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
the hands of Omnipotent power the foundation being yet unlaid So al things in that respect are his Of-spring as S. Paul saith being effects in Acts 17. 28 29 their highest Caus who also is actualy in them and the assisting influence of his Deity their Life Let hereto saving Grace be added which begets a special Of-spring of Men to whom he givs the gracious name of Sons We are by nature Adams Ofspring and God in creating him created us al and so many as descend from him hav the root from which they spring But al are not Sons of God nor any one sav by Grace and favor The Sons of God hav his own Natural Son as a secund Adam from Heaven and such as descend from him hav the root from which they spring whos tru Progeny they are by spiritual birth God therfore loving his Son eternaly must needs lov eternaly prefer them before al others which since spiritualy sprung from him Thes were in God as their Saviour not as their Creator only It was the purpos of his saving Goodnes saving Wisdom and saving Power which inclined toward them such as were eternaly in God by intended admission to Life have God by vocation or adoption actualy abiding in them as an Artisan is in the Work which hand is presently to frame We are therefore in God eternaly through Christ according to that purpos wherby we were chosen to be made his through the knowledg had of us and lov born towards us from everlasting but are actualy no longer in God then from the time of our adoption into the body of the tru Church or felowship of his Children for he knows and lovs his Church so that al which are in it are therby known to be in him For our being in Christ by eternal foreknowledg saveth us not without actual adoption into the society of Saints here for we are in him by actual incorporation into that Communion which hath him for their Head Thus he 5. Things doon in Time are Creation of the World which was 5 Creation Gods first act of Power to execut in time his eternal Counsil and Decree It is his whol frame of building perfected and furnished Rom. 1. 20. according to the model of his Mind wherin he made manifest the invisible things of his Wisdom and Goodnes to his own Glory Abov al he made Man to a more excellent end it his own Image so far as was fit for a Creature to partake of divine Nature that was to be good but mutable This Image oâ— likenes appeered in three things 1. Understanding 2. Holines or Righteousnes 3. Immortality and Blessednes The two first as perfections the last as his end being subalternaâ— one to another viz. Understanding to Righteousnes this to Blessednes which is Righteousnes reward and it the work oâ— willingnes 6. Government of Man under the Covenant of Works 6 Government which is the secund temporal act of Gods eternal Counsil that Man might use his perfections and attain the end wherin God as suprem Lord was to command and Man as Vaslal obey Yet it pleased his Goodnes to com into Covenant with him as a free Rational Creature Doo this and thou shalt liv caled the Covenant of Works For the Natural moral Law writen in Mans heart comprised al works to be doon by him but the positiv prohibitiv Precept not to eat of the Tree in the midst of the Garden only a trial or experiment of his obedience and exercise of the moral Law duties in that one particular becaus Man was to observ them and God to perform the Promiss or Covenant of life if he kept them faithfully 7. The fal of Man who being tempted of Satan broke that 7 Mans fal one Mandat and so becam guilty of al becaus he consented willingly having strength enough to resist it But God foreseeing it decreed to permit and not hinder it though he could 1. Becaus he would not impair or imped the liberty of Wil given him 2. Becaus it would the more manifest his own Goodnes and Glory by providing a remedy for forlorn Mans ransom or redemption 3. Becaus he knew it would oblige and make Man more thankful and careful to observ a new secund Covenant of Grace circumscribed with easy conditions 8. Effects of the fal wherof part is within Man as original sin 8 The effects of Mans fal comprising the loss both of primitiv righteousnes supernatural perfections beside a decay of his natural faculties Part without him as the curs of the ground the subject of his Labor the miseries of this life and death both temporal and eternal Thes effects fel on Adam and al his Posterity sith he was not as one single person only but Mankinds whol Nature for God might justly hav rejected and condemned al the race in him the root which brought so bitter fruits Yet he promised Mercy to al that wil return to him and prescribed means of remedy If they wil apply them being offered by Grace in his Son Christ Jesus who died for the sins of al Mankind in general 9. Government of Man under the Covenant of Grace 9 Covenant of Grace which God ordained to restore him being falen that his end of creating might not be quit frustrat by Satans fraud though he L. 3. 0. 33. permitted it Irenaeus saith God ordered Mans salvation at his good pleasure that he might not be overcom by the Serpents craft to destroy al Mankind nor his skil impaired to sav whom he willed To this end he decreed that the Womans seed shal break the Serpents head wherby he might be reduced from Hel and set in a fair way to Heaven on condition of a new Covenant tending to the same ends of righteousnes and life which partly by the remains of Gods Image and partly by supply of his propitious help he was capable to observ els were the Covenant vain 'T is caled a Covenant of Grace yet tru or real wherin both parties are to perform their parts 1. God to send his Son and Spirit for Mans relief to forgiv his sins imput righteousnes and giv life to al that shal obey his Son and Spirit Jer. 31. 33. So Jeremy saith This shal be my Covenant saith the Lord I wil put my Law into their inward parts and write it in their hearts I wil be their God and they shal be my People This is a Covenant of Grace becaus freely pacted with Man a sinner whos salvation is wrought rather by God then himself being more in receiving then giving and in beleeving then doing 2. Man is to humble himself for his sins to God the Creator to beleev in Christ the Redeemer and be led by the holy Spirit the Sanctifier This part is unfolded in the Gospel requiring Faith Repentance and new Obedience Which Covenant was made to al Mankind in Adam and Eve as the stock of al their Seed For som remnents of Gods
