Churches that Men say with the old Woman Veterem effodit Antigonum 5. Neither of the new models can produce so evident precept or precedent as Episcopat doth no nor promiss from God that they shal be free from thos enormities odiously objected against Bishops which may befal to al things managed by Men liable to manifold faults failings and frailties in al Degrees Calings or Professions But this Government of a Paternal president among Presbyters hath far surer grounds from Scripture and Antiquity then any newfangled form or fashion as having the preponderating privilege of uniform universal Polity practised by al Churches in purest times wherto neither of thos can with any face pretend 'T is strange how impudently many Men cite or rather rack som broken peeces of Ignatius Tertullian Origen Irenaeus Cyprian Ambros Austin and other Antients in favor of single Presbytery when al are cleerly contrary for right regular Episcopacy which is only pleaded for Whatever som Fathers are wrested or wrenched to speak for Ministerial parity or Popular independency 't is only to reprov som Prelats arrogance ambition and tyranny who usurped sole power neglecting Presbyters advise and assistance or when som Ecclesiastic Officers oppressed the People whom primitivly both Bishops and Presbyters duly regarded in al public concernments of the Church It were needless and endless to excuse their Personal errors or exorbitances which are apt to attend al power among Men yet no wise Man wil reckon them genuin effects of that reverend Order sith their Accusers would be worse if they had parrallel power for ther is nothing useful or laudable in any other way which is not inclusivly and eminently in that order nor any error or enormity therin which is not incident and impendent to Presbytery or any other Polity though that perhaps purer in primitiv then later ages So what Pope Pius 2. said of Clerical Celibat he saw som reason why marriage should be prohibited to Priests but much more why it should be permitted the same may be applyed to right constituted Episcopacy nor can Presbytery or Independency shew any such tru title of divine right which infolds al the good of both thos and superads unity of order beyond both for the common good Som press the National Covenant against it as if that were a sufficient battery beyond Scripture Reason Antiquity Civil Law and Catholic custom al which approv it But som chief composers confess that their main scope or sens was against Bishops corrupt government and tyranny to reform what was decaied or depraved and retain what was sound or sincere However sith that Covenant is no divine infallible Oracle but a civil Engin of sinful passionat Men for self ends on whos heads the arrow fel which they shot against others al its words and intentions must be reduced to the rule of good conscience right reason and holy writ nor should Antiquity and the Fathers stoop or submit to partial Novelists many of whos acts are found faulty or factious Nor doth it make ought for headless Presbytery or heady Independency no nor against pure primeval Prelacy For som stif sticklers for Presbytery seing the mischiefs of late changes confess they know nothing unlawful therin but many godly Men held it inconvenient so this long bloody debat results on the judgment of Prudence not Conscience of Policy not Piety Yet to cloke their malice they cunningly soddered Popery and Prelacy together implying both to be inseparable Birds of a Feather then which nothing is more rediculous fals and slanderous For many good Bishops at Jerusalem Antioch Alexandria preceded Rome and sundry afterward in other Provinces equal to the Bishop of Rome and not depending on him as be divers at this day Nor is the Pope Founder or Fountain of Episcopat nor caled or counted Antichristian as Prelat or Patriarch of one Province for then al Bishops are Antichrists and Christs whol Church for 1500 yeers Antichristian which is barbarous to conceiv and blasphemous to contest The Pope becam Antichrist upon another score when Boniface 3. with his successors usurped the stile of universal Bishop or Gods Vicar General which his penultimat predecessor Gregory 1. foredoomed to be Antichrists Forerunner So that very title Vicarius Dei generalis in terris carries the number of the Beasts name 666 in Roman numeral letters Rev. 13. 18. D. C. L. V. V. I. I. I. I. I. I. as every ey may see Semblably that Covenant contains just 666 words as he that tels them exactly shal surely find which may seem ominous in both Most Bishops of Rome before Boniface were humble Men and very many holy Martyrs who abhorred the name of universal Bishop or Head of the Church as Antichristian but thos since grew proud presumptuous persecutors introducing sundry superstitions contrary to Christs Institutions and Canons of the Catholic Church for which abuses our Church with others refused their communion So reformed Bishops cannot be branded as Popish or Antichristian without breach of charity and contrary to verity sith many of them hav bin Martyred by Popish tyranny If then the Pope is not Antichrist as a Bishop nor Episcopat Antichristian 't is a poor peevish popular calumny of malitious Men against our Ministry that they are ordeined by limbs of Antichrist which is fals futilous and fucatioâ—s Yet it concerns al Presbyters ordeined by them sith al derived from one original root branch after branch of pretended Papal Prelacy Our Bishops ordeining Ministers in presence of Presbyters by their joint laying on of hands with fasting and prayer did but their duty injoined by 1500 yeers prescription with consent of Princes Prelats Peers Presbyters and People in Parlements so they cannot be punished in that regard nor charged as a privat crime which is doon in obedience to public command much less abolished in that behalf sith they had our Churches warrant and vote of al others which retain that order beside the good liking of thos that hav it not Why then are Bishops extruded is not covetousnes the root of al evil But Presbyters two or mo hav no warrant to ordein or exercise any Jurisdiction without a Bishop in chief nor is a Bishop forbid to ordein and rule assisted by Presbyters but simple Presbytery Acephalon Anarchy Civil Magistrats may regulat the exercise but cannot confer the Office of Bishop or Presbyter which flows from a spiritual Head Christ Jesus nor can Acts of Parlement with justice or honor dismount the Canons of Oecumenic Councils Catholic Customs or Laws of the Church If it be said or supposed that the lat Parlement only restored and Presbyters resumed their power of Ordination which Bishops unjustly usurped why did they never claim it here or elswher for al past ages til last factious tumultuous times If they crav only a joint right with Bishops yet subordinat they may enjoy it stil giving their Betters preeminence for orders sake but their fond ambition to ingross al without and
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
Christians Faith beside the exercise of wholsom Disciplin committed to the Churches chief Pastors and Rulers 3. It givs persons rightly Ordeined a real power derived from Christ which Mat. 28 20. 1 Tim. 5. 22. 2 Tim. 2. 2. none hath of himself as St. Paul bid Timothy lay hands suddenly on none but commit the things he had heard of him to faithful Men who shal be able to teach others also viz. by perpetual succession and public Commission 4. It binds the party Ordeined more strictly to discharge his duty by study praier conference meditation to keep and improv thos gifts or Graces for Gods glory and the Churches good 5. It givs tru Ministers comfort courage and confidence as sacred unction did to the Prophets and Christs solen Commission to the Apostles to preach not as popular Scribes or precarious Pharisees but as St. John Evangelist authorised by Christ whos Ministry like John Baptists was not of Men though transmitted by Men but from Heaven wherby they can rebuk with authority and doo al duties of their Ministry With this confident conscience they can speak boldly in the Lords name not fearing Mens faces no nor the force or fury of Devils nor wil forsake their Flocks when Wolfs com as Hirelings and Self-Intruders doo but in times of public persecution chus rather to be exemples of cheerful suffering in expectance of Christs promised assistance and reward 5. It conservs order and decorum in the Church fortifying their function with du respect or regard so that neither Person nor Office is easily despised when divine Ordination is duly performed For it conciliats much lov aw and reverence from al tru Christians raising a just vencration to duties rightly celebrated by thos of whom Christ saith He that receiveth you Mat. 10. 40. receiveth me and who so despiseth you despiseth me and him that sent me This makes them esteemed as Prophets Apostles or Angels sent of God yea Christ resents their injuries as his own and the very dust of their feet becoms a dreadful Witnes against proud contemners who deeming them to be but of civil courtesy make no bones to degrade them that they may prefer a rabble of their own Parasitical Preachers before any of Christs sending or the Churches ordeining Such are fittest for their sinister endâ— who wil act in a levelled way by the same insolent irreverent spirit of popularity which is most prevalent with the Enimies of Ministerial power and Ordination The Devil is best pleased with such pragmatic Preachers who doo Satans work under our Saviours livery which is to extirpat tru Ministry and al conscience of Religion that so having by thes Nimrods hunted out the race of antient holy Order and Succession he may erect a Babel of Confusion 7. It givs great satisfaction to al tru Beleevers in point of duty discharged and comfort obtained by holy Ministration when they are assured of the Ministers mission and officiating in Christs name which none can pretend to without a ly sav thos rightly ordeined but other impudent intruders hav no plea from Scripture or Church custom to justify their acts or perswad sober Christians to regard them The old Greec Liturgies praied at Ordination of Bishops and Presbyters that God would bestow on them such Gifts as the holy Ministry might be unblamed and unblemished for the Peoples comfort St. Paul asks How shal they Preach unles they be sent Which Rom. 4. 10 implies that none can cheerfully or comfortably doo it without du divine mission No Churches or Christians were ever eminent for sound knowledg Orthodox truth or holy Life except wher tru Ministry by right Ordination was countenanced and continued for the more defectiv or neglectiv they are therin the more overgrown they are with ignorance error Schism novity and licentiousnes when Men make themselfs or others Ministers in new waies To sum up al right Ordination confers no intern inherent Summary Grace or sanctity for Judas was an Apostle and Demas a Disciple yet both dissemblers but only outward gifts fit for that function to discern or distinguish them from common Christians having al their efficacy or authority from the first Fountain in the same way of subordinat succession which Christ prescribed the Apostles performed and al Churches practised nor can any Upstarts or Pretenders to new Lights claim the power of Ministry without du Ordination in the old way to which no Mans ostentation of Gifts or admiration of Auditors can contribut ought to eithers comfort but much to the sin and shame of both as perverters of Christs Ordinance and perturbers of public Peace Yet every ordeined Man in a meer outward form is not a tru worthy Minister for ther may be Hypocrits as Magus was who hav no real abilities nor honest purposes but aim only at base advantages as Intruders also doo The Ordeiners too may be deceived in judgment of charity or corrupted by human frailty which folows al Flesh more or less to pervert this holy Institution sith nothing is free from abuse but they can hav no comfort in that sacred caling unles they discharge their duty with honest hearts to Gods glory and salvation of Mens souls for unworthy Ministers unduly Ordered are like Ships slightly builded which caus their own loss and al that sail in them so disorders in ordeining are a great detriment or disparagement to Religion as unskilful cowardly Officers are in Armies Such Laics as in brutish violence or popular insolence arrogat undu power or abrogat wher 't is du commit more hainous sin then Simon Magus who modestly offered Mony for a part of Ministerial power but to wrest the Keis of Gods hous from his â—â—u Stewards to whom the chief Master committed them which Magus never essaied to doo is Cyclopic fury and Getiâ— barbarity much more to transmit them unto Bois Lacquies Meâ—hanics or base Buzzards who not conscious of any just Ministerial power can make no conscience to doo that duty being most unfit for it tho they presum to Preach and ordein whom they pleas both being fitter for Stocks and Prisons then to feed Flocks or frequent Pulpits Thus far Dr. Gauden but far more copiously and curiously in his learned lucubrations worthy of most piercing perusal wherof the quintessence only is here briefly presented For upshot It appeers that Episcopat was instituted by Conclusion Christ Analogicaly in his Apostles but apertly by them in such as they appointed to succed with precise rules of Ordination and jurisdiction over Presbyters and People committed to their charge which primitiv patern the Catholic Church through al ages in al places perpetualy prosecuted or practised til thes last worst times but single Presbytery and Lay-Elders specialy without any Bishop in chief is a lat devise set up for a shift in case of necessity as som of the Authors and Fautors acknowledg wishing they were so happy to hav Protestant Prelats as England injoyed about 100. yeers together
one in in ech of the seven Asian Churches to whom he directed his Episties For Bishops as Fathers ordeined Presbyters but not they Bishops nor can Sons ordein Sons without a Father or Bishop who is superior both in precedence of place and preeminence of power as is proved The twelv Apostles and seventy Disciples had equal charge Luke 10. 1. or Commission to preach the Gospel cure Diseases and cast out Devils yet the twelv superior to the seventy as al know Som too boldly say Both were one order becaus caled Disciples sit liber Judex let St. Luke decide it After this relating to what he premised of the Apostles he appointed other seventy Disciples also If other then not the same nor doth community of general title argu identity of special order or specifical Office For Apostles were caled Disciples but the seventy no Apostles and Matthias one of them was chosen Apostle as to an higher degree yea Dorotheus flatly avers that they were subordinat to them and many afterwards made Diocesan Bishops who succeded the twelv and Presbyters the seventy as al Antients Jeronimo non exempto unanimosly vote and inform Men who hav forfeted their Faith or resigned it to Faction fear not to vent untruths among the Vulgar being sure the simpler sort wil be seduced for lack of learning and their Proselits apt to accept shadows for substances or counterfet copper for current Coin But St. Austins saying to Julius the Heretic wil wel suit such Sectists Hath time so confounded al things is darknes turn'd to light or contrarily that Pelagius Celestin and Julius can see but Hilary Cyprian and Ambros becom blind semblably are al Fathers Councils and Ecclesiastic Writers blind Beetles not to perceiv how primitiv Churches not long before their dais were governed but Calvin Cartwright and Knox such Lynces to see so far into a Milston what was acted so many ages before their births without any Perspectivs of Human Histories a strange instinct if not inspiration Let St. Austins admonition shape the conclusion 'T is fit Christians should prefer Antiquity before your Novities and rather adhere to their solid Judgments then to your shalow fancies The Answer to nine Questions propounded at last Parliament to the Assembly of Divines touching Jus Divinum in Church Government is built on the proofs or Principles precited 1. That Elders and Elderships in Scripture were sacred Officers representing the Church 2. That Christ hath a temporal Kingdom wherof secular Magistrats are Vicegerents and a spiritual committed to Church Officers as 't is said Aaron and his Sons shal wait on the Priests Office and a Bâ—shops Numb 3. 10. Office is a good work for they are contra distinct and may 1 Tim. 3. 1. not confound their powers Say that Magistrats must guard the Church by positiv Laws yet not rule in it nor they to meddle with secular affairs 3. That no Independent congregational Elderships are Jure divino 4. That Christ gav the Keis to his Apostles and their spiritual successors but not to Mat. 16 19. Mat. 18 18. John 20 23. al Members of the Church Al which are tru Positions if the head Rulers be included els 't is no Church Government of divine Institution For no Societies Companies Colleges or Corporations can be complet without their several Heads as right Episcopacy is a regulated Presbytery but single Presbytery without a Bishop who may not be secluded or separated Episcopat beheaded 'T is said That in the black Moneth a headless Hors wanders the streets with a chain about his neck which haply now is fulfilled if the Church becom an Anarchical Acephalon and the World an Antipodical Anarchy That answer hath two main defects 1. In not declaring the whol truth that the Apostles were Heads or Presidents over al Presbyters and before their deaths deputed Bishops to be ordinary Rulers themselfs being extraordinary in their steads 2. In not explaining whether Lay-Elders may be admitted among Church-Officers which seems to bee a mungrel mixture But al Sects learn that craft of Satan to concele what makes most against them Certes Episcopat and Elderships are Correlats nor can ther be a tru Presbytery without a Prelat Whence Mr. Calvin at Geneva when they reformed Religion and had expelled their Popish Prelat Soveraign of the State offered to readmit him if he would renounce the Papacy but upon refusal erected this new form of Ministers and Laics to draw in joint yoke together to pleas his Popular Patrons He wished as his felows did to hav Protestant Prelats as in England or Superintendents which are analogical Bishops as elswher for they are truly Christian yea of Apostolic Institution not Anti-Christian unles Antichrist be the head and many hundreds suffred Martyry under Pagan tyranny beside som here in the Marian persecution therfore such aspersions savour more of ignorant malice then tru charity for it may sincerly be said sans scandal that Episcopacy stood established in this land ever since the dawn of Christianity under Lucius a Brytish King almost An C. 180. 1500 yeers both by antient and later Laws from age to age So that if the primitiv form of Church government be retained it cannot be exiled for if Titus Timothy and the rest were ruling Elders over Presbyters it should be so stil yet 't is not simply unalterable if weighty causes require an abolition Epiphanius rightly reputed Aerius an Heretic though it be no point of Faith but Faction and such since stiled Schismatics for opposing Episcopacy sith if it should be granted which can never be proved that 't is a meer Human Ordinance of Apostolic Men yet possession and prescription of 1500 yeers sans violence or usurpation is enough to instal it in a firm right free from extirpation if their be any sure setled state on Earth For St. Jerom no friend to that Order for his teen against John the proud Patriarch of Jerusalem under whos Jurisdiction he lived long at Bethleem Juda freely agniseth that the peace of particular Churches cannot be conserved without it being the best means to suppress Schisms Sects and Heresies which swarm like Locusts in the open Sun Many abuses are crept up specialy in committing too much power to Lay. Chancelors and detracting divers priviledges from Presbyters beside excessiv avarice of som Bishops which reigns in scarlet Robes so il as in lawn sleevs al which may be reformed and pristin procedings restored without weeding out pure Wheat with Tares Cockles and Darnel which wise Husbandmen wil not doo but what disorders may grow upon its utter eradication as al alterations are perilous none but Gods alseing Ey can foresee To sum up al thes are Oraculous verities 1. That Christ Summary during life kept al rule in his sole power but after Resurrection commended it to his Apostles by a Triple charge to Peter Feed my Sheep 2. That when Beleevers increased they erected Elders every wher to officiat under them 3. That
