wealth both being the same Persons Hence the Pope prevailed with al Christian Princes subjects to beleev that to disobey him in spiritual causes was to oppose Christ himself whos Vicar he was as St. Peters successor which in effect is to usurp an universal Monarchy over al Christendom For tho the Christian Emperors at first constituted them suprem teachers in al their Dominions under them by the title of Pontifex Maximus or cheif Prelat yet when the Empire was divided and after dissolved he easily induced People being his Subjects already to adore him as Christs Viceroy in the Church as his Kingdom of Glory so it may be presumed that he having the best benefit by this universal Monarchy was author of that Theory Afterward when Princes Stats and Churches rejected the Popes universal power the civil Soveraigns should hav reserved their right before they let it go as England in effect did sav that the Clergy maintaining their function under them to be Gods right seemed to usurp if not a Supremacy yet an independence on civil power yet seemed only acknowledging a right in the King to suppress the exercise of their function at his pleasure Indeed wher the Presbytery prevailed tho they abandoned many Romish Doctrins yet this that Christs Kingdom is already com and began at his Resurrection is stil retained Yea they claim power to excommunicat Kings as ordinary Sheep of their Fold and be sole Moderators in al matters of Religion wher they rule as the Pope chalengeth it over al Christians For to excommunicat a Soveraign is to repâ—l him from al places of public service and resist him by the Sword as they did in Scotland So to excommunicat any privat Person without the Soveraigns leav is to bereav his lawful liberty and usurp unlawful power over their Brethren To uphold this spiritual Soveraignty non minor est virtus 1 Infallibility quam quaerere parta tueri they use many Engins 1. To perswade that the Pope in his Pontifical Chair or public capacity cannot er so Presbyters would be beleeved in Pulpits 2. That Bishops hav not their right immediatly from God 2 Suoâ—ection of Bishops nor mediatly from Soveraigns but soly from the Pope that they may side with him upon al occasions wheras Presbyterians shuffle off Prelats to usurp their power 3. That al Clergy-Men Seculars and Regulars are exempt 3 Exemptions of the Clergy from power of Civil Laws who wil be protected by the State yet pay no part of public expens to prop their power nor are liable to penalties the Presbyterians wish it to themselfs 4. That their Priests must be stiled Sacerdotes Sacrificers 4 The Name Sacerdotes which was the Israelits title both of their civil Magistrat while God was King and public Ministers afterward which with makâ—ng the Lords Supper a Sacrifice puts People in beleef that the Pope hath the same power over al Christians which Moses and Aaron had over Israel both Civil and Clerical the Presbyters are intitled Elders who were chief Assistants to the Apostles 5. That Marriage is a Sacrament which givs the Clergy 5 Mariage a Sacrament authority to judg the lawfulnes of it and consequently what Children are legitimat Presbyterians pretend no proper right in this kind sav only to hav the father at Baptism testify the child to be his own which is of no great use 6. That Priests may not marry which assures the Popes 6 Priests Celibat power over sundry Princes for if a King be a Priest as many Soveraigns are Prelats he cannot marry nor transfer his Regal right to Posterity without the Popes special dispensation Presbyters are no way guilty herin who marry twise thrise or four times 7. That auticular Confession is a Sacrament wherby they 7 Auricular Confession acquire better intelligence of Princes purposes and Peoples projects in the Civil State then thes possibly can of their subâ—leties stratagems or machinations in the Ecclesiastic Polity here the Presbyterian parallel ceaseth 8. That to Canonize Saints and declare Martyrs pertains soly 8 Saints Canonization to the Pope which assures his power among simple sottish people who wil obstinatly oppose their Soveraigns either hostily or proditoriously even to death if the Pope Excommunicat or pronounce them Heretics and Enimies to the Church 9. That divers doctrins Transubstantiation Penance Absolution 9 Doctrins remitting and retaining sins greatly ratify this spiritual Monarchy among the vulgar 10. That the devise of Purgatory justification by external 10 Purgatory works and sale of Indulgences doo chiefly inrich the Clergy the subtraction wherof excited Luther to revolt from the Pope who conferred the Indulgences of al Germany on his Sister 11. That by Demonology Exorcisms and other bug Bear 11 Demonology Rites they keep or think they keep people the more under their girdle as doubtless men stand in more aw of them 12. That Aristotles Philosophy Metaphisics Physics Ethics 12 School poâ—nts Politics precited and School Divinity taught in every University erected or regulated by the Popes authority keep al thos errors from being detected and make men mistake Ignis fatuus of vain Philosophy for his very Light of the Gospel So that Roman Quaere Cui bono descries the Pope to be principal Author or Fautor of thos dark doctrins from which Good Lord deliver us Ther be three knots on Christian liberty 〈◊〉 Knots untied 1. That which the first Presbyters knit who assembling to agree what they should teach and binding themselfs to teach nothing against their assemblie Decrees deemed People obliged to folow their doctrins and forsook ther company then caled Excommunication if they refused 2. That which Presbyters of the chief City or Province got on Parochial Ministers caling themselfs Bishops or Prelats Is Quâ—â—e it not the same office or order which Saint Paul first conferred on Titus and Timothy to reside over al Presbyters in Crete and Ephesus compare them no Eg can be
flesh provoked thee to wrath O let his chastity procure thy Mercy that as my pollution seduced me to fal so his purenes may reduce me to thy favour My disobedience deservs sharp revenge but his obedience merits much more Mercy for what can Man deserv to suffer which God that made Man cannot merit to be forgiven When I ponder the greatnes and grievousnes of his Passion I see the saying tru That Jesus Christ can into the World to sav the chiefest sinners Darest thou then O Cain cry thy sins are greater then can be forgiven thou liest like a murderer the Mercies and merits of one Christ are sufficient to sav millions of Cains if they wil beleev and repent For al sins are finit but Gods Mercies and Christs Merits infinit therfore O Father for his bitter death and bloody passion pardon al my sins deliver me from the vengeance they hav deserved and let his merits make me partaker of thy Mercies My importunity shal never ceas to cal and knock with the Man that would borow the Loafs til thou open the gate of thy Grace If thou wilt not bestow the Loafs yet Lord vouchsafe the Crums of thy Mercy which shal suffice thy hungry Hand-maid Lastly sith thou requirest nothing but to lov thee in truth of heart wherof a new Creature is the truest outward testimony and 't is so easy for thee to make me such as bid me be so Creat in me O Christ a new heart and renew a right spirit within me then shalt thou see how mortifying old Adam and his corrupt lusts I wil serv thee as a new Creature in a new life after a new way with a new toung new words and new works to the glory of thy name and gaining of other sinful Souls to the Faith by my devout exemple Keep me for ever dear Saviour from Hels torment and Satans tyranny So when I shal leav this life send thy holy Angels to carry me as they did Lazarus Soul into thy Kingdom receiv me into that most joiful Paradise which thou promisedst to the penitent Theef who at last gasp so earnestly begged mercy and admission into thy Kingdom Grant this O sweet Saviour for thy names sake to whom I ascribe as is most du al Prais power and glory for evermore Postscriptum sacratum A very pious Postscript THis Appendix is annexed chiefly to the premisses out of Mr. Henry Smiths Arrow against Atheists to this effect The main marks of Messiah to com were manifested in Christ alone specialy how the Jews should not know or acknowledg Psal 12. 