somthing of Man which is predestinated whom it pleased the Almighty to make more excellent then any of his visible Creatures to consist of Spirit and Flesh being inferior to Angels and superior to Beasts for he is a Rational free Creature yet not so absolutly sufficient of himself and wholy independent to be under none which is proper soly to God but free in his own Nature to wil or nil chuse or refuse and rule his own acts wherby he was capable of holines or sin obeying or disobeying to doo good or evil and therby a subject of Prais or Punishment Bounty or Justice which no Creature can properly be that is not perfectly free in Wil and loos at liberty from al necessary restraint Ob. Som opposits object that Adam haply had such perfect Free-wil but by his Fal that absolut liberty to al things is lessened and to Spirituals lost Ergo c. Sol. 'T is granted but with Proviso That God foreseing this fal and loss with intent not to prevent it prepared sufficient Graces of his powerful Spirit to repair or restore what was decaied by giving a new Command or Covenant fit for Mans infirm wounded Wil and thos Graces of his holy Spirit which he would be stil ready to supply by preventing assisting protecting and preserving if he be not wanting to his duty For Gods Wisdom is not so weak to make such a noble Creature only for shew to Angels or to set him in the World for a day or two and banish him for ever into Hel fire under the slavery and tyranny of Rebellious Fiends of his own free Decree without foresight of any deserts good or evil which is the Manichees error horrid to conceiv of so gracious a God who created him purposly to be the subject of his righteous Judgment 'T is a tru saying If ther be not the Grace of God how shal he sav the World If no Free-wil in Man how shal he judg it We must so defend the one as not destroy the other which wil wel consist together Hence it folows That a just Decree before al time what shal be doon to every one at end of time cannot possibly be conceived to be made but by Gods simple Prescience of every Mans works rendring to ech accordingly Now becaus that Decree passeth from a Soveraign Lord of absolut Wil who wil be Debtor to none but al to him it folows also that this foreknowledg on which the Decree is founded must needs be according to our utmost capacity Gods natural simple intelligence of al things while they were but as possible before any Decree made for their being To which knowledg when his omnipotent Wil was joined an â—mâ—tâ—ble inevitable Decree passed like Laws of Medes and Persians that things should be as now they are necessary or continge it means or ends causes or effects such as Prescience previously apprehended so every Mans salvation is soly from God and others perdition wholy from themselfs which divine Prescience neither furthers nor hinders The disput is not of predestinating al things that are and rejecting the rest but only of Angels and Men in what maner or order som were ordained to life and al els reprobated this proceds from Gods simple knowledg which preceds Predestination not from that of Vision or sight which is of things that either hav had or shal hav being which folows and is founded on it By this God understood if he would endu som Creatures with Reason and a free Nature 1. He should best shew forth in them his Wisdom goodnes mercy justice fidelity and al his sublime properties 2. That such Creatures wil vary in their choices som cleaving to good som to evil as Men are moraly virtuous or vitious which he foresaw not only in general but every particular person if created and put to trial yet it rested in his free pleasure to creat and try or hinder their choices 3. That of such whom he knew would prevaricat if permitted free he might justly punish them for disobeying or could fit means to restore and reconcile them yet decreed neither 4. He conceived it juster or equitabler to punish rebellious Angels being created individual and most intellectual but to spare Men in mercy being to multiply their kind and made more frail specialy if seduced by subtle Spirits 5. He foreknew if he should ordain sufficient means to rais al Men lapsed that som would gratfully receiv his bounty to their salvation and others wilfully or ingratly reject it for the pleasure of sin to their perdition holding stil the determination what to doo or permit in his ful power 6. He knew if he should condemn the contumacious and favor such as returned to him he should deal justly with the one mercifully with the other and judg al righteously Al thes things with every circumstance as they are in being from beginning of the World to the end God understood as under condition or supposition it he should pleas to put them in execution which after du deep deliberation in his eternal counsil to speak stil after our shalow apprehension his divine Wil and Wisdom was to pronounce this mighty Word or Decree Fiant let them be He could in a moment hav framed millions of Worlds but proceded gradualy to perfect this one in six dais that his Majesty might be the more magnified whos Wisdom Justice Mercy Grace Goodnes Power and Dominion be glorified through al generations Thes are the Lutheran or Arminian Principles who make simple Prescience the basis of Predestination which if indifferently weighed with a single impartial ey wil not seem half so hainous as 't is prejudicatly proclamed in Pulpits and Pamphlets Let Tertullian put the perclos 'T is no good nor solid faith Lâ—de Exhert Castit which refers al to Gods Wil and absolut decree flattering the world with saying al is doon soly by it but we must understand ther is som power in us which God expects to accomplish our salvation For to say God hath determind of us without any reflexion on our works is to make a Pillow for som Mens sloth and prepare a precipice for others despair He sleeps too securely that thinks to carry his happines in a Wallet we must ever work or shal never receiv wages for doubtles God wil recompens according to every Mans works Calvinists both Ante and Postlapsarians ascribe Predestination to Gods pure pleasure by absolute antecedent Decree without respect of foreseen demerits in his simple intelligence whos principal proofs shal be produced in heaps to shun prolixity Ob. Touching divine Decree in temporal things Job saith Joh. 14 5. Mans dais are numbred or determined and bounds appointed Ps 139. 16. which he cannot pass So David in thy Book are al my members Writen So Christ not a Sparow shal fal on the ground without Mat. 10 29 30. your Father and the hairs of your head are al numbred Ergo al depends on divine Decree Sol.
