Selected quad for the lemma: tradition_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
tradition_n	faith_n	receive_v	scripture_n	3,204	5	6.0081	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37035	A commentarie upon the book of the Revelation Wherein the text is explained, the series of the several prophecies contained in that book, deduced according to their order and dependance on each other; the periods and succession of times, at, or about which, these prophecies, that are already fulfilled, began to be, and were more fully accomplished, fixed and applied according to history; and those that are yet to be fulfilled, modestly, and so far as is warrantable, enquired into. Together with some practical observations, and several digressions, necessary for vindicating, clearing, and confirming many weighty and important truths. Delivered in several lectures, by that learned, laborious, and faithfull servant of Jesus Christ, James Durham, late Minister of the Gospel in Glasgow. To which is affixed a brief summary of the whole book, with a twofold index, one of the several digressions, another of the chief and principall purposes and words contained in this treatise.	Durham, James, 1622-1658.	1658 (1658)	Wing D2805; ESTC R216058	1,353,392	814

Therefore it s mine This will serve rather wholly to overturn it as is said and till from Scripture they make out their affirmative the assertion will stand good yet we shall a little descend to consider their grounds and concessions in this point and we will find that the weight of their conclusion that this power doth belong to the Pope doth rest upon Traditions Fathers Councels and especially the Popes own determination That the Scripture giveth such a power to the Pope of Rome before it can be believed as of divine authority these three must be made out by it See Greg. de Val. disp 1. punct 7. part 37. 1. That Peter not only as an Apostle with the rest but as head and supream over all the Apostles was furnished with and established in that Authority by Jesus Christ over them and the Catholick Church as their head 2. That Peter sat and had this Authority and exercised it at Rome as peculiarly the seat of this Authority and that this supremacy in Peter was no extraordinary priviledge to his person but to be derived and continued in his successors to the end of the world 3. That only the Pope of Rome is Peters successor in this supream power and that by divine Authority it belongeth to that seat and to him who shall sit there To passe the first two which yet can never be made out by Scripture the third also must be made out or it will not bear this conclusion that it is of faith to believe that the Pope is invested with this power But now there is no shadow of this in Scripture and therefore when Bellar. cometh to make out this he foundeth it on these four to wit 1. Apostolick tradition 2. General● Councels 3. Popes Decrees or Statutes 4. Fathers and antiquity But none of these are Scripture and in effect all resolveth on this the Pope appointeth himself head and successor Ergo he is head c. for it is well known nothing is received as Apostolick tradition but what he decreeth to be so Not are any generall Councels accepted as infallible but such as are approven by him and so far as approven See Bellar. De authoritate Concil lib. 2. cap. 1. And Gregorius de Val. casteth Traditions and Scripture but as owned by his Authority much lesse then will they admit any Father that differeth from him Hence sundry Councels and Acts as that of Chalcedon and Constantinople in these Acts wherein Constantinople was equalled to Rome are rejected by them on this ground because they were not approven by the Pope So it runneth in this circle Whence hath the Popes this power or whence is it clear to us so as to warrant our faith that they have that power They answer in sum from themselves or from such grounds as resolve on themselves because say they their power is such as determineth all these things If it be asked further How getteth these Popes power to determine so and what warrandeth us to rest on their determination Say they because they are Peters successors in that universall office If it be asked again How is that made out that they are his successors Say they by such determinations we know him to be so In a word these determinations give him power and he giveth them power to do so and so about yet this is the main thing to wit the application of this power to Rome and particularly to the Bishop thereof that is here questioned and though possibly it were not requisit that all the successors should be other wayes known than by Historie yet the ratio successionis as Bellar. calleth it to wit Why the Bishop of Rome hath this peculiar Authority beyond others that would be known if it be either of divine or catholick faith which two are ill distinguished by Bellarmine If it be objected to them These cannot ground a divine warrant to make a thing be believed to be jure divino or of divine authority Because to make a thing certain to us certitudine fidei and to be believed as such there is a twofold certainty required 1. An objective surenesse or certainty in the thing it self 2. Subjective in