22 Isâ—i 53. 3. him but reject and refuse him to the end he might be doon to death for Mans salvation according to Gods determinat Decree For if they had received him as the tru Messias surely he had not bin so But becaus they denied derided and put him to death doubtless he was so Al particular Promises and Prophecies pointing out the Messiah were fulfilled in him or by him as that the Womans seed should break the Serpents head that a Virgin should bear him the Birth place Bethleem al Infants thereabouts slain for his sake Kings to adore him with presents of Gold and other gifts he should be presented at Jerusalem for the greater glory of the secund Temple fly into Egypt and be caled thence a Star should shew his coming into the World John Baptist caled Elias becaus he cam in his Spirit and Power should go as a Messenger or Usher to prepare the way before him and cry in the Desart that he should be poor abject and despised of Men preach with al humility and meeknes of spirit doo many miracles and heal al Diseases be slain for Mens sins betraied by his own Disciple which dipped in the dish with him be sold for thirty silver peeces with which a Potsherd field must be bought the Traitor to be cut off and another take his Office he should ride into Jerusalem on an Asses Foal be apprehended arraigned beaten buffeted scourged spit on his hands and feet nailed his side pierced he to drink Vineger and be crucified among Malefactors his cloaths divided and lots cast for his Coat but not a bone broken he should rise from death the third day ascend into Heaven and sit at his Fathers right hand as a Conqueroâ— Al which were pointly verified in him or perfectly performed by him The time of Messias coming concurs soly in Christ for Daniel foretold how in the fourth Monarchy the eternal King Dan. 2. 39 44. shal com and build Gods Kingdom through the World which befel under Augustus Caesar founder or establisher of that Agge 2. 8. Empire Agge foreshewed that the desired of al Nations shal com and the secund hous filled with greater glory then the first for Herod built and beautified it outwardly in great pomp and Christ graced it inwardly with his glorious presence yea Malachy Mal 3. 1. saith He shal com during the secund Temple and Daniel Dan 9. 26. That it shal not be demolished til Messias be slain who foretold its destruction Jacob told his Sons That the Scepter shal not Gen 49. 10. depart from Juda til Shiloh com which is the Gentils expectation Al which circumstances completly cohere with Christs first coming in the appointed time He must be an everlasting Psal 89. 3. 4. King for God saith I hav sworn to David my Servant I wil prepare thy Seed for ever and build up thy seat to al generations which cannot sort to Solomon for his Kingdom was rent by Jeroboam and after suppressed by Nabuchodonosor nor can the words for ever be applyed to any temporal King but eternal which must descend from Davids loins and linage This Premist Jer. 23 5 6. God confirms saying Behold the dais com that I wil rais up to David a righteous seed he shal reign a King to doo judgment and justice on Earth in his dais Juda shal be saved and Israel dwel safely and this is the name men shal cal him Our just God To whom can this consort sav to the Son of God caled Catexockâ—n the Son of David who was his Father in the flesh and bore his type or figure Hence Ezekiel and Hose stile the Messiah David Ezâ—k 34 33. Hos 3. 5. being to descend of his seed I wil set over them a Shepherâ— even David my Servant he shal be their Shepherd and I wil be their God and my Servant David a Prince among them Now becaus the Jews look for Messias to be a Temporal King to reign in Judea and subdu their Enemies as Chiliasts deem or dream he shal doo at next coming with his Martyrs the confutation of their fond conceipt wil be a strong confirmation of the contrary For their expected time of the Messias as the Mahometans of their fals Prophet is long ago expired yet no such Terren King ever reigned ther and it repugns Scripture Daniel cals him An eternal King and
natural line from David to shew how he is his Son after the Flesh Matthew the Legal to specify how for default of Jeconiahs Issu he succeeded in Davids throne as tru Heir and King of the Jews rightly so caled Nor can they name any of their Nation neerer in succession yet wilfully cried we hav no King but Note Casar a forren Conqueror So tho Christ was not Salomons natural Son nor is promised to be yet was his Legal or Regal by Salathiel and Davids genuin by Nathan Here the sudden decay of Salomons Kingdom for ten Tribes in Rehoboam and the two other in Jeconiah with al his Roial race warns al how ominous the sins of carnal and spiritual whordom be For Salomon to stablish his posterity and satisfy his Luxury multiplyed Wifes and Concubins contrary to Gods command who made one Woman for one Man to be one Flesh but to pleas them permitted Idols in a holy Land and at last fel to Idolatry wors then Harlotry which was perilous to his own Soul had not God given Grace to repent and pernitious to al his posterity The last concluds al from Zerobabel Son to Pedaiah 5 Sect. Grandson to Salathiel to Christ wher Matthew recompts by Abiud alias Hananiah 1 Chr. 3. 19. Josephs Forefathers in number nine but Luke from Rhesa alias Meshullam secund Governor after the Captivity whom Philo cals Rhesa Mesciola numbers Maries Progenitors eighten just twise so many At end of which line rests one difficulty becaus Matthew cals Joseph Son to Jacob Luke to Eli which is fairly reconciled for Jacob was his Natural Father Eli Legal So in Christs Natural line deduced from Mary by Luke Joseph only is not Natural Father but so supposed as he saith Hence 't is cleer how meet he was to doo the work wherto he was consecrat For Zechary cals him Gnâ—mith Jehovae the Lords felow Zech. 13. 7. Job 19. â—5 Isai 7. 