before their deaths they ordeined som Disciples as Superiors over several Churches and Presbyteries 4. That such were stiled Prelats set over and Bishops or Overseers 5. That Peter and James Apostles Marc and Timothy Evangelists Gaius and Lynus two of the seventy Disciples Titus Onesimus Evodius Clemens Lucius Apelles Denys Areopagit Polycarp Ignatius Anacletus Apostolic Men were actual Bishops in several Sees as Ignatius Tertullian Irenaeus trusty Trustees avow 6. That in after ages Bishops were chosen by Presbyteries not occasionaly like Presidents or Moderators in Councils nor annualy as Maiors of Cities but perpetualy for life like Masters of Colleges to govern their Dioceses 7. That such continued in al christian Churches by the titles of Bishops or Prelats til Luther stiled them Superintendents 8. That after-Records or Catalogs of Episcopal continued successions are extant every wher beyond cavil or contradiction 9. That al Elders or Presbyters with Deacons Evangelists c. were Clergy Men by imposition of hands til Calvin occasionaly admitted Laics Joint Rulers in shew with Clerics which form hath since crept into a few Churches as novities stil find vulgar intertainment like new Brooms 10. That ther is no semblable color for conterfet Lay-Elders to meddle in Church matters nor ever were any such except Church-Wardens to keep the common Stock Goods and Utensils safe What needs more light at noon The blind are never the better nor wil deaf Adders be charmed So far the History Gaudenus de Episcopatu Gauden about Episcopat In his Hicrospistes or Defens of English Ministry and Ministers LEt Dr. Gauden a learned Divine ful of piety and free Appendix from partiality moderat the matter who in his Elegant Apology for the Ministry hath thes passages in sundry places He dotes not on any dross or rust which antient venerable Episcopacy may in many revolutions of ages easily contract and be as easily cleered nor likes thes rigid reformations which som rash envious ambitious Presbyters driv on who know not how to shav their Fathers Beards without cutting their Throats pair their Nails without cropping their Hands nor as unskilful Chymists refine from dross without consuming what is Pretious nor as blind Empirics purge bad Humors without casting into bloody Fluxes Our Lord Jesus Christ the tru Messias Son of God Angel of the new Covenant the great Apostle Bishop and Father of our Souls Author and Finisher of our Faith Suprem Lord and King Eternal high Priest and unerring Prophet of his Church was sent by Gâ—d the Father to perform al Prophecies fulfil al righteousnes and settle a visible Ministration of holy things in his Church who cam not in his own Name as Man to be Mediator or to take the Honor of Prophet Priest and a King over it but had his Mission from the Father by evident Witneâ— from Heaven both before and at his Birth but more eminently at Baptism by the visible Shape of a Dov and audible voice This is my beloved Son in whom I am wel pleased being annointed with gifts of the Holy Ghost abov al as Head of the Church Thes were attended with infallible Signs and Wonders while he taught the Mysteries of his Kingdom and instituted holy Rites to distinguish his Church from the World by thos Seals and Pledges of his lov in dying for the Faithful when he shed both Blood and Water on the Cross Which having personaly accompiished as to the meritorius part of his Ministry he being no more to convers in a visible Human presence on Earth did after his Resurrection commit the Keis of his Kingdom to the twelv Apostles aforechosen as Stewards or Ministers of his Houshold instructing them on what fundation of Faith to build his Church and by what Sacramental Signs to confirm Beleevers bidding them to Teach and Baptise al Nations to ordein Disciples that should succed and so breathed on them promising to send his Spirit as he did after his Ascention and to be with them til the Worlds end This cannot be meant of their Persons who shortly died but of their Survivers or Successors in the Ministry to whom the same Authority and assistance belongs by divine durable Charter or Commission for publication and confirmation wherof the Holy Ghost cam on them in shape of firy Cloven Toungs filling them with miraculous gifts fit for the first planting of the Church and al Ministerial power derivable to others for propagation and perpetuity therof Which whol fram or Fabric was the proper effect of his Prophetic Wisdom for instructing his Church an Act of his Kingly power in governing it and the fruit of his Priestly care for a right Liturgy or Officiating to be stil continued by an holy Succession of Evangelical Ministers in his Name to Teach Guid and Govern it in al holy Duties He made Apostles Prophets Evangelists Pastors Teachers for the work of Ministry and edyfying of his body who had divers gifts as be several parts in our body so that al are not Prophets or Pastors which are Beleevers or Members as every bodyly part is not an Ey tho it partakes the same Soul as Beleevers doo the same Spirit in differing ministrations of which Gifts thos only are to Judg whom the Spirit sets Successivly in the Church with power to ordein others without which divinely constituted Order began by Christ derived to the Apostles and delegated to their Successors the Church long ago had bin a Monster made up of confused excrescences or heaps of Heresies Sects Schisms and blind Baiards as such mishapen prodigies start up daily who having cast off Sacred Order doo in their varieties exced the promiscuous productions even of Afric The Apostles accordingly first filled up Judas place by Lot out of the seventy Disciples and took care to ordain others which should so doo after them distributing their own labors into several Churches som of Circumcised Jews others of Gentils among whom they exercised Divine power and Authority with al fidelity as Christs Ambassadors Heralds and Laborers in his Husbandry or Espousers to make a Mariage betwen Christ and the Church which office none without do delegation might presum to perform During which primitiv purity they ordeined Elders in every City and Country charging them to fulfil the Ministrey and feed their Flocks both in tru Doctrin and good Diciplin over whom the Lord had made them Overseers by the Apostles assignation Som of which had charge to settle a Succession of such as should be apt and able to teach the Word of Life that Christs Institution might be kept unblamable til his secund coming by an holy Order or Office of Ministers duly made by solen imposition of sacred hands as a visible token of their peculiar designation to this function Thus beyond al doubt or disput which none but Atheists or Infidels wil deny Christs holy Ordinance was carried on successivly for three generations 1. In the Apostles 2. From them to Elders and Rulers 3. From them to others which
were ordeined Bishops Presbyters and Deacons as is evident in the new Testament The next succession is cleer by testimony of Clement and other Apostilic Men beyond exception or evasion al which entring by the Dore are as tru Shepherds Stewards Fathers Rulers and Watchmen over the Flock being caled the Light of the World Salt of the Earth Fishers of Men Stars in his right hand Angels of the Churches c. who are charged to Preach the Word in season and out to feed Lambs to care for the Flock to fulfil their Ministry to exhort command and Rebuk with al Authority to whom Christ gav many peculiar privileges and promises of special assistance Hence 't is cleer as the Noonday that som not al and thos ordeined not voluntiers are sent successivly by Christs authority to doo the work of the Ministry which dreadful imploiment injoined with a bitter Wo if neglected the very Angels wil not undergo unles sent nor then without horror much less should sinful Men to whom a duple Wo is du desperatly dare to intrud being unsent uncaled unordeined and unfurnished which is proud presumption As then som are duly invested with Ministerial power and strictly injoined to use it for the Churches good so al others not impowered tho never so wel gifted are flatly forbid to usurp that sacred Office or confer what they never received on others which neither Melchisedec Moses Aaron Samuel nor any of the Prophets no nor Christ John Baptist the Apostles Evangelists or any tru Bishops and Presbyters ever durst to arrogat without divine mission or commission mediatly or immediatly derived from Christ This Ministerial Ordination hath continued abov sixteen Centuries by lawful succession even to wonder amidst al Persecutions Confusions and changes of Human affairs For Christ promiseth to be with his Church and Ministers to the Worlds end and Helâ—gates shal not prevail against them This laying on of Hebr 6. 1 3. Hands in Ordination is reckoned among the fundamental Principles of Religion joyned with Faith Repentance Baptism Resurrection and last Judgment nor can Confirmation be duly doon to the Baptised and Catechised sav by such as are ordeined therto which to gainsay is as if Men should reject thos other grand Articles forecited Surely al divine Ministrations of Preaching Celebrating the Sacraments and other Ordinances necessary to the being so wel as wel being of a Church had ceased long since if God had assigned no peculiar Men to hold forth the great Salvation which leavs Men excuseless sith they are taught by such as hav special Characters or Letters of Credence from Christ if they wil not hear Moses and the Prophets or Men sent by him whom wil they beleev Ther be four sorts of Laborers in Gods harvest som sent by him soly as Moses most Prophets the twelv Apostles St. Paul som by Gods assignation but Mans Ordination as Aaron Josua Elisha Timothy som by Ordination of the Church yet of Christs institution as al Evangelical Ministers duly ordered som not sent by God or Man but run or rush in of themselfs as fals Prophets Deceivers Intruders Sectists and al Satans Disciples who boast of extraordinary Enthusiasm as Angels of light saying Thus saith the Lord When he never sent nor spak by them For no Beleever though indued with great Gifts and Graces as St. Ambros had before he becam Bishop ought to assum Ministerial power for then every Christian of both Sexes as ther be sundry She-Preachers which pretend to the Spirit in thes licentious times may claim the Keis to themselfs and dispens Holy things to others or rule Christs Houshold in his stead which repugns common Reason as if every domestic Servant or Scullion should chalenge the Stewards place or every Member arrogat the office of Eys Toung or Hands becaus they belong to the same Soul Body and Head Sith then no Natural Moral or Religious gifts or abilities can instate any to be a Magistrat Judg Ambassador or public Officer unles he be invested by the Fountain of Civil power So ther should be a right derivation of Spiritual Power from Christ Jesus as Head either immediatly as the Apostles had or mediatly as Bishops and Presbyters since who without fraud force or unjust Usurpation received it from the Apostles by Praier Benediction and imposition of Hands in Christs name Which pregnant truth morosely to deny is as if an Hog should answer al Arguments with grunting Yea to act against so strong a stream of authority befits only Ranters Seekers Shakers and Enthusiasts or Jews Turcs and Infidels but not sober Christians or Members of the Church which ever enjoyed a tru succession of ordeined Ministry wherby the Gospels light is continued to this day amidst al Pagan persecutions Heresical confusions and Schismatical Fractions bent to undermine it Al Nations by Natures lore owned som Deity and had peculiar Persons to execut Religious Rites nor did ever any sober Men reject Gods service for Ministers faults frailties or infirmities For a Divine must be distinguish'd from the Man sith Gods power works with human weaknes nor need we be more nice or nauseous Lastly ther is a necessity of ordeined Ministry sith none of free accord wil undergo so hard and hazardous a task in times of primitiv Persecutions to hold forth the doctrin of a crucified Saviour as al carnal Men deemed it unles they had the duty of divine caling laid on their Consciences Yet however in the Gospels Halcyon serenity many new Teachers out of avarice or popular ambition rush rashly upon it which the best Men durst not weild without weeping as St. Austin did when he was made Presbyter and trembling thos rigid storms of yore would hav quenched the now so forward flashes of thes Sparks when to be a Prelat or Presbyter was to expose themselfs to fire and fagot wild Beasts jaws and a thousand tortures So unles divine authority had imposed and special Grace assisted together with promises of eternal Glory doubtles the glorious Gospel of salvation had yet this time bin buried in oblivion fith none had heard or beleeved that report if none had dared to preach or publish it as Men sent and ordeined did Nor would any els be so fool hardy to hazard al worldly interests honor estate liberty life on such an uncouth unwelcom unsafe message unles they had bin conscious of a special duty laid on them by divine authority derived in that solen sacred Ordination of Ministry Whence St. Paul denounced a Wo to himself if he preached not the Gospel For every one that can handle the Hod Hammer or Trowel is not instantly an Architect Nor can every gifted Man supply the place of such a Workman as hath both Materials Tools Art and Approbation Ther is great ods betwen plausible cunning to draw Disciples and sincere conscience to make folowers of Christ betwen intruding popular Masters and tru ordeined Ministers betwixt clambring over the wal like Robbers or Plunderers and
