but that howsoever it is true And because of the mysteriousness of these Gospel Divine Truths there is a necessity for a Christian to deny himself before he can follow Christ Matt. 16. 24. deny his carnal Wit and corrupt Reason therefore in the Lord's work of Man's Conversion in which He applys His exceeding great and Mighty Power Eph. 1. 19. He casts down Imaginations and every high thing that exalteth it self against the Knowledge of God and bringeth into captivity every thought unto the obedience of Christ 2 Cor. 10. 5. where albeit the Almighty Hand of God is first in order and chief in the work yet the Christian himself willingly consents to captivate all his carnal Imaginations and Thoughts and over the belly of them all gives the assent of Faith to the Mysteries of the Gospel because they are the Truth of God who is infinite in Truth and cannot Lie for he who piously and humbly captivates his Thoughts to Christ will stop the mouth of all Objections of corrupt Reason with Abraham against hope believing in hope Rom. 4. 18. which assent of Faith gives God far more Glory then the assent of Science which flows naturally from the force of that natural Light born in by the knowledge of the Cause but the assent of Faith is supernatural being a supernatural Grace and gift of God with all its degrees And because the Mystery of the Trinity and Christ's Incarnation were so high above Man's corrupt Reason therefore in the first 400. Years of the New Testament Satan wrought mightily in the Children of Disobedience and did find it an easie work to raise up many blasphemous Hereticks who in the pride of their undaunted Heart refused to captivate their corrupt Reason to believe the Mysteries of the Trinity and Incarnation which were not contrary to Reason but above it CHAP. II. This Chapter hath three Parts First a Catalogue of the Chief Ring-leading Hereticks against the Doctrine of the Sacred Trinity the first 400. Years Secondly The many evils of Sin and Misery that followed upon these Heresies Thirdly How the Lord and His Church opposed and confounded them AS for the Roll of the Ring leading Hereticks after our Lord's Ascension intending brevity We passe by all the Errors or Heresies mentioned or foretold in the New Testament Matth. 24. v 9. and 24. Act. 20. v. 29 and 30. Acts 15. Rom. 16. v. 17 and 18. Gal. 1. 6 7. Col. 3. v. 1. Col. 9. v. 10. Col. 2. v. 8. 1 Tim. 1. 20. Col. 9. 1. 2 Tim. 2. v. 17 18. 2 Tim. 3. 8. 2 Thess 2. v. 8. Albeit therein be instanced diverse Doctrines of Devils and St. Peter foretells that some would deny the Lord that bought them 2 Pet. v. 4. and St. John 2 Epist 4. 3. mentions many Antichrists in the General and denyers of Christ but particularizeth none as such for Simon Magus Act. 8. 18. Was a baptised Christian and falling in the Sin of Simonie in a most gross manner was justly and bitterly rebuked by the Apostle Peter And Ecclesiastick Hystoriographers record that thereafter he returned with the Doge to his vomite and with the Sow to the wallowing in the myre went to Rome and turned to his old trade of witchcraft where he was admired for his Lying Satanical Wonders as before his Baptism he had been admired in Samaria Act. 8. v. 9 10. and blasphemously called himself Father Son and Holy Ghost b Euseb hist Eccles lib. 2 cap. 1. cap. 12. 13 14. Ignatius Epistola ad Tralesios Ireneus lib. 1. cap. 20. Justinus Martyr Apologia secunda fusius Cerinthus blasphemed Christ Jesus to be only a Man and not the Messia Anno Dom. 75. c Ireneus lib. 1. cap. 25. lib. 3. cap. 3. Euseb lib. 3. cap. 22. The third Ring-leader Heretick Ebion vented the like Blasphemies by occasion of which three Hereticks and their many followers the Apostle St. John who lived to this time wrot the Gospel in which his chief intent is to prove and maintain against these Blasphemous Hereticks that Christ is God and Man in one Person d Ireneus lib. 1. cap. 26. Eusebius lib. 3. cap. 21. Ignatious epist ad Trallianos Epiphanius heresie 51. Cerdon Blasphemed that the God of the Old Testament was not Christ's Father Anno Dom. 143. e Ireneus lib. 1 cap. 28. Euseb lib. 4. cap. 10. Valentinus of whom came the Genosticks rejected the Doctrine of the Sacred Trinity and made up a fiction as it were of three Gods Anno Dom. 145. f Euseb lib. 4. cap. 10. Ireneus lib. 1. cap. 1. alibi passim multis refutat a Euseb lib. 5. cap. ult Eumcum prioribus refutat Ignatius nominatim Epist ad Tralianos Theodotus That Christ was only Man he denyed Christ to be the Word Joh. 1. 1. An. Dom. 194. b Hos refutat Tertul. Praxeas denyed the Trinity his Followers were called Patripossiani Anno Dom. 210. c Hos refutat Tertul. Melchizedeciani blasphemed that Melchizedeck was greater then Christ d Eus lib. 7. cap. 5. refutatur ad Athanasio Sabellius denyed the blessed Trinity e Damnatus in Concilio Antiocheno Anno Dom. 272. Samosatenus denyed Christ to be God Anno Dom. 269. f Eus lib. 7. cap. 25. Socrat 1. lib. 1. cap. 17. Exortus est Anno Dom. 276. eum Augustinius multus eruditus refutavit Manes and his Followers denyed Christ and the Holy Ghost to be God g Damnatus a 318. Episcopis Socret lib. 1. cap. 3 4 5. Theodoret lib. cap. 1. 