For it neerest resembles Gods protopatern setled among the Israelits who had Heads of Elders like Bishops with Priests and Levits as Epist ad Evag. Presbyters and Deacons according to S. Jeroms parallel Now Christ and his Apostles in their institution much regarded Judaic customs as to Baptise with Water to use Bread and Wine in the Lords Supper to solemnize Weekly the Lords Day in the Sabbaths stead to giv Pastors and Teachers power of the Keis nor is any express precept or evident precedent against Episcopat either commanding parity or forbidding Luk 11. 25. 26. orderly superiority in Church or Commonweal Christ indeed inhibits his Apostles who were coequal or coordinat to exercise dominion like secular Princes which is a Rule for al Churches not to use any preeminence by ambition tyranny violence or usurpation on the Bodies Estats Lifes or Liberties of Men in Worldlings way yet such courses beside factious emulations are so incident to som insolent Presbyters as to the proudest Prelats Our Saviours sens is plain that what ever parts power place gifts or Graces any Minister hath abov others he should use them with humility to Gods Glory and the Churches good laying aside the levan of imperious oppression but the very Apostles who had a priority of place with parity of power among themselfs exercised superiority of jurisdiction over al other Disciples and Beleevers who obeied them as Fathers doing the like to Bishops after them St. Paul being to leav the World left a patern of Church-Government which was constantly pursued in ordeining Titus and Timothy Bishops giving them personal power to ordein censure rebuk or silence al Elders and Deacons under their charge Which Blondel confesseth to be a perpetual precedent for Church regiment 'T is a poor cavil to say they were Evangelists designed to Preach not to govern sith that takes not away their power of rule for then no Presbyters can Preach except they be Evangelists nor being such can preside in their Consistories At the same rate we may argu that none but the chief Appostles may feed Christs Lambs or Sheep becaus he committed the charge by a triple command to Peter the chiefest Or that the power to ordein Elders by laying on Hands to receiv accusations against them to rebuk censure silence excommunicat and restore belong soly to Apostles and Evangelists whereas a succession is necessary for Church societies so wel as civil as that vehement charge laid on Tymothy to 1 Tim. 5. 21. 1 Tim. 6. 14. keep thâ—s things unpartialy and unblamably til our Lord Jesus Christ com plainly shews For he declining daily to death could not doo it but only transmit the patern to posterity which he performed by a public way of Government This prime practis both in the Apostles dais and after is seen in the seven Asian Churches and in others registred by Fathers Councils and Histories What insuing times observed is evident among al Christians of the Eastern Greec Muscovit Abyssen and Indian Churches which retain Bishops to this day For no Presbyters ever exercised Ordination or Jurisdiction by sole peculiar power without presence and presidence of an Apostle or Bishop Presbytery is named but in two Texts of Scripture one being falsly alleged for ruling Lay Elders which are not preceptiv or institutiv but only narrativ without expressing any joint power office or authority of Presbyters with Presidents much less without or against them St. Jude puts foul marks on such Jude v 8 11. 19. As despised Dominion or speak evil of Dignities denouncing Wo against their seditious practises who are cruel like Cain covetous as Balaam and ambitious as Corah and his complices Such factious disturbers of Order prescribed by God in his Church St. Peter cals Presumpâ—uous Selfwilled and dispisers 2 Pet. 2. 10. of Dignities Whom thes Apostles would not so sharply check unles ther had bin som eminences in the Church so wel as among the Jews which thos mutinous Men confronted or contemned For they were too wary to oppose Civil powers whol Sword was too keen but the Ecclesiastic Orders Dignities and Dominions were obvious or obnoxious to al turbulent tumultuary Spirits who under vele of Christian liberty and pretensions of the Spirit the better to set off their Schisms and separatings oppugned authority even in the Churches Infancy 5. Common Reason requires a power and polity in the Church so wel as in Cities Armies or any Civil societies For the Lord of his Church hath not divested or denied it good government which may lawfully be used with Wisdom and discretion nor may Ministers which excel others in age prudence and gubernativ gravity be barred to employ their Gifts in sutable differences for the Churches behoof Only Christ requires humility in priority which many Prelats had and mo Presbyters wanted and service in superiority proportioned to their parts which God givs not in vain For som Ministers are young proud prone to faction and passion whos folly and fervor needs a bridle of Episcopal authority to curb them beyond common contemptible parity This St. Jerom owns as the ground of that Government to represâ— Schisms nor can such a Paternal preeminence prejudice any in preferring one worthy Person to rule the rest so that his Presidential priority be kept within du bounds of humility For woful experience shews how the want herof hath occasioned many main mischiefs by swarms of Sects both here and elswher If any allege vulgar dislikes of Episcopat this makes most for it sith what the many-headed multitud most decry who wil cry Hosanna and Crucifigâ— with one breath wise Men most approv yea the best Christians seing the misery of change rather desire regulated Prelacy then any other Church-Polity For headlâ—ss Presbytery and scattered Independency are disliked by moderat Men as a remedy wors then the malady 1. For the novity becaus neither was heard of in 1500. yeers and the last scars of twelv yeers standing nor hav they the vote of any general Council or practis of the Catholic Church 2. They hav prevailed here to justle out Episcopy by force in broken bloody times being planted not by Preaching or Patience under persecution but by the Sword and watered with their Brethrens blood as Roâ—ulus founded Rome or as Tâ—â—iâ— Tarquins Wife drov hir Chariot over hir Father Servius mangled Corps wheras Prelacy was decreed in al the World as St. Jerom In Ep. ad Titum avows with wisdom peace and charity by consent of Churches 3. Becaus neither of thes two wais hath such plenary approbation as the old had in al Parliaments and Convocations since this Nation Christianized 4. Sith the same or wors inconveniences obtruded to Episcopy in its declining age appeer in the bud or prime of thes new wais so much pride avarice ambition vanity uncharitablenes with more prophanes Atheism Heresy Blasphemy licentiousnes faction bitternes contention confusion then ever attended Episcopacy beside needless scandal given to other
as they approved may be set over them which was somtime granted somtime not but to ordein of themselfs Saul and Vzziah had so much right to offer Incens as they to doo it Al humble Christians look to the rock whence they were hewen and pit wherout they were digged who did not make Ministers but they sent by Christ made People Christians Such as sat in darknes had light brought them and were found of God by his Ministers sent as Shepherds to the lost Sheep which sought not God So ther is no caus for People to embrace that fury folly and faction which would lay al in common sith Levellers can allege nothing to repeal the divine approbation of Ministry which hath continued a peculiar peaceable possession to Church Officers by Christs Institution for sixteen Centuries without cessation in a constant successon of Ordination We grant People in a particular Parish or Congregation may desire a special Man to be their Prelat or Pastor as thos of Milan did St. Ambros but cannot chus by their proper power much less Ordein as Souldiers may petition the General for one to be their Captain but cannot chus creat or constitut any without Commission They may so wel set up a new Christ or new Gospel as new Ministry or new Ordination which Christ hath doon once for al times and places to the Worlds end without Peoples interest A wise Spaniard said 'T is better in a State to prefer corrupt Men then silly Sots the one like a Theef in a Vinyard wil only take ripe Grapes til he be satiat but the other as an Ass eats ripe and green treads down al with his heels and being filled tumbles in it to spoil al such is the unskilful Vulgar in Church affairs Quest Som scornfully ask what can Bishops confer in Ordination more then other Men what charm is in their praiers or imposing of hands to invest Church power or how can they giv the Graces of the holy Ghost why doo they claim to be caled Clerics as peculiar to that Tribe and contemptuously cal others Laics sith al the Lords People are the lot of his Inheritance being spiritualy annointed to be Kings Priests Prophets Answ Thes Scarrows are soon repelled 1. Touching the term or title of Clergy and Laity which captious Critics imput as pride in Ecclesiastics to incens People against them this distinction was ever used ab initio as al antient Fathers Councils and Histories ratify nor is the one upbraided as a badg of vainglory to the Ministry nor the other aspersed as a brand of infamy to the People but only to difference both calings as 't is in our Laws and Language Nor is it avers to Scripture sens which cals them Pastor and Flock Doctor and Disciple Ruler and Ruled yea al Faithful in general are stiled Clerus a Church or portion of the Lords heritage but Ministers in special Clerus Ecclesiae a lot given by the Lord to his Acts 2. 6. Acts. 13. 2 3. Church as consecrat apart to his service So the Apostles chos Matthias by lot and the holy Ghost after said Separat Barnabas and Paul for the work wherto I hav caled them who having fasted praid and layd on hands sent them away Gods Ministers disdain not to be counted or caled his People as Children of one spiritual Father and brethren of the same Family of Faith Nor wil humble Christians covet to be clyped Clerics or scorn the appellation of Laics to avoid confusion of Calings who accompt or acknowledg tru Bishops and Ministers as their Fathers Overseers and Instructers Men may so wel bogle at the words Trinity three persons and Sacraments which are not found in the letter but truth and sens of Scripture Nor is Logomachy or word-war fit for wise Men being a meer Sciomachy or shadow-fight like stumbling at straws and syllabical scruples No Religion bars convenient compendious terms to distinguish degrees but thes word-Carpers hav a malitious meaning to make People abandon both Name and Thing even the Office and Ordination 2. To the demand what charm is in Bishops hands or praiers to confer the holy Ghost more then in others so wel or better gifted It may so wel be asked as Atheists and Apostats use what virtu is in Baptism water to wash away sin regenerat sinners confer Grace or represent Christs blood more then in other as proud Catabaptists contested Or what efficacy in Bread and Wine at the Lords Supper more then in the same Elements at usual Tables or Taverns How doth the form of consecration by using Christs words ad or alter them At this rate of carnal reasoning Men may cavil at Christs Deity and Humanity for the outward poverty of his life and death which made many doubt or deny him to be the tru Messias So this fond futilous frivolous question fals to ground with its own weight or weaknes as if there were more light in lat modern Meteors then in the great Lamps Sun Moon and Stars of Scripture Church and antient Christians who with the same holy humble Faith as they beleev Jesus to be the promised Messias maugre al which blind Jews and babarous Infidels obtrud doo also religiously reverence al his holy Orders and Ordinances how poor or plain soever setled in his Church Nor doth the means of outward appeerance weaken their duty or devotion who liv by Faith see with the ey of Faith and act with Faiths hand in al divine mysteries For God makes foolish things effectual by his spirit and Grace to thos high holy ends for which they were ordeined So 't is not any Magic charm which makes common Accedit Verbū Elemento fit Sacramentum Elements becom Sacraments being consecrat by Ministers nor in Bishops hands and praiers to ordein them but his powerful Word and Spirit who commands the duty confirms the Order and givs a blessing to Ministerial Ordination so wel as to al other Ordinances The result is That Ordination makes nothing to Ministers Natural Moral or Spiritual endowments nor doth it confer any Physical power no more then the Office of a Judg Ambassador or martial Commander to their personal abilities but invests them alone with authority to exercise thos Functions which none els may presum to perform who hath not that order of Office consigned to him Nor can any power in Men make a Gospel Minister though never so gifted to consecrat holy duties sav only such as are set apart or separat therto by du Ordination The benefits therof are manifest and manifold 1. For Gods glory and salvation of Mens Souls by beleeving tru Ministers testimony that Jesus Christ is sole Saviour of the World who began this Ordinance and sent som special witnesses to proclaim him by a constant continual succession in al ages and places til his secund coming 2. It evidenceth the Churches care and fidelity both in preserving the divine Oracles and in celebrating holy Mysteries as Seals to confirm
Micheah saith He shal Dan. 2. 44. Dan. 7 14. Michah 4 7. Ps 7â— 5 8 11 17. reign for ever yea God saith to his Son Ask of me and I wil giv the Heathen for thine inheritance and utmost parts of the Earth for thy possession meaning that Messiah shal be universal King to rule over Jews Gentils and al the world by his spiritual power He shal endure with the Sun and before the Moon from generation to generation he shal reign from Sea to Sea unto the lands end al Kings shal adore and al Nations serv him al Tribes of the Earth shal be blessed in him and al People magnify Gen. 12. 3. him for â—ver Yea God told Abram That in his seed the Messiah of his seed al Nations shal be blessed Isaiah sets down Gods Commission to Messiah It is too little that thou be my Isai 49. 6. Servant to rais up the Tribes of Juda and convert the preserved of Israel I wil giv thee for a light to the Gentils that thou be my Salvation to the Earths end What can be cleerer that he shal be a Saviour both of Jews and Gentils 't is therfore a fond fancy that he shal be King of Judea only to subdu their Enimies The Prophets foretel how he shal com riding on an Ass and of no reput that he shal be led as a Sheep to the slaughter or a Lamb dumb before the Sheerer and they shal look on him whom they pierced that he shal be slain as a sacrifice for sin and broken for our iniquity with whos stripes we are healed and such like Wher then is his pomp if he was to be poor wher his earthly reign if he must be despised wher his able resistance if he must suffer as a Sheep led to the slaughter wher his worldly conquest if he was to be crucified nay how can the Jews deem or dream he shal be so potent or triumphant when they must be the Men to pursu his death and look on while they pierced him as their own Prophets predict or premon sh add herto how their Rabins testify that the Messiahs Mother shal be Parthenos a pure Virgin and he not begot as others by carnal coition but by the holy Ghost and his name Jesus Yea the whol stream of Scripture runs that he must not be meer Man but God also as Isaiah saith Isai 7. 14. Isai 57. 4. Isai 9. 6. He shal be caled Immanuel God with us wonderful Counsilor the mighty God Prince of Peace the everlasting Father the issu of the Lord and fruit of the Earth in al which both Natures are implied Jeremy saith He shal be stiled God our righteousnes and God saith of him Thou art my Son this day i Jer. 33. Psalm 2. 7 8. from al eternity hav I begot thee Yea David cals him Lord The Lord said to my Lord sit on my right hand til I make thine Enimies thy footstool al which pregnant places are cleerer then the Sun therfore 't is a sensless surmise that he should be a mundan Monarch Quae de Messiae adventu cecinere Prophetae Praestita per Christum cuncta fuere bene What of Messias Prophets did foretel Were by Christs coming al performed wel Aliâ—â—r Quae de Messia veteres retulere Prophetae Perspicue in Christo praestita quaeque patent What of Messiah Prophets old informed Doo cleerly al appeer in Christ performed Aliâ—â— Ordino retrogrado quae Christus facta peregit Cuncta libris Vates praemonuere suis Bacward again Al things which Christ atchived Were by the Prophets in their Books premised Sâ—â—uâ— Quam bene conveniunt praemissa Prophetica Christo Quam bene complevit singula Christus item How wel to Christ thos Prophecies agree How wel by Christ al things accomplish'd be THES V. Christi duae Genealogiae Christs two Genealogies FOur Evangelists wrot Christs life acts death and resurrection This Thesis is taken mostly from William Cowper Bishop of Galloway in Scotâ—and at several times and places who jointly agree in Story which argues the truth of their testimony but two only record his Genealogy diversly not adversly which shews the sweeter symmetry St. Matthew a Jew reckons Josephs natural pedigree and Maries legal becaus they regarded not womens Parentage But Luke a Gentil born reports hir Natural Prosapy and his legal to whom both Sexes are alike So betwen both the two Descents are completly displaied to satisfy al Men and stop Maligners mouths Matthew descends from Fathers to Children denoting that we com from God by his divine word Luke ascends from Children to Parents implying that by the same word Incarnat we return to God for we cam from God the Father only by Christ his Son as Sons of Creation common to al Flesh and can go to him by no other then Christ Redeemer as Sons of Regeneration proper or peculiar soly to his spiritual Kindred Christs Genealogy deorsum is sorted into fiv sections 1. From Adam to Noah 2. From Noah to Abram 3. From Abram to David 4. From David to Zerobabâ—l 5. From him to Christ In the first and secund to Abram St. Luke runs alone In the third to David both march mutualy In the fourth to Zerobabel they take different races from David Matthew by Salomon Luke by Nathan meeting in Salathiel wher they take two steps jointly and part again the one shaping his cours from Zerobabel by Abiud to Joseph the other by Rhesa to Mary but both concur in Christ being supposed Son to Joseph and genuin of Mary This is the general Genethliacal series of both very obvious to al specialy to Men versed in Pedigrees the several sections shal render the reason of al. The first to Noah contains ten Fathers Adam Seth Enos 1 Section Cainan Mahalaleâ—l Jarâ—d Enocâ— Methuselah Lamâ—ch Noah al which Matthew omits and next ten too becaus his chief aim was to convert his Countrimen and so begins plausibly with Jesus Christ the Son of David son of Abram for it was current among al them that Messiah should be the Son or Seed of David and Abram was their first beleeving Progenitor after four descents of Idolaters But Luke a Pagan Phisition Convert seeking to win al Nations drew the line twenty links higher one teaching to seek our Saviour in Abrams seed the other that al Beleevers of Adams Progeny hav property in Christ Here obsery That Adam Christs first forefather after Notae the flesh is caled Gods Son by Regeneration so wel as Creation for as at beginning Adam Gods Son is Christs first carnal Father so at Christ end Gods eternal Son becam the Son of Man A marvelous mutation that Man made by God should becom Father to him who being God was made Man to make Men the Sons of God Lo what a binding stone the Lord Jesus is which knits together not only Man with Man Jews and Gentils but Man with God not by personal union