hath produced sad events and given their Enimies great advantage so they hav work enough to keep the Lepry from their own Heads which they told the People had so fouly infected Bishops hands as could never be clensed unles cut off but al mortals are apt to doo amiss and 't is never too lat to rectify miscarriages Most Men confes nor can impudence gainsay it that the Order or Office is lawful wherby al Christian Churches were Governed however som inconveiniences yea mischiefs too arise from corruption of finful Men in al Professions Tho then Episcopy hath bin much shaken or depressed by power passion or privat ends to the impairing and indangering of the whol fabric or function yet wise Men may after this thick dust of disput see what is of God therin and regulat it by paring off what is depraved or deformed and restore it to primeval purity 'T is now no need to fear or flatter Bishops faces whos glory is gon but meer matter of Conscience to testify truth sith thos of different judgments take freedom to bespatter them so unjustly and unsavourly as they hoped by their il breath to blast that venerable caling and render it odious or execrable to weak Christians which to wise Men was ever like Aarons Ointment poured out Nor doth it lose divine fragrance by the fracture of il times which passionatly break the Alablaster boxes of civil protection which preserved it for many ages from vulgar insolence and Schismatical violence The like liberty is lawful to vindicat it by pregnant places of Scriptural precepts and precedents secunded with Catholic custom and practis of the Church and confirmed by the Laws of this Land To omit the main controversy of its lawfulnes and to whiten two Wals with one Trowel two points principaly shal be handled 1. To remov a popular Odium or Plebeian passion and prejudication taken up by weak yet haply wel minded Christians against Bishops Presidential authority over Presbyters 2. to justify the holy Ministerial Ordination duly doon by their hands One rub riseth from their lat disasters whom if Arguments and Words could not yet Arms and Swords hav suppressed For vulgar minds are apt to judg thos unjust that are unprosperous and cursed who are punished as Turcs use to doom Yet in tru sens their many miseries may no more be urged against their Persons or Places then Jobs afflictions which Satan never alleged against his integrity Many wish that al Prelats and Presbyters were chief Suffâ—rers yea that the Word Sacraments and al holy Ministrations should ceaf but Religious Rites must not be mesured by Mens passions or prevalences nor any secular sanctions For ther were pious Prelats preposited abov Presbyters before any Civil power protected them and by Gods Grace may so continu maugre al oppression or persecution The things of Christ and tru Religion may not be received or refused as Ushered in or crowded out by Civil power nor doth Christ steer his Ship by that compass sith at the same rate of Worldly frowns we should hav no Scriptures Sacraments sound Doctrins or holy Ordinances but al had bin turned into Heathenish barbarity Hereticla errors and Schismatical confusions if conscience to God and Christ had not conserved thes sacred things by the pious patience of holy Bishops and Ministers whom wicked Worldlings ever hated seeking to destroy root and branch through the sides of Episcopacy Bishops Government as referred to the chief office of Ordination is no way Popish or Antichristian as too many ignorantly or malitiously chatter tho the pride ambition or avarice of some Prelats might make them justly odious becaus contrary to Christs precept and patern whos place Bishops as cheif Pastors or Parents among Presbyters hav alwais since the Apostles eminently held in the extern polity or Regiment of the Church So that the antient Presidentship over the Clergy in several Diocesan precincts as it was justly exercised in pâ—rer times is no less Christian then several Churches in al ages and places of the World Yea far beyond any form which hath not charity to brook or bear regulated Prelacy suting with Scripture and Antiquity For Lutheran Superintendents are Bishops in truth tho not title yea the most learned Genevins Calvin Beza Moulin Salmatius Bochartus Blundel acknowledg Episcopat a pious institution succeding in the Apostles steads by the Churches counsil and Consent So far is any sober impartial uninteressed Man from dooming or deeming it unlawful unles they be blinded with blockish ignorance or possessed with peevish arogance Certes the learnedst Presbyterians are best Friends and blind Zelots bittrest Foes to tru Episcopat who want science prudence humility and charity which is the best condiment of Christianity Orderly Presbytery which admits one to Preside is a lesser Episcopy to oversee particular Flocks yet not to expel or extirp Bishops nor is headless or many headed Presbytery necessary by divine right but primitiv Prelacy which imports one grav worthy Person chosen by consent and assisted by counsil of sundry Presbyters to preside over them is to be preferred before al other forms for many weighty Reasons insuing 1. Becaus al Apostolic Antients Ignatius Justin Martyr Reason 1 Polycarp Tertullian Cyprian Irenaeus jointly attest that one stil Episcopized in every City For at first a few Presbyters served in ech by Apostolic appointment but as converts increased they constituted several Colleges Companies or Consistories as the Churches Colonies which one Supervisor as Captain or Commander overruled Aerius upon envy against Eustachius who got a Bishoprick from him was the first that pressed Clerical parity contrary to the Churches old Order but if the Apostles had not instituted it how could al Churches uniformly conspire therin al the World over For tho at first the name was common to al Church Ministers even Apostles yet after their deaths it was peculiarly confined to their Successors in place and power 2. To avoid scandal of other Churches which for far a major part are governed by Bishops in degree dignity and authority abov Presbyters For 't is no prudence or piety to widen differences wherby Papists gain great advantage to esteem us less Christian in utterly abolishing that Catholic Order and by consequent tru Ordination of Ministers together with sacred Ordinances Yea Reformed Churches allow a Presidence among Presbyters nor doo the learned hold it caus enough to seperat from any Church for having Bishops as Peter Martyr Zanchius Vidâ—lius Gerard Groâ—â—us Dâ—oâ—at and Alsted agree 3. To preserv the power of Ministerial Ordination and Succession which som sober Presbyterians specialy Blondel hold to be best strengthned by Episcopy becaus it was the universal way wherby Ministry and Christianity hav bin derived to this day the resecting wherof is most advantageous to al Cavillers against Godly Ministry 4. Tru Episcopat never had had a free ful or fair hearing as so great a matter requires nor was it ever convicted to repugn Scripture as som shamelesly assert
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
against them hath lost al power to both and marred al by overweening Ther were many excellent Prelats antient and modern whos incomparable worth while som puny pety Presbyters scornfully or scurrilously vilified they seem as so many Daws perching on Pauls pinacles or like living Dogs bearding dead Lions Nor doo such impotent impudent toungs tuned to vulgar ears against Episcopal caling becom Men which pretend to piety learning goodnes gravity charity civility or common christianity Bishops personal faults can no more be excused then Presbyters or any others in the exercise of their Functions But som malecontents like water violently pent up by Fludgates violently break forth and bear away the whol sluce of Government which might be better managed or moderated by du bounds set to both Ordinary Ministers seem as younger Brothers who lived handsomly or happily under their Fathers tuition scattered or exposed to al injuries and miseries that many as prodigal Sons are fain to feed on the husks of popular favors who may not repine at the measure offred by others which they insolently meted to their Fathers Elies scandalous Sons annulled not their service or sacrifices much less the Priestly Office which depends not on the persons administring but Gods authority commanding and right investiture into the Function So that the misdemenors or miscarriages of Bishops and Ministers may blot or blemish the beauty but not bereav the being of Religious duties or their calings no more then lapses after Baptism doo unbaptise any Christian Wherher Bishops ordeined Presbyters by divine Apostolic right or exercised Ordination Confirmation and Jurisdiction only by ecclesiastic custom in order of place among Presbyters it needs no curious debat But certes tru Episcopat is every way lawful and Ministers regularly ordeined right Pastors maugre al Traducers malice or gainsaying Nor was Christs Gospel or Ordinances any other way dispensed and dispersed sav only by succession of Episcopal Ordination which custom was ever deemed to be derived from Christ by his Apostles with a command of continuation Ignatius 〈◊〉 Ep. aâ— Epâ— compares the harmony betwen a Bishop and his Presbyters to the strings of a wel set Harp yea to the accord betwen God the Father and Son as Mediator wher the samenes of divine Nature is an order of Priority in relation If the pipes of Ministerial power first laid in the Head-spring be stopped or defiled as al that passeth through earthen vessels wil in time which hav flowed so long in a du cours of Ordination they must not presently be cut off or dammed up nor the water diverted by Independent Wels and broken Buckets but rather clensed and repaired to carry holy Water like the Temples Vessels in their primitiv purity which is easily doon if pride policy and mundan interests be separated from thos of Christ and his Church by cashiring al sordid sinister ends of self-profit in Church Reformations O utinam If Ananias and Saphira were smiten for dissembling how much more shal such sacrilegious spirits which rob the Church instead of reforming As to Presbytery the Vocation is valid and venerable if in juncture with Bishops like Tortesses which are safest under that shel but som proud Presbyters casting it off stripped themselfs of their strongest shield being becom naked feeble and contemptible fit to be trampled under Rustic feet One rub rests touching Peoples right to chus and ordein Ministers Peoples Right which som say is essential and Ministry invalid without it But this pretext relies on a fals liberty which sundry sorts of Sectists jugging together like Partridges in smal Covies of fained Churches or Bodies assum to appoint their own Ministers and wil hav none sav such as shal comply with their humor whence their Chaplains flatter them to arrogat a power in al Church affairs which belongs not to them For they hav no such right either eminently as the Executioners power is in a Judg or virtualy as life in the Sun or causaly as heart in Fire or derivativly as the chief Magistrats power is in mean Constables and other Officers so it can only be exorbitantly as Corah claimed to make Priests and Rulers in Moses and Aarons rooms and Wat Tyler under Richard 2. for Gods Word yeelds no such precept or precedent in the Jewish Church for People to chus Priests or meddle with matters of holy concernment Nor did Christ alter any thing in extern maner or Ministry as to venture it on the rock of vulgar rudenes or rashnes which attends their weak heads and wild hands in Religious Rites but commended that care to his chosen Apostles and their Successors wherof Plebeians are incompetent and incapable If they should be supposed sufficient to try Ministers ability yet hav they no right to Ordein no more then a wise Man can send an Ambassador in his Princes name sith 't is delegated soly to such as Christ hath designed to dispens Ordination and not to the multitud be their gifts or graces never so good or great The People somtimes recommended Men to be Ordeined or accepted such Acts 6. 5. as the Apostles or Elders appointed but it never was derived from them as the Fountain nor conveied by them as fit conduits by which this holy stream of the Sanctuary is to flow Wise modest humble Christians are of al most shy to undergo such bold things as having no cal or command from Christ or his Church nor can expect a blessing on their rash attempts yet in our Church no Orders were conferred without the Peoples presence and Presbyters coassistance If People had sole power to ordein Ministers what sorry choice would they make how weakly would they examin how wildly ordein and what slovenly hands impose for they are more pleased with familiar rusticity then learned gravity and prefer a confident Mechanic to the ablest Dâ—vine People may so wel be Preachers and Baptisers as Ordein any to be their Teachers who may so wel exercise the Ministerial power as confer it on others But if al hav right to the Keis as Stewards or Ministers of holy things then 't is not tru That Christ gav som to be Apostles Pastors and Teachers so every part may Eph 4. 11. 1 Cor. 12. 22. chalenge to be an Ey which peece of prophane confusion no Church ever allowed The Peoples presence at Ordination or acceptance of their Minister is a matter only of human prudence and civil compact for that particular place but no owning of power derived from Christ by Church Rulers to officiat for their Souls good Nor doth it indow him with any power but only appropriat him to take care of such a People For though Beleevers in primitiv times did oft express their lov to Bishops and Presbyters by their presence and cheerful concurrence in matters tending to public peace and good Government so far as modest discretion deemed decent yet they never presumed to claim hands in ordination but only requested the Rulers that such
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
Image Life Knowledg of good and il liberty of Wil in Natural Moral and Civil things Conscience accusing or excusing are stil left after the fal which though given at Creation and so belong to Nature yet to retain them is of Grace both by giving capacity to contract or Covenant and to be a beginning of his restauration but sith thes alone be not able to rais him or recover righteousnes or keep the new Covenant by his old remains God being no hard Task-master or Covenant maker supplies by his Spirit what is farther needful to keep it sith none is bound to impossibilities Upon this keeping the new Covenant depends the eternal Bliss or bale and wo of every Man which he must obediently observ 10 Caling 10. Dispensation of the Covenant by Caling which is a proclaming therof from time to time by preaching the Word els it would soon be forsaken forgoten and slighted This S. Paul Rom. 8. 30. conjoins with Predestinating as he puts Prescience before it which is defined to be a revelation or proclamation of the Gospel Covenant injoining repentance toward God and faith in the Lord Jesus Christ promising remission of sins and life eternal to al that obey It consists of two essential parts or divine acts to make one complet work of Vocation viz. the extern preaching of the Word wherto belong Sacraments Blessings Corrections and intern operation of the Spirit accompanying or assisting the outer means This Caling hath bin dispensed diversly by Gods Wisdom and good Pleasure according to the difference of Times 1. In the old Testament before Christs coming as an outward means and measure of the Spirits operation with effects sutable to both When the bounds were narrower the Word obscurer the Sacraments more mysterious the Spirit more sparing and obedience slenderer then under the new Testament for from Adam to the Confusion of Toungs the caling was universal being al one language under the righteous Patriarchs But afterward God permitting Men which forsook their Religious Ps 147. 19 26. Fathers to walk their own waies renewed his Caling or Covenant with Abram and his Seed contracting the bounds Eph. 2. 12. of his Church The Gentils then were al under wrath and Satan without God in the World Aliens from the Covenant of Promiss For as the Church excommunicats ungodly persons so God excluds unworthy Nations for many generations to punish their ingratitud and contempt of his Word or to make future Ages cleav faster to him by default of former being left to themselfs The mystery of whos Judgments why he one while shuts out Gentils admitting the Jews another extruds the Jews receiving the Gentils is admirable and inscrutable Rom. 11. 25. 33 But why he left al to Covenant with Abram and his Seed no reason can be rendred sav only his free Grace not of Works but Rom 9. 10 11. of him that caleth 2. Under the new Testament after Christs coming which outwardly hath the Word and Sacraments exhibiting Christ with his benefits more cleerly And inwardly more abundant measure of the Spirit intended to multituds of Nations with greater fruits of mens conversion then under the old Testament This is termed the caling of the Gentils when Jews were shut out til their time shal com Here Gods Judgments are to be admired why he witholds from the Jews his inward illumining Spirit and softning Grace which he grants to Gentils keeping stil his word or outer Caling from many Nations which never heard of Christ no more then the old Heathen But we that be under the Grace of Gods caling must be more thankful for it and more careful that it be not conferred in vain upon us Divers Divines make Caling duple 1. Outward of the Word only common to Reprobats and never obeied with truth of heart being ineffectual 2. Inward of the Spirit joined with the Word peculiar to the Elect and never disobeied which is effectual This is not orthodox sith ther is but one Caling both of the Word and Spirit as Body and Soul which is effectual in it self to al under it but if it fail the fault is in the Caled which obey it not For the Spirit goes not so with the Word as to make Man perform what he can by natural strength sith 't is given to help Natures failings but to keep it waking and attentiv So if the Spirit be not present with the Word to som 't is becaus they are not present to it through their stupid supine security Nor is the concurrence of Word and Spirit natural necessary or inseparable but free or arbitrary in Gods good pleasure For as Grace is annexed to the Sacraments so is it to the Word by divine ordinance Hence the Church before Sermons prais for the Spirits illumining power to concur with the Word which God expects he should ask who is to pray for himself and others Another defect why the Spirit doth not stil work with the Word is when 't is not duly and diligently asked Som also are past Grace given to Reprobat sens to whom the Spirit is not present with the Word for former contempt or neglect in their Visitation when God caled who now givs them up to blindnes and hardnes holding back the light of his Spirit and dew of Grace from the Word preached in their hearing though Men know them not in particular and so admit al. We must distinguish betwen the word Caling Persons Caled and operations of the Spirit with the Word in them The Word is duple 1. The Law which hath two parts viz. the 1 The Law Precepts to accuse or convince and the Curs for al transgressors therof to wound or kil The Persons Caled by Gods Minister using the Law are al natural unregenerat sinners or Regenerats relapsed into grievous sins who are either ignorant of their evil estate to whom Law-precepts must be preached to make them know their sin or know it but are secure and sensless of their carnal condition and to such the curs must be denounced The Spirits operations on thes by Laws ministry are to open their eyes and prick their hearts with fear of the Curs which effects the Spirit with the letter of the Law ordinarily produceth by working on thos remains of light left in the mind and of Conscience accusing which works are wrought in many Reprobats who hav som initial parts of Grace as Papists grant 2. The Gospel which hath a Precept to repent of sin shewed 2 Gospel by the Law and beleev in Christ who givs life wher the Law-Curs killeth with a Promiss of sins remission and eternal life Acts 2 38 39. to al that repent and beleev The Persons caled in the words of the Gospel are al sorts of sinners but convict terrified wounded Mat. 11. 28. ful of compunction and self-condemning wrought by the Spirit in preaching the Law The Spirits operations on such by the Gospels ministry are to open their eyes to see