them that believe that is such certainty as proceedeth from such grounds as cannot cause a mistake or fail any which no humane testimony can bear out and therefore only Gods testimony can give warrant for this Bellar. De Pontif. lib. 2. cap. 12. seeing this doth go about to distinguish between a divine warrant or else de jure divino and to be of catholick faith and saith though it be not the first fortè saith he as loath to speak it out Yet it is the second and to be believed under pain of damnation upon the grounds foresaid His words are Successio est à Christo qui uno actu constituit Petrum successores ejus in Pontificatu ad finem mundi ratio successionis i. e. cur Papa succedit quia est Romanus non est ex prima institutione Christi quia alibi potuit Petrus fixisse sed ex facto Petri and calleth it not improbable to be setled at Rome by Christs command But our question is How it is evident that this Pope hath ground to claim that succession or Quomodo constat cum Petri successorem esse to which this saith nothing therefore addeth he that though fortè Papa Romanus quia Romanus non sit jure Divino tamen si quaeratur Si Romanus Pontifex jure Divino sit caput omnium Ecclesiarum omnino saith he respondendum est quia nibil aliud requiritur quam ut ipsa successio sit jure Divino Yea there is more required before that succession can be believed to be peculiar to that Sea seing they go together and this would be evidenced to be so for we ask not now If there be succession but why the Pope carrieth himself as successor and where is his warrant At last it resolveth in traditions and Councels which are so and to be esteemed so because he decreeth them so and this is the ground of this article of their faith unto them notwithstanding that the Scripture is silent in it which yet containeth all things needfull to eternall life Ioh. 5.39 20 21. And for that instance that Bellar. giveth of a catholick faith as distinguished from a divine faith to wit whether Paul left a cloak at Troas or not It is true this was a truth before Paul wrote that epistle and is yet a truth not simply necessary to salvation in it self yet considering it as revealed in the Word the believing of it now is of divine authority and hath a divine warrant which it would not have had if it had not been in the Word although it had been a truth in it self So that when it cometh to this that the Pope is successor to Peter that is only essayed to be proven by authorities See Greg. de Val. disput 1. De objecto fidei punct 7. pag. 35. and

to be accounted truths as he pleaseth and yet in all this so soveraingly as none may say to him What dost thou Vid. gloss in Ex●ravag Ioan. 22 De concessione prabenda c. tit 4. cap. 2. Papa gaudet plenitudine po●esta●is ●ec est qui aud●at dicere Domine Quid ista facis But 3. all this he doth say they not only authoritatively but infallibly as being free from erring for his determination is the first rule and it is so because he hath determined so and this determination is not only extended to matters of faith but of fact as the canonization of Saints confirming of traditions c. in which say they he cannot be mistaken Now all these being pleaded-for as essentiall to this power without which they say he could not be Pope and so essential that they make them for the most part fundamentall to Christianity at least to the members of that Church and yet they being clearly not only without Scripture but against it yea to the overturning of Scripture for it were of no great consequence to have Scriptures or not if all these were true and it being true that the Lord hath never committed such unlimited power to men no not to the High Priests under the Old Testament who were singularly types of Christ there is strong presumption here that the power founded on such pillars must not be of God for is no such power be committed to any then there can be no Popes warrantably because these are essential to him and indeed except it were received to be so his power had fallen long since for no commission can be shown for many of his practices but tradition and constant custom of their Popes as their Casuists must confesse Hence it is that generally in their Schoolmen and Casuits the authority by which they determine their Conclusions is often not Scripture but such a Decree of such a Pope and the like 4. If we consider their outward grandour and pomp that Emperours and Kings must kisse their foot hold their stirrup walk at their foot give them homage that they must be so waited on and carried that they should be covered while others are bareheaded c. All which can have no shew in the Word nor example in Christ nor His Apostles but being as Baronius granteth in the place cited cap. 13. derived from the Heathens and the manner of their Pontifex Maximus it must be looked on as coming from the pit as its pattern did which is our fourth assertion 5. If we will consider that office by which the Pope of Rome pretendeth jurisdiction over all the Church suppose it but in ecclesiastick lawfull things whereby recourse ultimatly is to be had to him as the only exercer of that power and office We may assert that there is no warrant in Scripture that such power as an universal