less then twenty four hours becaus al time to God is but as a Day to Man In the interim many puzzeling questions may be proposed to them 1. Whether the holy Martyrs and chosen Confessors to com Interrogaâ—s with Christ shal multiply their generations in subordinat successions like the Saints then living here If so then must they marry and giv in mariage which scars sutes or sorts with glorified bodies 2. Whether thos then living shal surviv al thos yeers and not tast of death but be only changed at last day If so then shal they exced Methusalah and al the Protopatriarchs in longevity 3. Whether their Progenies shal be al elect vessels being none of Gog and Magogs race which are to be destroied both Bodies and Souls If so then is Christs Flock no litle Fold sith their Ofspring wil multiply incredibly in one thousand yeers 4. How so many millions of millions can be maintained whether miraculously as Elias was or by industry as al others If so then must every particular person provide for himself sith al servitud wil be cashired 5. Wher such numberless multituds shal inhabit whom the Earth can hardly contain much less sustain Whether al must cohabit in new built Jerusalem to eat and drink at Christs Table wher Infidels shal assiege them or scatteredly abroad wher they shal be subject to the Enimies swords Whether they shal be invulnerable and incorruptible to slay thos with whom they wage war yet never be hurted How they shal liv so gently with al sorts of Serpents and wild Beasts yet hold hostility with Men Lastly how the natures of al Animals shal be so miraculously Metamorphosed as not to fear Mans face nor to feed on prey but al liv familiarly one with another on the same foods Beside sundry such scruples touching eating drinking sleeping voiding excrements and other works of Nature simply in themselfs sinless Haply they wil answer with a vulgar Proverb One Fool may ask mo questions then many wise men can resolv therfore let this by business be buried in silence lest they sting my long ears Stulte cave quid agis noli irritare Crabrones Fool what thou doost take heed Stir not the Hornets breed Be wise or wary too many such nests are roused already and mo wil be when thou ministrest more matter of wrath by future provocation Mr. Burton and som of his Brethren allege a few Fathers Fathers to countenance the Chiliastic caus yet no Sects so much slights or scorns the Antients as they but infinit authorities may be mustred to the contrary were it not lost labor For deaf Adders wil not be charmed nor self wedded Sectists informed or reformed Such as desire to know the primitiv Churches verdict herin may consult St. Austin L. 20. de Civ Dei and L. Vives commentary but let al wise sober Christians reject such vain doctrins or delusions which tend not to amend maners or sav their Souls expecting with patience our blessed Saviours secund and last coming in the Clouds to Judgment not to a temporar reign to begin A. 1650. 1655. 1695. or ad Graecas Calendas being stil prepared like wise Virgins with oil in their Lamps to meet the Bride-groom and sing St. Johns Epithalamion Even so com Lord Jesus the grace of our Lord Rev. 22. Jesus Christ be with you Amen which being the last per close of holy Bible shal be the final upshot or Catastrophe of this harsh Scene sav a Supplement touching their cheif Coryphee Mr. Mede who is much more cautious and curious tho alike Mr. Mâ—â—â— veracious then the rest Therfore his scattred speculations shal be carefully collected and faithfully presented to public examen whos principal proofs are almost al answered plenarily in the premisses 1. The Millenar doctrin was so general in the next age after Apostles that Just Martyr saith both he and al Orthodox beleeved it yea Irenaeus Tertullian Lactantius Cyprian and others defended it from St. Peters words One day with the Loâ—d is as a thousand yeers but it was soon decried or discarded being not rightly understood or corrupted in som circumstances which drew Men diversly into Factions so that the Antichiliasts being pressed with pregnant proofs from the Apocalyps which they could not answer suspended that Book from the Scripture Canon til they found shifts of a spiritual and corporal Resurrection and other such to elude thos places and then allowed it 2. Justin in his Dialog to Trypho a Jew speaks thus You ask whether we seriously confes Jerusalems restauration and expect the gathering of Israel with their Tribes Patriarchs and Prophets or gâ—ant it only to gain us I answer That many pious Professors with my self sincerely assert it but others not so Orthodox deny it For som prophane Atheists and Heretics who blasphemed the God of Abraham Isaac and Jacob saying ther is no resurrection gainsay thes things but we know and beleev both a Resurrection of the Body and a thousand yeers reign in Jerusalem which shal be reedified and inlarged as the Prophets testify Isaiah saith Ther shal be a new Heaven Isai 65. 17. 22 and Earth the dais of my People are as a Tree of Life Which last words plainly point out the thousand yeers For God said to Adam In that day thou eatest of the Tree thou shalt dy but he did not accomplish a thousand yeers We also know that saying one day is as a 1000. yeers to be to the same purpose For a certain Man with us caled John one of Christs twelv Apostles prophecied by Revelation that Christs faithful Members should fulfil thos yeers at Jerusalem when the last Judgment and general Resurrection shal be of al jointly together Ergo 'tis no new Opinion 3. The Rabins say the World shal dure six thousand yeers as it was created in six dais the seventh thousand shal be the great day of Judgment or reign of Messiah So R. Ketina the World lasts six thousands yeers and in one it shal be destroied of which 't is said the Lord only shal be exalted in that day Isai 2. 11. 17. Psal 90. 4. David saith a thousand yeers in thy sight are but as yesterday which later Rabbins understand of the general Judgment to be a thousand yâ—ers and then ensues an eternal Sabbath but they differ as Christian Sects doo in divers dogmats at what Millenium this day shal be The School of R. Elias makes the Judgment day the last Millenium of their six thousand but others assign a seven thousandth for that day Hence St. Jerom chargeth Chiliasts with Judaism as a chief brand of error yet to hold their Opinions in tru Tenets as of Paradise Gehenna the World to com c. is not culpable no more then to maintain the Trinity with Papists but to reject al wil harden and exasperat them The 92. Psalm is intitled A Song for the Sabbath wherin is nothing but rest so Tradition agrees that as every seventh
yeer is a time of releas so the seventh Millenium shal be the Saints rest or reign the worlds releas 4. Christs coming is immediatly to folow Antichrists confusion and the seventh Trumpet with thos thousand yeers and other appendent Prophecies forego the great day of Judgment which the Jews so much celebrat and Christ with his Apostles commemorat This is no short space of hours but of many yeers in Hebrew dialect circumscribed with two real Resurrections as peculiar precincts Which day begins at the morning Judgment of Antichrist and other the Churches Enimies then alife by the Lords glorious appeering in flames of fire but ends at the general Resurrection and Judgment after the thousand yeers reign when Satan shal be loosed a short space and the wicked cast into Hel torments but the Saints translated into Heaven to reign with Christ for ever This St. Peter 2 Pet. 3 7. 8. 13 cals The day of Judgment and perdition of ungodly Men adding immediatly Beloved be not ignorant that one day ther newly named with the Lord is as a thousand yeers apertly intimating that the very Judgment day shal be a thousand yeers when he and his Brethren the Jews look for new Heavens and a new Earth wherin dwels righteousnes according to his promiss Wher was this promiss being before John saw the Apocalyptic Vision except in Isaiah I creat new Heavens and a new Isai 65. 17. Earth and the former shal not be remembred or com into mind Isai 66. 22. Again As the new Heavens and new Earth which I wil make shal remain before me so shal your seed and name remain which is a main evidence how God wil rebuild it 5. This is that Kingdom ready to judg the world as St. 2 Tim. 4. 1. Paul saith I charge before the Lord Jesus Christ who shal judg quick and dead at his appeering and his Kingdom For at last 1 Cor. 15. 24 28 general Judgment he shal resign the Kingdom of his Church to God the Father that he may be subject to him who subduâ—d aâ— to himself that God may be al in al. So far is he from entring a new Kingdom Ergo that which shal neither be before the Lords appeering nor after the last Judgment must needs be betwen both which is the Millenar reign This is a sly subtle Argument 6. This is the Son of Mans Kingdom which Daniel saw to Dan. 7. 14 27 whom was given dominion glory and a Kingdom that al People Nations and Toungs should serv him when dominion and greatnes of Kingdoms under Heaven shal be given to the Saints of the most high as the Angel interprets This cannot be after last Judgment sith he must then resign not receiv a Kingdom but his and Johns is the same becaus they begin at one term the destruction of the fourth Roman Beast viz. that in Daniel Dan. 7. 11. when he was slain and his body given to the burning flame that in John when the Beast and sals Prophet are cast alife into Rev 19 v 20. a lake burning with fire and brimstone As also becaus both their Judgments are alike which by comparing wil appeer For Daniel saith I beheld til the Thrones were set and Judgment given Dan. 7. 9 10 22 Rev. 20. 4. to the Saints who possessed the Kingdom So John I saw Thrones and they sat on them and judgment was given to them who lived and reigned with Christ a thousand yeers What can better conform or cohere For whatever the Jews or Christ and his Apostles delivered touching the great Judgment day is taken out of Daniels said Vision viz. that Judgment is to be accomplished by fire Christ to com in the Clouds in the glory of his Father the Saints to judg the World with him and Antichrist abolished with the brightnes of his coming Lastly This is that large Kingdom shewed to Nebuchadnezar in a statu of Dan. 2. 34. 35. 4 Kingdoms not that of a stone cut out of the Mountain while the series of Monarchy remained for this is Christs Kingdoms present state but the stone which becam a Mountain when al Kingdoms were utterly defaced or destroied which must needs be his Millenar reign 7. The Roman Empire is the fourth Kingdom reveled to Daniel Imagine confusa but not according to the distinction of Facts or specification of Fates as it was to John nor is it strange to see a thing unveled in general yet most particulars sealed or conceled For the surrogat Cal of Gentils in Jews stead was shewed to Peter and other Apostles but the particular Fates and Stats not known til Christ reveled them in Apocalyptic Visions For the order of times and cours of things to be acted was reserved til Johns revelation The Mother-Text whence the Jews ground an expectation of the great Judgment Day wherto almost al descriptions in the new Testament refer is Daniels said Vision of a Session when the Dan 7. 9 10. c. fourth Beast was to be destroied but the grand Assises resemble their Synedrion or chief Court wher the Pater Judâ—cii had his Assessors sitting on semicircle seats before him I beheld saith he til the Thrones were pitched not cast down as late Translations render and the Antient of dais Pater Consistorii did sit and the Judgment of the whol Sanedrim was set and the Books opened Here the name and form of Judgment is cited and twise after repeated 1. At amplification of the V. 21. 22. â—6 wicked horns tyranny when judgment was given to the Saints of the most High 2. In the Angels interpretation That the Judgment shal sit and take away his Dominion to consume and destroy to the end Wher note that Cases of Dominion Blasphemy Apostasy or the like belonged to the Sanhedrim whence St. Jude and the Jews cal it The great day of Judgment Jude v 6 7. and describe it by fire becaus the Throne was a firy flame and wheels as burning fire a firy stream issued out before him and the Beasts body was given to the burning flame The like expressions are in the Gospel wher this day is intimated or inferred the Son of Man shal com in the Clouds in the glory of his Father with his holy Angels thousand thousands ministred to him as Daniel saith I saw one like the Son of Men coming in the clouds to the Antient of dais Hence St. Paul learning that the Saints shal judg the world becaus Thrones were set and judgment given them confuted the Theslaloniens fals fear of 2 Thes 2. 2 3. Christs coming then at hand becaus that day cannot be til the Man of sin first com and reign his appointed time as Daniel foretold whos destruction shal be at the Son of Mans appeering in the Clouds but not before For Daniels wicked horn or Beast acting in it is Pauls Man of sin as the Church from hir in fancy ever interprrted 8. The Kingdom
one thousand yeers on Earth Herof see Dan. 7. 14. Luke 9. 11 15. Luke 21. 31. 2 Thes 1. 5. 2 Tim. 4. 1. For the Millenium caled by the Jews and St. Juae the great Day Rev. 11. 15. of Judgment or Judgment of the great Day is the seventh Chiliad current which Christ shal consummat with the general Judgment This is his grand Assises beginning with the seventh Trumpet the process wherof John describes by a duple Rev. 20. 5. 6 12. Judgment and Resurrection beside the millenar reign betwixt both The morning shal be of Antichrist and his adherents whom Christ shal confound at his coming and then shal be 2 Thes 2 8. the first Resurrection the Evening on the remnent of his Enimies Gog and Magog whos number is as the Sea sand which shal end with last universal Resurrection when the last enimy Death being totaly vanquishd he shal yeeld up the Kingdom 1 Cor. 15. 24. 28. his Church to the Father that God may be al in al. This is the one thousand yeers Sabbath in which the Saints shal reign with their King on Earth and ever after enjoy an Eternal rest in the highest increat Heaven not in a new material World of Heaven and Earth as som suppose So saith Irenaeus the L. 5. c. 28. World was created in six dais and in 6000. yeers shal consummat at end of which coms the 7000th or Sabbath to the Saints Thes are his sublime nicities or self-singular novities if Ipse dixit may pass current for warrant He hath many mo but thes the best which shal suffice to shun prolixity His best basis of building beside what is before answered Epilog 2 Pet. 3. 7 8. relies on St. Peters words of one thousand yeers as one day which he stifly presseth to be the precise day of Judgment immediatly forenamed yet Davids one thousand yeers as yesterday and Peters one day as one thousand yeers doo not denote so many solar yeers in special as they dote or dream but only in general that no time dimensions no not thousands of yeers are any way considerable to God who is al Eternity and his works not to be measured by transitory time St. Ibid. v. 9 10. Peters words are directed as an apt answer to Scoffers who instantly ads The Lord is not slack concerning his promiss ac Men count slacknes but long suffering to us ward and unwilling that any should perish but that al should repent But the Day of the Lord wil com as a Theef in the night wherin the Heavens shal pass away with great nois and the Elements melt with servent heat c. Which cleerly indicats that God wil certainly perform the promiss of his coming and is not slack for one thousand yeers to him is but as one day So thos words doo not relat to the preceding Day of Judgment which he toucheth obiter or occasionaly only but is a meer answer to the said Scoffers which is his sole scope or subject as al Orthodox exposiors agree Medi Paraphrasis acuta Medes witty Paraphrase TO set a fairer gloss or garnish on his Devise he givs a Paraphrase on 2 Peter 3. prety Paraphrase on the whol Chapter which shal be curtly contracted St. Peter exhorts the beleeving Jews to Vers 1 2 3 4. mind the holy Prophets words concerning Christs coming to Judgment which also the Apostles confirm but forewarns that in the last dais shal com Scoffers which walk after their own wais or wils saying wher is the promiss of his coming For since the Fathers fel a sleep al things continu as they were from the Creation Thes last dais are the times of the Churches Apostasy under Antichrist as St. Paul speaks in the later times som shal depart 1 Tim. 4. 1. from the Faith giving heed to seducing Spirits and doctrins of Devils They consider not how the Heavens were of old by Gods Word Vers 5 6 7 8. and the Earth standing out of the Waters the great Deep and in or amidst them the Clouds or Floodgates hanging about it wherby the World then in Noahs dais perished but the Heavens and Earth now are by the same Word kept in store reserved unto to fire against the Judgment Day which Irenaeus cals a flood of Fire as the Prophets express it by firy flames and perdition of ungodly Men. But beloved be not ignorant of this that one day with the Lord is as one thousand yeers and one thousand yeers as one day As if he should say Glossa corrumpit Textum wheras I mention the Judgment day lest ye may mistake it for a common day know that one day with the Lord is as one thousand yeers and contrarily for the Prophets speak of Christs coming indefinitly in general not distinguishing first and secund which the Gospel from Daniel more cleerly teacheth but we being rightly instructed in both must apply ech to its proper time The Jewish Doctors writing of this Day cite Davids words one thousand yeers in thy sight are as yesterday yet is not that Day named but St. Peter specifies it and immediatly subjoins his words seeming rather to respect the Jews saying of that day then Davids For they are usaly taken as an argument why God is not slack in his promiss sith 't is not a question whether the time be long or short to God in whos eys millions of yeers are as yesterday but to uâ— who measure by dais and hours Justin Martyr and Irenaeus apply St. Peters words pointly or precisely to the Judgment Day or great Day of the Lord which is to last or continu complet a thousand solar yeers The Lord is not slack in his promiss tho this day be deforred Vers 9 10 to the end but long suffering toward us which is caus of th supposed slacknes not willing that any of Israels seed should perish but that al should repent as he exhorted them at Jerusalem to doo that Acts 3. 19. 21. their sins may be blotted out when the times of refreshing shal com til the restitution of al things which God speaks of by al his Prophets or els they must perish with the rest of Infidels For that Day wil com as a Theef in the night when the Heavens shal pass away with great nois as crakling of fire and the Elements melt with fervent heat the Earth also and works therin shal be burnt up Sith then al thes shal be dissolved or abolished what persons ought ye to be in al godly conversation Which should sute to our faith looking for that Day of God to com if we wil sbun the peril of it Nathelesse whatever thos Scoffers say who doubt or deride the promiss we according to it expect new Heavens and Earth a new refined state of the World wherin dwels righteousnes as Isaiah speaks ch 60. 20. 21. ch 65. 17. ch 66. 22. wherfore beloved sith ye look for such things be diligent to be found