we hold the Scriptures Scripture tru Canon as Oracles of God delivered by divine inspiration according to the tru testimony of the old Jewish and later Christian Church but cashire som Apocryphal Additions of the Romists and Remists from being Rules of Faith yet allow most of them as useful morals for instruction of life In privat Praiers and public Liturgies Papists use the Latin language Public Praies under pretext of uniformity with many vain Tautologies which we dislike but approv the holy custom of public Assemblies to worship God by Praiers and Praises in the Mother Toung as St. Paul commends and commands In som particulars we dissent both in judgment and practis Other Poinâ—â— as in their profitable Purgatory popular Image-worship Orisons and Oblations for the dead Invocations of Saints and Angels Auricular Confession works of Supererogation Indulgences and al such bran brought in by avarice and ambition being but Human superstructures not warranted by the Word nor confirmed by general consent Precept or practis of al Churches Touching the Popes claim of universal Supremacy Infallibility Papal Primacy and Superiority over al Churches and Councils we flatly forbid the Banes as unjust Usurpations got by Princes favors or Popes fraud flattery power and policy yet grant a Priority of place as Peter had among the Apostles either in his Roman Dioces as Bishop or in Councils as Bishop of that antient imperial Metropolis as other Patriarchs Primats and Prelats hav precedence by antiquity of their several Sees For the sacred Function of Ministry we hold the antient form Ministry derived from the Apostles to Bishops and Presbyters to preach the Word celebrat Sacraments reconcile Penitents anathematise Delinquents use the Keis in Jurisdiction or Government excluding al others from thes duties as impudent Intruders who are noâ— ordeined by just CoÌ„mission We renounce al imaginary power or Wil-worship annexed to the Office by Human superstition with al spurious spawns of Mens inventions Scriptureless Opinions and groundless Traditions dashing thos Babylonish Brats against the stones yet stil foster the Sons of Sion or Israel of God in al divine Institutions which were long led Captiv and laid in Antichrists Dungeon within the Wals or Suburbs of Babylon In a word we hold the tru Faith holy Mysteries Catholic Orders constant Ministry and commendable Customs continued in that Church nor doo deem it a matter of Conscience or Prudence to debar any thing divine though delivered by Mens impure hands For divine Ordinances are incorruptible nor can pollution of Mens Minds or maners defile them no more then putrefaction pollut the Sun when it shines on Carrion we may be corrupted but holy Ordinances like God are stil the same when restored to primitiv purity We must not cast away Gods provision though sent by Ravens nor abandon al Romish Tenets of saving Truth though Trent Council anathematised som Truths Popes were ever too wary to abject or abrogat tru Religions Essentials Scripture Sacraments Ministry Church Polity on which the overgrown structures of Pontifician pomp pride profit power and policy through Peoples credulity are raised or sustained Nor can ought conduce more to their content then that rash Reformers should reject al Rites of Religion retained by them They know how meager a Sceleton or meer shadow it wil shew both for Doctrin Disciplin Duties and maners if fanatic Reformers reject al Principles as Popish Or if som Mens rapacious avarice may prevail to bereav Ministers maintenance leaving them nothing to liv on but bare scraps of arbitrary grudging contributions Certes Church-reformation is to be carried with al accurat rigour in cleer points of saving Truths but with much eandor charity and circumspection toward Christians in other things wherin we differ or dissent 'T is a laudable Schism to separat gold from dross not retaining both in confusion nor rejecting both in passion wherby they shal not only reform abuses but invite Men to embrace or approv our wel tempered zele making them see their own defects or deformity For Reformation is best doon not by cutting off Religions head but by taking off the Visors which hide its beauty sith Men wil best see their errors not by tearing out their eyes but by fairly removing the films or beams of prejudice and pertinacy which obvele or hinder their sight By this shield of moderat charity proving al things and holding what is good we justly defend al Reformed Churches from the sin and scandal of Schism when we truly declare to separat no farther from them then we are perswaded they hav swerved from Christ and the Catholic Church We are bid to com out of Babylon but not to run out of our wits to act as Gods People with meeknes and charity not with firy fiercenes and cruelty like sons of Belial running from one Antichrist to another For Papists hav much of Antichrist in som kinds and so may many mo in others either by innovations confusions or chiefly uncharitablenes For if nothing savours more of Christ then Charity nothing hath less of Christ then the contrary which many Men mistaking for zele nourish a Cockatrice for a Dov and a Serpent for a Phaenix This freeth us from the brand of Schismatics such as the Novatians and Donatists were like our modern Sectists who so claimed to be a tru Church as to exclud al others from communion or accord Som cry out upon Papists cruelty which hath bin too barbarous yet they use more both against them and their Brethren longing for such a Kingdom of Christ as shal consist in War Blood and Massacres against al except thos of their own side or Sect. We may not imput the errors or enormities of every Popish Doctor to al that Profession nor take them at the worst sith ther is much difference betwen their public disputs and privat practises nor are their death-bed Tenets alwais conform to their Chairs or Pulpits Yea many are much more modest and moderat then hertofore wherin we ought to rejoice But for the People most are ignorant of thos Disputs wherin to er wilfully is dangerous which if they hold being so taught yet 't is under perswation or lov of Truth retaining the foundation of Christ crucified and expecting salvation by his sole merits of whom we should judg charitably that God in Mercy accepting their lov to truth which they know wil pardon particular errors which they know not to be such judg as you wil be judged We are loth or should be to differ from any Christians unles Conscience tels they are in evident error who like not Faction nor delight in separation nor hold any bloody Tenets against thos of advers Opinion but wish like charity from them that we may be al united to Christ and his Church Tru Reformation is but a return to Gods way by retaining such Principles as pertain to al Beleevers for we may use the Temples holy Vessels if restored from prophane hands of quaffing
Balthasaer being stil pure silver So our Ministry is Ezâ—a 7. 〈◊〉 non 〈◊〉 Ministe iâ—m holy and divine if refined from superstition as al other Ordinances are though derived through corrupt chanels of the Romish Church Hence our Reformers did not dig new Wels of Ministerial Ordination as Papists falsly aspers which Mr. Mason refuts but purified the puddle water according to Apostolic Institution not requiring more of any ordeined in the Church of Rome then to renounce their superstitious errors Which doon they were admitted to exercise the Ministry received both truly as to the substance and duly to succession without reordination For though that Sword had contracted Rev. 2. 12. rust yet was it the same with two edges which cam out of Jesus Christs mouth nor may it be broken or cast off becaus rusty but cleered clensed furbished from dulnes or bluntnes Ministers may stil continu Gods Laborers though Loiterers Mat. 26 40. as Christ owned his Disciples when they could not wake or watch one hour in his heavy horrid agony Our Antiministerial Antagonists hav less color to argu it Antichristian from Papal usurpation then ther is Reason Scripture and Experience beside common consent of al Reformed Churches to prov it Authentic For if envy teen and avarice did not blind their bloodshot eys they might cleerly see som mighty works wrought on Mens Souls by the Ministry without which thos cavilling calumniators had not bin so much Christian as they boast to be nor so able to contend with specious shews of Piety against the learned Ministry with whos Heifers they plough having nothing but what they received from them and are most ingrat wretches to their pristin Teachers We know that many Churches beside Reformed Gallican Popes Primacy began A 604. Venetian Grecian Russian Asian African deny the Popes universal Primacy of power being bought by proud Boniface 3. of proditorious Phocas the Parricid abov 1000 yeers ago who by Divine Right had no Jurisdiction farther then his own Dioces or Patriarchat limited by general Councils wher four other Patriarchs of Jerusalem Antioch Alexandria Constantinople had equal authority assigned in their several Precincts or Provinces as al know This Antichristian arrogation which gav first hint of revolt to Henry 8. our Bishops and Ministers stil abhorred so much as their Adversaries doo the Genevan Presbytery But it may be feared lest their preposterous zele or prepensed malice may prov the Popes best Engin if they can so far prevail to cashire al learned laborious duly ordeined Ministers which God forbid For then our Church wil becom a falow unfenced Feild fit for Papal subtlety which he wil Plough with an Ox and Ass coâ—yoked politic Jesuits with fanatic Donatists Seminary Priests with gifted Brethren Friers mendicant with Prophets predicant who condog or comply in consortship under divers disguises as is wel known So that no wise Men judg otherwise of this conjuncture but that Jacobs hand is in the py and Ahitophel assistant in counsil with Absolon whos sly plots and practises against tru Ministry good Lord confound Reformations may bend so far on one hand til they meet on the other forsaking that rectitud of the mean in which the truth and honor of Religion consists Antichrist which som fear in name and in others more then in the thing or themselfs is at both ends of extrems of Prophanes defect and confusion on one side and excess of superstition on the other Every Man may suspect Antichrist in his own bosom sith the Kingdom of Christ and Antichrist is specialy within us but 't is better for the Church to retain what is Christs though in common with Antichrist then passionatly to cast off al under color of detesting him sith Men may fal into sacrilege which is too frequent while they seem to abhor Idols 'T is the same evil Spirit which rents the Church by Schisms and that which casts into the fire of persecution and water of superstition But as the Spirit of Idolatry may be cast out for a fit so he may soon return with seven Devils wors then himself Papal darknes and Mat. 12. 4â— Human eclipsings are no warrant to extinguish the light of tru Ministry set up by Christ Nor can Men pleasure Satan more then to put out the Churches Candles instead of snuffing them but som hate our Ministry not for lighting their Lamps at the Popes Taper but for out-shining their dimnes for 't is madnes to cut their Fathers throats becaus they were once sick or descended from diseased Parents if they are becom in sound perfect health Vulgar Spirits are uncouth Reformers who beat down or break in pieces with Axes and Hammers having no Chissels or finer tools to clens and polish as som pul down Crosses to set up Weather-coeks and batter Church windows becaus painted in time of Popery Mans usurpation cannot prejudice Gods dominion nor Human traditions or additions vacat divine Commands nor Antichrists superstitions cancel Christs Institutions nor the heady intrusion of som on Churches rights caus Christians to remov the antient Land-marks of tru Ministry du order and good Government fixed by Christ 'T is much more madnes to abolish the use of holy things then to lerat som abuses with it but right reforming is a staid sober restauration of antient venerable sorms which is never wel handled unless Men hav honest hearts good heads pure hands and cleer eys to discern direct and dispose it but when al meet they wil seriously sincerely and succesfully doo the work of Christ and his Church Christians hav no caus in Reason or Religion to reject our reformed Ministry for any succession from relation to or communion with the Roman Church or Clergy no more then the Objectors hav to pul out their eys becaus Papists see with theirs or destroy themselfs becaus issued from Popish Parents or Progenitors For we may so wel refuse al Leagues Treaties or common Commerce with them as al Rites of Christianity and even that as lawful Ministry or holy succession originaly derived from Christ and his Apostles So far of Ministry in general now of Episcopacy Ob. Som at first brunt oppose that our Ministry being conveied Epictâ—pacy by the hands of Bishops who are not of Christs planting and now supplanted by power the whol order as slips or branches of one stem or stock must needs fal or fail together with the trunck of the Tree Ergo both to be annulled Sol. Lo how thes Antiministerials cudgel Presbyters with the same staf which som of them put into Vulgar hands to beat their Reverend Fathers and banish Episcopat but what ever thos rigid Reformists secret or sinister intentions were surely they wanted the Serpents wisdom to sav the main Head whence life motion and direction descends to al parts wherby the lesser hurts or bruises might easily be recured For the envious and ambitious zele of such Antiprelatical Spirits aspiring to step up into their steads
pressed St. Austin Chrysostom with others against Erastus giving general Councils glorious titles when they served his turn or els slighted them and Cartwright cals such citing of Fathers a raking of ditches 11. They allege against Bishops preeminence over Ministers that both are caled by one name and therfore one Function when 't is answered That community of title takes not away â—â—stinction of Offices sith even Princes are stiled Deacons Apostles and Priests yet far disparat in power this wil not content Yet Erastus proved That the name Elder is ever appropriat to Ecclesiastics not to Laics Beza borowed that distinction for his defens how the name of Bishops and Elders are common but their Offices not al one nor is it a good consequent every Bishop is a Presbyter Ergo every Elder is so for al names of Ecclesiastic Officers Deacons Apostles Prophets Prelats Pastors Presbyters are sometime used generaly or promiscuously 12. They aspers our State for suffering Bishops to retain som parts of the Canon Law crying out 't is Popish and Develish yet if ought sit their humors they secretly stole it out of the Decretals as in their draught of Disciplin more then seven parts of eight are borowed from it Hence Viret finding how Princes by cashiring the Canon Law assumed Ecclesiastic power to themselfs condemns their rashnes or rigidnes who depraved the same Thus by this Jury of Criminations it appeers how palpably partial al mortal Men are in their own behalfs yea their factious folowers wil hardly beleev half and justify the other moity as proceding of piety Next shal be shewed how they wrest the Fathers to their own sens Ignatius wils That nothing be doon in the Church without 〈◊〉 the Bishops consent who as Prince of Priests hath power over al Can ought be plainer Yet Cartwright counterfets That by Priests he means ruling Elders Lay ones he never know by Prince the Moderator chosen to propone matters at one meeting only and by power over al his authority over the Elders in the same Parish when no such precincts were yet bounded just after their new cut Justin Martyr stiles every Bishop Prelat as preposited over Priests and People Cartwright consters it That he was Prelat of the People not over Presbyters or at most a Moderator to propos matters only Yet if he was superior over Ministers how fondly is it inferred to be lawful becaus he was so for even in thos dawning daâ—â— som things deviated from the Gospels purity as the name Prelat common to al Elders was appropriat to one Thus like Wind-millers they make every wind serv their turns Ireâ—â—â—â— saith the Apostles appointed Bishops in thos Churches which they planted Beza clean contrary to his mind and meaning interprets it of Pastors Doctors and ruling Elders not constituted by their authority but chosen by the Parishes For when any Officer was elected the Apostle present consecrated him to the Lord by laying on hands in the name of the Presbytery Jerom testifies That from St. Marc to his time a Bishop was placed in higher degree abov Presbyters as a Captain in an Army Cartwright seeks strange shifts to shadow it 1. That the Presbyters did it without Marcs order 2. That the words from Marcs time are exclusiv as if that superiority began after his time which is flatly fals for he cals Marc Bishop of Alexandria and his successors superior in degree oâ— dignity 3. That in saying it was so at Alexandria he implies it was not so elswher Is not his a goodly gloss 4. He cries ouâ— against the pravity of thos primitiv times which is a more ingenuous agnition but a silly shelter or Sanctuary for no wit of Man can evade or exclude it Jerom saith farther It was ordered by Decrce of the whol World That to suppreâ—â— Schisms one should be chosen by the Priests abov the rest Beza boldly givs him the ly which the testy old Man if he theâ— lived would retort in his throat that it was not so Many Antients Irenâ—us Cyprian Tertullian Jerom Ambros Austin cal Bishops the Apostles Successors And Ecclesiastic Writers draw long Catalogs of their names in several Sees which thos Father 's urged against upstart Heretics in their dais but when Papists press such succession at Rome and elswher we deny not the truth of it but answer that personal succession is very effectual if Doctrinal concur and thos Fathers in urging the first had a special ey to the last becaus such Heretics oppugned som points of Apostolic Doctrin Yet Cartwright and his Cru contend that by Bishops are meant Parochial Pastors stiled the Apostles Doctrinal successors and al Episcopal Catalogs are of Parish Priests Yea Sadeil excluding al personal succession grants Doctrinal to Laics if they hold the Apostles precepts and walk in their paths O dainty When swarms of Authors are cited that Timothy was Diocesan of Ephesus Cartwright givs the ly to al becaus St. Paul saith he was Evangelist So was S. Marc yet a Bishop When for Antiquity of Archbishops Clemens Anacletus Anicetus Epiphanius Ambros c. are urged together with St. Austins rule That wher a name is so old and origin not extant it should seem Apostolic Cartwright cals the citing of antient Authors a raking of Hel and saith thos times were not pure Virgin-like branding Clemens Anacletus and Anicetus as conterfet cranks haply som forgeries were vented in their names and slights Epiphanius that he wrote according to his time but rejects Ambroses Book de dignitate Sacerdotum as foisted When for the Office of Archdeacon Damasus Sixtus Sozomen and Socrates are quoted Cartwright answers That Damasus spake in the Dragons voice the best ground bears thistles and thos times were corrupt Thus they either wiredraw the Fathers words to their own fancy or deny their authority which are easy evasions When Ignatius terms a Bishop Prince of Priests and Cyril and Tertullian high-Priest Cartwright cursedly censures that such Proctors presum to put our Saviour out of his Office yet they are only stiled his Substituts on Earth when al confes it to be the joint judgment of the Catholic Church and Councils that Bishops are the best remedies to repel Schisms and Heresies Beza and Cartwright cry they are al deceived for ther were great controversies and contentions stil under their regiment 'T is tru for Christ foretold it wil be so stil til the end When a cloud of primitiv witnesses is produced for the lawful use of Holy dais Cartwright complains That Truth is measured by the crooked yard of time and appeals from authority to Scripture wherof he wil be sole Judg and Interpreter When the whol stream of Fathers and Councils is urged to prov the Churches power in al indifferent things not prescribed by Gods Word he carps how he is pestered with human authorities instead of the Prophets and Apostles shaking them off as St. Paul did the Viper with one blast that the things asserted are now questioned