jurisdiction over all the Church on earth should be given or doth belong to the Pope of Rome I mean even a supream power in lawfull things laying aside their infallibility and absolute unlimited power in all things which yet in this case cannot be separated there is no warrant in Scripture expresly or that can be drawn from it to prove that there is such a power of due belonging to the Bishop of Rome so that whoever shall come to possesse that Sea shall be invested with this catholick charge And if it be not warranted in Scripture it is not a plant of our heavenly Fathers planting but must have its rise from the pit that without His warrant will meddle so liberally with His matters and in such a manner Neither can it be thought that the Scriptures which are full in the enumeration qualifications ordinances callings and directions c. of Pastors yea of Deacons in particular charges should yet be altogether silent in this supream Officer wherein as to them as Bellarmine faith the ground of Christian faith is contained Praefat ad lib de Pont. de summa rei Christianae agitur and there applyeth what is spoken of Christ as the corner-stone of the building Isa. 28.16 c. to the Pope We shall therfore endeavour to make out that as this power is not warranted by Scripture under the former four considerations so neither is it in respect of this to wit of the person that assumeth it and therefore as to him must be still from the pit seing he hath no warrant for it even as they would suppose it to be in the Bishop of Constantinople or any other if they should assume this power without just title This we shall hold at only that the Scripture giveth no power to the Pope of Rome or warranteth not him to exerce that absolute and universal dominion Civil or Ecclesiastick which he pretendeth unto and this will be sufficient unto our purpose for if it fail as to that person all that pretended power will fall for the question is If the Pope be Antichrist And therefore we are to enquire particularly if they for their deep medling in Christs affairs as His Vicar can give any warrant to beat the truth of that conclusion to wit that he hath right to it It is not needfull simply to enquire If there be any such at all It 's enough if it be not competent to him Then he usurpeth And seing as Bollarmine asserteth no other can pretend warrant to that power Then if it fall in him it will fall altogether seing Christ hath not shown His will to whom it is due and we are not to account so of any without His warrant which cannot be produced c. and therefore this assertion hath more in it than at first appeareth for if it be an office of Christs institution Then he hath determined who is to be accounted so for warranting His peoples obedience But this He hath not determined Ergo c. And on the contrary if He hath given in the Scripture no denomination of the Office nor qualification of the Officer no limits to the Power no rules of Election and Ordination nor grounds whereby the Church may discern who it is to whom such obedience is due in particular and to none other Then it cannot be warranted by him who hath done it in all other officers fully and was not inferiour to Moses in ordering the affairs of his fathers house But according to this assertion the former is truth the Pope can give no such evidences either as to the office or the person exercing it Ergo. In prosecuting this seing we have the Negative the probation is incumbent to them and to make out the affirmative that not only there is such a power but that the Pope hath gotten warrant for him to exerce it and it will not be sufficient to argue No other can claim it Therefore it belongeth to him We would desire to know from Scripture what more just title he hath to it than others otherwise any Bishop might so argue No other can claim it

mountain taketh fire and becometh low in its grandour and spirituall weight and credit and all are infected with this to be more about outward pomp than inward power about earthly thing● more than spirituall This is the second trumpet 3. The devil having prevailed this much by Church-men setteth on next to poison fountains and rivers which men drink of and live upon Doctrines were somewhat clear before and fundamentals were not easily overthrown while government and unity were in force Now he poisoneth sound Doctrine in the mouths of Ministers and free-will Justification by good works and externall holinesse merit dispensations pennances purgatory sacraments opus operatum especially traditions are brought in whereby the wholesome Word was corrupted in many places of the world and its native purity lost and instruments were made use of in this who once seemed to shine in the Church as Pelagius Origen c. This is the third trumpet 4. In the fourth trumpet the light is further obscured and the beauty of pure Doctrine in the Church darkened the Scripture is vailed and keeped up ignorance fostered tradition is brought in place of Scripture will-worship and ceremonies for the practice of holy duties c. whereby the glorious light of the Gospel and of the Church was darkened and grew dim making way for Antichrists rising though it encreased much more under him yet even