one end nor is it so sole-sufficient to shuffle out the right religious celebration of al other Festivals for wher is it said we shal sanctify that only or why doo we ordain others upon occasions the Ascension was Christs last act of appeering on Earth yet may it not exclud the commemoration of his Resurrection no more then that can includ the celebration of al antecedent blessings or benefits imparted by his Passion Circumcision Nativity and Conception let God be glorified in al his wondrous works yea thos Annal Fests were instituted by the same authority that the weekly Lords Day tho this haply first by the Apostles meeting theron A. C. 324. to break bread which yet they did at other times but Constantin published the first Edict or Law for strict observing of it which Decree enjoyns also an Anniversary celebration of other Fests consecrat to our Saviours name as Eusebius and Sozomen relate thos words of the fourth Commandement six dais thou shalt labor are only permissiv thou shalt hav leav to labor six dais not preceptiv to injoyn it sith the sole intention is to sanctify the seventh Master Fisher who writes judiciously of this subject saith Of Gospel Festivals that the moral part of the fourth Commandement in the first words Remember to keep holy the Sabbath Day injoyns only a Sabbath no precise particular time to Gods public service but the Ceremonial commands the seventh day since abrogated on which God rested to be halowed yet the Lords Day is not appointed to be sanctified by the Letter of that Commandement nor is it moral no nor doth the Gospel giv any warrant to keep it weekly St. John specifies two times of Christs appeering to his Disciples John 20. 9. 19. after his Resurrection 1. At evening the same day he Luk 24 29. 33. 41. 42. rose when they assembled with the dores shut for fear of the Jews and had broild fish with an Hony comb for supper but they met not to celebrat his Resurrection as new Sabbatarians teach nor had they any Praying Preaching or other Divine duties ther mentioned For Mary Magdalens going to the Sepulcher with Spices and the two Disciples traveling John 20. 26. to Emaus cleerly convince it in their reput to be a or commonday 2. After eight dais or when eight dais were complet which haply was the ninth so it fals on the secund third of next but cannot be on the first day of the week unles they say as som doo that after eight dais must be interpreted before eight dais viz. on the seventh which is preposterous In al the Acts of Apostles is no appointment of holy Assemblies on the first day abov the rest St. Paul being to depart next morow cam together with the Dâ—sciples at Troas on the Acts 15. 28. 29. first of the week to break bread which al grant was Sunday night and continued together til Day-break must we therfore keep the Lords day from Sunday night til Monday morning or rather from Saturday night to Sunday night as they say surely they then met daily to Pray Preach and break bread without distinction of one day before another and that assembly was in the night when the Lords day was past In al the sacred Epistles of Paul James Peter John Jude is not one syllable of the Lords day thos words ther remains therfore Heb 4. 9 11. 14. a rest to Gods People are not meant of a temporal weekly rest but a spiritual eternal in the Heavens wher Christ Jesus our high Priest is gon before us into which Men must striv to enter by Faith being begun in this life by ceasing from sin and dooing righteousnes but finished or perfectly continued in the life to com Indeed St. Johns speech That he Rev. 1. 10. was in the Spirit on the Lords day at Ile Patmos shews ther was a day then so caled but whether it were a Festival whether weekly or Annal And if weekly whether the first of Christs Resurrection or sixth of his Passion which the Greecs kept weekly til Constantins Edict and Patmos is a Grecian Iland is not expressed nor is the weekly celebration of it commended or commanded in sacred Scripture Yet it is very antient even in the Apostles dais grounded on the foresaid words and generaly received in al Churches so 't is a custom constitution or tradition of the Catholic Church but no Doctrin or Article of Faith prescribed in Gods Word as al Orthodox Authors agree The Church set it apart in stead of the seventh day on good grounds 1. The Morality of the fourth Commandement requires set dais or times for Gods public service so the Church according to the liberty wherwith Christ hath made her free consecrated the first day among other Annals to be weekly kept holy without any affiâ—mation of morality which is but the blind zele of som men 2. The equity of a seventh day under the Law moved the Church to assign a like proportion of the first day every week to be Religiously halowed howbeit shâ— hath sufficient Reasons to refuse the last day and chuse the first 1. that by not observing the Sabbath Christians might be and they are freed from the yoke of the Ceremonial Laws 2. that herby a difference or distinction might be put betwixt us and the Jews The like two motivs or inducements she hath to chuse the first 1. Becaus God began the Creation on that day 2. In memory of our Saviours Resurrection becaus therby he mightily declared himself to be the Lord in which regard t is caled the Lords Day yet t is so spoken by way of affirmation not appropriation as if he declared himself to be the Lord at Mat. 1. 23. no other time or no day els to be termed the Lords 1. For he mightily declared himself to be the Lord by being born of a pure Virgin as no meer man ever was and that is so wel to be caled the Lords day yea he self expresly cals it his day John 8. 56. Semblably in sustaining Gods wrath for the sins of the World he mightily declared himself to be the Lord and the Passion day may be so stiled Again by ascending into Heaven in his Apostles view he mightily declared himself to be the Lord and that is also the Lords day 2. Christ by his Resurrection occasioned the first day to be kept holy whence som Writers say he changed the Sabbath into that day not as if he were Author or Institutor and did actualy set it apart to be halowed but only was Causa sine qua non or occasion of it as 't is said here the Papists made Nov. 5. an holy day yet the Parlement inacted it 3. That Christs rising is a part of Mans redemption but not the whol work but his Incarnation Birth Passion Ascention hav their several shares so wel as the Resurrection Sith then to be conceived born crucified buried rise again ascend
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
Press but with this difference or dissonance Dictio Praeconis tenues cito transit in auras Scriptorum at remanent dogmata saepe diu A Preachers wordst ' empty Air turn again But Writers works oftimes doo long remain Al Men are apt to er but the modest ready to acknowledg and amend it if detected or displaied as I vow in presence of our great God freely to doo if any shal fairly shew it nor ever wil be found a Beast perversly to persevere therin I wil serv no Person Sect or Faction for fear favor or flattery but only deliver my privat personal Judgment how weak or worthless soever sincerely according to verity or verisimility This such as know my constant resolut disposition wil easily beleev but others may take it on trust til they shal hav time to try the contrary Al the Theses are too redious but ther prolixity consists more in multitud of matter then words for I could hav made the Work twise so voluminous with half the toil but doo study brevity to spare the Readers Purs and Pains The Speculations are somwhat sublime but stile facil and familiar fit for vulgar understandings Let every one take or leav and take al in good part Farewel Rustica Ruricolae Fabrique Fabrilia tractent Tangere nec Medicos dogmata sacra decet Let Clowns the Plow and Smiths their Forge attend Nor should Phisitians to things sacred bend Articuli Fidei Anglicae 39 Articles of our Faith THE Articles of Religion concluded in Convocation and confirmed by Act of Parliament under Queen Elizabeth Anno 1562. but ratified or reestablished under King James by the same duple authority Anno 1604. which are here presented to satisfy or gratify al lest men like Lynces should seem sharp sighted to look into the Confessions of other Reformed Churches abroad and Lamiae or blind Beetles at home in being ignorant of our own Principles and Doctrins the general Catalog of which follows in order 1 Of Faith in the holy Trinity 2 Of the Word which was made Man 3 Of Christs descent into Hel. 4 Of his Resurrection 5 Of the holy Ghost 6 Of the Scriptures sufficience to salvation 7 Of the old Testament 8 Of the three Creeds 9 Of original birth-sin 10 Of free wil. 11 Of mans justification 12 Of good works 13 Of works before justification 14 Of super trrogation 15 Of Christ alone without sin 16 Of sin after Baptism 17 Of Predestination and Election 18 Of obtaining salvation only by Christ 19 Of the Church 20 Of the Churches authority 21 Of general Councils 22 Of Purgatory 23 Of ministring in the Congregation 24 Of speaking ther in an unknown toung 25 Of the Sacraments 26 Of the Ministers unworthines which hinders not their effects 27 Of Baptism 28 Of the Lords supper 29 Of the wicked who doo not eat Christs Body and Blood 30 Of both kinds 31 Of Christs Oblation finished on the Cross 32 Of Priests marriage 33 Of Excommunicat Persons how they are to be shunned 34 Of the Churches Traditions 35 Of â—omilies 36 Of Consecrating Bishops c. 37 Of the Civil Magistrat 38 Of Christians goods which are not common 39 Of a Christian mans Oath The Particulars insu Article 1. THere is but one only tru living God everlasting without body parts or passions of infinit power wisdom and goodness maker and preserver of al things both visible and invisible in unity of which Godhead ther be three Persons of one substance power and eternity the Father Son and holy-Ghost Article 2. The Son who is the Word of the Father begot of him from everlasting the very eternal God of one substance with the Father took mans Nature in the womb of the blessed virgin of hir substance so that two whol perfect Natures the Godhead and Manhood were joined in one Person never to be severed wherof one Christ consists perfect God and very Man who suffered was crucified dead and buried to reconcile his Father to us and be a sacrifice not only for Original guilt but also for al actual sins of men Article 3. As Christ died for us and was buried so 't is to be beleeved that he went down into Hel. Article 4. Christ truly rose from death and took again his body with flesh bones and al things pertaining to the perfection of Mans Nature wherwith he ascended into Heaven and ther sits til he shal return to judg al men at last day Article 5. The holy Ghost proceding from the Father and the Son is one substance majesty and glory with the Father and Son very eternal God Article 6. Holy Scripture contains al things necessary for Salvation so that whatever is not read therin nor may be proved therby is not required of any man to be beleeved as an Article of Faith or be thought needful to salvation By the name of holy Scripture we understand thos Canonical Books of the Old and New Testament whos authority the Church never doubted of and the other Books as saint Jerom saith the Church reads for exemple of life and instruction of maners but doth not apply them to stablish any Doctrin All the Books of the new Testament as commonly received we receiv and reput them Canonical See their names and number in the holy Bible Article 7. The old Testament is not contrary to the New for in both everlasting life is offred to mankind by Christ who is the only Mediator between God and Man being both God and Man Therfore they are not to be heard which fain that the old Fathers looked only for transitory promises though the Law given of God by Moses touching Ceremonies or Rites doo not bind Christians nor the civil precepts of necessity to be received in any Christian Commonwealth yet no Christian man whatever is free from obedience of the Commandements caled moral Article 8. The three Creeds Nicen Athanasius and that commonly caled the Apostles ought throughly to be received and beleeved for thes may be proved by most certain warrants of Scripture Article 9. Original sin stands not in imitating Adam as the Pelagians vainly talk but is the fault and corruption of every mans Nature that is ingendred of Adams ofspring wherby man is far gon from original Righteousnes and inclined to evil so that the flesh lusteth against the spirit and therfore in every person born into the world it deservs Gods wrath and damnationthis infection of Nature remains yea in the Regenerat wherby the lust of the flesh caled in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which som expound the wisdom som the sensuality som the affection som the desire of the flesh is not subject to the Law of God and though ther is no condemnation to them that beleev and are baptized yet the Apostle confesseth that Concupiscence hath of it self the nature of Sin Article 10. The condition of man after Adam's fal is such as he cannot turn or prepare himself by his natural strength and good works to Faith for
we hav no power to doc good or pleas God without his grace preventing us that we may hav a good wil and working when we hav that wil. Article 11. We are accompted righteous before God only for the merit of our Lord and Saviour Jesus Christ by Faith not for our own works or deservings which is a most wholsom doctrin very ful of comfort Article 12. Albeit works which are fruits of Faith and follow justification cannot put away our sins and endure the severity of Gods judgement yet are they pleasing and acceptable to God in Christ and doo spring necessarily from a tru lifely Faith insomuch that by them a lifely Faith may be so evidently known as a Tree discerned by the fruit Article 13. Works doon before the Grace of Christ and justification of his Spirit are not pleasant to God for as much as they spring not from Faith in Jesus Christ nor doo they make men meet to receiv Grace or as School-writers say deserv Grace of congruity yea rather becaus they are not doon as God hath willed and commanded to be doon we doubt not but they hav the nature of sin Article 14. Voluntary works over and abov Gods Commandements caled works of supererogation cannot be taught without arrogance and impiety for by them men declare they doo not only render to God so much as they are bound to doo for themselfs but doo more for his sake then of duty is required which shal transcend to sav others wheras Christ saith plainly When yee hav doon al which is commanded say we be unprofitable servants Article 15. Christ in truth of our Nature is made like to us in al things except only sin from which he was cleerly void both in Life and Spirit he is the Lamb without spot who by sacrifice of himself once made took away the sins of the World and no sin as saint John saith was in him but we although baptised and born again yet offend in many things and if we say we hav no sin we deceiv our selfs and no truth remains in us Article 16. Not every deadly sin willingly committed after Baptism is sin against the holy Ghost and unpardonable wherfore the grant of Repentance may not be denied to such as fal into Sin after Bâ—ptism After we hav received the holy Ghost we may depart from Grace given and fal into sin and by Gods grace we may rise again and â—mend our lifes therfore they are to be condemned which say they can sin no more so long as they liv here being once justified or deny place of forgivnes to such as truly repent Article 17. Predestination to life is Gods everlasting purpos wherby before the worlds foundation he constantly decreed by his Counsil secret to us to deliver from curs and damnation thos whom he hath chosen in Christ out of mankind and to bring them by Christ to everlasting Salvation as vessels made to honor Therfore they which are induâ—d with so excellent a benefit be caled according to Gods purpos by his Spirit working in du season they through Grace obey the caling are justified freely made sons of God by Adoption like the Image of his only begotten Son Jesus Christ walk Religiously in good works and at length by Gods mercy attain everlasting felicity as the godly consideration of Predestination and Election in Christ is ful of sweet pleasant unspeakable comfort to godly persons and such as feel the working of Christs Spirit mortifying the works of the flesh and their earthly members and drawing up their minds to high Heavenly things aswel becaus it doth greatly establish and confirm their faith of eternal Salvation to be enjoied by Christ as bicaus it fervently kindles their lov toward God so for curious carnal persons lacking his Spirit to hav the Sentence of Gods Predestination continualy before their eys is a most dangerous downfal wherby the Devil thrusts them into desperation or rechlesnes of most unclean living no less perilous then despair Farthermore we must receiv Gods promises as they be generaly set forth in holy Scripture and that wil of God is to be folowed in our doings which is expresly declared to us in his word Article 18. They are also to be had accursed who presum that every man shal be saved by the Law or Sect which he professeth so that he be devour and diligent to frame his life according to that Law and Light of Nature for holy Scripture sets out unto us only the name of Jesus Christ wherby we must be saved Article 19. Christs visible Church is a congregation of faithful men in which Gods Word is purely preached and Sacraments duly administred according to Christs Ordinance in al things of necessity râ—qu sit to the same As the Church of Jâ—â—usalem Alexandria and Antioch hav erred so hath that of Rome not only in their living and matter of Ceremonies but also in many matters of Faith Article 20. The Church hath power to decree Rites or Ceremonies and authority in controversies of Faith yet is it not lawful for the Church to ordain any thing contrary to Gods Word nor may it so expound any place of Scripture that it be repugnant to another wherfore tho the Church be a witnes and Keeper of holy writ yet as it may not decree any thing against the same so ought it not to enforce any thing besid it as an Article to be beleeved for necessity of Salvation Article 21. General Councils may not be gathered without command and wil of Princes when they are gathered being but an Assembly of men and al not guided by the Spirit and Word of God they may er and som times hav erred in matters pertaining to God Wherfore things ordained by them as necessary to Salvation hav neither strength nor authority unles it may be declared that they are taken out of holy Scripture Article 22. The Romish Doctrins touching Purgatory Pardons Worshipping both Images and Reliques and Invocation of Saints is a fond thing vainly invented and grounded on no warranty of Scripture but rather repugnant to Gods word Article 23. It is not lawfull for any man to undertake the office of public Preaching or ministring the Sacraments before he be lawfully caled and sent to execut the same such we ought to judg lawfully caled and sent which be chosen or caled to this work by men that hav public authority given them in the Congregation to cal and send ministers or laborers into the Lord's Vineyard Article 24. 'T is flatly repugnant to Gods word and primitiv Churches practis to hav public Praier or Sacraments ministred in a toung not understood of the People Article 25. Sacraments ordained by Christ be not only baâ—ges or tokens of Christian mens profession but rather sure witnesses and effectual signs of Grace and Gods good will toward us by which he works invisibly in us and not only quicken but also strengthen and confirm our faith in him There be two Sacraments ordained by