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
to make him manifest This Title contains three things 1. the Author God who gav it to Christ 2. The use for which he gav it to shew his Servants the things that shal shortly befal 3. The means by which Christs manifestation is put forth to this use 1. He sent and signified Ibid v. 2. 3. c. it by an Angel to John 2. The Preface directs either generaly to al Churches that bear record of Gods Word and Testimony of Jesus and al things he saw which wil make them blessed that read hear and keep the same or specialy to the seven Asian Churches of Jesus Christ who is described 1. By the properties or effects of his first coming in the Flesh who is the faithful Witnes and first begotten of the dead Prince of al earthly Kings which loved us and washed our sins in his Blood making us Kings and Priests to God his Father 2. By the properties and effects of his secund coming with Clouds when every Ey even thos that pierced him shal see him and al Kindreds wail becaus of him 3. By a narrativ of the Visions which extends from ch 1. v. 9. to ch 22. v. 6. 4. By the conclusion comprised ch 22. v. 6. ad finem Here consider 1. The certainty importance and use of it 2. The effects which it wrought in John who was ready to worship the Angel but bid to forbear 3. The command which he had not to seal the Prophecies with the reason of it 4. The authority therof is repeated becaus Jesus sent his Angels to testify thes things in the Churches becaus 't is ratified by the Spirit Bride and al Beleevers becaus the perfection is such as no thing may be added or subtracted on pain of eternal plagues and perdition The Contents of the Prophecy are triple 1 The things which John saw in the first Vision viz. 1 Vision Chap. 1. Christs presence with his Churches who is their Mediator and high Priest as walking in the midst of the seven golden Candlesticks their King as holding their seven Stars or Angels in his right hand and Prophet as out of whos mouth went a sharp two edged sword of Gods Word 2 The things which then were Chap. 2 3. viz. the seven Churches to whom John by Christs appointment sent Epistles wherin al perfections and imperfections promises and menaces admonitions and reproofs exhoâ—tations and precepts are intended to al Churches and Pastors so wel as thes sith no Prophecy is of privat interpretation for the proem and period of every Epistle is Let him that hath an ear hâ—ar what the spirit saith to the Churches 3 The things to bâ—fal hereafter Ch. 4 tâ—l ch 22. which transcend from the Churches on Earth to the Kingdom of Heaven wher John saw the things which must be hereafter The secund Vision shews 1 What the Churches constitution 2 Vision in Heaven is how ordered about Gods Throne and set in his presence 2 What the administration of affairs in Heaven and Chap. 4. the Churches government on Earth by Jesus Christ is who a spotless Lamb flain meritoriously purchased that honor to open Chap 5. the sealed Book of Gods Counsils being his seven Eys of Wisdom and seven Horns of Power able alone to discharge such a trust 3 What changes chanced in the World and the Chap. 6. Churches condition at opening of the first six seals wher is shewed how at preaching of the Gospel great troubles and terrible Chap. 7. wars arose among Men wherin Christs Martyrs ly as Sacrifices under the Altar crying for vengeance but are comforted that they shal be avenged after a short season and their Enimies terrified at first executing of the Lambs wrath upon them Yet lest judgment prepared should fal on his Friends a preventiv Chap. 8. provision is made to seal and sever them from the rest that no hurt heat or hunger shal annoy them 4 What destruction betides or is brought on the World at opening the seventh seal and what glory to the Saints which last includs al that folows to the end of this Book Here seven Angels with seven Trumpets declare Gods Judgments on the Earth but the three last remarkably differ from the four first which giv warning of great Wo thrise threatned by tripetion to the Earths Inhabitants but the four first tend to depriv the World of a third part of their comforts as in trees green grass the Seâ— with al Animals therin Ships Rivers Fountains Sun Moon Stars the light of day and night The three Wo-Trumpets Chap. 9. produce heavier plagues both by Locusts which shal so torment Men that they shal seek death but not find it and Euphratean Horsmen which shal slay a third part of Men yet the rest repented not The third Vision of A mighty Angel coming from Heaven 3 Vision Chap. 10. clothed with a cloud and Rainbow on his head his face like the Sun and feet as pillars of fire who stood on the Sea and Earth had a litle Book open in his hand which John being bid eat up and inabled him to Prophecy The three past Visions shew three substantial Note differences of things reveled to John and three main changes of his Spirit in receiving them the first contains Christs ministration of his Offices on Earth among his Churches the next of his Offices in Heaven over al the World to preserv and propagat his Church the last of his Offices both in Heaven and Earth to finish al wickednes in the World and to perfect his Churches felicity In al which manifestations he is presented sutable to the things reveled 1 As a Man in dealing with Men 2 As a Lamb offred to God in dealing with God 3 As a mighty Angel to incounter Satan with his Angels and powers of darknes in the World The matter of this Vision is Chap. 11. to shew when and how the mystery of God spoken by the Prophets shal be finished wherin 1 John had a Reed as a Red given to mete the Temple Altar and them that worship 2 The out-Court is given to the Gentils who shal tread on the holy City fourty two moneths 3 The two sack cloth witnesses had power to Prophecy one thousand two hundred and threescore dais 4 The Beast rising from the bottomless pit shal slay them but after three dais and a half they revived and ascended to Heaven in a cloud which terrified their Enimies 5 Great joy was in Heaven becaus this worlds Kingdoms are becom the Lords and his Christs that he may reward his Saints and Servants Ther folow several subordinat Visions which concern the Church typified by a woman Chap. 12. and respect 4 times 1 Before she fled into the wildernes who brought a Man-child which the Dragon waited to devour but he was rapt up to Heaven and the Dragon with his Angels cast to Earth by the Angel Michael yet he persecuted the Woman and made war
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
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
the Winepress at Vintage which succeds this Harvest is the same with that bloody slaughter executed by him which sat on the whit Hors wher 't is said He treads the Wine-prâ—ss of the fierce wrath of Almighty God Rev. 19 11. 15 which provs that the two Prophetic Parabols here no other interveining signify the same matter or if divers yet som way tied together sith then Harvest ther goes next before Vintage here and the preparation of the Lambs mariage and Babylons destruction preceds that cruel slaughter ther it must needs folow that the said preparation and destruction are this Harvest or belongs to the same with it or the Harvest with them If Babylons destruction be the Harvest it agrees to the type of cutting down and threshing sutable to Jeremies foretelling old Babylons fal by the same figure but if both Harvest and Vintage which end the yeer set forth the consummation of things the Harvest preceding in time then both may signifie the period of Roman tyranny wher Harvest may denot the Cities overthrow as first fruits and Vintage insuing the Beasts who Kingdoms ruin Haply Harvest may imply that preparation to the Lambs mariage or adorning his Bride or somthing to be doon therat which probably is the Jews conversion and gathering of Israel so long looked for Thes are they in our Maâ— 22. 1. Saviours Parabol who being invited to the Kings Sons wedding refused to com but being now ready make hast For the Gentils cannot be this Bride sith they hav bin the Lambs Spous abov one thousand six hundred yeers ago With this conversion or return of Israel who shal be ascited as part into the Lambs Virgin company shal be joined the Turcish Empires cutting down typified by drying up of Euphrates at pouring Rev. 16. 12. out the sixth Phial that the way of the East Kings may be prepared For the time of this Phial pointly agrees with the Brides preparation being set betwen Babylons overthrow and the Enimies last slaughter Christs Church which by Israels conversion wil seem dupled shal hav ech a peculiar Enimy one the Roman Beast of uncircumcised origin the other the Mahometan Empire of circumcised Of-spring derived from Ismael which was ominous and odious to Isaacs Issu the abolition of both being to be accomplished at Christs coming So Harvest may resemble the first and Vintage the last Joels Joel 3. 1. 2. 13. Prophecy whence this duple type is taken treats of Israels conversion saying In thos dais when I shal bring again the Captivity to Juda and Jerusalem I wil gather al Nations into the Valley of Jehosaphat and plead with them ther for my People and heritage Israel whom they hav scattered among Nations and parted my Land Then folows by Hypotyposis put ye in the sickle for Harvest is ripe com get ye down for the Press is ful the Fat 's overflow and the wickednes is great Now though both notions of Harvest one to gather in the other to cut down and thresh comply to Israels gathering into the Churches Barn and subduing the Enimies with slaughter yet becaus the Churches vindication is here handled the sens of cutting and threshing is to be preferd The Lord is Christ the King stiled the Son of Man whos power next appeers Another Angel cam out of the Temple in Heaven having 〈◊〉 18. 19. 20 also a sharp sickle and another from the Altar which had power over fire and cried loud to him that had the sickle saying thrust in thy sharp sickle and gather the clusters of the Vine for hir grapes are ful ripe And the Angel thrust his sickle into the Earth and gathered the Vine nnd cast it into the great Winepress of Gods wrath and the Press was trod without the City and blood cam out even to the Horsbridles by the space of one thousand six hundred furlongs Here a Vintage is described which Parabolicaly in Scripture signifies bloody slaughter and this is the same with that great carnage expressed by the same words which shal be in the war of that great day at last Phial For Rev. 19 15. both are the ruin of one Enimy and ech shal befal at last on the Beast and fals Prophet with al their Complices and Confederats If then this Vintage be that slaughter it must fal on the said Enimies So the Vine or Vineyard is the Beasts Dominion the ripe Grapes his Assistants ful of blood-guilt ripe for judgment the Vessel or Wine-press the place of slaughter caled Armageddon or destruction but wher this place or pitchâ— field shal be is not reveled nor may be curiously inquired Yet the holy Ghost points out its dimension to be one thousand six hundred furlongs without the City but within the Region or Territory therof St. Jerom computs Palestin to be 200. Epist ad Dard Italian miles long which make one thousand six hundred furlongs eight to a mile whence many conject or conceiv that ther shal be this great battels Cockpit specialy sith it hath an Hebrew appellation which such as beleev Antichrist shal com from the East or descend of Dans Tribe easily credit but we who find him seated in west Babylon can hardly relish it unles we deem as divers doo that after Romes demolition he shal divert into the East as som of his sworn Vassals suppose he shal reside at Jerusalem before the day of Judgment For 't is not probable he wil freely lead an Army as he perswaded Princes to doo into Palestine leaving so many Enimies behind his back Som find a place in the West of like extent one thousand six hundred furlongs viz St. Peters Patrimony which from Rome to the farthest mouth of Po and Marishes of Verona is about two hundred miles long wher haply the blow wil be struck The Cutter of clusters is not the same with the Wine-press treader but hav several workmen for an Angel with a Vine-dressers sickle cut the clusters and gathered the Grapes but Christ the King with a troop of Rev. 19. 11. 13. 14. Heavenly Horsmen trod the Press clothed in a vesture sprinkled with blood whom the Armies in Heaven folowed on whit Horses Nor is the Grape-gatherer said to tread the Press but only to cast the cut Clusters into it and then the King coming with his Heavenly troop of Hors trod the Press without the City Then blood cam from the Wine-press to the Horsbridles for one thousand six hundred furlongs space So the sum may be the Angel Vintager with the Saints help shal lop off the Clusters belonging to the Beast and so force them into Armageddon wher the Lord Jesus shal tread them in a Wine-press as St. Paul saith The Man of sin shal be destroied by the Lord with 2 Thes 2. 8. the brightnes of his coming What can be cleerer yet no infallible certainty sav bare conjecture can be had before the event makes it evident Here our Author Atropos-like cutsoff the web of his
Pray and lift up your Heads 1 Thes 5. 2 3. for your redemption is at hand but such as liv securely as assured of their salvation speaking peace and safety to their Souls Sudden destruction shal com upon them as travel on a Woman With Child and they shal not escape The day of the Lord shal com as a Thief in the night therfore watch and pray for great things and terrible revolutions are at dore to befal at end of A. 1655. wherin this Author is most confident who proceds thus It rests to be shewed 1. What hitherto hath bin fulfilled 2. What at present is effected 3. What shortly is to be expected which is chiefly contained in the 11. and 16. Chapters The Revelation describes the State of Christs Church in the new Testament and what shal betide the fourth Monarchy under which it subsists This description includs three Periods of time 1. The Dragons Ethnic Kingdom when seven Crowns 1 Period stood on his seven Heads being publicly adored and Christians persecuted by Pagan Emperors to which reign Constantin Rev. 12. 3. Rev. 13. 1. 2. put a Period A. 312. and the Church triumphed til Theodosius died A. 395. At which time the Devil left his shape of a Dragon resigning his Host Seat and great Authority to the Beast with seven Heads and ten Horns which rose from the Sea 2. Antichrists Vicarian Lieftenentship under the Dragon 2 Period Rev. 12. 15 16. from A. 395. til A. 1655. now neer During which space the Pope or fals Prophet blasphemed Gods name and persecuted his Saints for one thousand two hundred sixty yeers but when the Dragon was cast to ground he cast water out of his mouth as a Flood to carry away the VVoman that is he stirred the North Nations to invade the Empire and infest the Church but the Earth swalowed the Flood for they embraced Christanity and erected sundry Kingdoms The Dragon seing Idolatry could not be publicly erected resigned to the Beaâ—t risen from the Sea on which the great Whore or Antichrist the Dragons Deputy Vicar crept up in thos wars rode his seat power and authority viz. his host of Devils or Idols wherin Ethnics worshiped him which his Antichristian Vicar stil continues under the name of Saints Herof St. John speaks Rev. 13. 3 4. al the World wondred at the Beast but worshiped the Dragon which gav him power and the Beast also saying who is like him or able to make War with him This Lieftenentship is to last forty two months or one thousand two hundred sixty annal dais which beginning A. 395. must end A. 1655. as is said Then folows the Churches tru peace or prosperity at last 3 Period Rev 20. 1 2 3. Period for at sound of the seventh Trumpet the seventh Wo cam on the Empire and the seventh Phial of Gods wrath was poured oâ—â— wherwith the Churches Enimies are cut off and the Devil shut up in the bottomless Pit for one thousand yeers so that nothing but tru tranquillity can insu Hence the Church Rev. 11. 15. exults with great voice saying the Kingdoms of this World are becom the Lords and his Christs who shal reign for ever To thes three times al three Parts of the Apocalyps are Analysis squared for the Son of God desâ—ribes the state of his Church and what shal befal the Empire in a triple maner 1. By seven Epistles chap. 2. and 3. 2. By a Book sealed ch 4. 5. 6. 7. 3. By a litle open Book ch 10. to the end He also appeered to John in several shapes 1. As a Son of Man ch 1. who suffred in the fiâ—â—t Period 2. As a Beast like a Lamb with seven Horns and seven Eys ch 5. which fights in the secund Period 3. As a strong Angel clothed with a Cloud ch 10. who reigns having al things put under his feet in the third last Period As a Son of Man in mâ—â—st of seven golden Candlesticks he declares the Churches condition in general by seven Epistles wherof the two siâ—st belong to the first Period the â—iv last to the se und but the Promises ch 2. and 3. to the last As a Lamb he opens the sealed Book Gods hidden Decree implying the Roman Empires estate distinctly under which the Church is built and subsists ch 4. 5. 6. 7. 8. and 9. viz. in the Politic State for the first Period til A. 395. which by opening the six first Seals is performed the Ethnic Emperors condition is shewed in the first fiv but the fal of Paganism in the sixth from Constantin to Theodosius death In the secund Period from A. 395. to 1655. when the seventh Seal is to be opened seven Angels with seven Trumpets declare by seven Judgments then executed the Empires ruin Ch. 8. 1. By Barbarians A. 395. 2. By Romes first sackage A. 410. 3. By suppressing the West Empire in Augustulus A. 476. 4. By abolishing al public Offices A. 552. 5. By Sarrasens as the first Wo tels ch 9. 1. to 12. 6. By Turcs ch 9. 13 to 19. 7. By Papists palpable Idolatry Murders Sorceâ—ies Fornications and other abominable sins as in the secund Wo ch 9. 20 21. In the third Period at entry of A. 1655. the seventh Angel sounds and Judgment is executed with the third Wo on the Churches Enimies wherby Gods mystery is fulfilled ch 10. 9. As an Angel covered with a Cloud having a litle Book opened which John swalowed he foretels what shal befal the Ecclesiastic State in al three Periods 1. The Church is built up under persecutions ch 11. 1 2. 2. 'T is gloriously beautified with the Sun having the Moon under foot as despising al mundan things and a Crown of twelv Stars the twelv Apostles on hir Head ch 12. 1. 2. 3. The red Dragon raiseth many Heresies and troubles but Constantin as Michael overcam him and expeld Heathenism v. 9. In the secund Period thes seven Synchronicisms are set forth 1. The holy City trod down by the Gentils ch 11. 2. 2. The two VVitnesses mourn in sack cloth v. 3. to 10. 3. The VVoman fled into the Desart ch 12. 6 to 14. 4. The ten hornd Beast blasphems God and makes war with the Saints 5. The two hornd drivs a pety pedâ—ing trade ch 13. per totum 6. The company of one hundred forty four thousand sing a new Hymn and liv blamless ch 14. 1. to 6. 7. The VVhore of Babylon or Papal Hierarchy rides and rules the ten hornd Beast of free accord ch 17. Herupon God forewaâ—nd hir by declaring his plagues and punishments ch 15. and 16. but when no redres folowd he past sentence to confound hir Hence in the third Period the Churches joy or ovation over hir Enimies total ruin is displaied with hir wished peace or tranquillity ch 19. Thes are the general Contents of al but many mo important particulars relating to our times occur which shal be summarily collected for the Churches