then men were more taken up with Monkishnesse and these toyes than with things which were more profitable out of which darknesse Antichrist at last start up and took it on him in the fifth trumpet whereupon followeth Mahomet in the sixth as his and the worlds scourge untill the vials make a turn and this height of Antichrist be brought down even as he rose which series of the vials begineth with the seventh trumpet This series agreeth well with the types and also with the truth of the event in the matter of fact as afterward succeeded and so the Church is wasted blasted and way made for Antichrist by th●se first four and therefore there can be no unwarrantablenesse in speaking thus of them It agreeth also well with the scope in shewing Antichrists rise by these steps Only take that advertisement which we gave on the seals That though there be an order in the rise of these things one after another yet neither would we be peremptory in timeing it or ascribing it to particular events nor yet think that one endeth or goeth away when the other cometh nay they continue together and do compleat the Churches darkening as it was with the dispensations under the seals the first continued till the last but had order in its rising so here And though something of the latter trumpets might be working even as soon as the former and no doubt the fifth began to work soon yet the trumpet looketh at such a thing in a height or its discovery and so the second was working under the first but did not break out till the first was some length proceeded We come now particularly to the Angels sounding The first foundeth in this seventh Verse Where we are to consider beside the sounding these three things 1. The judgement threatned or the signe of it fire and hail mingled with bloud a very great storm 2. It s object the earth 3. The effect the third part of trees and all green grasse was burnt up it is like it alludeth to one of the plagues of Egypt whereby much desolation was wrought here it signifieth a spirituall storm called hail partly because of its cold blasting and terrible nature especially in these Countreys it being the great cause of barrennesse and unfruitfulnesse then partly because of the hurtfulnesse of it so it signifieth that which heresie in generall floweth from and carrieth with it to wit coldnesse in practice of Religion towards God and affection towards others making men cold within and barren and unfruitfull without but this hail is more than an ordinary blast and storm coming impetuously though not lasting long 2. There is fire in terrible tempests they were mixed and this signifieth the rent of unity in practice and affection by contention and passion as the former the defacing of Doctrine by some terrible Errour So Luk. 12.42 I came to send fire on the earth and Iames 3. it is said the tongue is set on fire and kindleth others This fire of division is a companion of heresie and heresies do often more hurt to the Church by their contentions and schisms than by their Doctrins it being the kindling of this fire that in the judgement of many denominateth one an Heretick which he would not be by his simple adhering to an Errour if nothing were of this As also it is observable that hail which is cold hath fire with it like Ephraim Hos. 7.8 who was like an unturned cake hot beneath and cold affections above these go together much zeal in an erroneous opinion and heat for that which is ever accompanied with coldnesse in more fundamentall things the colder men be in the one the hoter are they in the other as the Pharisees were for their own traditions zealous but in Gods commands indifferent 3. It is mingled with bloud which holdeth out the bloudy nature of heresie and of this meaned here which we think rather to be understood of their putting faithfull opposers to suffering for withstanding their Doctrine than their suffering for it this also is a fruit of the fiery spirit that when words prevail not and their falshood is discovered they run to open violence and their is no cruelty like this of Hereticks 2. The object of this judgement is the earth And 3. the effects are the burning up a third part of trees and all green grasse 1. By earth we understand 1. either indefinitely the visible Church which is set upon and defaced in its most clear and plain truths Chap. 7.1 Or 2. more especially the foundations of it such truths as are most solidly to be believed without which the visible Church cannot stand as that concerning the Person Natures and Offices of the Son of God as the earth in the Pagan world Chap. 6. and in the Antichristian world Chap. 16. may and doth signifie their foundations and what seemed most strong in them and essentiall to them when their foundations were shaken they must fall so here the right confession of Christ and pure Doctrine of Faith in Him is called the foundation or rock on which the Church is builded Mat. 16. Or Thirdly it may shew the spreading of this plague or sore over the very face of the Church in respect of its extent there being no part of the earth free of it 3. The burning up of trees and all green grasse holdeth forth 1. The dreadfull effects of this judgement on eminent professours some for gifts and knowledge some it may be for grace and withall some eminent for place and authority called trees as taler and stronger than others and upon all