14. which St. Paul intâ—rprets equal with God in regard of his Deity but Job Goel my Kinsman in respect of his Humanity as foretelling his Incarnation in which sens he is stiled Shiloh signifying that skin or tunicle which incloseth Embryons Isaiah terms him Immanuel God with us implying both Natures in one Person Jobs title Goel from Gaal i. Redemit vel vindicavit imports a Redeemer or Revenger for by the Law to redeem an Inheritance belonged to the next Kinsman as also to revenge his Blood so our Heritage being lost by sin and Adams Of-spring slain by Satan our next Kinsman a Son of Adam coms to ransom the one and expiat the other yea to perform what no Typical Redeemer or Temporal Revenger ever could doo For Men might kil him which slu their Brethren if they found him out of a Refuge City yet could not restore them to life but Christ flu the Murderer Satan found out of refuge and as a peerless Conqueror gav life to his Brethren even al the Sons of Adam that shal beleev in him One rub rests to be removed how Josephs Ancestors can Quest be clyped or computed Christs Progenitors either Natural or Legal and why recited in his Pedigree Surely they are not properly so termed sith he was but supposed 〈◊〉 Father yet inserted for special purpos to stop or satisfy al Cavils exceptions and objections For if only Maries descent had bin displaied Men might say what matters it for his Mothers Prosapy His Father was a Carpenter basely born and bred If Josephs soly others would object what 's that to Christ who issued not from his loins or linage But when both their stock Fathers are so evidently drawn from Jessâ—s root the mouth of malice and malediction must needs be musâ—ed or bungd up nor can detraction derogat or deny his Regal right from David Thus tho the two Evangelists vary in maner of Accompt or form of words yet they agree pointly and precisely in the matter and truth of things without the least clashing or contradicting one another A Series or Synopsis of the premisses wil make al circumstances more obvious to every Ey or common Capacity St. Luke draws Christs Golden line of Genealogy on Summary which runs the whol Book of God comprising 77. Generations 1. God 2. Adam 3. Seth. 4 Enos 5. Cainan 6. Mahalaleel 7. Jared 8. Enoch 9. Methusalem 10. Lamech 11. Noah 12. Sem 13. Arphaxad 14. Salah 15. Eber 16. Peleg 17. Reu or Regu 18. Sarug 19. Nahor 20. Terah In both which Sections he walks alone in the third St. Matthew and he go hand in hand reckonig the natural line to David by direct descent 21. Abraham 22. Isaac 23. Jacob 24. Juda 25. Pharez 26. Ezrom 27. Aram 28. Aminadab 29. Naasson 30. Salmon 31. Booz 32. Obed. 33. Jesse 34. David 35. Nathan 36. Matatha 37. Mainan 38. Melea 39. Eliakim 40. Jonan 41. Joseph 42. Juda 43. Simeon 44. Levi 45. Matthas 46. Jorim 47. Eliezer 48. Jose 49. Er. 50. Elmodam 51. Cosam 52. Addi 53. Melchi 54. Neri 55. Salathiel 56. Pedaiah 57. Zerobabel In this fourth Section from David he runs apart except in the three last links whom St. Matthew cites caling Salathiel Jâ—coniaâ—s Son as successor or next of kin but Luke stiles him Son to Neri being so by Blood and Birth In the last Section thes 58. Rhesa 59. Joanna 60. Juda 61 Joseph 62. Sâ—mâ—i 63. Mattathia 64. Maath 65. Naggi 66. Esli 67. Naum. 68. Amos 69. Mattaâ—hâ—as 70. Joseph 71 Joanna 72. Melchi 73. Levi 74. Matthat 75. Eli 76. Mary 77. Christ Thus he recites the Natural line only sav that he saith Joseph was of Eli not Son that is belonged to him as Son in Law having espoused his Daughter Mary Christs Mother Now Matthew handles the Legal Regal line to prov him lawful King of the Jews or next of kin from Jeconiah to sit on his Father Davids Throne So if Lukes twenty first Patriarchs be annexed to his Genealogy both wil be complet from Adam to Christ in their several wais or intentions which are divers but not advers one to another Matthew in the Legal line cites thes after David Salomâ—n Roboam Abâ—â— Asa Jehosophaâ— Joram Ozia Joatham Achaz Ezekiah Manasse Amon Josia Jehoichim Jeconiah Salathiel Zerobabel Abiud Eliakim Azor Sadoe Achim Eliud Eleazer Mattham Jacob Joseph Christs supposed Father Wher next to Jâ—coniah he reckons Salathiel and Zerobabel before Abiud but omits three successiv Kings of Juda after Ozia Joas Amazia Azaria beside Athalia the usurping Queen and Pâ—daiah Zerobabels Father purposly to make a Tesserad ecad of just fourten generations in ech of his three spaces or Sections which is no falsity or forgery to cut off or abridg som links of the long line From Adam to David the Parents are one but from David to Joseph Matthew numbers twenty seven and Luke to Mary twenty three in their differing reckonings Al Penmen of the holy Ghost Prophets and Evangelists Note pursu the right line of Genealogy til they
leaving Egs in the Earth to increas their issu They had a King the Angel of the bottomless Pit caled â—n Hebrew Abaddon in Greec Apollyon destroier which imports them Infidels or Children of unbeleef subject to the Prince of the Air as St. Paul saith wheras Eph. 2. v. 〈◊〉 Christians are freed from Sarans power and converted to God This Prince cald before the Devil old Serpent Satan Dragon is here new named Abaddon wheras Mahometans profes to worship one sole God Demiurgus Maker of the univers to whom they giv the Epither Abdi or Abada i. Eternal wheras the holy Ghost givs this King a title of semblable sound but opposit sens Abaddon the Worlds destroier instead of Demiurgus the Maker The sixth or secund of Wo hath a voice from the four horns 6 Trumpet Rev. 9. 13. to 2â— of the golden Altar saying Loos the four Angels which are bound at the river Euphrates Thes Angels being Patrons of thos parts metaphoricaly signify the confining Nations which breaking in upon the Roman Regions stopped a few ages neer this River but are now loosed They may probably imply the Turcs four Sultanies or Signiories Asia minor Aleppo Damascus Antioch but becaus Antioch lying a little remot from Euphrates lasted but fourten yeers being surprised by Boemund in the holy war som instead reckon Bagdet beyond Euphrates in Persia Such was their State at first irruption under Trogulbecus or Tongrolipix who took Bagdet An. 1008. Seididruddulas or Cutlumuses Nephew to Tangrolipix founded the Asian Kingdom An. 1012. Siarfuddulas subdued Aleppo An. 1079. Tagaddaulas another Nephew of Tangrolipix surprised Damascus at the same time Al which Angels were long limited to thos parts with manifold changes and now at last let loos being prepared for an Hour a Day Month and Yeer that they might slay the third part of Men. This loosing befel when the Tartars abolished Bagdets Caliphship A. C. 1621. An. 1258. and the Turcs were cast as it were with a sling into the Empires territories on this side Euphrates For the Latins who staid their incursions two hundred yeers were about that time driven out of Syria and Palestine Then the Turcs shared lesser Asia til Ottoman grew great whos Son Orchanes entred Europ and his fith Successor Mahomet 2. took Constantinople which is that slaughter of a third part of Men here intimated as the time a Day Month and Yeer plainly indicats For a Prophetic Day implies one yeer a A nice observation if vâ—ri table Month thirty a yeer three hundred threescore and fiv in al three hundred ninty six Now Tangrolipix was inaugurated King of Persia An. 1057. and Constantinople sacked An. 1453. just 396. yeers asunder Haply the very hour which in that proportion makes fiften dais agreed also with the event if Almachinus had recorded the Month of his Inauguration so wel as the yeer They are said to be Horsmen as Turcs and Persians are mo then Foot in number two hundred thousand thousand which intimats huge Armies as David saith The Charets of God are Psal â—8 17. twenty thousand even thousands of Angels such vast Armies the East Nations bring into field I heard saith John the number of them viz. by voice for he cannot see numbers in Vision and so must other places be understood which appeer not by Vision Ezekiel in his Prophecy against Gog the land of Ezek. 38. 