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
from God I saw another Beast com out of the Earth which had two hornâ— Vers 11 like a Lamb but spake as a Dragon He proceds from the Secular Beast of Câ—sars to the Spiritual or Pseudoprophetical of the Pope with his Clergy which exerciseth the government and blasphemies of the former He hath two horns like a Lamb boasting of his power to bind and loos by deputation but speaks Idolatry and slais the Saints as a Dragon for he is Author or Founder of the ten hornd Beast by reviving the West Empire but succeds the Dragon for ferity and blasphemy under the Visour of Christianity using his Authority as high Priest and takes on him as Head or Monarch therof no less then of his Clergy with whom jointly he makes up the Pseudoprophetic Beast or seventh Head of the Roman State in the City sited on seven Hils The Pope single though a fals Prophet is not that Beast but joind with his Clergy which make a company composed of many members as a Beast hath Thes by fained signs and miracles specialy thunder-bolts of Excommunication as a divine revenge gradualy subjected the Kings risen up in the dissipated divided Empire to their yoke who tamely submitted their necks and put on the Image of the old Empire now crushed So that the Caesarean Head being wounded not only revived in that Image but at the fals Prophets pleasure punished with the Secular sword as he with the Spiritual al disobedient murmurers This Beast coms out of the Earth not from the Sea as the former which had another pedigree for Sea signifies many People in one dominion and an Army in war but Earth Upstarts of low condition springing Terrâ— fâ—â—â—i up secretly as Herbs sans nois or notice He had two horns like a Lamb pretending to bind and loos as Christs Vicar General on Earth but speaks as a Dragon patronizing Idolatry as the Dragon did by Decrees and Canons and seeks to destroy the Lambs tru worshipers He exerciseth al power of the first Beast before him and causeth Vers 12 the Earth with them that dwel in it to worship the first Beast whos deadly wound was healed This two hornd Beast useth as high Priest the Dragons fiduciary power intrusted to the former Beast which consists in Idol-worship being the ten hornd Beasts Chaplain in Religious Rites causing the Earths dwellers to worship that Beast stiling it the holy Empire The words before him may import preceding or in his presence it skils not which For whatever power the first Beast had he agniseth the high Priest Author by whos means the Earths Inhabiters worshiped him who being cured of his deadly wound rose out of the Sea but by what wais or wiles he did it rests to be declared He doth great wonders making fire com from Heaven on Vers 13. 14. Earth in sight of Men and deceiv them that dwel on Earth by reason of thos miracles which he had power to doo in sight of the Beast saying to them that dwel on Earth they should make an Image to the Beast which was wounded with a sword and did liv The Pontifical Pseudoprophetic Beast perswaded the Nations by wonders or miracles to reestablish the ten hornd Beast wherby the Dragons power revived and to frame the Beasts Image slain in the sixth Head Which being formed after his pleasure that wound which the Dragon received seems recured and the Beast renewed by substituting new Idolatry and tyranny like the former For the Beast of the last Head is the others Image slain in the sixth He said they should make the Beasts Image which was slain and did liv or reviv which words belong not to the Beast whos Image was to be framed as if the fals Prophet spake it but to the Angel reporting the event how the slain Beast revived For the Dragon gav the Secular Beast his Power and great Authority which healed his wound by imprinting his form of worship on a Beast of another Religion placing his Angels or Devils not as before by those titles of professed Enimies to the Lord Jesus but under Christian colors or cognisances to be worshiped as Saints and good Angels but who worships Idols under any name or notion he worships Devils Yea to complet the slain Dragons ful Image the Pope arrogats or assums divine titles as divers Emperors 2 Thes 2. 4. Devil-servers had doon For he sits as God in the Temple of God shewing himself to be God Yea he makes fire com down from Heaven on Earth which Graserus interprets by a Proverbial Hyperbole that he doth such or so great wonders as may emulat Eliah's wherby he vindicated Gods worship Which exemple of fire the Jews use for al wonderfulworks wherin Gods Glory is more conspicuous This is plausible but it rather relats to that which folows shewing how the fals Prophet induced Men to make the Beasts Image viz. he caused al to receiv a mark that none might buy or sel sav he that had the Beasts mark name or number of his name vers 17. 18. This he effected both by seducing miracles and inforcing Excommunication For 't is said He deceived them by wonders which he had power to doo that they should make the Beasts Image in maner aforesaid The Ecclesiastic Anathema forbidding common Commerce is aptly resembled to fire from Heaven or Lightning for it delivers over to everlasting fire as a punishment 2 Pâ—t 2. 6. Jude v. 7. proceding from God usualy caled a Lake of fire or Asphaltites wher Sodom and Gomorrha were consumed by fire raining from Heaven The wonders were fained cures fastned on Angels Saints Images and Reliques but specialy by their breaden God said to driv out Devils Al which the two hornd 2 Thes 2 9 10 Beast with his fals Prophet pretended to doo as St. Paul foretold That the Man of sin shal com after the working of Satan with al signs and lying wonders and with al deceivablenes of unrighteousnes Touching the Lightning of Anathema 't is used in al ages specialy about advancing Iconolatry For when it was A C. 7. 