7. Sozomen lib. 1. cap. 16. Anno Dom. 325. Arius denyed the second Person of the blessed Trinity to be one in substance co-equall and co-eternall with God the Father he was confuted in the Council of Nice his Blasphemy condemned and he Excommunicated An. Dom. 325. h Socrat. lib. 2. cap. 24. a Basilio magno in disputatione devictus Photinius fell unto the heresie of Sabellius and Sam. Satanius he was condemned in the Council of Serinium i Socrates lib. 2. cap. 35. ab Athanasio Basillo refutatus Macedonius denyed the Holy Ghost to be God Anno Dom. 360. He was condemned in the General Council of Constantinople Anno Dom. 381. k Socrat. lib. 7. cap. 33. in hoc concilio contra Nestorium Cyrillus magnam sustinuit partem Nestorius denyed the Personal Union of Christ's Divine and Humane Natures Therefore was condemned by a General Council at Ephesus by 200. Bishops Anno Dom. 431. And being obstinat was banished by the Emp. Theodosius Albeit these forementioned Heriticks all Blasphemed the Sacred Trinity yet none of them but were poysoned with moe Errors besides for mans corrupt heart is a too fertill soil to receive Satans Inventions l Di onisius Episcopus Alexandrinus Eus lib. 7. cap. 6. Anno Dom. 260. One of the Antients by reading the Blasphemies of Hereticks did not only condemne them but also
of Faith to be allowed and accepted of God and to be comfortable to your Soul for I suppone it well grounded on the Word of God His Promise and Command whosoever believes in Christ shall be saved John 3. 16. and John 6. 40. But I John such a one believe in Jesus Christ therefore I John such a one shall be saved the General Promise is express in the Word but not your two following Acts of Faith builded thereon and yet you will assume they are Acts of true Faith and for the first of the two it 's truth is best known to your selves who are alone privy to that heart secret of yours 1 Cor. Chap. 2. 11. For all within the visible Church say I believe in Christ â—ccording to the Apostles Creed received by the universal Church for an Act of true Faith and yet a great part speak not truly This is a sad but sure Truth but as truely as thou believes in Christ it is assuredly as true thou shall be saved then if I grant that your Act whereby you believe to be saved is True Faith and rightly believed by you albeit it is not express in in your Bible then why shall not this be an Act of Faith when a Christian believes it is lawfull to sing Glory to the Father Son and Holy Ghost albeit these words be not express in the Bible altogether but deduced from the Scripture by infallible consequence I could proceed further in this point but because the Babes are not able to bear it and the Learned are fully clear in this Truth I shall not insist and these who will not assent to the Truth the defect is in themselves and not in the Truth for Children so long as they are such will think speak and understand as Children for which the strong Christian should not despise the Babes but consider they were once Babes themselves and on the other hand the Children should not presume nor overwean themselves nor judge uncharitably of the strong but that they sing the Doxology in Faith grounded on a strong Scriptural Consequence as when the weak Christian takes his Sacrament and I request the weak Christian to think soberly of himself when David a Man according to Gods own heart said in sincerity Psalm 131. 2. I have quieted my self as a child that is weaned of his mother and if ye will ask wherein he so behaved he tells you himself he did not aspired things too high for him If every Christian would do so there would be more peace in the Church CHAP. XI The Reasons why the General Assembly was not in power to lay aside the Doxology proving their great reluctancy to their own deed with several other circumstances alleviating the same IN this Chapter we are to answer the Grand Objection to wit That the singing of the Doxology in the publick worship of God was laid aside by the Generall Assembly of this Church Anno Dom. 1649. To this my first answer is that Assembly hath fourty two Sessions mentioned in the Index of the imprinted Acts thereof but the laying aside of the Doxology is not mentioned in the Printed Acts of that Assembly nor yet in the index of the imprinted Acts therefore seing there is no mention in the Register of the Church to prove to Posterity that the Doxology was laid aside it may put some to demurr in that affair seing there is no legal proof of it extant 2 dly I answer though the laying aside of the Doxology was res gesta yet seing there is not a word of it in the Register of the Church the laying of it aside will come