2 3. Magog chief Prince of Mesech and Tubal from whom Tures descend describes them to be Horsmen armed for Persians and Parthians take name of Paras a Hors or Horsman But Turcs since their long plantations ther are by Nicetas and others caled Persians So thes Euphratean Horsmen are Turco-Persians They had brest-plats of fire Jacinthian smoke and brimstone which is no wher els in Scripture Ergo it may wel allud to Guns and the Horses heads were like Lions out of whoâ— mouths issued fire smoke and brimstone by which a third part of Men was killed For the Turcs used Guns latly before invented See Chalâ—â—â—dilas at siege of Constantinople and slu a third part of Inhabitants as their Successors did since at Corinth and other Cities Such sharp sawces make meats seem more savoury and Mr. Mede hath many such unvulgar unparalleld Annotations The Horsmens power was in their mouths and tails having tails like Serpents and heads with both which to doo hurt So Sarasens are said to hav sharp tails of Scorpions which is tru of Turcs who had tails of Serpents signifying their Mahometan subtlety or imposture wherby both did more mischief then by the Sword The rest of Men which were not killed by thes plagues repented not of their works that they should not worship Devils and Idols of gold c. which can neither hear see nor walk Nor of their Murders Sorceries Fornication and Thefts This is manifestly meant of Christians in the Roman Empire which worship Images made of those metals and materials for none but they doo 〈◊〉 on this side Euphrates Thes indeed are no Devils or unclean Spirits sith no Christians wil 1 Tim 4. 1 2 3. wittingly or willingly worship such But Demoniacs or Deastri dead Men Deified whom they make Mediators of Intercession betwen God and Men. The seventh Trumpet or third of Wo is ready to sound but 7 Trumpet Rev. 10 v. 1 c. a mighty Angel cam from Heaven clothed with a Cloud a Rainbow on his Head his Face as the Sun and Feet pillars of Fire He had in his hand a little Book open who set his right foot on the Sea and left on Earth crying loud as when a lyon roars and seven thunders uttered their voices John was about to write it but a voice from Heaven said seal up thes things which the seven thunders uttered and write not Then the Angel lifted his hand to Heaven and swore by him that livs for ever that Time shal be no more But in the dais of the seventh Angels voice when he shal begin to sound the mystery of God should be finished as he declared to his servants the Prophets The sound of this seventh Trumpet should succed the sixth but is superseded by the litle Book intervening yet lest ought be omitted in the interim to fulfil the Prophecy of Seals the holy Ghost shews the last trumpets event in general viz. that at sound therof the Roman Beast being destroid and the last heads time com to an end the mystery of God shal be finished as he foretold his Prophets For so 't is declared to Daniel that the fourth Dan 7. 13. 14. Beast being slain the Son of Man or King of Saints should rule over the World and the gratious promises of restoring Israel be fulfilled The finishing of which mystery is Christs glorious Kingdom which arose or appeered at sound of the 7 Ttrumpet when the grand acclamation of Voices in Heaven was heard saying The Kingdoms of this World are becom the Lords and his Rev.
three dais and half cannot imply natural dais for how could Nations diversly dissit know it so soon or send gifts one to another nor is any time alotted to the killing of them but to their lying dead being slain So how long the war shal last or time limited to kil the Prophets must appeer only at fulfilling this Prophecy which is to be reveled by the event or iflu els we shal only grope in the dark upon uncertainties They that dwel on Earth shal rejoice over them and send Vers 10 11. gifts one to another becaus thes two Prophets tormented them that dwel on Earth but after three dais and half the spirit of life entred into them who stood on their feet and great fear fel on al that saw them Such as was the witnesses death such is their rising or restoring to pristin estats even by God wonderful in his works not by human power as the words plainly purport They heard a voyce from Heaven saying Com up hither and Vers 12. they ascended in a Cloud in their Enemies sight They shal not Isai 14. 13. only be restored to their places but promoted to more eminent preferments for so ascending in a Cloud signifies as Achmetes from Persian and Egyptian Mysteries interprets This reflects on Reformed Churches which shal be punished for reproches offred to Christ in vilifying his Prophets or Preachers and sacrilegious surreption of revenues wherby they should be honestly and honorably maintained but now they shal be promoted to higher places according to their Ambassy or Function The same hâ—ur was a great Earthquake and a tenth part of V. 13. the City fel and ther were slain seven thousand names of Men but the rest being affrighted gav glory to God By Earthquake is meant a great commotion of Nations and alteration of Politic affairs in which a tenth part of the City fel and seven thousand names of Men or Men of name and note slain For understanding wherof two points are to be previously proved i. that every fal of the decaying Beast being contained in some of the Phials this destruction belongs to the fifth becaus the same subject of plagues is in both ther stiled the Beasts Seat or Throne here the great City which is both the Beasts seat So the destruction here described preceds the Beasts utter abolition at the seventh Trumpet or last Phial and nothing intervens sav the departure of the secund Wo which is the plague from Euphrates at the sixth Phial Ergo Rev. 18 21 this fals into the fifth 2. This fal of the great City is the same with that of Babylon becaus it was to forego the Beasts final perdition and Christs imperial reign to begin with the seventh Trumpet The fal of a tenth part must be squared by this rule Rev. 17. 