〈◊〉 first agitated which continued with fierce fervor one hundred twenty yeers Leo Isauricus a stif opposer of it and Saints Intercession was basely branded by the Popes Parasits as Conscantiâ— is niâ—k-named Copronymus for the same caus and struck with Anathema-thunder by the Pope who absolved his Subjects in Italy from their fealty and strov to bereav his Exarchat of Ravenna with other dominions wherby he animated Iconolaters in the East and scared the West Monarchs from daring or doing the like With the same Lightning he blasted the Albigenses c. for oppugning Idolatry in the Lateran Synod under Alex. 3. So another Lateran Council decreed That such Lords temporal as refused to quel them should be Excommunicat by the Metropolitans and other Comprovincial Prelats absolving their Vassals from fealty and exposing their Lands or Territories as a prey to other Princes He had
habitation viz. the Christian World wher she keeps hir faith and chastity undefiled when the Beast polluted al with adulteries and slaughters The name Lamb is left out in most English Bibles and his Fathers only inserted but the best Translators hav both and the matter requires to read it so For the allusion to mark Servants and Souldiers belongs to the Lambs folowers that they should bear his name so wel as his Fathers in their foreheads at Baptism being signed with the Cross At which time they giv faith personaly or by Sureties to renounce Satan and al his works and worship which in Apocalyptic phrase is to abandon the Dragon and his power with al his Angels or Devils In this Sacrament we solenly profes faith to the Lamb and his Father for 't is the Lords Seal as the Antients cal it Origen saith let us bear the immortal laver in our forheads which when the Devils shal see they tremble St. Austin terms it the Roial mark of our Redeemer which Seal is defaced or obliterated by Idolatrous superstition as Tertullian Isodor and many mo teach or testify The Persons Rev. 7. 4. sealed both before and here are the same but the reason for the end of sealing different for ther the matter of protection is treated here of fealty yet 't is needless to seek another Seal beside Baptism which performs both becaus with it God ads his Grace wherby he owns them as his and takes them into tuition the one is handled in the other Vision of the sealed the other in this Hence Clemens Alex. cals Baptism a perfect safeguard and Nazianzen a seal S. Basil saith unles the Angel take notice of thy mark how shal he fight or defend thee from the Enemy hereby saith Nicetas we are kept safe from Satans snares Thus Baptism is the seal and sign of the Cross the mark of the Lamb as al agree I heard a voice from Heaven as many Waters a great Thunder V. 2. 3. and the voice was as of Harpers playing with their Harps They sung as it were a new Song before the Throne and four Beasts and Elders and none could learn it but the one hundred forty four thousand which were redeemed from the Earth The voice as of many Waters and Thunder signifies a great multitud Rev. 19 6. such as was the Levits singing with musical Instruments for 't is after caled the voice of a great multitud as of many waters and mighty thunderings Daniel describing the Son of Dan. 10. 6. God saith the voice of his Words was like a multitud which St. John cals many waters The Singers were Celical Angels glorifying the Father and the Lamb as they did before when he unsealed the Prophecies The Song is stiled new in both places being different from that sung before Christ was sent and for the new benefit of his coming granted to no foregoing ages but only to the last times the form wherof is expressed Rev. 5. 13. before viz. to him that sits on the Throne and to the Lamb be blessing honor glory and power for ever Amen Which agrees with the Evangelical Hymn after Christ appeered in the flesh wher to him that sits on the Throne and the Lamb jointly redemption power riches wisdom strength honor glory and blessing are devoutly ascribed None could learn that song so long as the Beast bore sway in Christendom sav such as be of the one hundred forty four thousand who only sans spot of Idolatry glorify the Father on Earth as Angels doo in Heaven as Christ teacheth us to pray Thes are not defiled with Women but Virgins they folow the V. 4. Lamb wherever he goeth thes are bought from among Men being first fruits of God and the Lamb. Women here meant in a Prophetic phrase are Christian Cities addicted to Idols whos Queen is great Babylon Mother of Harlots with whom Kings and Nations commit fornication but the Lambs company convers not with such being Virgins free from Idolatrous Incest or pollution Thes folow the Lamb or faithfully cleav fast and never forsake him in what City or Country he shal set up his Standard thither they folow Thes are bought out of the prophane multitud to be a peculiar People like first fruits which imply al things exempt from il uses to God and the Lamb. In their mouth was found no guile for they were without fault V. 5. No ly was found in them but al Christian Idolaters are Liers who say they worship God the creator but giv it to Creatures as St. Paul saith They turned the truth of God into a ly worshiping Rom. 1. 25. the Creature as the Creator Hence Amos cals Idols lies but thes tru worshipers were faultless and no ly found in their Amos 2. 