under the Notion of an unwritten Tradition to Posterity 3 dly I answer That it is to be considered whether or not the Generall Assembly was in potestate and had lawfull power to lay aside the Doxology for in their National Covenant they grant their Religion as reformed at the first expelling of Idolatry and was Ratified in Parliament in Anno Dom. 1560. And it 's Confession of Faith to be Christs true and perfect Religion that they shal adhere to it all their dayes to which they bind themselves with Solemn and fearfull Curses but so it is That at the said Reformation in the Lyturgy then appointed and Printed at the beginning of the Psalm Book Glory to the Father and to the Son and to the Holy Ghost as it was in the beginning is now and aye shall last is extant in Print yea in that Psalm Book of the Church of Scotland of the old Edition there is great variety of the Meeter Poesies and lest any of them having their diverse Tune should want the Doxology sung at the close of it each of these diverse Poesies have a diverse Doxology one in substance with the ordinar Doxology but differing in some words being framed to be sung according to the particular musical Tunes all which Doxologies were in use in the Church of Scotland after the Reformation which Book is yet extant Printed at Aberdeen cum privilegio in Anno Dom. 1638. So that the National Covenant compared with our first Reformation engadgeth us in all Scotland not to quite the Doxology under the pain of perjury as for that foresaid Lyturgy of Scotland which was Printed and bound in with the Psalm Book it was drawn up by the General Assembly Anno Dom. 1560. and 1555 and 1567. The Fourth Answer The General Assembly 1639. August 30. Which day that Assembly hath enacted thus The General Assembly considering that the intended Reformation being recovered may be established Ordains that no Innovation which may disturbe the peace of the Church and make division be suddenly proponed or enacted but so as the motion be first communicat to the severall Synods Presbytries and Churches that the matter may be approven by all at home and Commissioners may come well prepared unanimously to conclude with settled deliberation upon these points in the general Assembly Which Act of Assembly as it was prudently made so accordingly practised thereafter for in the General Assembly Anno Dom. 1642. August 6. There are four Overtures Printed with the Acts of that Assembly to be advised by Presbyters against the next Assembly So that his laudable Act was carefully obeyed in other things but not so in laying aside the Doxology For it was done abruptly without the knowledge or advertisement of particular Churches Presbytries or Synods who should have been acquainted before and canvassed the matter before any thing had been determined in the General Assembly anent the Doxology and the laying of it aside which was an innovation suddenly proponed and instantly passed to the discomforming division of themselves from all transmarin Protestants yea and from the universal Church Fifthly In the Solemn League and Covenant of Scotland and England approven by the General Assembly of Scotland Anno. Dom. 1643. August 17. In the said League and Covenant with hands lifted up to the most high God they swear sincerely and constantly to
Doxologie when he who is greater then thy Conscience knows thy false and seigned words Ah! thou wilt rather be speechless then Mat. 22. 12. as now thou art when thou shouldst sing the Doxologie Therefore to prevent that disaster I intreat you be not silent now but sing the Doxology least in that day the Judge of the Quick and Dead declare to thy confusion that thy refusing to sing the Doxology was not Conscience nor Religion but vain Glory Interest Self-seeking and Faction As for you who livâ— in oppen scandalous sins as Drunkennesse Whoredome c. and yet dare say we cannot sing the Doxology because of Conscience towards God To you hear the Lords answer Psalm 50. 16. Unto the wicked God saith what hast thou to do to declare my statutes Seing thou hateâ—â— instruction being partaker with the thief adulterer and sclanderer 2dly Doth not thy own heart smyt thee as a mocker of God and all Religion when thou pretends Conscience and when it is seared long agoe as with a hot iron 1 Tim. 4. 2. 