the last universal Judgment for that is committed to the Son but in particular over the Churches Enimies in the fourth Monarchy and Papacy which Daniel saw til the Beast was â—lain and his Body given to the burning flame and the power of the other Beasts cam to an end for a term was set how long eâ—h should last and the Saints shal be given into the fourth Beasts hand so long as the Whore rides the Bâ—ast til a time times and dividing of time but at end of these three times and half the judgment shal sit and his power totaly abolished yet the World not destroyed but al kingdom dominion and greatnes under Heaven given to the Saints of the most High whos kingdom is everlasting and al dominions shal serv him Saint Paul's words The Lord shal destroy him 2 Thes 2. 8. with the brightnes of his coming are expounded in the Apocalyps but it seems the two judgments ch 19. and 20. are Rev. 19. 11. c. different and not reduced to one self time sith one thousand yeers intervene for the two great Guests the Beast and fals Prophets are lodged in a Lake of fire and brimstone but their Host the Devil associated to them a thousand yeers after at end of the World when the last judgment is immediatly held Weigh al wel and God giv thee wisdom unto Salvation The Author intimats that Christ shal com to destroy the Churches Enimies A. 1655. finito and bind the Devil in chains a thousand yeers at end wherof he shal judg the World yet protests he wil not presume to penetrat too far into thes secret sublime mysteries which he borows from Master Mede He exhorts us out of the Apocalyps to address our Rev. 3. 20. 21. ears and hearts to the Son of God Who stands at dore and knocks saying If any wil hear my voice and open dore I will sup Rev. 1. 3 6 8. with him and he with me to him that overcoms wil I grant to sit Rev. 22. 7 14. with me on my Throne as I overcam and sat down with my Father on his Throne Blessed is he that keeps the sayings of this Books Prophecy nay blessed are they that doo his Commandments that they may hav right to the Tree of life and enter the Gates into the City To him which is was and is to com the Almighty be glory and dominion for ever Amen The sum of al his Explications is 1. The last act of Reformation Summary and releas of Protestants in Silesia Rev. 11. 7. 2. The three yeers and half when the Witnesses bodies ly in the street Ibid. v. 8 9. 3. The continuance of war in thos Kingdoms til the Martyrs innocent blood be avenged 4. The sudden fal of a strong Pillar or Protector of the Papacy 5. The exaltation of an Evangelical Head or Protestant Patron 6. A Reformation in Germany 7. The destruction of Rome City 8. The end of the Turcs Empire Rev. 11. 14. Rev. 16. 12. 9. The Jews Conversion Ibid. 10. The Papists sedulity to gather their utmost forces Rev. 16. 13. Rev. 19. 16. 11. The total ruin of al the Papacy Rev. 16. 18. 21. Rev. 19. v. 20. 21. 12. The fulfilling of Gods mystery Rev. 10. 7. Wherby the Devil is shut up in the bottomless Pit the Son of God takes possession of the Kingdoms the Church fares in peace and tranquillity al which he writes to comfort his afflicted Countrimen and draws al Chronical lines to one Center of A. 1655. as the common gulf which is a conjectural crotchet no certitudinal conclusion wheron Men may rely One yeer and half wil bewray the verity or vanity therof to Gods glory and Mens satisfaction who must stil wait and watch but not sift or serch into his secret hidden Counsils The future contingents which he proposeth to be shortly expected A. 1655. are thes 1. Romes final ruin 2. The Papacies total confusion 3. The Jews conversion 4. The Turcs Empires abolition 5. The Churches restauration 6. Christs readvention al which materials he hath from Mr. Mede Neither of them handle the Lambs mystical mariage with Rev. 19 7. his spiritual Spous which Dr. Preston compares to civil carnal Nuptials in â—iv respects 1. As Parents consents is requisit in the contract so God the Father hath freely given his Son to us and us to him 2. Both Parties must mutualy consent to be wedded so Christ the Husband as the Man stil is Suitor tho the Woman most needs it for hir perfection first invites us to this match and the holy Ghost prepares our hearts to intertain it 3. Both make a Covenant Christ on everlasting one to bestow himself and al that is his salvation remission of sins grace glory on us if we giv our selfs intirely to serv him Thes are but the Espousals 4. Ther folows a solen union or celebration of Mariage betwen both which is doon in Baptism when as we promiss in Weâ—lock to take ech other renouncing al other so here we vow by word of mouth or sureties to forsake the World Flesh and Devil with al their Works cleaving soly to Christ both in prosperity and persecution and keep our Souls chast to him not prostituting them to unclean lusts or service of any Creatures 5. The Nuptial consequents correspond in both which is an inseparable union of hearts and communion of goods my Beloved is mine and I his what Christ hath is made ours and our his our debts becom his as al his riches righteousnes honors and privileges ours by imputation O what a blessed condiâ—on is it to say with the Spous in the Cantiâ—les I am my Beloveds and his desire Câ—nt 7. 10. is toward Me He feedeth me among the Lilies O let his pretious Blood make my scarlet sins so whit as Wool or as the Snow in Salmon In this peece are mo tedious repetitions then in al the work els which is doon purposly to make it more obvious or perspicuous unto every common capacity Quae placuere semel decies repetita placebunt Sunt patefacta sacro mysteria magna Joanni Quae Deus in seclis efficienda dâ—cet To holy John great mysteries were told Which to be doon in Times God doth unfold Medus vir celebris nulli bonitate secundus Artibus Ingenio Judicioque praeit Quaeque revelavit mysteria magna Joanni Christus in illius sunt patefacta libro Mede was a rare Man for goodnes next to none In Learning Wit and Judgment cheif alone And what high hid things Christ to John declared Are in his Apocalyptic Book explaned Mira brevi obvenient Germanus praedicat Author Si modo venturis est adhibenda fides Mira canit quae anno simul efficienda propinquo Vix credenda tamen dum patefacta forent Strange things saith a German shortly shal befal If faith to futures may be giv'n at al. Wonders he tels which next yeer doon must be Yet scars to be beleevd til
of the Son of Man and Saints of the most High in Daniel begins when the great judgment sits but Christs Millenar reign is the same with Daniels Ergo it begins at the Great judgment That both are one self Kingdom appeers thus 1. They both began at the fourth Beasts destruction Dan 7. 11. â—2 2â— that in Daniel when he was slain and his body given to burning flame That in John when the Beast and fals Prophet Rev. 19 20 21. Daniels wicked horn were cast alife into a lake burning with brimstone 2. Becaus John begins the Millenium at the same judgment Session for both say they saw Thrones and thos that sat on them and the Saints lived or reigned with Christ the Son of Man If then thos yeers begin with the judgment day it cannot consummat til the end for Gog and Magogs destruction and general Resurrection is not til then Ergo the thousand yeers are included in that judgment Day Hence it results that what Scripture speaks of Christs Kingdom at his secund coming or at Antichrists confusion is of necessity the same which Daniel saw should be then and consequently the Millen reign is included betwen the commencement and consummation of that great Day So thos sayings of St. Luke concerning Luke 17. 20 19 11 2â— 31 Christs coming in Clouds with power and great glory concluding when yee see thes things com to pass know that the Kingdom of God is at hand refer to Daniels Prophecy being no wher els found in the old Testament for Christ cals himself oft the Son of Man as he is stiled in that Vision of the great Judgment wherof we must at his secund coming expect the accomplishment 3. The Apocalyptic thousand yeers folow the times of the Beast and fals Prophet as the series shews which if we deny we must disclaim Rome to be Babylon the Papacy the two hornd Beast Antichrist the fals Prophet and the Apocalyps Canonical as the Opposers of old Chiliasts were driven to doo 9. Thos thousand yeers are yet to com but what the maner or condition of that Kingdom means Men much differ Most say Antichrist shal not be fully or finally destroied til Christ com to judgment which may be asserted without holding that this shal be before that Day as common Chiliasts contend for it may be a third time during it which shal continu so long At entrance wherof the Beast and Antichrist must perish for this is not a Day of few hours but a continued act of divers yeers wherin Christ shal destroy al his Enemies beginning with Antichrist and ending with the general Resurrection which is his Millenar reign in new Jerusalem So ther is one only Millenium which begins at the Beasts perdition when Satan shal be bound in chains and cast into the bottomless pit being before only cast from Heaven or the Imperial Roman Throne in Constantins time not to peep out til the thousand yeers expire 10. The first or secund Resurrection are proved to be boâ—h real 1. The place of the first Resurrection seems plainest for Rev. 20. 4 5. allegory sith it refers to the Martyrs rising 2. 'T is said Thos that were beheaded for Jesus lived and reigned with him a thousand yeers but the rest of the Dead lived not again til that time was finished Ergo if one be literaly of them which lived not again til the thousand yeers end the other must be so too of thos that lived and reigned when that time commenced caled the first Resurrection 3. Though the Jews had no direct distinct notice of two Resurrections sav only in gross to be at the judgment Day yet they expect such wherin som which rise shal reign somtime on Earth as 't is said The Souls of the Wisd 3. 1. 〈◊〉 righteous shal in time of their Visitation judg the Nations and their Lord shal reign for ever So the twenty four Elders sing We shal reign on Earth 4. The whol Church after Apostles Rev 5. 10. held as Justin informs that the first Resurrection belongs soly to Martyrs and chief Confessors as a special privilege which made Men much more affect Martyry and induced praier for the Dead that they might partake that Resurrection as Tertullian tels Thus we are bound to beleev the matter but the maner of the Saints thousand yeers reign with Christ in new Jerusalem is not so cleerly unveled 11. New Jerusalem and the Nations walking in the light of it are not one for new Jerusalem is not the whol Church but the new Worlds main Metropolis The Nations which walk in hir light shal be happy and glorious but changable and liable to great commotions at end of thos thousand yeers wheras thos in new Jerusalem shal be manumised from al mutation on whom the secund death hath no power and God shal wipe al tears from their eys Christs words prov God said to Moses Mat. 22. 32. Exod 3 8. I am the God of Abraham Isaac and Jacob he is not God of the Dead but of the living that they shal possess Palestin the Land of promiss in person which yet they never enjoied but as Strangers or Sojourners For the Covenant is made to ech so wel as to their seed viz. to Abram Gen. 13. 15. Gen. 15. 7. Gen. 17. 8. to Isaac Gen. 26. 8. to Jacob Gen. 35. 12. to al three jointly Exod. 6. 4 8. Deut. 6. 18. Deut. 11. 21. Deut. 20. 30. Now this promiss is not yet performed to them nor shal be while they ly dead Ergo they must be raised to inherit the promised Land from which places the Rabins proved the Resurrection against the Sadduces This St. Paul intimats saying Abraham looked for Hebr. 11. 10. a City whos builder is God Again now they desire a better Country that is an Heavenly or from Heaven for God hath prepared for them a City This probably is new Jerusalem said to com down from God out of Heaven prepared as a Bride adorned for hir Husband Zacharias in his Prophetic Benedict us saith to Luke 1. 72. perform the mercy promised to our Fathers and to remember his holy Covenant meaning how he wil herafter remember to fulfil his Covenant to them of possessing the promised Land in persons which is not yet doon so they must liv bodily at first Resurrection to enjoy this promiss actualy Christ saith many Mat. 8. 11. 12. not al shal com from East and West who shal sit down with Abraham Isaac and Jacob in the Kingdom of Heaven but the Children of the Kingdom shal be cast into outer darknes This seems to imply their Kingdom of new Jerusalem which shal dure one thousand yeers 12. Christs Kingdom the Church wher he reigns in his Church is one thing and that wher the Saints shal reign with him another the first began at his first coming which he shal resign to the Father the last is to commence at his secund and continu
defect then exuberance that way Howbeit thos rigid Rhadamants lov luscious luxurious feasting at al times els specialy on Ashwendsday good-Friday or other fasting dais more then any Christmas Men used heretofore Yea the Scots at first Reformation cashired al Popish customs and ceremonies except their beloved Grece-Cup which was to serv in at end of meals al liquorâ— then used wherof ech drank what he listed In sum Christmas harmless sports in sit seasons are lawful Summary good fires behooful holy Hymns useful New-yeers gifts fruitful begetting mutual amity among Neighbors and plentiful fare without surfet or ebriety cheerful whatever Sectists cavil in their Chairs or Pulpits to the contrary It folows not that every thing which Pagans or Papists doo is Heathenish or Popish for Gentils doo many excellent things by Natures principles which Gospel Principles confirm that are commendable in Christians so Papists retain sundry points of Doctrin Disciplin and maners which Protestants may imitat Ob. Such Fests are not warranted by Christs precept nor Apostles practise nor any authentic authority Ergo 'tis Wil-worship fitto be extirped or extermined Sol. The Lords day hath no warrant of precept or practise in Scripture yet lawful necessary and generaly tho not specialy Moral by the first words of the fourth Commandment but neither this nor Christmas wants authentic authority of the universal Church through al ages nor is one wil-worship more then the other For wil-worship as St. Paul Col. 2. 23. shews hath no Scripture warrant general or special but only the vain wil or phansy of Men as worshiping Angels and placing an absolut necessity of holines in things indifferent The general rule of St. Paul Let al be doon decently in order 1 Cor. 14. 40. is sufficient warrant without particular precept precedent or practise for Christs Spous to ordain occasional Fests in themselfs lawful and laudable tending to Gods glory and Peoples good as som are often appointed among us upon emergent occasions or occurrents So the Jews freely observed an annal Fest of dedicating the Altar instituted by Judas Machabeus 1 Maâ— 4 â—9 after the Temple had bin Idolatrously polluted by Antiochus Epiphanes which yet is not specified much less sanctified in the old Testament or Canon of Scripture but Christ honored it with his presence as he did their septidial John 10 22. mariage Feasts with his first transubstantiating miracle of turning Water into Wine in Cana. So the Catholic Church or any particular may constitut or celebrat set dais for pious purposes yeerly or extraordinary if they shal see good caus Ob. Tatling Tradition tels that Christ was born Dec. 25. then at Solstice immediatly after Midnight as the dais began to lengthen but the Church of England celebrated the Birth day ful twelv dais after the Hyemal Solstice Ergo hir Accompt was erroneous Sol. This is already answered to the first argument and the reason rendered of that deviation becaus we folow the Julian Calendar sans reformation but tho the Church of England doth not observ the tru precise time of the Winter Solstice yet she celebrats the tru day Dec. 25. according to the Julian Accompt stil which is sufficient nor is the time so exactly to be regarded as the thing or benefit to be remembred Ob. No Magistrats can make Dais holy nor impose them Gal. 4 9. to be necessarily or perpetualy observed For the Apostles cal such observances weak beggerly Elements the yoke of bondage Gal 5. 