Christ in the Gospel viz. Baptism and the Lords Supper thos fiv commonly caled Sacraments Confirmation Penance Orders Matrimony extrem Unction are not properly Gospel Sacraments being such as hav grown up partly of corrupt interpreting the Apostles and partly are states of life alowed in Scripture but hav not like nature of Sacraments with the oâ—het two for they hav no visible sign or Element ordained by God The Sacraments were not instituted by Christ to be gazed on or carried about but that we should duly use them and in such only as receiv them worthily they hav a wholsom effect or operation but they that receiv the same unworthily purchas to themselfs damnation as saint Paul saith Article 26. Though in the visible Church the evil be ever mingled with the good and somtime hav chief authority in ministration of the word and Sacraments yet sith they doo not the same in their own name but in Christs and minister by his Commission or authority we may use their ministry both in hearing Gods word and receiving the Sacraments nor is the effect of Christs Ordinances taken away by their wickednes nor the grace of Gods gifts impaired from such as by Faith rightly receiv the Sacraments ministred to them which are effectual by reason of Christs institution and promiss tho they be ministred by evil men Nevertheless it appertaâ—â—s to the Churches Disciplin that inquiry be made of evil Ministers and that they be accused by thos which hav knowledg of their offences and finaly being found guilty by just judgment be deposed Article 27. Baptism is not only a sign of Profession and mark of distinction wherby Christians are disâ—erned from others not Christned but is also a sign of Regeneration or new birth wherby as by an instrument they that receiv Baptism rightly are grafted into the Church the promises of sins fâ—rgivnes and our adoption to be sons of God by the holy Ghost are visibly signed and sealed Faith confirmed and Grace increased by virtu of praier to God The Baptism of young Infants in any wise is to be retained in the Church as most consonant to Christs institution Article 28. The Lords Supper is not only a sign of Christians lov which they ought to hav among themselfs but rather a Sacrament of our Redemption by Christs death so that to such as worthily receiv the same the Bread which we break is partaking of Christs body and the cup of Blessing is a partaking of his Blood Transubstantiation or change of the substance of Bread and Wine cannot be proved by holy Writ but repugns the plain words of Scripture overthrows the nature of a Sacrament and givs occasion to sundry superstitions Christs Body is given taken and eaten in the Supper only after a spiritual heavenly maner and the mean wherby 't is received and earen is Faith This Sacrament by Christs Ordinance was not reserved carried about lifted up or worshipped Article 29. The wicked and such as be void of life by Faith tho they doo carnaly and visibly press with their teeth as saint Austin saith the Sacrament of Christs Body and Blood yet in no wise are partakers of Christ but rather doo eat and drink the Sign or Sacrament of so great a thing to their condemnation Article 30. The Cup of the Lord is not to be denied to lay people for both parts of the Lords Sacrament by Christs Ordinance and commandement ought to be administred unto al Christian men Article 31. The Offering of Christ once made is that right perfect Redemption Propitiation and Satisfaction for al sins of the whol world both Original and Actual and ther is no other satisfaction but that alone Wherfore the Sacrifices of Masses in which it was commonly said the Priests did offer Christ for quick and dead to hav remission of pain and guilt are blasphemous fables and dangerous deceipts Article 32. Bishops Priests and Deacons are not commanded by Gods Law either to vow the estate of single life or to abstain from mariage but 't is also lawful for them as for al other Christian men to marry at their own discretion as they shal judg it to serv better to godlines Article 33. That person which by open denunciation of the Church is rightly cut off from the unity therof and excommunicat ought to be taken by the multitud of the whol Faithful as an Heathen or Publican til he be openly reconciled by penance and received into the Church by a Judg that hath authority therto Article 34. It is not necessary that Traditions and Ceremonies be one or utterly like in al places for they hav bin divers and changed at al times according to diversity of Countries Times and mens maners so that nothing be ordained against Gods word Who ever doth willingly or purposly on his privat judgment openly break the Churches Traditions and Ceremonies which be not repugnant to holy Writ but be ordained and approved by common authority ought to be rebuked openly that others may fear to doo the like as one that offendeth against the public Order of the Church and woundeth the consciences of weak Brethren Every particular or Nationall Church hath authority to ordain change and abolish Ceremonies or Rites of the Church ordained only by mans authority so that al be done to edefying Article 35. The secund book of Homilies whos several titles are joyned to this Article contain Godly wholsom doctrins and necessary for thes times as the former book doth set forth under Edward 6 therfore we judg them to be read in Churches by al Ministers diligently and distinctly that the People may understand them Their names are thes 1 Of the right use of the Church 2 Against peril of Idolatry 3 Of repairing and keeping clean Churches 4 Of good Works first of Fasting 5 Against Gluttony and Drunkennes 6 Against excess in Apparel 7 Of Prayer 8 Of the place and time of Prayer 9 That Common Prayer and Sacraments ought to be in a known toung 10 Of the reverend estimation of Gods Word 11 Of Alms doing 12 Of Christs Nativity 13 Of Christs Passion 14 Of Christs Resurrection 15 Of the worthy receiving the Sacrament of Christs Body and Blood 16 Of the Gifts of the holy Ghost 17 For the Rogation days 18 Of the state of Matrimony 19 Of Repentance 20 Against â—â—lenes 21 Against Rebellion Article 36. The Book of consecrating Archbishops and Bishops and ordering of Priests and Deacons set forth under Edward 6 and then confirmed by Parliament contains al things necessary to such consecrating and ordering nor hath it ought that of it self is supersticious or ungodly Therfore whoever are consecrated or ordered according to the Rites of that Book since the secund yeer of that King to this time or hereafter shal be consecrated or ordered according to the same We decree all such to be rightly orderly and lawfully consecrated and ordered Article 37. The Kings Majesty hath chief Power in this Realm of England and his other
the maners of the Mind and Faculties of Soul depend wherin Children may resemble their Progenitors though in countenance complexion or constitution more like to strangers so ther is no certain or convincing Argument for Traduction to be taken from such variable observations Ob. If aformativ faculty in seed to build the Body proced from Parents Souls then doth also an animific virtu to produce the Soul But al sides grant the one Ergo the other folows For if Parents Souls impart to it a power to prepare a place that power is able to beget a Soul Sol. The formativ animific or rather Prolific faculty preparativ to sit the matter for union proceds from Parents Souls but not procreativ to beget a Soul being only able to build the bodily part and make it ready for reception of the Soul when it shal be infused Repl. This seems a meer Postulatum without proof not rendring any reason why 't is able to prepare a place and not procreat the Soul For what belongs to every Kind cannot sans derogation or disparagement be denied to the noblest Creature but the intire production of Individuals with their principal parts both matter and form pertains to al Species els Ergo to Mankind also Sol. 'T is no disparagement but a dignity that God deigns to creat in Man a divine paâ—t yet he may be said to beget Individuals intire for perpetuity of his Kind viz. praeparando uniendo though he begets not the Soul it self hic murus abeneus esto this is the main Anchor-hold Ob. David saith Man is conceived in sin which either is Psal 51. 5. impressed before the Souls infusion or the Soul corrupted at conception and first creation or an inanimat Embryo the subject of sin or els the Soul is traducted which salvs and saâ—isfies al scruples but the three first are absonous Ergo the last alone authentic Sol. Som say Parents sin committed in procreation is ther meant but that in al lawful Marriages is sanctified and who can cal that polluted which God hath cleansed Others fly to the Souls infusion at first conception which must eeds be els it wil not hold water But most say the very seed is defiled with an hereditary stain as 't is with the seeds of sundry diseases which is not properly sin til the Soul be infused being the sole subject therof â—trum horum mavis for men wil never agree in this intricat Maze Ob. Al Accidents folow their Form nor can subsist without their Subject but vegetation is visible and vigorous in an Embryo before the quickning or motion Ergo the Soul or Subject must needs be ther at conception and consequently traducted or generated Sol. Zanchy answers how orthodoxly judg ye that in building L. 2. de Hom. creat c. 5. Mans Body as it hath first the form of blood next of milk then of flesh and last a human shape so at first is no Soul but only an energy in the spermatic spirits to produce a vegetant Soul when the Embryo livs as a Plant then that Soul perishing the Sentient is generated and that livs as an Animal which being also extinct the Rational succeds or supervens not produced from the same energy nor from Parents Souls but created and infused by God This implies a duple death upon extinction of the two first Souls Others say the Vegetant powers arising from seed spirits and blood are cherished by warmth of Natures Garden the Womb til time of motion but ever after the new infused Soul exerciseth al functions til it brings the Embryo to birth and perfection Thus they are puzled touching the time when 't is infused but certainly the quickning is very uncertain Repl. The proper source and principal subject of al such Faculties is a Soul not seed spirits or blood Ergo either the seed had a Soul begetting energy or they were faculties of the succeding Soul and so subsisted alone without a subject or els are Creatures distinct and remain divided but the two later assertions are gross absurdities and the first rests irrefragable that the seed carries an animific virtu or Soul-begetting energy from the Parents Souls by natural traduction which best salvs the propagation of original sin Sol. Som say thos Faculties predepend on the Seminal Form til infusion of the Intellectual yet how can that being inanimat be the subject of vegetation or motion Or if it were a Soul how did it vanish it died not as Zanchius dreams nor is swalowed up of the succeding Soul nor can ther be any coition or coalition of Souls Others forced by thes pressures hold 't is created at conception which is more tenible of the two exercising hir functions gradualy as organs are apparated and accommodated For that time is fixed but the quickning sooner or later according to the Embryos vivacity and other various contingents but God is not tied to creat Souls upon al human casualties til his set appointed time yea Christs conception at the Angels salutation Ave Maria is cald his incarnation which is the production of his whol Humanity and his Mother went immediatly to hir Cosin Elizabeth then impregnant of John Baptist who being filled with the Holy Ghost caled hir the Mother of our Lord so that he was then Luke 1 43. perfect God and Man at first conception and the Babe leaped in her Womb for joy being before quick as plainly appears Ob. Mans Soul is impure at first conception and the whol Man polluted for what is born of flesh is flesh saith Christ but God John 3 6. creats nothing impure Ergo the Soul is not created but conceived and generated impure from the Parents Souls Sol. God creats the Soul in substance found sans stain but corruption or contagion caled Concupiscence is not of the Father saith S. John but of the World for the guilt of original sin is imputed to the whol Man so soon as both parts are united Ob. Adams Rib was made a complet woman and the Soul therin becam hirs no new being infused Ergo every Soul is not created Sol. The School-men say Eves Soul was created and infused though it be not expressed yet the extraordinary creation of the first Woman extends not to the ordinary production of al others nor is it clear that the Rib was animat or the Soul therof made hirs Repl. In this case it holds for the Infusiasts infer that al Mens Souls are created becaus Adams was Ergo it folows of al Women from Eve Sol. The reason is not semblable for he was the root of al Mankind Male and Female therfore al our souls infused as his was but not she of Womankind so it skilleth not whether hirs was created ex nihilo or diffused from that animat Rib sith 't is not reveled Ob. Christ took his whol Humanity from the Virgin by the Holy Ghosts overshadowing Ergo both Body and Soul cam from hir Sol. He took only Flesh from her which includs the whol
but Inst l. 2. c. 4 § 3 are forced by his bridle to doo as he wil hav them That God not only hardens Men by leaving it to themselfs but by appointing their Counsils ordering their deliberations stirring up their Wils and confirming their purposes by the Minister of his wrath Satan to destroy them That he prepared Sâ—hon King of Ammorits by hardning his heart becaus he intended his ruin Inst l 14 c. 18. §. 1 2. That the distinction of a permissiv decree is a fiction of the flesh and they play the fools that use it as a subterfuge to shift off this seeming absurdity His contemporar Collegue Mr. Beza and al his rigid Sectators stiled Supralapsarians agree in al Points Visne Deum ex placito Reprobos addicere paenae Durus hic est Sermo quis â—olerare potest Wilt make God punish Reprobats of 's pleasure This is an hard speech who can it endure Ob. He objects That to permit Mans Fal and to Wil or In Gen. c. 3. Decree it is al one in effect becaus what he could hinder if he would must com to pass by his Wil in not hindring it sith he had power to prevent it Ergo he willed it This al his Disciples vouch as irrefragable verity Sol. By their leavs this folows not for though the Proverb be tru in Men Qui non vetat cum possit jubet yet in this case it holds not with God but crosseth his chief desigâ— or Decree to make Man a free Creature ad utrumlibet to stand or fal which could not be if he had limited the liberty of his Wil and not permitted him to chuse either way So they say to foresee what wil com to pass and to decree it is al one which is untru The Decree of Reprobation both in the privativ act of preterition and positiv of punishment depends on Gods simple Prescience which anteverts al Decrees concerning the Worlds Creation or disposal of Man both for matters of this life and a better who had absolut Free-wil in al his actions being not barred or blocked up by any absolut antecedent Decree of pure pleasure as thos rigid Rhadamants pretend The Supralapsarians present Man to God in the Decree of Reprobation abov or beyond Adams fal as if without any respect of foreseen sin original or actual in the Creature he decreed to glorify his Soveraignty in the eternal rejection and damnation of most Mankind as the end by their wilful disobedience and final impenitence as the means The Sublapsarians to shun som inconveniences incident to that assertion fal a litle lower and exhibit Man as guilty of original sin for which God freely decreed the greatest number of Men to eternal pardition only to shew his Power and Justice The difference is smal not sufficient to caus a breach betwixt them as they confess nor is any reason to jar about circumstances when they accord in substance For both conspire that Gods moving caus of Reprobation is Gods Wil and not Mans wickednes So their final impenitence is utterly inavoidable by Gods absolut antecedent irrespectiv Decree which both sides hold This prefractory position is oppugned by many Reasons 1 Reason 1. Becaus 't is a novity which hath no footing in antiquity for the upper way was never taught by any no not the stoutest asserters against Pelagians nor the lower til S. Austins time but al concurred that Men might possibly be saved which in event were damned and to hav repented who died impenitent sith no Decree of God lais any necessity of perishing on Adam or his Posterity Hence Prosper S. Austins Scholar saith that almost al Antients consent how God decreed al Mens ends according to his foresight of their actions Minutius Faelix presents Pagans upbraiding Christians that they held al events inevitable framing an unjust God who punished their indeclinable destinies and not Mens voluntary iniquities for as others ascribe it to Fate so you to God He answers That Christians Fate is Gods Decree grounded on his Prescience which determins retributions according to Mens foreseen actions S. Jerem a stif Anti-Pelagian saith the same that al depends on Gods Foreknowledg for whom he knows wil be righteous he lovs before he coms out of the womb and hates the contrary For his lov and hatred riseth from foresight of future things els he loveth al things and hates nothing what he hath made yea he saith God chuseth whom he seeth to be good The result is That God makes no Decree to damn or sav but what is built on foreknowledg of Mens actions S. Austin and Prosper held chief Patrons of absolut Decree the Postlapsarians way let fal words to this effect viz. That Apostats ly not under a necessity of perishing becaus they were not predestinat but were not predestinat becaus God foresaw they would prevaricat that becaus God foreknew they would perish by their own Free-wil therfore he did not predestinatly sever them from the Sons of perdition That God withdraws not from any Man ability to yeeld obedience becaus he is not predestinat but did not predestinat upon prescience of his faling from obedience So Fulgentius saith Thos whom God foresaw would dy in sin he decreed should liv in endless punishment The Council of Arles against Pelagians denounceth thes Held A. C 490 Anathema's Cursed be he that shal say a Man which perisheth might not hav bin saved Or that a Vessel of dishonor may not rise to honor The Valentine Synod saith The Wicked perish not becaus they could not but becaus they would not be good and by their own fault remain in the mass of perdition Again That Gods power predestinats any to evil so as he cannot be good we doo not only not beleev so great an evil but with al detestation denounce such accursed So did the Arausican Council Thes are only Human testimonies which are no rules of Faith yet gray Antiquity and grav Assemblies must be more approved then green Novity or corner Conventicles specialy sith Calvin and Beza acknowledg that the common Opinion of conditional respectiv Decree had many great A. betters in al Ages who aspers Origen as the Author 2. It shuns the test or touchstone of trial which is a shrewd 2 Reason suspition of falsity for in the Disput at Momplegart between Beza and Jacobus Andreas with their Associats having argued the points about Christs Body the Lords Supper Beza flatly refused to touch Reprobation lest the Ignorant should take scandal being unacquainted with such high mysteries At closing up of which Colloquy Frederic Earl of Wirtenberg earnestly exhorted his Lutherans to declare the Calvinians for Brethren by giving hands one to another but they denied it saying Thâ—y would pray God to open their Eys and doo them any offiâ—e of charity but not giv them the right hand of Fraternity being found guilâ—y of gross enormous errors naming this as chief At Hague Conference the Contra-Remonstrants would not