3ly You may indeed increase the number of your party but you diminish their credit then let all who pretend Conscience depart from iniquity and sing the Doxolowy When was it that the General Assembly laid aside the Doxology even when the Army of the English Rebells who had proved false to God in the matter of Religion false to the King in matter of Loyalty false and perfidious to Scotland in stead of thankfulness to them for their assistance came in against them with the Sword having established a vast toleration so that that Army was made up of the dross and dregs and scume of England and even then when Religion in Scotland and England was in greatest danger then to lay aside the Doxology was like that inference the enemy is approaching therefore put out your Matches then consider the evils that immediatly and inevitable came upon Scotland after they laid aside the Doxology what glory we lost First the purity of Religion by their vast tolleration which with their Sectarian and Blasphemous Army they brought into Scotland Secondly We lost our Liberties for no man durst wear a Sword or Weapon for his defence but this was a just judgement to take a Sword from a man when he had killed his Father a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quis potest haec absque genetu commemorare annon ideo manifestum est ut vel puer intelligat haec quae nunc fuit esse proemia defectura fidei And last of all St. Basil looks upon it as a fearfull prognostick of departing from the truth when he perceived the Arian not to quite the Doxology altogether but to change it from the right words he greatly feared a falling from the Faith to follow so as long as ye refuse to sing the Doxology ye continue in the begun seperation which is a fearfull evil it keeps a door open to more sin and sorrow to follow for by that separation ye keep in your heart a disgust at your Mother Church as faulty and assure your selves through ye had no more Errors at present but that one that ye refuse to sing the Doxology yet that Error will not be alone for Error begets in the Soul a Sinfull inclination to more Error as the Apostle speaks of Erronious Spirits they grow worse and worse are not now too many turned Quakers and some sweet Singers whose beginning in Error was but small And to put a close to the Roll of the evils that follow the refusing to sing the Doxology Is it not both sin and shame to offer to God a lame Sacrifice of worship for they who refuse to sing the Doxology offer to God a lame Sacrifice of praise and they are cursed by God who offer to him the Sacrifice that hath blamish when they have better and will not offer it As for these that refuse to sing the Doxology and think it needless or evil these in their heart and by their deed condemn their Neighbour Christians for offering to God a mostruous Sacrifice as having a Leg more then enough in the 2 Chron. 5. 13. When was it that the glory of the Lord filled the house of the Lord even when the singers verse 13. were or one to make an sound to be heard in praising and thanking the Lord but this is far from the practise of these who will noâ— joyn in the praises which discord in the Lords Song cannot be but displeasing to him So that such practise of singing and not singing at one time yea worse singing and grieving at one time for no doubt he that sings not grieves at him that sings and looks very like the confusion that was after the return of the Captivity at the laying of the foundation of the Temple of Jerusalem when one part was praising and rejoycing another part weeping and howling and the last continued evil Is a continued Heart-burning and discontent in the hearts of these who refuse to sing and keeping a door open still for more seperation To close this Chapter as Mr. Calderwood said in great zeall in that foresaid General Assembly That he hoped to sing the Doxology in Heaven So let no Christian think it a paradox for the learned do know that it may be proven by sound Divinity for if in Heaven our praises to God shall be perfect which is most surely true then we shall praise him in all his Attributs in all his mighty Acts especially in his Word and everlasting Gospel then we shall eternally glorifie the infinitly glorious Essence in the mysterious Trinity of the Persons for seing in Heaven there will be neither Petition nor Prayer nor Preaching which make up a great part of our worship on earth and so all our worship in Heaven shall be praises and that to all Eternity and seing our knowledge of God in Heaven shall be far more perfect then it was on Earth and then we shall see God face to face and know him in Essence and Persons more perfectly then we do now on Earth and consequently our love to Father Son and Holy Ghost much more perfect so the perfection of our praises and incessantnesse without wearing shall answer to our greatest perfection in knowledge and love to God therefore it may be christianly supponed that we shall joyn in Heaven with these four living Creatures Revel 4. 8. who rest not day nor night singing Holy Holy Holy Lord God Almighty who was and is and is to come where was this trisagium uttered The first two Verses of this Chapter affirm that it was in Heaven who were the living Creatures that kept this Chore of laus perennis the Assembly Notes upon it sayes it was the Ministers of the New Testament 3dly What was the subject of their praises the Assembly Notes say they continually praise God and set out the Trinity of the persons in the God-head If any please to object the Church appointed the Doxology to be sung to