1. and rudiments of the Law which destroy Christian liberty Ergo Col. 2 20. they cannot institut Fests Sol. Indeed they cannâ—t make dais holy or impose them to be observed under pain of damnation which dâ—strois Christian liberty and is a proper privilege of Gods power nor are dais properly holy inherently no more then Churches or Elements of the Sacraments which yet are cald holy being appointed or appropriated to Religious uses so Magistrats may sanctify or set apart certain dais to holy services for Gods glory having free ful power to order things indifferent The Jews ordained occasional Fests which Christ and his Apostles observed with their presence so our Magistrats appoint dais of Humiliation and Thanksgiving which People are bound to keep holy much more Christmas day for many reasons 1. God promised it when he said to the Serpent John 8. 56. The Womans seed shal break thy head 2. Christ saith Abraham rejoiced to see this Day 3. Jacob foretold it that the Scepter Isai 7. 14. shal not depart from Juda til Shiloh com 4. Isaiah saith a Virgin shal conceiv and bear a Son cald Immanuel for unto us a Child is born to us a Son is given the Prince of Peace at whos byrth was public Peace through al the Roman world Saint Paul cals it the fulnes of time when Men and Angels Gal. 4. 4. Luk 2. 10 11 13. were filled with ineffable joy and admiration The Angel which told the Shepherds of his byrth had a multitud of heavenly Host praising God saying Glory to God in the highest and on Earth Peace good will towards Men. Clement an Apostolic man bids Christians keep Fests diligently and in the first Const Apost l. 5. c. 1â— place Christs byrth day which al primitiv Fathers and others from age to age til our mad-brain days hav most devoutly celebrated yea on the very twenty fith of December whos exemple and exhortations in their sacred Sermons Homilies and Treatises the late reformed Churches of Helvetia Bohemia Bremen Auspurg Savoy Poland Hungary Scotland France Belgia Palatinat beside Denmarc Sweden and al Lutheran Churches in Germany or elswer folow both by practise and Precept Ob. The Lords Day sanctified weekly in memory of Christs Resurrection is sole-sufficient in stead of al els Ergo to ad any on work dais without warrant is superstitious wil-worship specialy sith t is commanded six dais thou shalt labor but keep holy the or a seventh day Sol. Thos harsh terms of superstitious wil-worship cast on Anaâ—â—me 〈◊〉 the Service Book Christian Fests are causless calumnies being their common brands or badges bestowed on our public Liturgy which they cal rank Atheism a proud Strumpet a cursed Mass of superstition ful of Serpents bathed in the blood of Bodies Souls and Estats the reliques of Popish dregs the very head not stâ—mp or lâ—â— of the Dragon the jugling or conjuring of Magicians and character of Antichrist who say our thirty nine Articles are stuffed with Popery and Arminianism but scorn the book of Homilies as most cours contemptible kitchin-stuf If to rail or revile be sufficient who cannot be eloquent and how easy is it to cast such base dirt in their deerest mothers face which may fitly be retorted they reviv the Petrusians Heresy who decried al Christian Fests to introduce Atheism which in milder language is stiled Libertinism The Lords day is most necessary and must be doon yet the rest not left undoon sith al tend to
Martyr actualy and arbitrarily who gladly gav his life to preach or publish him for the tru promised Messiah 21. John his best beloved Apostle Evangelist Analogical Martyr who suffred cruel torments and was exiled being ready to lay down his life 22. Innocents of Bethleem Juda who in deed not desire were slain by Herod the great in Christs stead tho not for his sake Thes are al the fixd Fests but his Resurrection is sanctified weekly in lieu of the seventh day Sabbath and yeerly too at Easter his Ascention 40. dais after Which are al except the holy Ghosts decent at Pentecost and Trinity seven dais after consecrat to the three Persons in Deity The last with som Appendices are Movables and three of them Easter Pentecost or Whitsunday Trinity celebrat on the Lords day Al the rest which relish of superstition invention and exaltation of the Cross the blessed Virgins pretended sinless Conception and supposed Assumption al Souls in Purgatory beside Tho. Becket a Pseudo Martyr and many mo of like bran we utterly reject renounce or repudiat What harm then in al this sith it tends soly to sanctity Yes say Malignants becaus Papists ordained prescribed and pro phaned them Indeed they abused not appointed them being instituted before by the primitiv Church as is plentifully proved but such as they superstitiously superadded are abrogated and abandoned Yet what if Papist ordeined al shal we receiv or retain none If they go on their heels shal we walk on our heads If they profes one God in three Persons shal we beleev three Gods in one Person Let pious institutions be embraced but al impious abuses or Ordinances exiled and extermined In sum I prescribe no Fests to be sanctified nor find fault Sumâ—ary with their suppression but only assert the lawful Religious use of them freely agnizing that the state or such as sit at stern hav lawful human power to annul or abrogat them and to restore or reestablish them with other Adiaphoral Ordinaces except Articles of Faith wherin we must obey God and not Man so far am I from taxing or traducing our Superiors actions that I doo and wil obey them in al indifferent things either Religious or Civil which doo not trench on a good conscience Yet if they wil be pleased to redintegrat the public Liturgy and principal Festivals which stand ratified by several Acts of Parlement unrepealed they shal make glad millions of good hearts in this Common-wealth which greatly griev at this interruption rather then abolition or suppression of them On whos behalfs sith 't is no Mony-matter nor can any way prejudice the State this poor Distich may humbly be presented Gratum Opus Angligenis si restituatur ut olim Publica forma Precum Festaque sacra foret If Common-Praier Book could as of old be had And sacred Fests English hearts would be glad Let incomparable Bishop Andrews words concerning the In a Sermon on John 8. 50. chief Soveraign Queen of Festivals close up the Catastrophe Ther is no day so properly Christs as that of his Birth which by comparing it with others wil appeer For the Passion day is not so truly or peculiarly his becaus two Theefs suffred with him at the same time place and maner nor Resurrection day sith many mo rose then too and went into the holy City appeering unto many nor Ascention day for that Enoch and Elias ascended bodily long before him much less the Circumcision day which was common to al the Jews Male-Children but the Birth day of a pure Virgin by power of the holy Ghost is soly his without Felow none ever so born none born such God and Man in one Person Therfore as no Fest els 't is attended as Christ he-self was with an Apostolic retinu of twelv Holy days Thus this sweet singer of England or golden mouthd Chrysostom descants The final result rests on two questions 1. Positiv whether Upâ—â—or it be lawful for Gods Church and al obedient Members to set apart or sanctify one day of 365. in a yeer for the memory of our Saviours manifestation in the flesh as the Jews did the Altars dedication and our State the deliverance of that Devilish Powder-plot which no sober Christian can deny 2. Comparativ whether it be superstition thankfully to celebrat one day annaly with public worship in remembrance of Mans redemption or rather wilfully to scorn slander prophane and contemn it If thes two be laid in the scales of unbiassed impartial judgment the pious veneration wil far preponderat the impious irrision in al good Mens eys Shal we set apart or sanctify divers dais of Thanksgiving and Humiliation for Temporal benefits of Victories or other occasions and cannot be content to afford to allow one for the greatest Spiritual blessing of our eternal Redemption from the power of sin and slavery of Satan began by his blessed birth and finishd by his bitter death and burial with other consequent glorious works of Exaltation viz. his Resurrection Ascention and continual intercession at his Fathers right hand in Heaven God shield us from such guilt wherto thes two Heroics may be aptly applied Absit tale nefas pudet haec opprobâ—â—a nobis Aut dici potuisse aut non potuisse refelli Far be such crime 't is shame should be imputed Thes scandals to us or could not be refuted For shâ—me then let Pulpits ring no more of such rediculous reasons prealleged not worth a Fig which if a young Sophister should urge in Schools he were worthy to be hissed out as being unwoâ—thy to be answered Dr. Hammond a deep Divine from whos learned lucubrations I hav pickd som precited materials as he and al writers borow from others in his Resolution to certain modern Quaeres wherof this concerning Christmas and other Fests is the last answers sixten addle interrogatories of his Antagonist in this point which he that lists may peruse but to requite his pains proposeth three pithy Quaeres at end of that Treatise wherto three mo shal be superadded 1. Whether the Church Catholic or any particular specialy 〈◊〉 nâ—â—rest the Apostles age hath sufficient power to make one or mo daiâ— sacrâ—d and let apart fâ—om servil works to Gods service in memory of som eminent mercy conferred on his People to be yeerly celebrated with tru piety which shal bind al dutiful Children to obey and observ them 2. Whether the annal Fest of Christs Birth being both lawful 2 Qâ—aere and laudable in the right religious use weeding out al abuses ordained by the Catholic Church may justly be abolished or abandoned by any Church or State much less privat Persons without regard to the universal sith it hath so long continued sans comptrole or contradiction by any 3. Whether it be a good ground in Conscience or Common 3 Qâ—â—â— e. reason to cancel or cashire so pious a constitution under a fucatious color of causless superstition becaus som pedissequent dais hav bin rudely
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
signify the same cannot be proved by Scripture thes few pregnant Texts shal serv to vindicat the truth Politia Ecclesiastica An Ecclesiastic Polity 2. THat the Church is no different or distinct Oeconomy or Corporation from the civil Common-wealth but subject and subordinat to it in al things nor hav Clergy Men except they be temporal Princes any spiritual Government or coerciv jurisdiction unles delegated by suprem Magistrats special Commission but al their function is to Preach Teach administer Sacraments and doo other Ecclesiastic duties Which the Soveraign Magistrat may also execut if he pleaseth so wel as perform a Constables Office or any other civil faculty yea he can constitut what Books of the Bible shal be Canonical and which Apocryphal binding the Subjects to observ the one or other as he shal dictat direct or determin under pain of civil obedience or disobedience For Ministers are only our Ghostly instructers and School-Masters not Rulers or Governors no not in spiritual sanctions which concern the life to com whos precepts are pious Counsils not positiv commands This â—latly contradicts my third Tenet touching Church-Government 3 Thesis from the Creation to the first Century after Christs Birth and consequently to our times who defend that for divers of the first generations al Rule both sacred for Soul and secular for Body consisted in Fathers and Elders of Families but after when Men gathered like Partridges in Covies into several Societies public Poliâ—y grew up to two distinct Bodies which had sundry privileges of Rule but subordinat or subalternat one to another This is â—atified at large in the unwrested History of both Bodies drawn down from the first times to our modern ages which to reâ—terat wil be tedious if not nauseous Yet som few proors or places of Scripture shal be briefly subjoined as in the former Moses who first instituted Government over Gods people Israel Deut 17 9 12. erected by divine dictat or direction two distinct Courts one for Church-matters caled a Consistory another for Common-wealth affairs clyped a Judicatory as Jeremy Jer. 26. 8. 16. was arraigned accused and condemned to dy by the first but acquited and released by the last Thes two in process of time by long slavery of the Jews to sundry Nations were much pared or impaired yet som prints remained til Christs coming Who cals the secular Councils and spiritual Synagogs Mat 10 17. yea if any offend a Man and he tel him of it privatly but the other wil not hear Christ bids the party tel it to the Church Mat. 18 17. which if he also neglects to obey let him be as a Pagan or Publican Mat. 5 22. He describes both Courts in thes words Who ever is angry with his Brother causlesly shal be culpable of Judgment meaning the lesser Court who cals him Rhaca in scorn shal be liable to a Council or cheif Consistory but who shal say thou Fool shal be in danger of Hel fire Thus far of Church government under the Law which had power to punish Blasphemy Idolatry Adultery and som other crimes with death Now under the Gospel Christ as suprem Head held al rule soly to himself but after his death and departure into Heaven the Apostles in a joint Copersigniory governed al who toward their deceas appointed Bishops or Prelats to preside over Presbyters which were ordained before like the sâ—vâ—nty Disciples sent abroad by Christ to Preach Baptise and doo other spiritual duties for suppression of Sâ—hisms and Heresies sowen by Satan in thos dawning dais Men of pervers minds Who despise dominion and speak evil of dignities St. Paul being Judâ— v 8 Acts 19. 21. to leav the Eâ—st and go to Rome substituted Titus in his stead as Bishop of Crete a large I le To ordein Elders in every 2 Câ—r 8 6 16. Titus 1. 5. 1 Tim. 1 3. 1 Tim 5 20 21 22. Tit. 2. 15. City so he appointed Timothy about the same time to abide at Ephesus that he might charge som to teach no other doctrin The Rules which he prescribes to both being before but common Presbyters plainly indicat that he gav them coerciv power over other Elders to over see censure rebuke or silence them with al Deacons under their charge but to doo nothing partialy nor lay hands on any suddenly St. Jâ—hâ— after his return from Patmos exile constituted som supervisors in divers Cities planted whol Churches and ordained Presbyteries in several places as Paul and Timothy used to doo the like did other Apostles in divers Dioceses as many antient writers and authentic Historians truly testify Much more might be added for proof of the premisses which is omitted to avoid prolixity De regno Fidelium aterno Of Saints eternal reign THat no elect Saints when their Bodies shal be raised to life at last day according to Gods iterated promisses shal reign in the Kingdom of Heaven or third Heaven Gods highest Throne but only here on a new Earth with our Lord Jesus Christ as King not for a thousand yeers before or at the day of Judgment as Chiliasts conceiv but for ever and ever For it sutes not with the Majesty of so great a King that his Subjects or Servants shal hav place so high as his Throne or abov the Earth his Footstool which yet is commonly caled the Kingdom of Heaven in reference to that place of Eternity wher God reigns in glory This diametraly opposeth my seventh Theorem against the 7 Thesis Millenar reign of Christ with his Martyrs and som Saints at Earthly Jerusalem who hold that Christ shal com in the Clouds to judg al mankind whos bodies shal then be raised every one reunited to its proper identic Soul according to their works but shal carry his Saints with him into Heaven ther to reign or remain in ineffable jois eternaly Which position is proved by thes pregnant places without descant division or distortion Earthly Jerusalem shal be never restored no more then Sodom Acts 6. 17. or Samaria as the Prophets inform but eternal life in new Jerusalem which is Metaphoricaly meant of his Spous the Church is the reward of just Men at last day as St. Paul testifies 2 Tim. 4 6. Ergo none shal reign on Earth with him much less he with them in Jerusalem new built The holy Martyrs Souls Rev. 6 9. rest under the Altar in Heaven but shal not return to reign here on Earth either temporaly or everlastingly For al the Godly at Christs secund coming shal rise immediatly to glory 1 Thes 4. 16 17. upon sound of the Trumpet and thes then living caught up in the Clouds with them together to meet the Lord who coms not to reign or reside with them here but to carry them with him into Heaven ther to reign and remain for ever Now if it sutes not with the Majesty of God so great a King that his Subjects and Servants shal sit
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