4. mouths I saw another Angel sly in midst of Heaven having the everlasting V. 6. Gospel to preach unto the Inhabiters on Earth and to every Nation Kinred Toung and People After a description of the Company folows the history of things doon by them and their leader the Lamb against the common Enemy which is duple 1. Of Admonition to the Beasts folowers presented by three Angels 2. Of Revenge by a Parabol of Harvest and Vintage The Monitor Angel is caled another in respect of thos foregoing musical Angels wherof this Prcacher was none Wher note that in such Visions the Angels represent them Note whom they govern but this lofty Flier seems to be more eminent then any Rulers of Men being emploied to declare his Gospel caled everlasting not so much in respect of time to com as that past viz what was promised touching the Womans seed to break the Serpents head at beginning of the World as St. Paul saith that which God promised before or Titus 1. 2. when the World began is eternal life He said with a loud voice fear God and giv him glory for V. 7. the hour of his judgment is com worship him that made Heaven Earth Sea and Fountains of Waters This Angel knowing Gods Kingdom to be at hand when Judgment must be executed on Idols and Idolaters the Devils being cast down and despoiled of the Roman Throne exhorts al Nations Kinreds and People to becom Christians to worship God only as he is declared in the Gospel and beware of Idols Surely Iconolatry is analogical Idolatry tho not identical with Heathen Fear God and giv him glory for the hour of his Judgment is com viz. wherin Christ by his Cross hath spoiled Powers and Principalities declaring by his Apostles and Evangelists to the Nations which through so many ages he suffred to walk in their own wais that they should turn from Idols or at his coming suffer eternal death Why then doo Christians who profes faith in this Judg return as it were by a back dore to adore Idols or Devils under new names having no Textual warrant of precept or precedent so to doo St. Paul Acts 14. 〈◊〉
15 16. cried to the Lycaonians we Preach that ye should turn from thes vanities to the living God who in times past suffred al Nations to walk in their own wais but now the time of his Judgment is com The Instruments used to denounce Gods judgments were holy Bishops and Confessors who first opposed Martyrs Reliques as appeers in the story of Vigilantius and others but A. C 720. afterward more conspicuously in the Greec Church against Image-worship which many zelous Emperors Leo Isauricus Constantinus Iconomachus Leo Armenius Michael Balbus Theophilus stisly opposed yet in fine it prevailed by the power and policy of the two horned Beast and fals Prophet For tho som condemned Images yet many favored invocation of Saints under which notion Iconolatry crept up closly which Constantin with divers orthodox Fathers impeached of error For the nominal honor of Saint given to Apostles Martyrs and Confessors was never denied til in this last ignorant age by giddy Sectists as a Christian compellation but only the real invocation and intercession which drew on superstitious adoration of their Images yet to decry the name of Saints to such is no less erroneous though not so enormous The cry of this flying Angel sounded in the West so wel as East for the Synod of Francfort under Charlemaign of almost three hundred A. C. 790. Bishops condemned Image-worship and the secund Nicen Council which established it So the Synod of Paris summoned A. 825. by his Son King Lewis declared it to be impious and rejected that Nicen cru as superstitious Now listen to the secund Angels proclamation Ther folowed another Angel crying Babylon is falen is falen Vers 8. that great City becaus she made al Nations drink the Wine of the wrath of hir fornication He declares the foundation of Babylons ruin to be laid wherin he imitats Isaiah touching Isai 21 9. Babylon in the same words is falen is falen when the Medes and Persians were about to destroy hir The Ministers of this cry against mystical Babylon were the Waldenses and Albigenses who by word deed and death declared Rome to be Apocalyptic Babylon for hir Spiritual whordom of Idolatry wherwith she intoxicated al Nations Thes Champions began hir downfal for multituds of Men in al hir Provinces gradualy started or revolted By poisoned Wine is meant the amorous philâ—ry or sorcery of hir spiritual fornication but the Wine of hir wrath alluds to mortiferous potions usualy given to Malefactors specialy among the Grecians in antient times The third Angel folowed saying aloud if any worship the V. 9. 10. 11. Beast and his Image and receiv his mark in forehead or hand he shal drink the Wine of Gods wrath mingled with the Cup of his indignation and shal be tormented with fire and brimstone in presence of the holy Angels and the Lamb and the smoak of their torment ascends up for ever and ever They hav no rest day or night which worship the Beast and his Image and receiv the mark of his name This Angel proceding farther then the two former forewarns the Beasts folowers how dreadful dangers hang over their heads unles they speedily shun his society The chief Minister of this cry was Luther with his Sectators Successors who began that great glorious Reformation when whol Stats Kingdoms and Provinces not single Men as before cast off the Beasts yoke with al his abominations Here is threatned a terrible punishment look to it Romish Catholics if they persist in their old drunkennes they shal drink