the Jews Acts 3. 17. and Joseph his Brethren Gen. 50. 20. Secondly He will â—ear with the froward Speeches of the Weak as the Lord does with Jonah chap. 4. vers 9. For he that covereth a transgression seeketh love Prov. 17. 9. yea Love covereth all sins Prov. 10. 22. to wit of Infirmity Thirdly They will answer â—he froward words of the Weak with Meekness for a soft tongue breaketh the bone Prov. 25. 15. Eli in his imprudent rashness did mistake holy Hannah 1 Sam. 1. 14. by her soft and humble answer Elies mistaken reproof was instantly turned into a prophetical blessing of her which the Lord fulfilled This Duty of the Strongs bearing with the infirmities of the Weak must always be subordinate to our pleasing of God which two are very well consistent for our Saviour and so should every good Christian increased in favour with God and Man Luke 2. 52. The Babes and Lambs of Christ must be ranked in two sorts First Some weak in Knowledge but not so weak in sanctifying Grace others some more Knowledge but less sanctifying Grace and accordingly the strong should carry toward them but they will find it much easier and sweeter to converse with these weak ones who have some measure of Sanctification though their Knowledge be weak and these weak ones again must be suboivided some only Weak some both Weak and Sick that is not only weak in Knowledge but also Sick by reason of Desertion or Soul perplexiâ—iesâ— tending to Despair these of all the weak Lambs must be and should be most tenderly dealt with and of these especially our Saviour speaks in His Gospel better a Milnstone be hanged â—bout his Neckâ— and he be drowned in the deep of the Sea then he offend one of these little ones that believe in me Be cautious to try out and careful to oversee these Lambs by any others As for you that are Strong because you are not all of one size I confesâ— the talk of bearing with the Infirmities and gaining of the Weak to râ—quiâ—e strong Shoulders and the Graces abovementioned required in the Strong for that Duty proves no less And therefore ye that are strong in Kâ—â—wledge but weâ—k in Mortification and Sanctification no doubt that â—â—sk will be more difficult to you and therefore my humble advice to you is that if you find you are not sufficiently strong in Mortification and Patience as to bear with the Infirmities of them beware oâ— falling in reasoning or disputing with them for that will make no Healing but rather more Strife But withall I would charge you to make this choice rather to bear with the weak Lambs then for pleasing of Men to bear too much with Sinners which is a displeasing of God and thou who will not stoop to bear with the infirmities of the Weak does not thy Father in Heaven bear with thy infirmities and grosser sins does not thy Neighbour with whom thou converseth bear with thee also nay he deserves not to be born with or live in Christian Society who is â—o passionate and wrathful that he will neither bear word or look for in many things we sin all especially in sins of infirmity beware thou be not like Job's Friends who had some measure of Knowledge and came with real purpose to comfort their Friend but for want of Charity they proved miâ—erable Comforters and instead of binding up his Soul wounds ranckled them more As for you who are strong both in Knowledge and Grace though the task be hard and difficult sometime to the strongest Christian as upon this account sometimes ye will have to do with a Lamb so weak in Knowledge that they will think you scarce deserve the name of Christian or that you have Grace or are walking in the way to Heaven the best confutation of these is to live with them and before them in all good Conscience and by time they will be convinced of their Error towards you As for you who are prophane in your Lives and yet have more Knowledge in Religion then the weak Lambs beware ouâ— take it not upon you to reproach these Lambs for in so doing you serve the Devil ye break the heart of the tender Lambs ye grieve the Spirit of God and who gave you authority to insult over them for to do these Lambs any good to their Soul condition thou has no Grace to do it being a slave to Satan and his Lusts thy self beware of the cuâ—se of Amalâ—k 1 Sam. 13. 3. his name to be blotted out from under Heaven bâ—cause with a cruel heart he pursued and smâ—â—e the hindmost sâ—eble faint and weary of Israel and Ezek. 34. 20. 