their Hierarchie The number of the Monasteries belonging to these orders are reckoned by some to be 2●5044 as is observed by Alstedius in his Chronologie all which have their originall by the Popes Authority hold their dependency on him alone and are vigorous instruments specially devoted to the upholding and promoving of his designs Lastly A more particular considering of its rise and publick appearance which was about the same time to wit Anno 60● and its growth and manner of proceeding afterward will make out this which was shortly thus After the three hundred year when the Church possessed peace pride soon infected her Officers whereby there was ambitious desires after preheminence amongst these who should have been most free of that vice Rome had many advantages for this end and her Bishops improved them well as hath been hinted in the exposition of the former trumpets yet did never one of them usurp a settled superiority or the title of Vniversal Bishop or headship over the Church till Boniface the third assumed it about the year 606. Which was upon this occasion after the seat of the Empire was translated from Rome to Constantinople by Constantine that Bishop was priviledged with all the priviledges which Rome enjoyed by her being formerly the seat of the Emperours court even as that city was named New Rome and made fellow in all priviledges unto Old Rome from this many contentions followed as is before hinted While the Emperours court constantly continued there the Bishops of Constantinople would not be content with equality but assumed a superiority and a title suitable to it of Vniversal Bishop This Iohn B. of Constantinople did a little before the year 600. while Mauritius possessed the Empire who did countenance him it is like out of respect to the place where his court resided This usurpation was generally ill taken and written against especially by Gregorie Bishop of Rome who did presage the revealing of Antichrist not to be far off when men durst be so impudent to take that stile which no Apostle ever usurped Upon some occasion the Emperours Army mutinying did choose one Phocas a base vile wretch Emperour who having killed all Mauritius children before him did afterward kill himself Unto this Phocas did Gregorie of Rome make addresses by Commissioners and Epistles grosly flattering him and abusing that place of Daniel 4. of Gods changing and transferring of Empires as he had done that for the good of His Church in removing a tyrant and setting up such a Religious Prince as Phocas was as may be seen in his Epistles Lib. 11. Epist. 36 44 and 43. By this means Phocas came to favour the Bishops of Rome and what out of envie towards Mauritius name and what to ingratiate himself in the west by the Bishop of Romes means Some few years after while Boniface who was at first Gregorie's Commissioner to Phocas possessed the Sea he passed an Edict willing and declaring Rome to be acknowledged for the supream Sea and the Bishop thereof for supream and Universal Bishop from that time forth This decree Boniface the third within short time caused ratifie and pronounce in a Lateran Councel of 62. or 72. Bishops and although it wanted not much contradiction then and was never fully acknowledged by all the East Churches yet from that time did this great Romane Hierarchie receive its publick rise and that mysterie which long had been working was obstetricated and brought forth by such a midwife as this infamous Phocas Anno 606. as is said At this time and after as Platina in vita Bonifacii tertii saith this Pope and others did put in their decrees Sic volumus jubemus and saith that the reason of preferring Rome was because the Emperour was still stiled Romanorum Imperator wheresoever he resided Immediately after this the light of the Word wonderfully decayed traditions were obtruded all publick worship was to be performed in Latine the Scriptures were keeped up from laick people as they called them Letanies Lyturgies and Masses were brought instead of the Word and preaching And in effect all reformations consisted in building Churches and Monasteries and inriching them with great dotations plurality of Mediaators and worshipping of Saints and Angels were brought in especially this was in Vitellianus his time about the year 666. Heathenish superstitions and ceremonies were brought again into the Church the Temple called Pantheon formerly dedicated to all the heathen gods was now opened and dedicated to all Saints this was in Phocas and Innocentius their time Images were set up in the Church and appointed to be worshipped which occasioned great confusion in the Church and although it was long resisted by the Emperours of the East and by several Councels both in the East and West yet was it afterward established by the second Councel of Nice This second Councel of Nice was held Anno 781. or 788. Thi● worshipping of Images was mightily opposed by Leo Isaurus Constant. Compron and other Emperours of the East who for that were Excommunicated by the Popes At last Irene a superstitious