of Holies once a year the Priests never the high Priest might mourn for none but Priests might for Father Mother Brother Son Daughter and next of Kin the high Priest had his Sagan or Substitut the Priests none Thes were the forms of Church government under the Law wherto that of the Gospel was in part conformed Christ had sole Evangelical Ministry being our Apostle Prophet Evangelist Bishop Pastor Doctor Mat. 10 1. c. Deacon in himself but chos twelv Apostles Assistant parallel to the twelv Patriarchs and twelv Princes of the Tribes sending them to preach heal and cast out Devils to whom when the harvest grew great he added seventy inferior Disciples Luk. 10. 1. c. like the seventy Fathers of Families and seventy Elders of the People whom he sent by couples into Cities wher he meant to com giving them power to preach the Gospel heal the sick tread on Serpents â—o Scorpions and subdu Enimies Thes two orders S. Paul cals Apostles and Prophets placing Prophets Eâ—hes 3. 〈◊〉 after Apostles as inferiors for from the seventy Matthias was chosen Apostle and Presbyters or Elders succeded the seventy but Bishops or Prelats the twelv as al Apostolic Antients agree This was the first model of Church regiment under Christ the chief Shepherd who before his Ascention made the twelv general Shepherds to supply his stead by a triple charge to Peter Thes had equal eminent authority or jurisdiction John 21. 1â— 16. 17. jointly and severaly to lay on hands at Ordination and confirmation to command contermand censure bind or loos which before their deaths som of them devolved on Bishops as their indubitat successors At first the whol weight of Church affairs lay soly on them but upon the Greecs complaint how their Widows were neglected they ordeined by imposition of hands which severs Men to sacred functions Aâ—◠〈◊〉 1 2 〈◊〉 seven Deacons to distribut offerings and serv Tables Afterward upon the Disciples dispersion at Stephans death arose Evangelists whos duty was to preach but no distinct order Then that the Church so planted might perpetualy be watered they ordeined Priests or Presbyters like the seventy Disciples for constant attendance in al places Lastly to continâ— the Government which rested in themselfs they appointed Overseers Greecly Episcopi by S. John Angels vulgarly Bishops to supply their steads after them to whom the chief charge to command correct ordein oversee was committed or conferred specially for suppressing of Schisms which spread in the Churches of Rome Corinth Galatia Philippi Colossi Thessalonica and Indea For S. Paul first constituted Titus Bishop of Cret and Timothy of Ephesus with their territories whos patern S. John and other Apostles folowed If then this office was necessary in thos times being the best remedy to repel Schisms as S. Cyprian and Jerom testify how much more in after ages when Sects so swarm and Ambition Avarice Pride Philancy Envy Emulation Discord and Division multiply dayly this power then was not personal in the Apostles alone not temporal to end or expire with them nor common to inferior Disciples but perpetual to abide til our Saviours secund coming and confined to Bishops for redress of al exorbitant enormities specialy Schisms and Heresies What single Presbyters did ever exercise any act of jurisdiction in al the Scripture or prime Churches In a family are divers officers but one Oeconomus or chief Steward In a Ship many Mariners but one Master in a Camp sundry Captaines but one General so in a Church of large extent several Ministers but one Bishop hee is to take charge of al Churches as Titus did of al Cret a goodly I le to see Presbyters doo their duties to correct what is faulty to confirm what is orderly and reform abuses He is chief in ordeining Presbyters as S. Paul had company at Timothy's ordination yet he sole ordeiner which none can deny as Christ shal be sole Judg at last day yet The twelv Apostles sit 〈◊〉 19 28. on twelv Thrones to judg the twelv Tribes of Israel 'T is a Luk. 22 30. silly Sophisters squib to say Bishops are caled Elders and contrarily Ergo both are one Order or Office Indeed such names at first were promiscuous but functions stil distinct as every greater contains a lesser So Apostles were stiled Presbyters or Elders Deacons or Ministers Doctors or Teachers Prophets and Evangelists Yea that title was inlarged to Barnabas Paul Andronicus Epaphroditus Titus Timothy so Presbyters are clyped Prophets and Prelats yet Chrysostom saith can be but one Bishop in a City Semblably Bishops are stiled Apostles Elders and Deacons while ter ms or titles were common but never in after ages as Theodoreâ— Jerom Oecomenius and the Fathers aver Distingue tempora concordabunt res nor doth community of name argu identity of nature or office Thus episcopat is of divine right if not primary or immediat from Christ as in ordaining the twelv to includ their Successors yet secundary or mediat from the inspired Apostles who substituted Bishops to succed For as our Saviour in som sort instituted his own day to be sanctified weekly in stead of the Creatific Sabbath by actual rising from death which his Apostles celebrated by their practis of meeting to break bread every first day So he may be said to ordein Prelats and Presbyters who are of equal right Analogicaly by chusing twelv Apostles and seventy Disciples whos rooms thos two orders supplied yet the Lords day is not so subject to mutation by Man sith it hath a moral right by the equity not Letter of the fourth Commandment which Men and Angels cannot alter But the other two orders may if the end for which they were instituted be changed els not Al which premisses wil plainer appeer by particulars drawn from primitiv fountains which flow from the Rock of Faith and shal not be falsified in the least point The Apostles sent to Teach and Baptise al Nations had the whol world in common for their general Dioces but som attended special Churches as Rulers or Overseers and in fine set Bishops of 1 〈◊〉 ruling Elders or Bishops in their Chairs or Charges For James the Just caled the Lords Brother becaus born of Mary Cleopas the blessed Virgins sister resided and presided at Jerusalem as his proper Sea partly of his own authority and partly by the Apostles appointment as appeers by Pauls coming thither Acts 21. 〈◊〉 to consult with him and his Presbytery For at the Proto-Council Peter as prime Apostle was Prolocutor but James Actâ— 15 19 â—0 as President gav diffinitiv sentence to which al submited or subscribed After 30 yeers residence he was cast from a Pinacle and his brains pierced with a Fullers burling Iron whos Brother Simeon succeded by the Apostles assignment They also planted Churches elswher as Paul and Barnabas ordeined Elders Acts â—4 〈◊〉 in every Church but no Bishops are mentioned becaus yet they
entring at dore as tru Shepherds of the Flock or owners of the Family betwen conterfet Cranks and approved Ambassadors of Christ For the Gospel Ministry is a dreadful imployment to discharge it duly which requires peculiar Workmen fit for so high a Function nor is it less weighty now then of old When Ministers must contend with blunt rusticity bold barbarity Schismatical curiosity fantastical novity Heretical subtlety disguised Hypocrisy superstitious vanity Factions fury politic prophanenes and al sorts of spiritual wickednes Nothing old can pleas though never so tru nor new com amiss though never so fals a new Church way new fangled Ministry new ordered Sacraments new sensed Scriptures and what not Every one sings In nova fert animus With such proud silly scornful Sophisters who need Teachers yet dare to teach must Ministers incounter who cast off al Church Order and Government so 't is most requisit to keep such unruly Buls of Basan under Rashnes is no part of Fortitud nor confidence a character of courage nor Confusion any ingredient of Charity nor Faction a support of Faith nor disorderly walking fit fuel of holy flames Psal 122. 3. in Christians hearts For the Church is compared to a City at unity in it self and to an Army with Banners which holy allusions Cant 6. 3. argu that ther is to be exact government in al affairs but the enemies of reformed Ministry who affect subtleties more then solidities becom Ministers Rivals from whom they had thos pretended Gifts and like Balaams Beast presume to teach their Masters trampling their feeders under feet but such Sectists or Seducers make Ministers most necessary to oppose their fury repel their folly and reform novity which els like wild Bores would destroy the Lords Vineyard if thes faithful Watchmen did not prevent them Thus much in general of the whol Ministry now more neerly concerning Episcopacy which is assaulted at first entry Ob. If it be granted to be of divine Apostolic Institution at first yet it hath since declined into Antichristian Apostacy under Popish Primacy being linealy derived from it Ergo both Bishops and Ministers like links of one chain or branches of the same Tree are to be lopped off Sol. Indeed Bishops hav constantly and continualy ordeined Ministers ful 1600 yeers but Popes of Rome usurped Antichristian Supremacy in the West as they would over the whol world if they could catch it about 1050 yeers yet al sacred Ordinances used or abused by them must not be abandoned as Antichristian for then we may seek new Scriptures Creed and Sacraments with another Gospel and Messias so wel as Bishops and Ministers sith al thes hav been defiled by their depraved doctrins and superstitions Nor was the Church Catholic against which Hel-gates shal never prevail to blot out Christs name wholy ruined by Antichristian superstructures that the main fabric must be puld down and made Nehustan instead of repairing or restoring it to pristin purity For so Christ reduced divine worship to his own Hous when avarice had made it a Den of Theefs Nor did the Jews Priesthood ceas for the Priests enormities Nor the dialectic teaching part fal from Moses Chair though the Scribes and Pharisees fat therin teaching Mens traditions Nor doo the Sacraments or Evangelic Ordinances fail by any Papal alterations or additions Hence al Godly Reformers specialy in England were content to cast out al corrupt doctrins vain customs impure mixtures and superstitious vanities which Papal novity had built on the foundations of Christian Religion laid by the antient Architects al over the World reserving the Scripture Canon with al sound Doctrin holy Disciplin Sacramental seals and other duties of Praier fasting c. according to the cleer sens of Gods Word and practis of primitiv Churches yet were they not so silly or giddy to reject al which the Popish party received or retained but only refined gold from dross the pure from vile which they had from Christian Predecessors Martyrs and Confessors in that once famous Roman Church by du succession though since much degenerated No Christian in his right wits whos Conscience is guided by science and zele tempred with Charity wil or should reced from them farther then he finds them to deviat from the rule of Faith held forth by Apostolic Precepts and primitiv Precedents But in matters of extern prudential order every Church hath like liberty to use or refuse such Ceremonies as ech thinks fit In som points we may convers with them as simply Men in som imitat them as Secular or Ecclesiastic Rulers in many join with them so far forth as they hold the truths of Religion and Fundamentals of Faith But their misexpositions of Scripture with al Antichristian additionals we utterly detest disclaim and disavow For instances We celebrat the Lords supper with the same Lords Supper Elements but renounce that sens of Christs words on which they rais the new doctrin of Transubstantiation sith 't is contrary to Gods providence both in Natural and Spiritual things which change not the substance but only the relation or use from Natural to Mystical contrary to Scripture phrase in like expressions wher things related by religious Institutions are mutualy denomined without essential changes contrary to common Reason and four of fiv Senses testimony which are the proper Judges of sensible objects contrary to Christs way Sâ—ght Smel Taft Touch. or end of strengthning a Receivers Faith which is not doon by what is harder to be beleeved then the whol Gospel mystery beside for nothing is less credible then that Christ sitting at Table gav his own very visible Body to be eaten by his Disciples and al Communicants after when as he stil sits as Man at his Fathers right hand in Heaven Thes with like fancies ful of absurdities and consequential Idolatry of Bread-worship and sacrilegious detaining the Cup from Laics contrary to Christs express Drink ye al of this words and primitiv Churches practis for many ages we flatly abjure or abandon yet receiv it with the same pious veneration of purest Antiquity but doo not determin the maner of that mysterious Union endevoring for the Graces which may make us worthy partakers when we receiv that dreadful yet most desirable seal of our Faith not by eating his flesh grosly with our mouths but by receiving him spiritualy into our Souls Yet by the same Faith we realy partake his merit death body and blood to eternal life before we receiv him by the said Sacrament yea though we should never hav oportunity so to doo which yet we may not neglect sith 't is the same object received by the same Instrument to the same end but in different degree and way yet the same Saviour of the World For Baptism we retain the words and form but discard the Baptism superfluous superstitious dresses Salt Oil Spittle Insufflation which deform that duty though not destroy it nor doo rebaptise thos baptised by them Semblably
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
Thes are compared to three famous Pairs in the old Testament viz. Moses and Aaron in the Wildernes who turned Waters into Blood Elias and Eliseus under the Baalitic Apostacy who shut Heaven from rain and Zerobabel with Jesua at the captivity who recovered the Jews liberty The great City spiritualy caled Sodom and Egypt afterward Ibid 〈◊〉 8. great Babylon and the Whore wher our Lord was crucified is Rome in whos Street or Province for so street is often taken they shal be slain as our Saviour also suffred The Woman travelling with Child clothed with the Sun of Rev. 12 v. 1. c. Righteousnes having the Moon the lawish Pedagogy and Ethnic Idolatry under hir feet and on hir head a Crown of twelv Stars is Gods tru primitiv Church then in continual parturition of spiritual Children The great red Dragon with seven Heads and ten Horns and Ibid. v. 3. 4. seven Crowns on his heads whos Tail cast a third part of the Stars to Earth watching the Woman to devour hir Child is Heathen Rome worshiping the Devil which subjected three parts of the then known World to hir rule or Empire whos rednes denots hir embruing in Saints blood laying wait for the Child as Pharaoh did for Israel and Herod for Christ The Manchild who was to rule al Nations with a rod of Iron Ibid v. 5. is mystical Christ or Son of the Church formed in his Members as shal be shewed The Womans Child caught up to God and his Throne is not Identice v. 5. Christ Theanthropos the Virgin Maâ—ies Son as many mistakingly maintain who is properly and personaly lift up to Gods Throne sitting at his right Hand but mystical Christ or annointed Son of the Church analogicaly advanced to the imperial Throne as al higher Powers are of God which is meant and realy fulfilled by Constantine and his Christian Successors The Angel Michael who with his Angels fought against the Ibid. v 7. Devil and his il spirits is not Christ as som suppose but one of the chief Princes or seven Archangels specified by Daniel caled the great Prince which stands for the Children of Gods People being a principal Patron or Protector of the Faithful against Satan whom he here overcam to whos honor the primitiv Church consecrated September 29. day The great Eagle whos two Wings were given the Woman to Ibid. v. 14 15. fly into hir place in the Wildernes to be nourished for a time times and half is the Roman Empire divided into East and West which protected hir in an Erimitical estate from the Dragons fury in perfect tranquility for 1260. annal dais but tossed with a flood of Heresies cast from the Serpents mouth to seduce hir The Beast rising out of the Sea with seven Heads and ten Rev. 13 v. 1 2. Horns having on his Horns ten Crowns and on his Heads the name of Blasphemy is the secular Empire which had Blasphemous new devised Idolatry on his seven Heads at Rome which was shared into ten Kingdoms or dominions and al worshiped the Dragon becaus he gav his power seat and great authority to this Beast for worshiping or serving him The Beast coming out of the Earth which had two Horns like Ibid. v. 11 12 a Lamb but spake as a Dragon is the Spiritual Roman power or whol Papacy whos two horns of a Lamb signify as Mr. Mede opines the power of binding and loosing but as others aver the two Keis and two Swords born before the Pope to typify his spiritual and temporal Jurisdiction which seems properer and probabler but his Doctrins are the voice of the Dragon The Image of the ten-horned Beast which was wounded and did Ibid. v. 14 15. liv or reviv is the West Empire or seven headed Beast of Rome which lay suppressed long but restored by Pope Leo 3 who ereated Charlemaign Emperor and his Successors enjoied it for six descents til it was translated into Germany The Beasts mark or name which is al one as 't is after caled Ibid. v. 16. 17. the mark of his name Rev. 14. 11. without which none could buy or sel is Papal Anaâ—hema or Excommunication as Master Mede maintains which excluds Men from civil Commerce company and communion but this by his leav is a prohibitiv brand to exclud such as hav it not permissiv to admit such as hav it and repel only thos that hav it not Nor can it be applyed as a name or mark Why not rather Roman Catholic being a name which al the Beasts Folowers arrogat as their peculâ—ar mark or badg nor can any sav such communicat The number of his name 666 being the number of a Man Ibid. v. 18. becaus set in numeral letters is the two horn'd Beast whos name wherin that number is infolded is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which grew up when Theodosius divided the Empire into East caled Greecs and West clyped Latins or Rome which name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subducting the letters of number as Hebrews Greecs and Latins use in Chronograms by fatal instinct make 666. Vicarius Dei generalis in terris subtracting the Roman numeral letters import 666 but this is a periphrastic title no personal name as the other The Lamb standing on Mount Sion and with him 144000 Rev. 14. 1 c. undefiled Virgins having his Fathers and his name writen in their foreheads who folow the Lamb wherever he goeth is the Lord Jesus and his impolluted Church which hated spiritual whordom or Image-worship and continued constant in the tru Faith amidst Papal pâ—rsecution as a pure Virgin under Babylon being the Apostleâ— genuin Progeny The name or marke of the Lamb and his Father is the sign of Idenâ—ice the Cross in Baptism as a Seal of their Faith and Ensign of Christian Profession to discern them from Infidels maugre the malice of al Snarlers Scoffers or Slanderers The Harvest ripe to be reaped into which the Son of Man Ibid. 〈◊〉 〈◊〉 thrust his Sickle is the cutting down of mystical Babylon or destruction of the Romisâ— Beasts whol dominion The Vintage or Winepress of Gods wrath without the City Ibid. v. 17. ad finem from which cam blood to the Horsbridles by the space of one thousand six hundred furlongs is the final fatal perdition of the Beast and fals Prophet with al their Complices Comrads and Confederats which shal be acted or accomplished with horrid slaughter at the battle of Armageddon one thousand six hundred furlongs or two hundred miles without the City but whether in Palestine or the Popes Territory is not reveled The seven golden Phials of Gods wrath which seven Angels Rev. 15 v. 7. having the seven last Plagues received from one of the four Beasts are so many degrees of punishments preceding the Antichristian Beasts ruin even as it grew up gradualy to greatnes as ther must be a paralel proportion in al things The three unclean Spirits of