16. and tried by this touchstone Philip Nicolas a learned Lutheran thinks the Decarchy denots ten Kingdoms subject to the Empire which shal fal from Rome becaus 't is said the ten Kings which submitted to the Beast when Gods Word is fulfilled shal hate the Whore make hir desolat or naked eat hir flesh and burn hir with fire This is plausible but not punctual for Decaton or tenth part cannot import a Decarchy or ten Kingâ— but is rather a title of Tribut or Tiths which the Pope receivs either out of the Beasts Kingdom or the Cities large possessions by way of Lordship Which tenth of the City by this commotion of Nations shal fal or fail when he shal lose his Patrimony and Prerogativ For tribut is a Symbol of dominion and under that notion most Provinces paid a tenth of other fruits to the Empire Howbeit this exposition is not altogether authentic for the Word fel which refers to the Earthquake implies Babylons ruin rather then loss of Tributs or Tiths therfore a tenth part of the City intends a tru tenth yet not any part as 't is at this day but whol Pontifical Rome which is only a tenth of the old Imperial as it was in St. Johns dais For Lypsius a curious Critic saith it was almost circular the semidiameter from the golden Pillar in the Mercat place to the utmost buildings being reckoned seven miles and whol compas of that semidiameter 42. whence he demonstrats al the plot to be 126. but Rome now only 13. in circuit which is a tenth part of what it was then For explaning wherof he sets a sexangular Schem which he that lists may survey Rome was VValled by Pope Adrian 1. and Leo 4. much whereof is unhabited and no Suburbs but the old extended every way with continued buildings If this sens be taken a tru tenth part only remained at time of the Earthquake the other nine being falen long before For partly by Barbarians often sackings partly by devouring time partly by thunderbolts partly by fire and other casualties but specialy by the Empires decay or desolation a tenth part only was fataly reserved to the Pope who was to be Head of the new Empire and Mother of Christian Harlots but this left must by the Earthquakes concurrence and witnesses resurgence be quit demolished Yet haply a tenth part is not so strictly taken by Geometric rules Isa 6. 13. but as God said to Isaiah of Jerusalems destruction a tenth shal remain and return which was not exactly so The seven thousand slain in the Earthquake are not counted by pole for they seem far too few for the great destruction intimated elswher but by the City buildings A duple ruin of Babylon is described 1. The Beasts Metropolis at the fifth Phial 2. The Citizens and State even Pope Cardinals and al others who when Rome is fired remov elswher til pouring out of the last Phial when the greatest destruction that ever was of any Rev. 16 19 Land People or City shal betide Herof 't is said Babylon Rev. 18 v 19. the Great cam in remembrance before God to giv hir the Cup of his fierce wrath yet that burning and overthrow postdated Rev. 19. v. 20. preceds the ful final ruin of Beast and fals Prophet which succeds Som seek to unty this knot that Babylon cited in the last Phial is Constantinople but the holy Ghost cals not two Cities by one name and 't is more probable that Babylons first destruction is Romes ruin by fire without much bloody slaughter and seven thousand may suffice to be slain So names of Men may import Men of name sith such Hypallages are usual in Scripture as the silver of shekels for shekels of Levit. 5. 3. 15. silver the uncleannes of a Man for a Man of uncleannes the Rom. 9. 31. Law of righteousnes for righteousnes of the Law so name almost in al tongâ—s signifies renown and Children without name base or ignoble Hence Beza concerning Christs exaltation abov every Name expounds it of his worth or dignity In this sens names of Men imply Men excelling in eminence such as are the
This is the whol cru or circuit of Papal Communion containing al Nations Kingdoms Dioceses conjoind in spiritual society though dis-joined severaly This becam cold or congeled as a dead Mans blood when the Pontifical Sea is dismembred which Luther and other Reformers performed when they drew off whol Lims of People Provinces Princes and Potentats from Papal communion The third is poured on Rivers and Fountains of Waters which Vers 4. 5. 6. 7. becam blood thou Lord art righteous becaus thou hast judged thus for they hav shed the blood of Saints and Prophets and thou givest them blood to drink The Rivers and Fountains of the Beastian world are the chief Champions of Antichristian Jurisdicton whether Ecclesiastics Priests Jesuits Moncs Friers or Secular Governours who uphold the declining Papacy For their Emislaries were justly doon to death in England as they unjustly served the Saints Yea the Duch began to revenge that blood which Duke d' Alva and the Spanish Inquisition cruely spilt to fulfil this Phial The fourth is poured on the Sun and Men were scorched with Vers 8 9. great heat who blasphemed Gods name which hath power over thes plagues but repented not to giv him glory To know what Sun signifies in the Antichristian world we must serch what Heaven imports which is either the Popes universal Authority or any eminent Monarchic power in the Beasts world Now in it are sundry Stars of several magnituds Kings Princes Dukes Prelats Free States yet but one Sun which seems to be the German Emperor the King of Spain being the Moon who hath bin of the Austrian Family two hundred yeers This is the Sun on whom the fourth Phial shal be poured to his conversion or confusion The fifth is poured on the Beasts Seat Rome City and his Vers 10. 11. Kingdom was dark and they gnawed their toungs for pain blaspheming the God of Heaven becaus of their pains and sores but repented not of their deeds Here the holy Ghost useth no Allegories becaus great light shal then arise to the Prophecies by this evident sign wherby wil appeer what Phials are past and what to com This destruction of Rome seems to be intimated before but the name Pope shal not quit perish only his Rev 11. V. 12. 13. glory and greatnes shal be clipped that they shal bite their toungs through teen and curs God persevering stil in the Kingdom of darknes to despise light The sixth shal be poured on Euphrates and the water dried Vers 12 up to prepare a way for the East Kings Thes Kings seem to be the Jews which shal be converted whom haply the Beasts Folowers wil misdeem to be Antichrists Army rising from Don as they dream and so shal be hardned in their error To prov that the Jews are meant by East Kings this reason is pregnant becaus this is the penultimat Phial and unles they be then converted they must needs perish with Christs Enimies among whom they yet abide at the day of universal Judgment which the seventh or last Phial shal bring on them Isaiâ—h saith The Lord shal destroy the toung of the Egyptic Sea and with a Isai 11. 15. 16. mighty Wind shal shake his hand over the River and smite it in the seven streams and make Men go over dry shod Ther shal be an high way for his People left from Assyria as it was to Israel at their Exod out of Egypt but this Prophecy seems not so pregnant for Euphrates and Assyria as for Nilus and Egypt Now by Euphrates the Turcish Empire is mysticaly meant which borders Eastly on it who shal be thes new Converts chief obstacle and the Beasts best bulwork but this Euphratean deluge shal be dried up or destroied yet whether by the Jews or other Aliens or their own intestin discords is not reveled Vers 17. The seventh or last is poured into the Air and ther cam a great voice out of the Temple of Heaven from theThrone saying It is doon Hereby is meant the power or Prince of the Air even Satan who fosters not only the Beasts dominions but al Christs Enimies in what Coast Climat or Country soever for as the Beast had his Spirit or Life from him at first so the last Fortunes of al his Folowers and Worshipers shal depend chiefly on his charge or conduct as appeers by the preparations of so many Aids and Allies for war to be procured in this last Phial by his Diabolical devises Who bestirs by al means possible both of his Lieftenents the Beast and fals Prophet and by his own Artificies to rais this universal Army in the last danger of his Kingdom Vers 13. 