the Wine of Gods wrath mix'd with bitternes Myrrhe Aloes Gal Frankincens or Wormwood such as the Jews gav them that were put to death and offred to our Saviour Here the first Angel admonished them to worship God aright the next menaceth ruin to Babylon and this denounceth judgment to al his Folowers Here is the Saints patience Here are they that keep Gods Vers 12. Commandments and Faith of Jesus This cry is the Touchstone to try the Saints patience in so long expecting the Beasts punishment not being dejected or discontented at his prosperity nor deterred with his tyranny in obedience to Gods Commands and Faith of Jesus by abondoning the Beasts communion and renouncing his Image mark or cognisance I heard a voice from Heaven saying Write blessed are the Vers 13. dead which dy in the Lord henceforth saith the Spirit that they may rest from their labors and their works folow them This declaration most Men refer to the preceding words as a comfort henceforth to the Saints in the Lord but they rather tend to the subsequent matters as a warning of the Judgment and Resurrection to com under the seventh trumpet As if he said Now is the time wherin thos that dy in the Lord shal rise to a blessed life eternal This interpretation seems best for three reasons First becaus the day of death is never caled a reward but Judgment and Resurrection is Secundly becaus a Voice from Heaven imports som notable matter insuing nor is any command given to write sav only at beginning Thirdly becaus R. v. 11. 11. 18 it agrees with the seventh trumpet wherin the caus of thos that dy in Christ shal be judged and God shal reward his Servants which fear his name as here 't is said Blessed are the dead from this time that they may rest from their Labors and their works or a blessed reward folow them Both expositions intend specialy such as dy for the Lord viz. Martyrs who giv their life 's for Christ rather then other Saints or Confessors which dy in the Lord and put faith in him for so the context evidently evinceth or argueth by the Saints patience in suffering persecution even to death I looked and lo a whit Cloud and on it one sat like the Son of Vers 14 15. 16 Man haveng on his head a golden Crown and in his hand a sharp sickle and another Angel cam out of the Temple crying aloud to him that saâ— on the Cloud thrust in thy sickle and reap for time is com and Harvest is ripe and he thrust in his sickle and the Earth was reaped By Harvest three things are meant viz. Cutting of Corn gathering it in and threshing it out Hence a duple Parabol of contrary sens is used in Scripture one of killing or destroying by cutting down and threshing as Jeremy saith Babylon is a threshing floor 't is time to thresh hir Jer. 51. 33. yet a litle while and Havest time shal com So Isaiah speaks of Israels overthrow by Tiglatpeleser It shal be as when the Harvest Isai 17. 5. man reaps the ears of Corn with his arms Another of saving or restoring by gathering in used in the new Testament as Christ saith The Harvest is great but the Laborers or Gatherers such as shal be saved are few Now which of the two is here presented rests to be sifted or scanned by order of things doon The treading of
curious Comment modestly pretending he wil not meddle with Prophecies yet to com unfulfilled but left a few fleeces or fragments formerly scattered among friends which concern other mysteries contained in the last eight Chapters Som of thes he promiscuously and preposterously presents by peecemeal observing no such precise order of Chapters and paragraphs as before which shal be pithily abstracted Mystical Babylon the Metropolis of Antichristian Apostacy is the City or Sea of Rome somtime Christs spotless Spous Rom. 1. 8. whos Faith was famous over the World but since becam an Harlot and Mother of Harlots causing other Cities or sigâ—iories to commit fornication For though she be guilty of other Heresies as whores be of sundry Vices yet this spiritual whordom so much laid to old Israels charge is the grand Apostasy wherwith the great whore is marked This Vision is plainly shewed to John by one of the Phialbearing Rev 17. Angels and the interpretation reveled which is not Vers 8. usual to be literaly taken as ther dilivered 1. The Woman sitting on the Beast is that great City then reigning over the Kings of the Earth 2. The scarlet Beast carying the whore is the same shewed before in another shape viz. the Roman Vers 10. 11. Empire 3. The Beast with seven Heads or Romes seven Hils and seven forms of Governors in that State wherof fiv Kings Consuls Tribuns Decemvirs Dictators were falen before Johns time one of Caesars then extant which was to be changed into Christian Emperors of short continuance seeming to be the eighth yet indeed the seventh which is the Bearer of this whore not yet sprung up being not under the cours of the last Head the Popedom If then the sixth Beast Pagan Emperors reigning at Rome in Johns age ceased to be as it was abov twelv hundred yeers ago that which now swais ther is the seventh and last Ruler which he saw bear the whore Vers 12. 13. 4. The Beasts ten horns are ten Kingdoms not then risen into which the body of the Roman Beast should be rent in this last cours by the wound of this Caesarcan Beast al which should jointly confer their authority on the Beast that was to be cured Vers 14. 