Devils like Frogs coming Rev. 16. v. 13 14. out of the mouths of the Dragon Beast and fals Prophet working miracles are Papal Emisaries or Ambassadors sent to sommon the Kings and Potentats of the whol World to the battel of that great day of God Almighty wherin the Dragon shal assist the Beast and fals Prophet with al his warlike powers worldly plots and wily policies but the seven Angels poured out their seven Phials of Gods wrath The Woman in rich attire sitting on a Scarlet Beast ful of Rev 17 v 3. c. names of Blasphemy having seven heads and ten horns on whos forehead was writ a Mystery Great Babylon Mother of Harlots drunken with the blood of Saints and Martyrs of Jesus is Romes Papacy which rides on the Empire in the seven headed City being both but as one head the seventh and last consisting of the Temporal and Spiritual State which is even the eighth yet one of the seven reigning jointly together The Man which sat on a whit Hors in Heaven caled the Word Rev 19 v 11 c. of God who was clothed with a Vesture dipt in blood having on it and on his thigh a name written King of Kings and Lord of Lords is our Lord Jesus who shal smite the Nations ruling them wiâ—h a rod of iron and subdu al with great slaughter The Beast and fals Prophet which shal be tormented in a lake Rev 20. v 10. of fire and brimstone for ever is the whol Papacy and Antichrist the Pope head of that State or Society The holy City new Jerusalem prepared as a Bride adorned for Rev. 21. vers 2 hir Husband is the Company of Elect ever ready to receiv hir Bridegroom or best beloved Lord. The Lambs Bride or Spous that great City holy Jerusalem is Ibid. v. 9 10. Christs Militant Church on Earth which jointly with the triumphant in Heaven makes Christs Spous Thes new notions of names forty four in number never vented til now wil if wel digested make the meaning more obvious in most mysteries Many mo circumstantial terms are sparsed in the Text which are amply unveled in the insuing Commentary but this short Index shal serv to lead strangers steps in this Labyrinth Analysis Apocalypseos The Apocalyps Analysed THree principal parts are considerable 1. The Preface Analysis Part 1. which is both general of the whol Prophecy noting the Matter Pen-Man and Profit and special relation to the seven Asian Churches and in them to the Catholic Church wherin is a nomination of the person writing and thos writen to with a salutation of them and description of Jesus Christ 2. The substance and Body of the Book which contains a narration of the Churches State both Militant and Triumphant The Militant is deciphered at present as it was when John wrot and for future as it shal be at last day The Triumphant is declared both for the inchoation at general Judgment and duration to eternity 3. The Conclusion which confirms the whol Prophecy 1. By an Angels testimony who shewed it to John from the Lord 2. By Christ who testifies it to be tru and amplified by Johns earnest request on the Churches behalf 3. By John who denounceth direful judgments on al that shal ad to or take from it with a salutation to the Saints at end of al. The particulars of the Church Militant exhibit two points 1 Vision Ch. 1. 2. 3. 1 A Vision of seven golden Candlesticks and seven Stars signifying the Asian Churches 2 A description of thos Churches in seven Epistles directed to the Bishop-Angels of thos seven Seas in al which is one current constant form observed which imports 1 A description of Christ Jesus sutable to his Vision 2 A narrativ of the good commendable or evil culpable in every Angel and Church 3 Promises or menaces proportional to their Virtues or Vices 4 An exhortation to attend things writen to the Churches The Churches State for future specialy in Europ is more mysticaly unfolded which is to premonish hir of grievous persecutions by Tyrans Heretics and lims of Antichrist against al which the holy Ghost givs many comforts That God wil be with her in al distresses whos tribulations shal terminat in short space but hir Enemies shal perish and she in fine set safe or secure in the life to com al which things are pointly or precisely expressed in six Visions one after another Thes are comprised in two Prophecies or Systems Ch 4 〈◊〉 11. of Visions contemporar the first begins with the sealed Book the last lasts to the end of Apocalyps taking in som passages of five Trumpets viz. the litle Book the measuring of the Temple the out Court not to be measured and fate of the two mourning witnesses The Churches future estate is reveled in a mysterious Vision 〈◊〉 Vision Ch. 4. of a Book fastned with seven seals wherin is comprised a preparatory to open them which displais God 's sitting on a Throne in Heaven with his Ensigns or Emblems of Majesty viz. twenty four Elders and four Beasts Lightnings Thunders Voices Trumpets seven Lamps which are his seven Spirits a Sea of Ch 5. glass like Crystal and Songs of prais by them al to him that sits on the Throne The sealed Book held in his right hand which none was worthy or able to open sav the Lamb shewed to John the Churches future state til the worlds end In the seventh seal are Ch. 6. presented seven Trumpets and in the last seven Phials of Gods wrath ful of the last seven plagues or punishments The first Seal shews a whit Horse the secund a red the third a black his Rider bearing Ballances in his hand the fourth a pale his Rider death with Hel folowing at heels the fifth the Martyrs Souls under the Altar crying for vengeance which had whit robes given them with promiss of complet glory when their felow Brethren should be fulfilled The sixth sets forth Gods direful Judgments on the Churches Enimies attended with dreadful signs viz. A great Earthquake the Sun becam black and Moon as blood the Stars fel to Earth Heaven departed as a scrole and every Mountain and I le moved out of their places Herat Kings great Men cheif Captains Bond and Free even al Persecutors fel to despair hiding in Dens desiring the Mountains and Rocks to cover them from the Lamb. The seventh contains more Mysteries then any viz. A Vision 3 Vision Ch. 7. Ch. 8. of seven Angels with seven Trumpets as shal be specified but the holy Ghost comforts the Church and an Angel seals Gods Servants in the Foreheads as a sign of their deliverance At opening wherof was half an hours silence in Heaven betokening great things to com and the Angels addressed to sound The first sounded And Hail mixd with Fire and Blood insued which burnt a third part of al green things At sound of the secund A mighty Mountain burning with
with the remnent of hir seed 2 While she abode ther wher two Beasts occurred one rising from the Sea with seven Chap. 13. heads and ten horns and on his horns ten Crowns with the name of Blasphemy on his heads A secund coming out of the Earth who had two horns like a Lamb but spake as a Dragon he did great wonders making fire descend from Heaven and deceived them that dwel on Earth bidding them make an Image to the other Beast which was wounded and did liv and caused such as would not worship it to be slain He also made al receiv a mark in their right hands or foreheads that none might buy or sel sav he that had the mark name or number of his name which is 666. During thes Beasts joint reign the Churches state on mount Chap. 14. Sion and Gods imparting his Wil to the World touching the everlasting Gospel Babylons future fal punishment of the Beasts folowers and gathering the Harvest and Vintage are declared Gods Judgments on the Beast are poured out in seven Chap. 15. golden Phials of his last plagues by seven Angels coming out of the Temple in Heaven clothed with pure white linnen and their brests girded with gold girdles The first poured his on the Earth Chap. 16. and a noisom sore fel on the Beasts worshipers The secund poured his on the Sea which becam as blood of a dead Man The third his on Rivers and Fountains which turnd to blood The fourth his on the Sun which scorched Men with fire that they blasphemed Gods name The fift his on the Beasts seat whos Kingdom was darkned that Men gnawed their toungs for torment The sixt his on Euphrates which was dried up that the way of the Eastern Kings might be prepared The seventh his into the Air whence folowed Voices Lightnings Thunders and such a mighty Earthquake as the like was never seen by Men and huge hail 〈◊〉 every stone weighing a Talent and Men blasphemed God 〈◊〉 of this plague Ther cam three unclean Spirits of Devils lik â—â—ogs from the mouths of the Dragon Beast and fals Prophet which by lying miracles gathered the Kings to battel of that great day of God Almighty at Armageddon Next the judgment and mystery of Babylons great Whore sitting on a scarlet Beast with seven Chap. 17. heads and ten horns is shewed to John that the seven heads are seven hils and ten horns ten Kings After it Babylons destruction Chap. 18. is declared and great lamentation of several sorts made for it as may ther be read 3 As she cam out of the wildernes Chap. 19. great gratulations are given to God for perdition of Babylon and preparation for the Lords marriage with his wife then the Armies of Heaven on whit Horses under conduct of Christ caled the Word of God who had on his vesture and thigh a name writen King of Kings and Lord of Lords made war with the Beast fals Prophet and Kings wherto an Angel invited al Fowls to eat the flesh of the slain but the Beast and fals Prophet were taken and cast alife into a lake burning with fire and brimstone 4. During hir reign with Christ after she cam out Chap. 20. of the wildernes one thousand yeers when Satan being loosed a little space shal deceiv the Nations Gog and Magog to gather them to battel but fire cam from God and devoured them Lastly A new Heaven and Earth caled the holy City new Jerusalem Ch. 21. Ch. 22 coming down from God prepared as a Bride for hir Husband is pourtraied at large Thes Analyses in a prosal method or maner are plainer better At end of his Annotations and briefer for the vulgar sort then such as are set in Sections and Subsections but Dr. Deodat hath a very ample one on the Apocalyps in substance the same with the 2 former or very litle varying which he that lists may survey Now to my main task The Author of Apocalyps is John the Divine Christs best Introduction beloved Disciple Son to Zebedee a Fisher Man and Brother of James the greater whom Herod the King â—lu with the Sword who wrot the fourth Gospel and three general Epistles but not John a Presbyter in thos dais as Eusebius and Dionysius Alex deem nor any other of that name as al Antients agree for he only was exiled to Patmos A. C. 97 wher thos Rev. 1. 9 10. Rev. 1. vers 1 2 11. Visions were presented on the Lords day to which he gav that appellation mis-named by many the Sabbath without any Scriptural warrant nor did any of the Fathers so stile it The Authority also is every way divine being indited by Christ Jesus Authority as God gav it him and sent to John by an Angel that he should communicat it to the Churches who wrot it in a Book and sent it to the seven Churches of minor Asia So John imparted it to the Churches an Angel to John Christ to the Angel and God to Christ Jesus what can be a more divine Origin or Pedigree Specialy being an inspired Prophecy For Moses the Man of God and his peculiar Favorit had the honor to Pen the first Book of the old Testament and John Christs chief favorit the last of the new Testament so the one commands old Israelits not to ad or take from Gods Word Deut. 4. 2. and the other threatens al which shal ad to the Words of his Prophecy that God wil inflict the plagues writen therin but Rev. 22. 18 19. if any shal detract God wil take away his part from the Book of Life and holy City The Excellence of it apppeers many wais for the stile is Excellence most statly and sublime the matter ful of Majesty and Mystery the expressions pathetical and pithy som mystical in dark Visions to exercise the Judgments of the wisest som more facil or familar to succour the infirmities of the weakest Much more might be added ingeneral but I hasten to Mr. Medes Clavis and Comment whom Dr. Twiss highly admires saying he hath sundry rare notions stiled Specimina or Essais wherin he excels specialy in rendring the Revelations right sens which is most Tropical or Figurativ As in the mystery Rev. 12 of the battle in Heaven and casting Satan to Earth he shews that Stats and Kingdoms in the politic World are resembled in Scripture sutable to the Natural wherin Heaven and Earth denot the Nobility and Commonalty For Heaven consists of Sun Moon and Stars of greater or lesser magnitud as in a Realm is a King Queen Nobles and other officers of divers degrees but on Earth is much more variety of Creatures as Trees Herbs Flowers Fishes Beasts Serpents so among People of any Community no less difference of Trades and Professions He destinguisheth the whol Prophecy into the Book closed Division with seven Seals comprising an History from the Gospels first preaching to the Worlds
11. 15. Christs who shal reign for ever What can be cleerer Ergo the Time which the Angel swore shal be no more is the period of al four Monarchies in general or Roman in special which is one effect of a time times and half This consummation of Gods mystery is the matter of the seventh trumpet attended with seven thunders which uttered their voices while the Angel proclamed it and synchronize with that trumpet But John is bid to seal up thos things of the thunders being inscrutable til the proper times that God shal revele it This trumpet discovers the mystery reserved to another place but both Prophecies of the Seals and litle Book are concluded with one issu which this trumpet exhibits the ful opening wherof is deferd til a ful passage be made to the litle Books new Prophecy and then the seventh trumpets mystery which is the Catastrophe is aptly and amply declared as shal be shewed Hence this busines is undertaken by no other Angels but by that excellent one who held in his hand the litle Book eaten by John If that Angel be Christ as his Roial attire and furniture imports this suspending the last sound in favor of the other Prophecy agrees to none so wel as him but if it were Michael the great Prince or another Angel clothed in linnen and his Dan. 1◠〈◊〉 Dan. 1â— 6. â—oins girded with fine gold of Vphaz as appeered to Daniel the case alters not being from God Here the first part or Prophecy of Seals ends touching the 2 Part. Empires affairs the next or nobler concerns the Churches fate to be agitated John proceds herein The voice which I heard Rev 10. 8 9â— 10 11. from Heaven spake to me again saying Take the litle open Book in the Angels hand who oat it up as he was bid wherby he was prepared to Prophecy again before many People Nations Toungs and Kings but the mystery to be reveled was sweet as hony in his mouth and the secret part of the Churches woful condition bitter as Aloes in his maw the representation is taken from Ezekiel The Prophecy proceds which begins from Ezek 3. 1 2 3. his work about Gods Templeâ— which presents the Churches duple state by two Courts one measured and another cast out Ther was given me a reed like a rod and the Angel said Rev. 11. 〈◊〉 measure Gods Temple and Altar and them that worship but the Court without measure not for 't is given to the Gentils who shal tread the holy City under foot forty two Months Here the primitiv state of Christs Church conformable to Gods Word is described by measuring the inner Court the type wherof an Angel shewed to Ezekiel The outer Court not to Ezek 〈◊〉 be measured sets forth Gods holy City or Christian Church which must be given to new Idolaters caled Gentils becaus they defiled it with Antichristian Apostasy fourty two annal months as shal be fully handled in the Story of the two horn'd Beast contemporizing herwith Jerusalems Temple had two Courts 1 Inner wher the burnt Offrings Altar stood at the 2 〈◊〉 Temples entry which was open only to Priests and Levits 2 Outer or great Court common to the People cald the Court of Israel The first termed Thyasterium or Altar of Sacrafice John is bid to measure but ths outer is given the Gentils to prophane fourty two months If it be said 't is the holy City not out Court which must be troden under foot 'T is answered that both are one and cald the holy City becaus People assembled here for holy Services To thos Herod at rebuilding the Temple added a third for Gentils and unclean persons who were prohibited the two others I wil giv power to my two witnesses V. 3 4 5. who shal Prophecy in sackcloth one thousand two hundred threescore dais thes are two Oliv Trees and two Candle sticks standing before the God of the Earth If any wil hurt them fire proceds from their mouths to devour their Enemies and if any wil hurt them he must thus be killed Thes mourning witnesses are Preachers or Patrons of divine truth which shal bewail the filthy pollution of Christs Church Idolizing like Gentils as Monitors to desist from their abomination and guids for the Saints to persist pure They are named two according to three famous Pairs in the old Testament viz. Moses and Aaron in the wildernes Elias and Elisaeus under the Baalitic Apostasy Zerobabel and Jesua at the Babylonish Captivity For they sympathise with thos types in number power and acts as the state of the Church when thes Prophecied suting with that of Israel is resembled to the wildernes Baalatism and Babylon V. 6. Thes hav power to shut Heaven that is rain not during their Prophecy as Elias and Elisaeus had and to turn waters into blood as Moses and Aaron had and to smite the Earth with al plagues so oft as they pleas Thes are caled Oliv Trees and Candle sticks standing before the Lord like Zerobabel Prince of Juda and Jesua the high Priest whom God annointed to restore Zech. 4 3 11. the Jewish Church under Captivity as Zechary alluds This Prophecy til the seventh trumpets sounding is not presented in Vision but dictated by an Angel personating Christ The witnesses are caled two as the Law requires to confirm every word and in regard of Gods two Tables or Testaments which they used in Prophecying They shal Prophecy one thousand two hundred threescore dais being forty two months which are not natural dais nor three dais and half when they shal ly dead so meant becaus the Beast whos time they contain contemporized with the hundred fourty four thousand sealed and they with the six first trumpets which cannot run out in so short a space as 1260. dais If any ask why the Gentils prophanation Note is measured by months the witnesses defending Gods pure Worship by dais 't is becaus Idolatry is the power of darknes or night which the Moon rules but tru religion compared to light or day which the Sun governs So Paul is said To turn the Gentils from darknes to light from Satans Acts 26 18. power to God Sith then Months are measured by the Moons motion but dais and yeers by the Sun the Beasts blasphemy is stil reckoned by months and the Womans stay in the wildernes by dais or yeers Zechary likens the two Oliv trees to the Zech. 4. 14. two annointed Zerobabel and Jesua which stand by the Lord but he mentions only one Candlestick signifying the Temple of that time and John two implying haply the East and West Church as it was divided during the witnesses mourning Thes did not avenge or afflict their Enemies by war and weapons but by fire from their mouths or denouncing Gods wrath on the abusers of his Ministers As the Lord speaks to Jeremy I wil make my Words in thy mouth fire and this Peo-ple Jer