1. because the strong Caâ—â—el thrust with side and shoulder and push'd all the diseâ—sed with their horns therefore will I destroy the fat and the strong I will â—ed them with judgment I will seek that which was lost bring again that which was driven away bind up that which was broken strengthen that which was sick As for you Lambs when you consider all this care that your Heavenly Father takes of you draw not hence this weak conclusion That because your Father in Heaven commands the Strong to bear wiâ—h your Infirmities and to please you for your good to Edification do not overwean upon that as if your Father in Heaven love you better then the Strong Christian know you not that the Father on Earth when he hath a young tender Child very sick or in danger of Death he will command his elder Brother who is yet more beloved of the Father then that young Child yet he will command him to sit up in the night and attend his sick Brother forbid him to speak a word to offend him why then is all this care of the Father even because the young one is weak and sick and in danger of Death and therefore has need to be tenderly dealt with therefore on the other hand when thou considers thy Heavenly Fathers tender care of thee and thy salvation give him this thankfull meeting to wit when any Strong Christian accosts thee in Christian love to gain thee from thy Errours to tender the Information and Instruction beware thou reject not such a Messenger Commissionated from thy Father but with all Meekness and Gentleness lend thy Ear and thy Heart to sound Instruction and if thou wilt keep Church Communion and live orderly thy Heavenly Father will more and more clear thee of thy doubts and mistakes and resolve to follow the advise of the Apostle Philip. 3. 16. Which comes to this that seing thy Neighbour Christian and you agree in the Fundamentals and saving Truths of Religion to wit one Catechism and Confession of Faith which are the compleat Rule to lead you both to Heaven walk joyntly together in that way of Faith and Holy Life and for any other difference in opinion till ye be cleared of your doubts there is no danger for your Soul to let them lye asleep And for you that are Strong remember that Precious Promise in the Covenant of Grace Their sin I will remember no more Heb. 8. 12. And none of his sins that he hath committed shall be mentioned unto him Ezek. 18. 22. and 33. 16. So in this be ye followers of God as dear Children Ephes 5. 1. Therefore I charge you that their bygone escapes be mentioned no more as you would have your Heavenly Father keep that Covenant of Grace to you in the day of your accounts therefore let an Act of Oblivion in the Souls of the Strong in Gifts and Grace be passed in favours of the Weak who have returned or are in the way of returning to the Bosom of their Mother Church that so these Weak Lambs reflecting with an holy and inward Indignation against themselves for their bygone Mistakes and Wandrings may rejoyce in the Lord for the kindness and Christian Brotherly Love Humanity and Acceptance that they find even from these whom before they looked upon during their separation as castawayes and and now they find that Truth confirmed Charity suffereth long and is kind all which Christian Kindnesse they finding in you who are Strong it may prove a strong Convincing and Gaining Argument upon their Spirits that you have been and are still in the Right Way to Heaven For by this shall all men know that ye are my disciples if ye love one another John 13. 35 And he that dwells in love dwells in God and God in him 1 John 4. 16. And for you beloved in the Lord who through the good hand of God upon you are returned to your Mother Church to Communion in Word and Sacraments let there be no Schism in your Worship but joyn with your Mother Church and Holy Church Universal in singing the Doxology with them make straight paths for your feet least that which is Lame be turned out of the way but rather let it be healed Heb. 12. 13. Do not so far as in you lyes make lame and halting Worship if you be silent when others are singing Glory to their God shall your loving Mother Church receive you again in her bosome and will ye be unthankfull and grieve her Soul in retaining that halt which ye learned straying on the Mountains and retain still to be a scandall to your Brethren and a grief to her that bare you God forbid As the Lords Covenant with Noah and with mankind in him and Sealled it with a visible Sign to continue to all Generations that he would not any more destroy the earth with a flood and according to that Covenant hath â—terat His Promise I have placed the sand for the bound of the sea by a perpetuall decree that it cannot passe it and though the waves tosse themselves yet cannot it prevail though they roar yet they cannot passe over it I beseech the Lord if it be His will that such another Inundation of Errours with such Confusion and disorder never overrun these three Kingdoms again untill that day that the Lord send forth His Angells and gather out of His Kingdom all things that offend and the King shall seperat the Sheep from the Goats and there shall be perfect Union in singing one Song with one Heart and Mouth unto all Eternity To Him that sits upon the Throne and to the Lamb and to the Holy Ghost be Glory and Praise And shall be Glory and Praise by all glorified Angels and Saints World without End AMEN FINIS