16. or restored under the Rule of that last Head now past 5. Thos ten Kingdoms which shal grow together under the fals Prophets Government being their Head shal fight with the Lamb but be overcom by him That war was waged long ago and is stil in action or agitation the Victory being in som sort atchieved but shal be accomplished much more gloriously For som of the ten Horns or Kings shal at length hate the Whore whom they so long bore and shal make hir desolar naked eat Vers 4 5. hir flesh and burn hir with fire as the Angel interprets 6. This Whore held in hir hand a golden Cup ful of abomination and filthines of his Fornication and on hir forehead was a name writ Mystery c. This needs no explication being taken from the common custom of Stews-Strumpets who drank philtres or amorous potions to their Paramores in a Cup of gold and the Cels or Chambers had several whores names set on them as Seneca Martial Juvenal and other Authors inform yea thos of most note had their name set in their foreheads as Juvenal seems to intimat of the insatiat Empress Messalina who assumed the name of Lycisca an infamous Prostitut Nuda papillis Constitit auratis titulum mentita Lyciscae She stood with bare gilt Paps bestained And by Lycisca's name hir self fained So this name Mystery Babylon the great Mother of Harlots and Abominations of the Earth may fitly be applied either to the Whores person fastned on hir forehead or to the place set on hir Brothel hous the City Rome where she resides Concerning the seven Phials of Plagues poured out by seven Rev. 15. V. 2. 3. Angels preceding Antichrists ruin wher before any particular narration of Angels or Phials be made another Vision is exhibited together with them how the Church being clensed from Idolatrous pollutions in the sacred Laver or Sea of the Temple not made of brass like Salomons but of Glass or Crystal sung a triumphant hymn of Moses for hir victory over the Exod. 15. 1. Beast saying Great and marvellous are thy works Lord God Almighty just and tru are thy wais O King of Saints Then the clothing or preparation of the Angels with the Phials are described more particularly The seven Angels cam out of the V. 6. Temple clothed in pure whit linnen having their brests girded with golden girdles viz. in their Priestly habits 1. The pouring Ezek 44 17. out of Phials signifies the Antichristian Beasts ruin for as the Roman Kingdoms first state was to be subverted by the plagues of Trumpets so this last by Phials which argues a great parity betwen both sith this last bears the Image of the former Roman policy 2. The seven Phials are so many degrees of its ruin for as the Beast gradualy grew up so he is to be destroied by degrees 3. On what ever any Phial is poured that suffers som damage thereby sith 't is the effusion of Gods wrath 4. The Earth Sea Rivers Fountains Sun Beasts Seat Euphrates Air import somthing in the Antichristian Beast semblable or sutable for al Phials are poured on the Beast or somwhat of his which toucheth his safty or utility 5. The Beasts whol Body or Antichristian Univers is covertly compared as it was in the Trumpets to the worlds System whos principal parts are Heaven Earth Sea Rivers Lights 6. Becaus God useth Angels as Ministers of his Providence in governing the changes of Human affairs therfore such things as are to be acted by many are attributed or ascribed to an Angel as the guid and Ruler therof Thes be his previous cautions touching the Phials which folow in order The first Phial is poured on the Earth and there fel a noisom Rev. 16. V. 2. grievous sore on Men which had the Beasts mark and thos that worshiped the Image This is poured on the Beasts whol body the Earth which denots the People or common sort of Christians as Antichrists Footstool on which basis the Papal Hierarchy being built reacheth like Babels Tower to the very Skies This Phial fild the Beasts Folowers with fury like incurable Ulcers not to be cicatrized Which was fulfild by the Waldenses Albigenses Wicklifits Hussits and other pious Professors who renounced the Beast caling Rome apocalyptic Babylon and the Pope Antichrist which so inflamed his Sectaries with sores of indignation tyrannizing many yeers with Fire and Sword Yet al in vain their Ulcers were cureless like Exod. 9. 8 9. Egypts biles and botches sprinkled with dust and ashes wherto they mysticaly comply by way of Analogy The secund is poured on the Sea which becam as blood of a V. 3. dead Man and every living Soul died in the Sea
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
into Heaven had not bin sufficient singly unles al had concurred the Nativity day when he was openly manifested to Men being celebrated in memory of a work so wonderful as the Resurrection and the day instituted by the same authority of the Church is to be equaly esteemed as the weekly Lords day nor is this more or otherwise appointed to rejoyce in then the day of his Birth To this effect he which is not absolutly authentic in al circumstances but he bows a crooked stick back to make it straight and pregnantly provs the lawfulnes usefulnes and behoofulâ—es of celebratiâ—g Christmas with other Gospel Festivals which is al that I aim at sans comparing any to the weekly Lords day which may seem odious or scandalous to such as hav bin otherwise taught trained or tutored Howbeit to contemn it wilfully when it was established both by Spiritual and Secular Lawes to rail or vilify it to work upon it and restrain from Church which was too too frequent and familiar in times of yore must needs censure and condemn for peevish pervers malitious ignorance or wild zele sans knowlege For 't is a violation both of the fourth Commandment which they allege for Morality of the Lords day sith it was a day of rest appointed by lawful authority for Gods special Service and also of the fifth sith they despise and dishonor their Mother the Church in which respect Christ compares such to Pagans and Publicans Mat. 18. 