Israel was freed from Egypt on Eagles wings as the Lord saith Yea hav seen how I bore you on Eagles wings Exod. 19 14. and brought you to my self By water cast out of the Dragons mouth is meant Words and Doctrin as Salomon saith The Prov. 18. 4. words of a Mans mouth are as deep waters wisdoms Welspring Prov. 15. 〈◊〉 as a flowing Brook So water here is pestilent poison of Heresies specialy Arrianism against Christs Deity which grew up in Constantins dais and spred far under his Successors totus mundâ— miratus est se tam subito factum Arrianum This was the Flood of water issuing from the Dragons mouth like to carry away the Woman for 't is wonder the new initiated Emperors seing such dismal discords had not faln from the Faith as Julian did to their old Dagon the Dragon as finding most unity in impiety The Earth helped the Woman which opened and swalowed the Vers 16. 17. Flood cast from the Dragons mouth That is the Orthodox Oecumenic Synods drank up that Diabolical Deluge as dry thirsty Earth doth water which is a fit figure therof specialy sith Earth is oft put for the Inhabiters The Dragon was wrath with the Woman and went to wage war with the remnent of hir Seed which keep Gods Commandments and hav the testimony of Jesus Christ This is an entry to the next Chapter and as a Prolog to a new Tragedy raised by the Dragon against the Woman who at first footing in the Desart was encountred by two Beasts not so hideous in shape as the Dragon whom she most dreaded which history must be unlocked or unfolded I stood on the Sand and saw a Beast risa up from the Sea having Rev. 13 v. 〈◊〉 seven heads and ten horns and on his horns ten Crowns and on his heads the name of Blasphemy The Dragon seing he could not prevail by his new Arrian devise nor reign as yerst in his own name being divested of the Empire covertly erected a Vicarian Kingdom to rais a new deputed form of Monarchy then beginning 'T is a twofold Beast ten horned and two horned neerly allied representing the Secular and Spiritual State which reign jointly The first is the ten Kingdoms into which Barbarians shared the Empire when the Dragon was expeld This is the septicep Roman Beast under the cours of the last Head which after bore the Whore being here described by ten Kingdoms wherin he shal as he did before blasphem the only tru God by Iconolo-Idolatry for as the number of seven Heads is the Roman Empires Ensign so the name of Blasphemy is a note of Idolatry The ten Crowns set on his horns shew he shal be subject to the last head and swayed by it as wil cleerly appeer in the sequel The Beast which I saw was like a Leopard his feet as of a Vers 2. Bear and mouth as a Lyon to whom the Dragon gav his power seat and great Authority Thes three Beasts are resembled by Daniel to the three first Monarchies Lion to the Assyrian Dan. 7. Bear to the Persian Leopard to the Grecian al which this last Kingdom resembles in a certain confused mixture For in Body it was a Leopard like the Grecian which was divided into four parts as this into ten in Feet a Bear like the Persian which managed State affairs by Magi as this doth Ecclesiastic by Moncs or other Shavlings In mouth a Lion like the Babylonian which made Edicts to worship golden Images on pain of death as this denounceth death to such as shal refuse to adore theirs Som interpret thes Beasts literaly of proper cruelty which this last Beast shal exercise and the text wil bear both senses Now that the ten horns are meant only of the last seventh cours and not promiscuously of al as most deem is thus demonstrated The horns which florish and vanish with their head could not be of the fiv first becaus they as the Angel attests passed in St. Johns age together with the courses of thos Rev. 17. 10. 12 Heads Nor the sixth becaus that reigning then the time of horns was not com as the said Angel apertly avers Ergo they remain to the last Head Such then as distribut the ten horns among seven heads giving one to som and two to others at pleasure are in evident error crossing the plain text and Angels interpretation becaus they belong soly to the seventh Head as aforesaid By power which the Dragon gav is meant his Militia or Army as the Septuagints use the word Pharaâ—hâ— Host and God is caled the Lord of Hosts Now Satans Hosts or Forces are evil Angels and Idols the Devils Receptacles Thos he gav to this last Beast together with his seat and great Authority viz. that universal dominion which he exercised in shape of a red Dragon but in far unlike form that he might beguile the Womans Seed in the wilderness for he demeaned not as before nor professed to be as he was a sworn Enimy to Christianity for then they would shun him out of inbred antipathy which God at first set betwixt them but when he put Gen. 3. 15. off a Serpents skin and shewed as a Leopard or Panther which Beast the Dragon loths but al els lov to look on for his beauty and sweet smel as Isodor informs it was easy to deceiv the L. 12. 〈◊〉 〈◊〉 Church being secure from his old form not deeming or dreaming such close Idolatry should be professed or practised in an Empire which pretended Christianity and demolished Idols under a new masque of Image worship I saw one of his heads the sixth as it were wounded to death V. 〈◊〉 by Michael and his deadly wound was healed by the salv of this substitut authority and al the World wondred at the Beast That the 7 headed Dragon or Heathen Rome was the Beast of the 6th head wheron the old Serpent sat is cleer becaus the 7th succeded next in the same Seal to whom the Dragon gav his Rev. 17. 1â— Seat For 't is said after that fiv are falen and one is the sixth in St. Johns time and the other not yet com for though the Beast stil appeered septicep and the heads kept order one after another yee the Beast with al his furniture of heads and horns is presented under any State So that the same Roman Kingdom may be every wher signified under several sorts or courses of Government The last ten horn'd Beast began at healing of the sixth Beasts wound but not before as the series shews For what ever evil he did or adoration was given him al is said to befal after curing of that wound for the whol world wondred at him being healed but none of thos blasphemous acts against God are cited before They worshiped the Dragon which gav power and the Beast Vers 4. saying Who is like the Beast who can make war with him They worshiped not the Beast
power to giv the Beasts Image life that it should speak Vers 1◠and caus so many as would not worship it to be killed Nebuchadnezar decreed the same of his Image but if this had not received life the slain Beast could not reviv in him no◠was the former Dragon-Worshiper idle but activ and stout to fly on his Enimies as this Image ought to be in which he should reviv Therfore the fals Prophet had power not only to allure People to make the Image of the last cours but to inlifen him wherby he may by Edicts injoin such things as shal support his dignity and punish Opposers by temporal death For al power of the Image or Secular Beast is derived or delivered by the Pseudoprophetic who denounceth sentence of Heresy against al which resist his Authority and the other must execut it This is commonly caled a delivery over to the Secular Power which is but his Hangman becaus he wil not seem or deem to defile his holy hands with blood The like use other Sects or Septs make of Civil Magistrats He caused al great and smal rich and poor free and bond to Vers 16. 17. receiv a mark in their right hand or forehead that none might buy or sel sav such as had the mark or name of the Beast or number of his name The mark is his name as 't is caled the mark or name and afterward the mark of his name This allud◠Rev. 14. 11. to an old custom of marking Servants with the Masters name specialy in the foreheads but Soldiers of their Captains in the hand So the Lambs Folowers being contrary to the Beasts had his name and his Fathers in their Foreheads The number of his name is the same with himself but cald the number becaus brought into letters of number God so disposing it but the mark and number differ if the interpretation be directed after the analogy of other places For the mark shews to which Lord they belong that bear it but the number indicats from what stock they spring that are marked as the number of twelv made in the multiplication of twelv Virgins is a symbol of Apostolic linage or Of-spring as shal be shewed The Beasts name which includs the number is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imposed soon after the Revelation was writ For at the Empires division by Theodosius and rising of the ten Kings the Roman fals Prophet and West Inhabiters under him were stiled Latin by fatal instinct which very name subducting the numeral letters as Hebrews and Greecs use make the mystical number 666. noted by the holy Ghost which provs the Beasts prosapy who vaunts himself to succed the Apostles but indeed descends from the Dragon for the Apostolic number 12 wil never cast into 666. however multiplied but from the number 6. which belongs to the red Dragon and Beast of the sixth Head neatly and naturaly For the whol sum how great soever is compact out of six by units tens and hundreds as if the Dragons whol seed were diffused through this last Beasts whol Body with al his Ministers Here is Wisdom let him that hath understanding count the V. 18. Beasts number which is the number of a Man even 666. The Virgins number one hundred forty four thousand contrary to the Beast is altogether Apostolic begot of 12. multiplyed by twelv times twelv thousand for the reason or result of contraries is contrary wher both the name writen and number of the company is expressed but here the name is conceled or left to be collected and conjectured from the number wherin lies a mystery The forbidding to buy and sel is a brand of Papal Excommunication excluding commerce or company with such To receiv the mark of the Beasts name is to acknowledg Note him Lord and obey his authority but to receiv his number is to embrace his impiety derived from the Dragon Now tho none can hav the mark of his name or obey his authority unles he partake his number and impiety yet may a Man admit the number or impiety and abandon his name or authority As the Greecs hold the Dragons impious Idolatry with the Latins as first erected or established in the secund Nicen Synod by a Pope who labored earnestly to reviv the slain Dragons Image yet reject his authority and wil not bear his name or yoke as formerly but made a Schism as 't is stiled from the Latin Church which hath lasted abov 700. yeers maugre al brute Anathemas Let me intrud or interpose a few words Excommunication Animadvers is a prohibitiv brand to bar al that hav it from commerce company and communion but no permissiv badg to admit any nor can be caled a proper name Now Roman Catholic is the general appellation which al own and the Oath of Papal Supremacy caled reconciling to the Church of Rome a common mark or cognisance without which none may buy or sel spiritual wares among them Quam bene conveniunt Thes two terms Roman Catholic and Papal Supremacy applyed to the name and mark of the Beasts folowers I must own how fit or unfit soever humbly submitting them with al els to public censure No Symbols similituds nor allusions run on al four feet but are obvious to various applications which may and doo differ in divers circumstances as here haply it happens For the Beasts number Vicarius Dei generalis in terris DCLVVIIIIII 666. is the Beasts tru paraphrastical title and right number therof but no proper name nor number of a Man as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nor are the numeral letters collected from the original Greec wherin John wrot as the others be but from the Roman Latin which is a considerable case Let Readers ruminat on it and judg deliberatly I looked and lo a Lamb stood on Mount Sion and with him Rev. 14 V. 1. one hundred forty four thousand having the name of the Lamb and his Fathers in their forheads The company of Virgins which folow the Lamb standing on Sion and elect Gentils put in place of Israel mentioned at beginning of the seventh Seal for 't is described in a duple Vision to conjoin the prophecy of Seals with that of the litle Book signifies the Church which in midst of Papacy continued constant to the Lamb as a Virgin under Babylon being the Apostles genuin progeny who were not confined to any set station but folowed the Lamb wherever he did go By the number one hundred forty four thousand 12. times 12000. it appeers that the same company is specified both wher 's being the Apostles tru Ofspring which bear the number twelv as an Emblem or Ensign of their peculiar prosapy or pedigree Mount Sion was Davids Kingdoms Throne or Roial mansion caled his City becaus he got it from the Jebusits and walling it built a Tower Streets and Courts It may here parabolicaly imply that part of the Earth which Christ having vanquishd made his Churches
comfort specialy the two Witnesses History ch 11. and description of the seven Phials ch 16. which two being of neerest concernment shal be most accuratly agitated For the first explicats the entrance of the third Prophetic part from the litle Book comprising al three Periods as an abridgment of the whol Revelation It consists of two Parts 1. What is reveled to John by word of mouth how things shal obvene as in the first Period at erecting the Church in the secund under the Antichristian Vicar by two Synchronisms of the Gentils calcitrating the holy City forty two months and the Witnesses mourning one thousand two hundred sixty dais 2. What is realy represented to him by a sudden change in Vision at beginning of the third Period Thes are the terms of our undertaken task In the first Period under the Dragons reign the Son of God Exposition causeth his Temple or Church to be built the place of Sacrifices be measured and charily protects his Servants in thes A reed like a rod was given me and the Angel said arise Rev 11. v. 〈◊〉 measure Gods Temple and Altar and them that worship therin Sith then the building and gathering Christs Church is commended by measuring the Jews Temple the form therof must be considered to attain the tru meaning of the Text. It stood 2 Chr 3. 1 3 4. 〈◊〉 King 6. 16. on Mount Moriah the length sixty Cubits bredth twenty height one hundred twenty It was divided into two parts 1. The lower westly twenty Cubits long and twenty broad cald Sanctum Sanctorum Holy of Holiest into which the high Priest alone entred only once a yeer 2. The forepart eastly fourty Cubits long and twenty broad stiled Sanctum the Holy Place wherto only Priests entred termed here Gods Temple Before it were two Courts 1. The inner cald the Priests wher the Altar for burnt Offerings stood twenty Cubits square and ten high which is here cald Thysiasterium 2. The outer or great Court compassed with a whit Marble wal in circuit four furlongs or half a mile which none but purified Israelits might enter excluding al unclean Jews and Gentils About this Herod walled in a large place for the unclean together â—zek 40. Zâ—ch 2. 1. 〈◊〉 with Heathens By this Temple the Angel represents the Churches condition for by measuring is meant building and propagating by the Altar the tru Professors persecution to be slaughtered as sacrificed Sheep but measured or bounds set beyond which Tyrans cannot go til vengence overtake them By thos that worship therin Kings and Priests are meant who are a Royal Priesthood in the inner Court Next folows the Churches State in the secund station of V. 2. Popery from A. 395. til A. 1655. into Synchronisms 1. Of the Gentils treading the holy City under foot fourty two months wherby Gods extern worship is implied consisting in Ceremonies which he rejects Here we must reflâ—ctâ—on the Heathen Nations invasion for from Constantins conversion til Theodosius died the Church triumphed over the Gentils and demolished the Dragons Idolatrous Temples but immediatly the Barbarians broke in wherby the holy City was trod on Antichrist had occasion to shew himself For in stead of Idols Saturn Jupiter Mars Saints Images were gradualy introduced 2. Of the two Witnesses prophecy in Sack-cloth one thousand two hundred sixty dais by whom is meant faithful Teachers and Rulers of the Church which number of two is smal yet sufficient to testify truth Deut. 17. 6 10 15 Mat. 18 16. John 8. 17. The Angels Words to my two Witnesses imply that he Vers 3. 4 5. 6. is the Son of God They were clad in sack-cloth but the Whore in Purple and Scarlet deckd with Gold Pearl and pretious Stones Thes were two Oliv Trees and two Candlesticks Zâ—â—ha 4 14. as Zerobabel and Jesua are described If any Man wil hurt them fire proceds from their mouth to devour their Enimies who must thus be killed as at Elias request fire from Heaven 2. King 1 10. 12. consumed two of Ahaziahs Captains with their fifty Men ech Thes have prower to shut Heaven that it rain not during their Prophecy as Elias also had and power to turn Waters into Blood and to smite the Earth with al plagues as Moses and Aaron had wherby God declares what Mercies he shewed his Servants of old which he wil extend to Beleevers in the new Testament and wil giv them faithful Teachers like Jesua and Zerobabel to inlighten them as Candlesticks with pure Doctrin and assist them as Oliv-trees with powerful consolation beside zelous Eliahs and Elisha's who shal oppose the Whore Jezabel Baals Priests and other persecutors but at last a Moses and Aaron to bring them out of al affliction When they hav finished their testimony the Beast which ascends Vers 7. Rev 17. 8. 11. from the bottomless Pit viz. which rose from the Sea with ten horns wherof the Angel saith the Beast which thou sawest was and is not and shal ascend from the bottomless Pit shal make War against them overcom and kil them This Beast that was and is not but is the eighth and one of the seven is the Heathen Empire wher the Dragon reigned or was openly worshiped but is not being no more adored in public yet ascends again out of the Pit by the ten honrd Beasts means or kingdoms erected in the Empire when a new holier form of Idolatry is established and the Dragon with the Beast disguisedly afresh worshiped This is the eighth Head but one of the seven for the Rider the Woman-whore in the divided Empire governs the civil State so the ten hornd Beast or seventh Head and Ecclesiastic Popish Regiment make one as it were the eighth but becaus the Woman sits as one Rider therfore the two last forms Ecclesiastic and Politic are reckoned or reputed one as the Angel saith the eighth is of the seven Hence 't is cleer the Beast rising out of the Pit is the spiritual Papal Government using the Temporal Sword of terren Princes which Woman-Beast shal kil the Witnesses or depriv them of Ecclesiastic preferments and Politic emploiments cald a civil death by persecuting Evangelical Professors which is his own case at the Popes instigation Their dead Bodies shalâ—ly in the Streets of the great City spiritualy Vers 8. caled Sodom and Egypt wher our Lord was crucified The City is Rome the place of persecution as the Angel saith Rev. 17. v. 18 the Woman is that great City which reigns over the Kings of the Earth caled Babylon by which name Viega Bellarmin and other Jesuits own Rome but by the City and Streets the whol Popish Empire is designed as 't is elswher compared to a ten hornd Beast and to a Sea with Rivers and Fountains Rome-City and Papacy is spiritualy or mysticaly stiled Sodom by reason of their Paederestia or unnatural sin not only committed but commended in a privileged pamphlet penned and published
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