but the chief charms are reserved for the Children to be Baptised as appeers in their Ceremonies The like are used in Mariage Visitation of the Sick extrem Unction consecrations of Churches and Church-yards to expel Phantasms Faieries and imaginary Spirits al which belong to the Kingdom of Darknes being effects of our natural ignorance Another error is from misinterpreting the words eternal Life everlasting Death and secund Death of which three in order Adam had an estate to liv for ever not by nature in himself Eternal Life or any part of his but by eating the Tree of Life which he had leav to doo so long as he obeied God but was thrust out of Paradise so soon as he sinned lest he should feed theron and liv for ever Now Christs death is a discharge of sin and restitution of Life eternal to al the faithful who beleev in him and to them only Yet the general doctrin of Divines is that every Man hath eternal life by nature of his immortal Soul so that the flaming Sword at entrance of Paradise may hinder him from tasting the Tree of Life but not from immortality which God bereaved Nor shal he need Christs sacrifice for recovery of the same sith not only the faithful or righteous but the wicked and Heathen shal enjoy eternal Life without Death much less a secund everlasting death To salv or shadow this they say by secund everlasting Death is meant a secund everlasting Life but Torments which is a figure never used sav in this very case Is not secund Death an eternal being both of Body and Quaere Soul in Hel-fire under Satan This tenet of the Souls immortality is founded on som obscure places of the new Testament which yet in a different sens of his own mint are cleer enough and unnecessary to Christian Faith For suppose when a Man dies nothing remains but his Carcas cannot God who made clay a living Creature by his word rais it again by another word Yes but not to the same life which vanished to nothing wheras the Soul being immortal persists identical Soul in Scripture stil signifies either Life or a Living Creature and Body jointly with Soul a Body alife As God saith Let the Waters produce Reptile animae viventis the creeping thing with a living Soul we translat that hath life Again God created Whales omnem animam viventem in English every living Creature but of Man God made him of dust and breathed in his face the spiracle or breath of life factus est Homo in animam viventem and Gen. 8. 21. Man was made a living Creature So God said when Noah cam out of the Arc I wil no more smite omnem animam viventem Deut 12. 23. every living Creature Eat not the Blood for 't is the Soul or Life But if Soul signified a substance immortal existing after separation from the Body it may be said of any other Animal so wel as Man Is it said of any other that God having made the Body of Quaere Earth breathed into his face spiraculum Vitae the Spirit of Life Which al interpreters expound of creating and infusing the Soul together He goes on the Souls or Lifes of the Faithful which being accidents that annihilated when the Bodies died must be new made are by Gods special Grace not of their own Nature to remain in their raised Bodies for ever after Judgment Wher 't is said in the new Testament that any shal be cast Body and Soul as if they were distinct Quaere parts into Hel-fire it imports Body and Life how can Life be cast being a bare accident That they shal be cast alife into Rev. 19 v. 20. Gehenna So 't is said The Beast and fals Prophet were both cast alife into a Lake of fire burning with Brimstone This dark doctrin of the Souls subsistence after separation opens a sluce to let in the superstitious superstructures of Purgatory and Indulgences Ghosts or Goblins and Exorcisms invocating of Saints yea Heaven and Hel too with som others For Men before Christs coming being taught from the Greecs Demonology that Mens Souls were distinct substances which after separation must subsist somwher by their own Nature the Doctors of the Church long doubted wher they resided til the general Resurrection supposing they lay under the Altars but finding that Martyrs Souls of them slain for Gods word if they hav Souls why not others Quae c. Lay under the Altar the Church of Rome for their profit Rev. 6 9. erected Purgatory Surely they doo al for profit to maintain their pomp pride power and prodigality Beza to prov Gods Kingdom began at Christs Resurrection Mat. 16. 28. and continues stil urgeth his words Verily I say to you som of them which stand here shal not tast of death til they hav seen Mat. 16. 28. Marc 9. 1. Luk. 9. 37. Gods Kingdom com with power Ergo either Gods Kingdom cam shortly after and is now in this World or els som then standing by Christ are yet alife Sol. This is a darke difficil place which provs nothing necessarily but if Gods Kingdom began at Christs Resurrection why doo we stil pray thy Kingdom com Therfore 't is not meant therof Yea after his Resurrection the Apostles asked Wilt thou now restore the Kingdom of Israel He answered 'T is not for you to know the time or season which the Father hath put in his own power but ye shal receiv power by the holy Ghosts coming on you and shal be my Witnesses in Jerusalem in al Judea and utmost part of the Earth So he told them his Kingdom was not com nor shal they foreknow when 't is to com Christ said to Peter of John If I wil that he tarry Joâ—n â—1 v. 22. til I com what is that to thee Which bred a beleef that he should not dy yet the truth of it was neither confirmed nor confuted by thos words but left as a dark saying and so must this Howbeit sith Christs transfiguration is the next Act handled by al three Evangelists haply he cals that Gods Kingdom which som ther should see being a representation or vision of his glory and Majesty as he shal com in his Kingdom which cannot be proved to begin til the day of Judgment Wher is it proved that any terren Kingdom shal commence Quaeâ—e then Then shal the Faithful rise with glorious spiritual Bodies inlifened and becom Christs Subjects in his Kingdom wher they shal not eat drink marry as they did in their natural Bodies but liv happily in their individual Persons for ever The elect then alife shal be suddenly changed and their Bodies made spiritualy immortal but Reprobats shal rise to receiv punishment yet not eternaly in their individual Persons nor can any place prov it As after the Resurrection the Elect shal be restored to Adams estate before he fel so Reprobats shal be in the
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
Popish Clergy of whom shal perish seven thousand a few more or less Ther is a third interpretation that by names of Men are meant Companies Corporations Cities Boroughs or Societies which hav their names so wel as Men but we may not rashly resolv future things whos chief commentary is event nor is name tied to any one certain signification The secund Wo is past and lo a third coms quickly The fifth V. 14. Trumpets Earthquake ended with the secund Wo of the sixth and the Witnesses mourning prophecy is to finish together with it being al synchronicals If then the sixth Trumpets Wo or plague be the Turcs over flowing from Euphrates into the Empire doon long ago this end of the same plague must be a drying up of the said water at pouring out of the fifth Rev. 16. 1◠c. Phial wherby the way is prepared for the East Kings to com in but lest a gap be left betwen either Trumpet the seventh seems to begin so that wondrous preparation of the Dragon Beast and fals Prophet for the last war in Armageddon with its issu should be set here at beginning of the seventh to which the war pertains Hence a doubt occurs not to be slighted sith ther is one term Doubt of the Beasts fourty two months and witnesses one thousand two hundred sixty dais which expired with the sixth Trumpets plague or secund Wo it may be asked why the Beasts months are reckoned no farther sith after that term much of the Beast remains unabolished til the seventh Trumpet begins This is doon either becaus the Jews conversion being as a Resolv new Kingdom then commenceth or becaus in the Beasts continuance special consideration is had to the Empire of Rome-City which being the Beasts throne is overthrown in that great Earthquake so the Beast being driven from his Metropolis shal as it were change his form and be no more a Kingdom of seven Hils which is another signification of the seven Heads At sound of the seventh Trumpet or last Wo Christs imperial V. 15. 16. 17. 18. 19. reign in that great day of Judgment is touched the interpretation wherof he suspends til the end of al that he may handle the prophecies pertaining therto jointly together To make up the Body of the open Book the other prophecies of Ecclesiastic affairs com to be knit to the same among which the Woman in travel or Church laboring to bring forth Christ as spiritual Head of the Empire is chief which after 300. yeers persecution she effected in Constantin but hir Enemy the red Dragon watched to devour the Child Ther appeered a great wonder in Heaven a Woman clothed Rev. 12. v. 1. with the Sun the Moon under hir foot and on hir head a Crown of twelv Stars Lo a glorious Image of the primitiv parturien Church which shined by the faith of Christ the Sun of righteousnes treading under foot the Worlds rudiments both Lawish shadows and Heathenish superstitions and triumphing in the Ensigns of Apostolic Ofspring Most Men make the Moon a Type of terren transitory things which the Church contemns as below hir self This is tru but no wher so noted in Scripture which should be our warrant Indeed most Fests wher Typical worship was celebrated by Sacrifices as new Moons Paschal Penticost Tabernacles and Ecclesiastic yeer were ordered by the Moons motion which may resemble Mosaical worship put under foot by reveling of Christ who blotted out the hand writing of Ordinances and nailed them Colos 2 14. to his Cross as St. Paul speaks So sith God made the Sun a great Light to rule the Day and Moon a lesser to govern the Night she may be a symbol to signify the power of darknes or Satans worship and his spirits in Idols wherby the matter may be referred to Baptism by which the Church being illumined trampled on Idolatry renouncing the Devil and al his works Hence such as abjured turned to the West wher night begins as contrarily al Professors of Christs Faith and holy Trinity looked to the East wher Sun dispelling darknes begins the day She being with Child cried travelling in birth and was in pain V. 2. to be delivered The Church universaly and separatly taken as an Idaa is a Mother but in relation to Children continualy begot in hir is said to travel or bring forth See Isai 54. 1. Ezek. 23. 4. Hosea 2. 45. The throws or torments in travel are painful pangs or paroxisms of persecution which the infant Church suffred in parturition For tribulations are usualy resembled to sorows in Childbearing Isai 66. 7. Jer. 30. 6 7. Mat. 24. 8 9. Marc 13. 8. and elswher Another wonder appeered in Heaven lo a great red Dragon V. 〈◊〉 〈◊〉 with seven Heads and ten Horns and seven Crowns on his Heads his tail drew a third part of the Stars and cast them to the Earth This is a type of heathen Rome worshiping the Dragon who drew a third part of Stars with his tail to Earth or subjected three parts of the Worlds Rulers to his Empire The effigies of a Dragon points out his Pagan worshipers Enimies to Christianity as the Serpent was to the Womans seed but his rednes notes his embruing in the blood of Saints This type represents Pharaoh the old Synagogs cruel enemy bearing Children in Egypt as the Roman Dragon was of the Christian Church Ezek. 29 3. bearing hir Children For Ezekiel cals Pharaoh the great Dragon lying in midst of his Rivers and David saith thou brokest Ps 74. 13. 14. the heads of Dragons Egyptians in the waters The Dragon stood before the Woman ready for delivery to devour hir Child so soon as 't is born as Pharaoh laid wait for old Israel born in Egypt and Herod for Christ in Judea which places are sited in Afric and Asia so the Roman Dragon in Europ watched for mystical Christ which the Church was to bear that he might soon slay him after birth She brought a Manchild who was to rule al Nations with a V. 5. Rod or Scepter of Iron She bore mystical Christ formed in his Members not the Son of Man as St. Paul saith My litle Gal. 4 19. Children of whom I travel in birth again til Christ be formed in you Here a Christ is pourtraied as Prophetic types use not properly Theantropos but analogicaly a Son of the Church who was to rule al Nations with an Iron Scepter or Sword sith they were not Citizens or Denisens but Enemies Rev. 19. 15. or Aliens As 't is said Out of his mouth went a sharp Sword that he should smite the Nations for he shal rule them with a rod of Ps 2 9. iron Which words are taken from David and applyed to mystical Christ or a Christian Man to whom Christ the Head promiseth like power under name of the Church of Thyatira Rev. 2. 26. Hir Child was caught up to God and his Throne Real Christ is
literaly lift up to Gods Throne but mystical here meant analogicaly to the Roman Throne as Constantin and his Successors were for al power and their Thrones is of God If any ask how mystical Christ rules with an iron Scepter or Sword of war 'T is in a duple way 1. Divine against Devils Princes of this world which is stoutly waged 2. Human when Constantin crushed Maxentius Maximian and Licinius Christs Enemies This Child was not lift up to Gods Throne so soon as born for he was to rule but when he was ripe and ready for a Kingdom so tru Christ entred not his Kingdom so soon as born but at thirty yeers of age fit for Priesthood or spiritual Government The Woman fled into the wildernes wher God prepared a Vers 6 7 8. place to be fed one thousand two hundred threescore dais This Prophecy is afterward somwhat fuller repeated and described wherto it shal be deferred Ther was war in Heaven Michael and his Angels fought with the Dragon who with his Angels fought but prevailed not nor was their place found any more ther. Here is shewed how the Woman escaped the Dragons wait by Michaels rescu who being conqueror cast him down to Earth wherby hir Son was lifted up and she departed to a Desart This war was waged while the Woman travelled not after she was delivered as many misdeem for the battel befel before the Woman fled which was after hir dilivery and Rev. â—2 10 11 hir Sons taking up to Gods Throne Michael and his Angels having with them Christs Martyrs and Confessors fought for in the triumphant song 't is said they overcam by the blood of the Lamb and word of their testimony who loved not their lifes to death Semblably the Dragon and his Angels took with them the Roman Tyrans in their Train which worship them This Michael is not Christ as som suppose but chief of the Princes or seven Archangels specified by Daniel viz. that Dan. 10. 13. Dan. 12. 1. great Angel said to stand for Gods Children whom Christ King of Angels and Men opposed to Satans black Guard raging against his Saints For Angels are sent to defend the heirs of Salvation whom they invisibly protect against evil Spirits So in this war of the primitiv Church against the Dragons worshipers the Angels under conduct of their Chieftain acted both in strengthning Martyrs against Tyrans threats and mitigating or sweetning their torments beside many mo wais of weakning the Enimies spirits and dejecting their minds that oftimes they desisted or granted truce for a time til in fine after two hundred yeers war of persecution it pleased Christ to giv ful victory the Womans Child being lift up to the Imperial Throne and Satans Kingdom subdued as 't is said the Dragon prevailed not nor was his place found any more The great Dragon that old Serpent caled the Devil and Satan Vers 9. which deceivs the whol World was cast out into the Earth and his Angels with him He and al his Fiends being before worshiped as God was cast down from the top of Divinity to the Abyss of curs contempt and contumely For as God executed judgment on the Egyptian Gods at Israels delivery Exod. 12. 11. from their tyranny so he doth here they prevailed not or were overcome which is al one Hebraism and they camâ— no more ther. I heard a loud voice in Heaven Now is com Salvation Vers 10. 11. strength and Kingdom of our God and power of his Christ for the Accuser of our Brethren is cast down which accused them before our God day and night but they overcam him by the Lambs blood Thes words being most cleer sans Allegory or ambiguity are a Key to interpret the whol Vision For hence appeers that the Childs lifting up to Gods Throne is an introduction to Salvation strength and Kingdom of God and power of his Christ into the Imperial throne that the Enimy ejected is the Accuser who traduceth the faithful day and night that the forces used by Michael and his Angels were Martyrs and Confessors who overcam by the Lambs blood freely yeeldding their life 's to death Satan caled before Dragon and Devil is now new named Accuser as the Hebrews term him But contrarily the holy Ghost is Paraclet or Advocat the one Destroier the other Defender This title best agreed to thos times when Christians were accused by Roman Idolaters of Thyestean Fests Oedipean Incests Medean Murders Adultery Treason burning of Houses Poisoning Plagues Famin and al hainous crimes or hidious calamities which hapned but it aims chiefly at Satans trial of Job by tribulations as Pagans did Christians by persecutions Rejoice O Heavens and ye that dwel in them wo to the Inhabiters Vers 12. of Earth and Sea for the Devil is com down to you having great wrath becaus he knows his time is but short Though the Dragon was cast from the throne by Constantin yet People continued his worship specialy under Julian Apostat but soon after Christianity prevailed and al the Empire was washed with Baptism which made Satan rage and seek by al stratagems to undermine the Church This while the woman dwels in a Desart who being freed from Heathen tyranny til the seventh trumpets sounding and Christs secund coming lay not hid or invisible but lived in a midle condition like the Israelits before they entred Canaan who escaped Pharaohs slavery yet attained not the Land of promiss So Christians escaped Pagan bondage and served Christ freely Yet as the Israelits Apostatized to worship a golden Calf Baal Peor Balaam c. So Christians fel to semi-Idolatry or Iconolatry The Womans abode in the wildernes fourty two months answers to See Numb 33. the Israelits so many mansions in the Desart not without a tacit typical mystery When the Dragon saw he was cast to the Earth he persecuted the Vers 13. 14. 15 Woman which brought forth a Manchild to whom were given two wings of a great Eagle that she might fly from the Serpent into hir place to be nourished for a time times and half a time but the Serpent cast out of his mouth water as a Flood after the Woman that it might carry hir away Satan is cast down but not cast out who staying below essaied to oppress the Woman by what wais or wiles he could She began to fly but cam not instantly to the Desart as neither did the Israelits for Pharaoh pursued them into the red Sea and the red Dragon hir with a Flood of water quam bene cuncta quadrant the great Eagle is evidently the Roman Empire hir two wings the East and West Caesars under whos protection she fared in an Eremitical Estate three yeers and half expressed before by one thousand two hundred threescore dais to comply with Daniels times This Eagle in Esdras typifies the fourth Kingdom and 1 Esd 11. 16 17 the twelv feathered wings the twelv first Caesars from Julius to Domitian Thus