17. beside the breach of al order and decency in Divine worship which St. Paul so much commendeth to be observed 1 Cor. 14. 〈◊〉 by al Christians Pardon the prolixity of this Solution Ob. Som idely prattle that new yeers gifts and gratulations God giv you a good yeer c. savour of gross Gentil superstition Ergo c. Sol. They are meer civil courtesies no Religious Rites like presents sent to great Persons or privat friends and parallel to common salutations good morow good night good speed which are liable to no superstition so that mote is removed but if they would conscientiously cast out the beam of fastidious prejudication prophanation and defamation with al uncharitablenes remaining in their own eys they should more cleerly descry or discern good from evil light from darknes and verity from falsity Ob. Others cast a captious bone in my Dish that our state hath cashired set Fests together with Monarchy Prelacy Liturgy solen service at Burials Mariage by Ministers and other Religious Rites Ergo 'tis presumption to plead for or protect any one of them Sol. This is a two edgd Sword sharp on both sides wher a rude hobling vers must be remembred contra Argumentum eâ—siserum contendere noli but this in point of Evangelical Fests concerns Magistrats and Ministers not privat persons For if they dare to celebrat Christmas or other holy dais I wil presume to be present by way of devotion without wilful disobedience to Superiors so wel as at their arbitrary exercises of Thanksgiving or Humiliation appointed publicly by the State or privatly in particular Congregations upon self-devised Edw. 6. 5. 6. 〈◊〉 3. Eliz 1. c. 2. made A. 1645. occasions Two Parliments hav inacted a du celebration of Christmas with other Fests which stil stand inforce for one only ORder condemns holy dais not warranted in the Word yet Nov. 5. stands stil as 't is fit it should which cannot annul an Act sith 't is a Maxime in Law that every thing must be dissolved the same way 't is made Nor is Christmas contained in thos general words of that Order being warranted by the general words of Scripture instituted by Apostolic Churches and practised in the Reformed Yea the procurers of that Order who wronged many privat Men and very unjusty took from me a Mannor bought of the Dean and Chapter of Exceter worth twelv thousand pounds were since routed or thrust out of the Hous and publickly declared to be a Party or Faction Apostats from their first Principles Parl. Declar. Sep. 27. 1649 bearing only the name of Patriots and Lovers of Religion but indeed needed Reformation The authority of Divines assembly Antipol 256. is of no validity for Edward their Favorer saith That an Assembly chosen by Magistrats as that was by Parlement hath no power by any primitiv patern to draw up a Government or Directory of worship for so many Churches being about 10000. Parishes in England wherof most part had not one member present Mr. Fisher saith that Presbyterists decry Preaching or administring Sacraments on Christmas day or any other sav the weekly Lords day yet they Lecture any day or make Fests and Fasts at their pleasures nor wil permit any to communicat unles 〈◊〉 be confessed or approved by the Pastor and his Prâ—sbyâ—ery They Preach and Teach that 't is unlawful to eat Minâ—d Pyes Plum broths or Brawn in December to trim Churches or Houses with Holly and Ivy to stick a Câ—llar of Brawn or Rost Beef with Rosmary to play at Cards or giv mony to Tradesmens Boxes or send a couple of Capons or any other Presents at Christmas to use a Ring in Mariage or cover a Hers with a whit Sheet Al which with many mo such pety fopperies they cal Popish Antichristian superstitions yet they most sottish in so saying and seducing poor People into a dangerous detestation of observing our Saviours Birth day Fest Here I desire al to take notice once for al that in a larger Folio work intended to the Press so soon as this hand can transcribe it I no wher meddle with state affairs nor tax the suppression of any Religious Ordinances which were high presumption to doo for who made me a comptroler of others specialy my Superiors But only defend the lawfulnes of them leaving al to their free disposal I am a plain welmeaning Man who claim a Scholars privilege to dispute de omni Ente for better ventilation of verity but in the preceding Theological Treatise produce nothing sav what very learned Orthodox Authors prescribe publicly in Print which is a sufficient warrant The things in themselfs are the same under al mutations of State and used latly in our Mother Church nor should good writers turn their tunes with every Wind. I maintain Monarchy to be the best form of civil Government and Episcopy of Ecclesiastic I hold set Praier best in public Congregations and sacred Fests fit for special occasions beside solen seasons of fasting for our sins but prefine no rules in thos behalfs I like divine Service and Sermons at Funerals for the Auditors edification desiring the like shortly at mine own and dislike dumb shews but we may not be our own Carvers or Chusers and Inferiors must submit with al meeknes modesty and humility as I ever hav doon I approv Mariages by Ministers in public Churches before thos by Magistrats in privat places sith 't is a sacred Ordinance of God in Paradise and not simply civil or carnal Generaly
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