reveled in his holy Word 7. Their clashing contradiction is a plenary confutaâ—son for som say no mixtils or Animats shal subsist but only Câ—lical bodies and two Elements yet can shew no caus or colour why they rather then the rest or how the world shal be more glorious being as a bare house unfurnished and unhabited sith variety makes it Mundus or comly som that al creatures shal be restored so wel as men yet know not how to stow them as two were of ech kind in the Aâ—c in the world unles they fain it of infinit capacity som that such only shal be reserved as are extant at last day that is good luck and bad as al the world is now ruled for why they rather then the rest sith al shal be incinerated so wel as thos already corrupted som that none now or then existent are capable of restitution or resurrection but new shal be formed of rare kinds like thos in the Lunar world to serv the Saints in a new material world to com Touching this Earth som say it shal be refined like gold in the fire and bettered or beautified tenfold for the Saints mutual commerce som that it shal be a mansion for such as neither deserv Heaven for their good deeds nor Hel for hainous crimes som that it shal be the habitation of unbaptized Infants which they hold better then Saint Austins dark dungeon Thes are al carnal conceipts or ungrounded unwarranted Phantasms sith the kingdom of Heaven is stiled the Seat of blessed Spirits wher they shal reside as in their proper place of perpetual possession not as an Inn to lodg in for a space and at last leav it for ever nor shal they hav a City hous and country Grange to remov from Heaven to Earth at pleasures as som sottishly surmise but shal enjoy a Heavenly habitation and beatific Vision for their eternal inheritance which wil be no boot to change for an Earthly mansion though they should enjoy Christs personal presence to boot which they also hav stil in Heaven Most Greec Fathers with many Latin assert annihilation Authorities Hilari saith this Heaven caled Firmament shal pass away and not be but that invisible wherin God dwels abides for ever Clement fains his Master Saint Peter to tel Simon Magus that ther be two Heavens one superior increat eternal wher blessed Spirits inhabit another inferior visible studded with stars which at last day shal be abolished Saint Jerom saith thos two Fathers Opinion was most approved as cohering with Saint Pauls saying The things seen are temporal but thos not seen 2 Cor. 4. 18. eternal meaning that al Visibles shal perish to nothing but invisibles abide for ever in infinity Dr. Hakewil cites sundry late L. 6 Apol. sub â—â—nem Protestant Professors as Patrons of annillation viz. Luther Melancthon Bucer Beroaldus Bartolinus Vorstius Junius Rivet Hunnius Tilenus Cassanius Meisnerus Polanus Martinius Brentius Wollebius Gerard Arnobius Frantzius and others whos pregnant testimonies to that purpose he produceth worthy of exact perusal which to recit or capitulat consorts not with my affected brevity who must hasten to answer the Ronovators and Substitutors Arguments Ob. Saint Peter saith The Heavens must contain Christ til the Acts 3. 19 21. times of refreshing and restitution of al things which God hath spoken by al his holy Prophets Ergo al shal be restored Sol. The Syriac Interpreter renders it til the end of al times or worlds consummation but the times of restitution or refreshing signify the complement of our Redemption for as Calvin comments becaus our restitution or redemption is yet imperfect while we grone under the bond of bondage we shal be restored to liberty at last day when 't is perfected but speaks nothing of the Worlds renovation after 't is burnt nor can it be wiredrawn or wrested to any such construction if rightly sensed Ob. David saith God laid the Earths foundations that it Ps 104. 5. shâ—uld not be removed for ever So Salomon One generation passeth and another coms but the Earth abides for ever Ergo Eccles 1. 4. shal not be annilled Sol. Thes places are stifly urgd against the Earths diurnal motion with more color then to oppugn abolition yet truly against neither for the intention is that by Natures cours it is laid to remain for ever without decay or diminution in the whol like other elements had not God decreed to dissolv it but the parts of them al are subject to jugial alteration and corruption the word for ever is so long as Time or the World lasts so caled in comparison of mans mortal condition as circumcision is stiled perpetual Repl. The Lord saith Lo I creat new Heavens and Earth Isai 6â—â—7 Rev. 21. 1. for the former shal not be remembred So Saint John cals them new for the first passed away and ther was no more Sea so Saint Peter The Heavens shal pass away with a nois and Elements 2 Pet 3 10. 13. melt with heat but we look for new Heavens and Earth Ergo being burnt they shal be refined and renovated or new created and substituted but not al utterly abolished or annulled Sol. See how partial Sectists are it was pressed last that the Earth abides for ever now that it shal be renewed or a new surrogated but truth lies in the kernel of genuin sens not in the shel of words surely they are not meant literaly of material Heavens and Earth or if they be it tends rather to annillation then restitution oâ— substitution for Isai saith The former shal com in mind no more Saint John They passed away and there was no more Sea Saint Peter The Heavens shal pass away with a nois and Elements melt with heat how then renewed such as constru to perish pass away be no more c. of the worlds instauration or melioration and not of annihilation must answer wher in Grammar 't is so taken for in Philosophy and Theology renovation diametraly differs from destruction Beza applies Isais alleged words to the Churches State or Christs kingdom which also alluds to the Saints condition in Heavenly Jerusalem as Saint Johns immediat ensuing words import I saw the holy City new Jerusalem Rev 21. 2. coming from God prepared as a Bride trimmed for her husband which intimats their continual cohabitation or hir eternal Mansion with God hir Bridegroom So Saint John and Peter by new Heavens intend the Saints glory in new Jerusalem with God or the Lamb and not any material new Heavens as al authentic Authors expound Rep. Isaiah saith The Moons light shal be as the Sun and Isai 30. 26. Suns sevenfold as of seven dais Ergo at last day al things shal be perfected in far greater glory not totaly abolished to be no more Sol. The Prophet speaks Mysticaly and Metaphoricaly as oft elswher of the Church under Christ which he cals a new Heaven and Earth as the new Heavens
to the house wher he was as is commonly conceived one ful yeer after his birth or from the holy Ghosts appeering in shape of a Dov at his Baptism thirty yeers after whence the Churches in Egypt celebrated both birth and Baptism on one self day or rather from both for thos Magi cam along journy from Persia or Arabia which they could not finish in the first twelv dais and immediatly after their departure Joseph warned from God by an Angel in a dream fled with Mat. 2. 13 14. his wife and the Babe into Egypt but at hir Purification forty dais after his birth they were al three at Jerusalem and went Luk. 2 22. back to Bethleem wher the Magi found them in a privat hous for the Shepherds not they found him at an Inn in a Manger Luk. 2 7. 12. wrapped in swadling clothes so they returned not to their City Nazaret as most men from Saint Luks ambiguous words Luk 2. 39. mistake til their coming from Egypt as the current conteâ—ure Mat. 2 2. 9. of Scripture makes it cleer The Star indeed appeered to the Mâ—gi twelv dais after his birth in their own Country but they took their journy almost a yeer after when it reappeered to their ineffable joy and led them to the hous no In having bin before at Jerusalem to enquir wher the King of the Jews was born Yea Hâ—rod being deluded by their not returning slu Mat. 2. 16. al males born in Bethleem and coasts therof from two yeers old and under according to the time he had learned of the wisemen which evidently implies that Christ was abov a yeer old at the Epiphany of the Star and immediatly carried into Egypt Now his Baptism is referred to that same day Jâ—â— 6. which Alias Syriacus an Arabic M. S. and others cal the benediction of waters hence our Church appointed the first Lesson of that day Isaei 40. touching John Baptists mission and the secund Mat. 3. which â—nds with Christs Baptism but the Gospel is Mat. 2. about the Stars appeering which appertly argues that t is cald Epiphany from both Som cal Christmas day Epiphany becaus he appeered then to the world but Circumcision and Purification may so wel hav that name becaus at the first he appeered in the Synagog at the last in the Temple which is Feb. 2â— 24. not so proper plausible or persuasible 3. The Virgins Purification when he was publicly presented in the Temple and proclamed by Simeon and Anna to be the Messiah 4. Matthias who after Christs Ascention was chosen Apostle by Lot March 25. in Judas room 5. The blessed Virgins Annunciation when the Angel Gabriel declared his Conception or Incarnation by the holy Ghost which together with hir perpetual virginity is ratified by a remarkable Story if tru which may be doubted The Rabies kept a Register book in the Temples Archivs of A rare story al their Priests elections with their Parents names and Deathdais so when Jesus began to preach at Jerusalem one of them died in whos place they had none fit to surrogat but hearing wel of him sent for his mother hir husband being then dead and asked who was his Father she said I am stil a very Virgin but in Youth as I was devout at Prayer an Angel told me I should conceiv a Son by the holy Ghost and he to be caled Jesus whom at the set time of women I brought forth without throwes of travel or torments which som women yet alife then present whom she named can testify The Rabies wondring at it who bore him no malice then til the fame of his divine miracles excits their teen accited the said women who attested the same wherupon they chose him and inscribed thes words on their Registry In the place of such a Priest we hav by joint consent of the whol Society elected one Jesm Son of the living God by the Virgin Mary This book since the Temples destruction by Titus is said to ly hid in Tyris som say Tiberias but the Tradition is current among the chief Jews as a late London convert relats in Print howbeit the truth may be suspect becaus no parcel or particle appeers in the Gospel that he was of their company but ever an Enimy yea al Jews blasphemously brand hir for a whore and him for a Bastard utterly denying any such Tradition which wil make most against them 6. Marc an Evangelist who penned his life April 25. acts miracles death and resurrection 7. Philip and James the lesser caled the Lords brother both being his Apostles and May 1. June 24. â—9 Martyrs 8. John Baptists birth day who was his Messenger or forerunner to prepare the way before him he preached and baptised being caled by Isaiah the Voice of one crying in the Isai 40. 3. Wilderness 9. Peter and Paul both chief Apostles and Martyrs at Rome in one day the first crucified with his head downward the last beheaded but whether in one yeer of Nero writers vary 10. James the greater Brother to John sons of Zebedee July 2â— an Apostle and Martyr slain with the sword by Herod the king miscaled Agrippa major not the Tetrarch who slu John Baptist 11. Bartholomew who was his Apostle and Martyr 12. Aug. 24. Sep. 21. 29. Matthew who being a Jew born and Publican or Tole Customer by profession becam an Apostle and Evangelist 13. Michael an Archangel who figured Christ and fought for his Oct. 18. 28. Church against the red Dragon or Devil and his Angels 14. Luke a Phisition of Antioch one of his Evangelists and Penner of the Apostles Acts. 15. Simon Zelotes and Jude the Lords Brother or Cosen German whos Mothers were Sisters being both his Apostles 16. Al Saints which is a day Nov. 1. 30. dedicated to his Apostles Martyrs and holy Confessors in general even al. 17. Andrew Brother to Peter who was his Dec 21. 2â— 26. 27. 28. Apostle and Martyr 18. Thomas Didymus who was also his Apostle and Martyr 19. His Nativity which too many through peevish ignorance make a stumbling block and laughing stock being self-proud supercilious and super-singular but shew themselfs most ridiculous to play on such poor Oaten Pipes of thred bare Arguments which make Mens ears glow to hear their harsh gaglings They stile the celebration of it superstition Heresy Heathenism terms without truth and a malitious Minister in London publicly preached that any A 164â— Fest consecrat to Christs honor name or memory is no better then that which the Israelits made to the molten Calf so like a Calf spake the Man ther be so good Records that Christ was born Dec. the twenty fifth as that William the Conqueror was Crowned King of England on that very day Yea Magistrats had so good power to injoin Fests heretofore as any Modernists hav for theirs or to suppress the old 20 Stephan one of the seven Proto-Deacons and prime
prophaned or mispent in riotous revellings by wicked persons specialy sith 't is founded in honor Thâ—s three are 〈◊〉 of our Saviour and commemoration of his chief mercy 4. Whether an express warrant of Christs precept or his 4 〈◊〉 Apostles practise be necessarily required to ratify every Religious Rite of the Church Or whether late Reformists walk by that Rule of Scriptural authority in sanctifying arbitrary daiâ— of Thanksgiving and Hamiliation with many mo Ordinances Customs and Ceremonies which they use 5. What warrant is ther to annul the seventh day Sabbath 〈◊〉 〈◊〉 or surrogat the Lords day in stead sav only that the Apostles somtimes meet on the first day to break Bread Yet the observation of this is no abolition of that specialy sith they stil frequented the Jews Synagogs on thos dais to convert them Or what for the Name sav that St. John saith He was in the Spirit at Patmos on the Lords day Yet is ther no irrefragable evidence that it was the first day Oâ— what for Pedo Bâ—pâ—sâ— excâ—pt that the Apostles Baptised whol Families in which most probably not infallibly were som Infants The bare letter reacheth not so far to assert a precise precept or precedent for either but we rely on the Churches testimony tradition interpretation and authority for al three with many mo Why not then in this point of holy Fests instituted and iâ—tended soly to our Saviours honor and service wherin is no danger but much devotion and sanctity 6. Whether Quis requisivit who required it be rightly 6 Qâ—â—â—e applied to such cases specialy the three precited Or whether it may not be better retorted who requires thes irregular Fests and Fasts appointed by particular Churches or privat Congregations upon arbitrary wil-worship or ordinary occasions Hav not Church Governors so much power or authority as modern Innovators Consider that thos great Clercs had far cleerer judgments to discern truth then silly shalow Sciolists and know that in al matters or mysteries of Religion 't is safer to offend by way of piety humility and devotion then in proud self-lov contempt or despication To take a sober reckoning on the other side what warrant hav Ministers to examin Communicants before the Lords Supper and repel whom they lâ—st Christ at first institution whos patern they pretend to folow in al particles did not examin his Disciples nor bid them so to doo but admitted Judas to partake it at his own Luk. 22. 21. peril knowing him to be a Traitor and Reprobat St. Paul 1 Cor. 11. 28. exhorts every Man to examin himself and so eat of that Bread and drink of that Cup but neither he nor any of the rest practised examination of others so ther is no precept practise or precedent for this modern innovation Yes say they St. Peter bids al be ready alwaies to render a reason of the hope in 1 Pet. 3. 15 16. them with meeknes and fear Tru but speak sincerely is this given as a rule for Pastors to examin Communicants or rather for Al Christians to satisfy Infidels or others Read the next words having a good Conscience that wheras they speak evil of you as of il doers they may be ashamed that falsly accuse your good conversation in Christ Here is no cloke or color for examining Communicants therfore beware how ye wrest or wiredraw Scripture to serv turns Hos scrupulos solvas eris mihi magnus Apollo Cleer thes points and to me Great Phoebus thou shelt be This brief Essay or Epigram being a Theological Theory Corollary is purposly premised as a Prodrom or Patern of 670. such som larger som lesser to be published by Gods grace in two Folio Tomes so soon as they can be transcribed and impressed wherof the Enchiridion now com forth jointly with this work is as it were the Table or Catalog containing the Arguments of them al. Thus writers toil and travel in vain to pleas or profit variously disposed Readers led wholy by Opinion Affection or Prejudication most of which wil rather retribut sharp scofs and scurrilous censures then deserved thanks or commendations but 't is best Buoy-like to bear up amidst al boisterous billows of spite and scandal maugre Mens malice and al envious or venemous toungs To shut up al with two homespun verses His Epigramatibus facies non omnibus una Nec diversa subit quales soluere Gemelli Thes Essais hav not al one face to see Nor much unlike as Twins are wont to be Sitne superstitio Natalis Festa sacrare Christi inter varios lis odiosa fuit Ther 's hateful strife ' mongst som whether to keep holy Christs Birth-day Fest be superstitious folly Scaurus ait renuit Varus utri credere vultis Tam facile est lites conciliare graves Scaurus saith Varus gainsaith which wil ye Beleev So easy 't is great brawls t' agree In dextram potius pietate offendere praestat Quam laeva opprobriis spernere Festa sacra 'T is better right hand-wise by zele t' offend Then Holy dais left-like with scorn vilipend Discite quod verum est moniti nec temnite Christum Sed colite aeterno Festa dicata Deo Learn truth that 's taught and doo not Christ defy But Fests ordained t' eternal God apply Though my silly reason and shallow resolution specialy in Valeâ—â—ctâ—â—â— Dotage be no way regardable or reliable on in the learned Common wealth yet to satisfy som special Friends who earnestly entreat it I will openly unmasque or declare my judgment in six controversal points but very briefly and bluntly 1. Touching Mans Souls production I hold Traduction against the universal Tenet of Infused by Creating and Created in Infusing 2. For Predestination to eternal Life or Death I beleev it to be with reference to Gods prescience of pure simple Intelligence not of his free Pleasure to shew his Power by any absolut irresistiv Decree 3. Concerning Church Government I defend Episcopacy for the best form of Ecclesiastic Polity as instituted by our Saviour analogicaly and by his Apostles actualy or apertly but continued in al Churches ever since til Mr. Calvin changed it in case of necessity 4. About Christs Millenar reign on Earth immedialy before in or at the last day of judgment and general Resurrection of al human flesh and for his eternal personal reign on a new Earth resigning his kingdom of Glory to his Father my Opinion amidst such a copious cru of learned Clercs who debate it diversly both wais must needs be amphibolous or ambiguous like a giddy Ostrich which having laid hir first eg at rovers on the sands regards not wher she lais the rest nor on what heap she sits abrood but doo rather declare then incline to the former and profes my self advers to the later Me trahit in dubios aliorum assertio sensus An reget in Mundo hoc Christus an Arce Poli Others opinions make me doubtful whether Christ shal
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
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
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