14. For ther cam three unclean Spirits Devils working miracles like Frogs out of the Dragons Beasts and fals Prophets mouth which go forth as Emissaries with Summons to the Kings of the whol n orld to gather them to the battle of the great day of God Almighty So the Prince of the Air musters al his Forces and Fautors to assist thos two at this last exigent on whom being pent up in a Coop at Armageddon This last Phial shal thunder not with arm of Flesh as formerly but an Heavenly voice of revenge wherby the Beasts total downfal shal be consummat not only within Babylons wals as before under the seventh Trumpet but of the whol City wherever scattered or dispersed Yes of al Kings Cities or Stats which committed filthines of fornication with hir Idol fals Gods together with other forren Tyrans joining in opposition against Christs holy Spous or Church V. 19 20. 21. The Cities of the Nations fel and God gav Babylon the Cup of Wine of his fierce wrath Every Iland fled and the Maâ—ntains were not found a great Hail from Heaven every stone a Talent weight fel on Men who blasphemed God becaus of the Hail for the plague was exceding great Mr. Mede proceds no farther to the excution of thes threats on the great Whore sitting on the seven-headed Beast with ten horns who with the fals Prophet are to be cast into a burning Lake for ever as 't is expressed in the 17. 18. and 19. Chapters but treats tenderly with much modesty of Christs 1000. yeers reign on Earth with his Martyrs and som chief Saints at his secund coming to Judgment which last day he makes one continued act with the triumphant millenium of his reign to decline a third coming of Christ as common Chiliasts assign without warrant But this sublime speculation shal be suspended or superseded to the next Thesis peculiarly addicted or appropriated to this Subject This 1000. yeers reign after the Martyrs resurrection but before the day of Judgment is specicified in the twentieth Chapter of Apocalyps wheron the Millenars build their Doctrin beside som other obscure places in the Prophets which shal be fairly yet briefly debated or discussed in the Theory immediatly insuing Commentarii Compendium A Compend of the Comment THe Comment contains
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
1 31. Resurrection when al power in Heaven and Earth was given him being set abov al Principalities yet the full accomplishment is not til last day when Death Hel and Satan shal be made his footstool Al this cannot be verified of the interstitial Millenium for yer that inchoats many things must terminat which cannot be subjected nor his chief Enimies subdued sith Death shal stil hav dominion Satan only bound in the bottomless pit not cast into the burning lake and Hel not utterly trod under foot Ob. Jeremy saith They shal say no more the Arc of the Lords Jer. 3. 16 17. Covenant nor shal it com to mind or memory then they shal cal Jerusalem the Lords Throne and al Nations shal gather to it nor shal they walk after their hearts imaginations Ergo al past things shal be forgot and Israel return to Jerusalem which shal be a Throne of Glory and al Nations joyn to them al which can be fulfilled at no time sav in thos thousand yeers Sol. The old things to be forgot are lawish Ceremonies not Gospel Ordinances the Arc and Temple were by Christs first coming removed the walking of Juda and Israel together with the Nations conjoyned imports the caling of Jews and Gentiles to the tru Church Heavenly Jerusalem For so saith Isaiah It shal com to pass in the last dais that the Lords Isai 2. 2 3. hous shal be established in the Mountain top and al Nations shal flow to it for out of Sion shal go a Law and the Lords word from Jerusalem The last dais were the Apostles times who from Sion and Jerusalem blew the Gospel Trumpet to al people as Jeremy speaks I wil giv you Pastors according to my Jer. 3 15. heart Christ and his Apostles which shal feed you with knowledg and understanding The walking after Gods heart implies no freedom from sin but a state of grace wherin God givs new hearts and writes his Law therin their main ground that Jerusalem new built shal be a Throne of Glory being before Jer. 〈 ◊〉 〈◊〉 but his footstool is a groundless crotchet for Sion Jerusalem and the Arc are caled in the old Testament not only Gods footstool but his Throne and in the new Testament not only his Throne but footstool Thus like other Sects they sens the Scripture literaly or tropicaly as they list Ob. Daniel saith In the dais of thes Kings God shal set up a 〈◊〉 2. 44. kingdom never to be dâ—stroyed but shal stand for ever Ergo Christ shal hav an everlasting kingdom and Jerusalem enjoy endless joy on Earth Sol. What a pretious inference is this so Preachers quote Texts and people turn their Bibles but may go beyond Seas to seek their glosses Daniels everlasting kingdom is meerly spiritual and celical as the Angel said to Mary The Lord shal Luk 1. 32 33. giv him his Father Davids Throne and he shal reign over Jacob for ever This kingdom for the matter is everlasting being the Glory which the Saints shal enjoy for ever with Christ in Heaven but for the maner of administration he shal resign it to the Father when the work of Redemption is perfected but no Millenar Earthly kingdom as they dream Ob. Saint John saith He was clothed with a vesture dipt iâ— Rev. 19. 13 14 15. blood Ergo Christ shal slay his Enimies and embru his vestments in blood that none shal be left to trouble the Church during that Millenar reign Sol. So they say but the next words speak contrary for his Armies in Heaven not on Earth folowed on whit Horses clothed in fine whit linnen not bloody yea his war-weapon is a sharp sword out of his mouth not in his hand who shal rule the Nations with a rod of Iron and tread the winepress of Gods wrath In a word thes bloody battles are not ascribed to Christ literaly as appears by a parallel place Who is this that coms from Isai 63. 1. c. Edom with died garments from Bozra meaning Christ by reason of the slain Edomits when in property of speech he had no body or bloody raiment being seven hundred yeers before his byrth Ob. 'T is said the City had no need of Sun or Moon and the Rev 21. 23. 24. Kings of the Earth bring their glory to it Ergo Jerusalem ther meant shal shine in great temporal glory and terren Princes be subdued to it at Christs coming to reign a thousand yeers Sol. Indeed Heavenly Jerusalem is ther meant and al such places or passages are Allegorical to shew the Churches condition on Earth and Saints state in Heaven which is elswher expressed by Metaphors of gold pretious Stones Fountains Fruits c. but to interpret them literaly of any City on Earth is like the Athenien Dotard who deemed every ship that cam into the Harbour to be his own Ob. Zechary saith hee that is feeble among them at that day Zech. 12. 8 9. shal be as David and Davids hous as God I will seek to destroy al Nations that shal com against Jerusalem Ergo the Saints who are to reign with Christ shal excel in glory and he wil destroy al Jerusalems Enimies Sol. Excellent inferences Ergo Potlid The Prophet plainly speaks of gifts poured on al Saints of the new Testament by the spirit of supplication which makes the least of them like David yea greater then John Baptist as Christ declares but Mat. 11. v. 11. what is this to earthly Jerusalem or Chiliasts Mathematical Kingdom Surely ther is no soundnes in it nor semblance for it in al Gods book Other places are heaped up which like Bay leafs cast into fire make much crackling in Pulpits and Pamphlets but if al the former be shadows the rest wil vanish into vapor Ob. The word Day in Prophetic phrase or Hebrew Idiom signifies som space of time not simply twelv or twenty four hours as the day of tentation in the Wildernes is fourty yeers long the Day of Babylonish captivity seventy Giv us this Day our daily Bread purports our term of life and 't is somtimes used for Eternity this day shâ—lt thou be with me in Paradise Ergo the Day of Judgment is to be taken in the same sens Sol. The antecedent is granted and consequent shal not be denied for none can tel how long that Judgment shal last specialy sith time shal be no more as the Angel swore Yet Mr. Mede makes it a continued act with the reign of just one thousand yeers For as Rabbi Elias confines the Worlds continuance to 6000. yeers so he puts the Millenium of Messiahs glorious reign to be a periodical consummation of al things when shal be a Sabbath of Eternal rest Why then doo common Chiliasts assign one thousand to that reign either before at or after the Judgment day Let them render a reason of the one and the other wil soon be resolved why Day implies a larger space more or
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
Angel what Messenger which relats any thing that makes known his extraordinary presence or power principaly by Dream or Vision The Scripture speaks not of their Creation but cals them ministring Spirits and Spirits as is said somtime signify thin imperceptible Bodies as Air Wind vital or animal Spirits somtime Images of the phansy in Dreams and Visions which are no real substances but intentional or accidental appeerances in the brain yet when God raiseth them supernaturaly to signify his Wil they are termed his Messengers or Angels Were not multituds of real individual Angels created by Qâ—â—â— God as Divines deem or define to wait on his Wil Or are the Good only formed on occasions and dissolved again If so then doth not God ceas from his work but creats new thin Aerial Bodies continualy Here he hath a large discurs that the Jews from the Gâ—ntils not by any proof or pressure in the old Testament hâ—ld thos apparances which God somtime raiseth in Mens phâ—â—sy for his service caled Angels to be real substances or permanent Creatures wherof som which they thought behoâ—ful or beneficial they caled Angels of God but such as they deemed hartful evil Angels foul Fiends Spirits or Devils For they â—sâ— eâ—ed Pythonists mad-Men Lunatics Epilectics or the like Demoniacs Then he shews how the word Angel in the old Testament is only an Image supernaturaly raised in Mans imagination to signify Gods presence in executing som supernatural work but no permanent Creature or incorporeal Ghost Touching Angels names in Daniel Michael Gabriel by the Dan. 12. 2. first is meant Christ under the title of a great Prince but the last was a supernatural Vision by which Daniel deemed or Dan. 8. 16. dreamed as divers doo that two Saints talked together and one said to the other Gabriel make this Man to understand Dan 9. 21 the Vision but God needs not to difference his servants by names which are helps only for weak short mortal memories nor can it be proved in the old Testament that Angels except when they are put for Men made Messengers or Ministers of Gods Wil Words or Works are permanent or incorporeal individuals as the Schools say The chief places alleged in the Mat. â—5 41. new Testament are thes Go ye cursed saith Christ into everlasting fire prepared for the Devil and his Angels This indeed provs their permanence but not immateriality sich no simple 2 Pet. 2. 4. spirits are patible of material fire St. Paul saith know ye not that we shal judg the Angels St. Peter if God spared not Jâ—dâ— v. 6. the Angels that sinned but cast them into Hel St. Jude the Angels which kept not their first estate he reservs in everlasting chains under darknes unto the Judgment of the great Day Thes prov both the permanence of Evangelical nature and immateriality also For as incorporeal is taken for not Body not for a subtle invisible Body an incorporeal substance is a contradiction and to an Angel or Spirit in that sens incorporeal substance is a Cambridg Bul and in effect to say ther is no Angel or Spirit at al. He was of Opinion that Angels were only supernatural apparitions of the Phansy raised by God to notify his presence and precepts to Mankind specialy to his chosen People but confesseth that upon so many pregnant places and Christs plain words he beleevs ther be real substantial permanent Angels yet not incorporeal immaterial indefinit or nothing 'T is wel he sees his error in this point which argues he may overween in others and it were to be wished he would review sundry strange singularities to retract what he finds faulty or erroneous but not seduce or lead on the silly sort who are apt to clasp any shadows Was not the Angel Gabriel who audibly annunciated to Quaere the Virgin Mary hir present Conception by the holy Ghost Rev. 12 7. the same with Daniels so caled And Michael who with his Angels fought against the great red Dragon and his Angels the same Inspiration literaly as Spirit is a thin Air implies a blowing Inspiration into Man som thin air vapor or wind as one fils a bladder with his breath but if Spirits exist only in the phansy 't is but the blowing in of a Phantasm which is improper or impossible to say of such things as only seem to be somwhat yet are nothing The word is used in Scripture Metaphoricaly soly as when God inspired into Adam the breath of Life vital Gen. 2. 7. motion is meant Why not rather his rational Soul the fountain of Life and Quaere motion which was infused at creating and created in infusing as St. Austin asserts St. Paul saith Al Scripture is given by inspiration of God 2 Tim 3 16. speaking of the old Testament which is tru of the new Testament but 't is a Metaphor that God inclined the Spirit or mind of thos writers to pen infallibly tru as they did by his special dictat or direction St. Peter saith Prophecy cam not in old time by 2 Pet 1. 21. Mans Wil but thos holy Men spake at the holy Spirit moved them Here holy Spirit signifies Gods voice by supernatural Dream or Vision which is not inspiration nor when Christ breathed on his Disciples saying Receiv the holy Spirit was that John 20. 22. breath the very holy Ghost but only a sign of thos spiritual Graces he gav them So when 't is said of our Saviour or others he was ful of the holy Spirit 't is not meant any infusion of Gods substance but accumulation of his gifts whether supernaturaly attained as the firy cloven toungs sat on the Acts 2. 3 4. Apostles filling them with the holy Ghost or ordinarily acquired by industry as Men get learning by study which in al Cases are Gods gifts alike Thou then that hast received more then others must be most thankful Infusion and inspiration are not taken properly as if good or bad Spirits entred into Men but only for Gods imparting his Graces or Virtues which are not to be poured in as Bodies into Barrels but instilled ordinarily or supernaturaly Gods Kingdom is taken by most Divines metaphoricaly Kingdom of God Chap. 35. for eternal felicity after this life in the highest third Heaven which they cal the Kingdom of Glory or somtime for sanctification the earnest of it clyped the Kingdom of Grace but properly in Scripture 't is Gods real Monarchy or Soveraignty over any Subjects by their own consent or Covenant so the Israelits peculiarly chose God for their King upon his promising them the Land of Canaan but very seldom metaphoricaly and then 't is used for dominion over sin in the new Testament only becaus such a dominion every subject in Gods Kingdom shal hav without prejudice to the Soveraign From the Creation God reigned over al Men naturaly by his might and commanded his peculiar Subjects by voice as
holy Land but Jerusalem the City of general worship more holy the Temple holier and Sanctum Sanctorum holiest of al places A Sacrament is a separation of som visible thing from common use consecrated to Gods service for a sign of our admission Sacrament into his Kingdom or a commemoration of the same Circumcision was the sign of admission in the old Testament Baptism in the new but the commemoration in the one was eating the Pascal Lamb once annaly to mind them of the night when they were delivered from Egypts temporal bondage and celebrating the Lords Supper in the other wherby we are remembred of our deliverance from sin and Satan by our Saviours crucifixon The Sacraments of admission Circumcision and Baptism are used but once to every one becaus we are admitted no oftner but thos of commemoration Passover and the Lords Supper often reiterated becaus we must be often minded of our deliverance and allegiance Ther be other Consecrations which in ample acception may be stiled Sacraments as the word implies a sacred institution for Religious uses as Ordination Matrimony and many mo but as it imports an Oath Promiss or Covenant of Allegiance to God thos precited are soly so named A Common-wealth cannot possibly consist wher any sav the Soveraign hath power to giv greater rewards then life or inflict Chap 38. grievouser punishments then death but sith eternal life excels temporal and endless torments exced death of nature 't is worthy to be wel weighed of al that wil obey Authority to avoid the calamities of confusion and civil war what is meant in Scripture by eternal life and endless torment as also for what offenses and against whom committed Men are to be eternaly tortured and for what actions to enjoy everlasting life Adam had enjoied it in the terren Eden Paradise for ever had he not broken Gods commandment to eat the forbidden fruit who had the Tree of Life allowed to eat but so soon Eternal Life Gen. 3. 22. as he tasted the one God thrust him out of the Garden lest he should take of the other and liv for ever So if he had not sinned he should liv on Earth perpetualy but mortality seized on him and al his posterity for this first sin Sith then he forfeted eternal life by sin he who is to cancel that forfeture must recover it by righteousnes which Christ Jesus did by satisfying for the sins of al that beleev in him and so recovered life eternal lost by Adam to al beleevers So saith St. 1 Cor. 15. 21 22. Paul sith by Man cam death by Man cam also the Resurrection of the dead for as in Adam al dy so in Christ shal al be made alife Touching the place wher Men shal enjoy eternal life the precited Texts seem to set it on Earth for if al forfeted it in earthly Paradise by Adam they shal enjoy it on Earth by Christ els the comparison were not consonant nor complet So saith David God commanded the blessing on Zion Ps 133 3. even life for evermore So St. John to him that overcometh Rev. 2. 7. I wil giv to eat of the Tree of Life in the midst of Gods Paradise Rev. 21. 2. 10. This was the Tree of eternal life on earth Again I saw the holy City new Jerusalem coming down from God as a Bride adorned for his Husband As if he should say new Jerusalem Gods Paradise or rather the Church Christs Spous shal descend from Neaven at Christs next coming to Gods people and Acts 3. 11. not they ascend to it So the two Angels in whit clothing said to the Apostles looking at Christ ascending This Jesus who is taken up from you into Heaven shal so com as you see him go up into Heaven As if they had said Glossa corrumpit textum he shal com down to govern them under his Father eternaly on Earth he coms to Judg not to Rule and not take them into Heaven This conforms to the restauration of Gods Kingdom began under Moses which was the Israelits Politic Mat. 12 30. government on Earth Christ saith In the Resurrection Men neither marry nor giv in mariage but are as the Angels in Heaven This describes eternal life like that which Adam lost at point of mariage For sith Adam and Eve if they had not sinned had lived on Earth eternaly yet could not continualy propogat Progenies becaus if immortals should immortaly procreat as Men doo now the Earth in short space could not afford Foot-room to stand on much less food to sustain them How then can a new created Earth except extended to Quaeâ—e iâ—finit immensity contain al Mankind which are unimaginable multituds born and to be born since the Creation Thes with sundry such quirks surpass the reach of reason to resolv The comparison betwen life eternal lost by Adam and recuperated by Christs victory over death holds thus that as he lost it by sin yet lived long after so a faithful Beleever recovers it by Christ though he dy 〈◊〉 natural death for a long time even til the general Resurrection for as death is counted from Adams condemnation not execution so is life reckoned from the absolution not from the Resurrection of thos elected in Christ Jesus Such are his specious speculalations favouring of singularity That Men after the Resurrection shal liv eternaly in Heaven Ascention into Heaven caled by St. Paul the third Heaven is not evident in Scripture by the Kingdom of Heaven is meant Gods Kingdom who dwels in Heaven which was Israels People whom he ruled by Judges Prophets and high Priests as Lieftenents til they rebelled and required a mortal King like other Nations So when our Saviour by his Ministers shal perswade the Jews to return and accomplish the fulnes of Gentils ther shal be a new Kingdom of Heaven becaus God whos Throne is Heaven shal be King yet it folows not that Man shal ascend to his seat of happines or higher then his Footstool No Man John 3. 13. hath ascended into Heaven but he that cam down from it even the Son of Man that cam down from Heaven Wher note that thos are St. Johns words not Christs as al the rest were who was not then in Heaven So David saith Thou wilt not leav Ps 16. 10. my Soul in Hel nor suffer thy Holy one to see corruption which St. Peter provs to be spoken of Christs Resurrection not of Acts 2 31 34. himself becaus David is not ascended into Heaven If any answer 't is tru they shal not ascend in bodies til the Resurrection but their Souls enter Heaven so soon as they dy As Christ confirms Who provs the Resurrection by Moses words Luk 20. 37 38. at the bush when he cals the Lord the God of Abraham Isaac and Jacob who is a God of the living not of the dead This cannot be construed of the Souls immortality sith Christ ther
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