cruel woman obtaining the Government after her Husbands death the foresaid Councel of Nice did conclude this Image-worship It sat first down at Constantinople but the people being inraged at this their designe they were forced to remove it to Nice It is marked Cent. Magd. out of old Writers that these Emperours urged the removing of Images that that scandal might not lye before the Saracens that Christians worshipped Idols this Councel of Nice was also withstood by Charls the great and Ludovicus Pius At this time also the Pope grew exceedingly to an height not only of censuring Bishops and disposing of Bishopricks but also deposing Kings and disposing of their Kingdoms at his pleasure supreamly and soveraignly to decide all questions whatsoever and that without all possibility of erring In a word in every thing so absolute as he might lead millions of souls to hell and none might say to him what doest thou and all this with wonderfull violence and terrour to any who should in the least contrary the same which things are not only practised by the Head of this Antichristian Kingdom but also are owned and maintained by these his forementioned Armies to be due to him as from many particular instances and their generall principles might be made out all which being put together especially by the intelligent who are acquainted with their practices and Writings it may be confidently concluded which was asserted in the introduction to this Chapter that the Popish Kingdom is the very Kingdom the Pope the very King and the Angel of the bottomlesse pit the Popish Clergie the very Locusts and Armies and their Doctrine the very noisome smoke of the pit which are here somewhat darkly but exceeding fully and appositly described We shall say no more for use of all But 1. That we would blesse God who hath so clearly discovered to us this abomination that maketh desolate And 2. We

imaginibus secundum se and as a little after sicut Deo and therefore illi ejusmodi adoratione nunquam committunt idolatriam It is generally granted further by the forcited Authors that the making of Images to God was simply prohibited under the Old Testament and that there is nothing under the New Testament to establish this worship but that it is grounded upon tradition and the Churches determination confirmed by a famous tradition of the Lords sending His own portraictour to Abagarus and of Luke's painting the Lord and His Mother which are amongst their unanswerable arguments for establishing this worship Therefore when that horned argument is propounded Either Images are warranted by the Word or not If they be warranted by the Word that warrant is to be produced if not then are they not to be valued Eccius answering to this in his Enchiridion doth no way offer to instruct their warrant from the Word but asserteth many things in practice to be warranted by tradition such as is for this If then we make out this that such ●orshipping of Images notwithstanding of such exceptions be condemned in Scripture as Idolatry we have what we proposed and if this can be gathered from the foresaid grounds laid down by their most coutelous Doctors what might be collected from the principles of their superstitious Mor●ks and practices of ignorant people especially if they were considered as in the time of darknesse before the light of Reformation made them alter many expressions Cassander speaking of their worshipping of Images saith Consult deimag that these Images were more or lesse reverently worshipped as they were more or lesse gorgeously apparelled and that these which should have drawn others from these superstitions proved to be the Authors thereof themselves that quaestus causa they did nourish them among the people Argument 1. If the Heathens who believed an invisible God-head be yet found guilty of this idolatry of worshipping stocks and stones c. because they worshipped Images of such matter even though they professed the worshipping of the God represented by these and did disclaim the acknowledging of these Images to be their gods or of worshipping them as such but with relation to the God represented by them Then this worshipping of Images amongst the Papists must be so also notwithstanding of their exceptions But the former is true Therefore the latter must be true also The connexion of the major cannot but hold for if they be found guilty not only of worshipping the Idols represented by their Images but also the Images themselves because they worshipped their gods as represented in and by these images so must the Papists be accounted worshippers of Images upon that same account for a quatenus ad omne valet consequentia It cannot be said that the worshipping of Images among the Heathen is only condemned as Idolatry because they made Images to represent false gods or because they represented the true God by unsuitable Images as of an Oxe that eateth grasse Psal. 106. For 1. Idolatry and making of Images at the beginning was not with respect to false gods but was a degenerating from and corrupting of the worship of the true God as may be gathered from Rom. 1.23 where it is said of the Gentiles that knowing God they worshipped Him not as God but changed His glory not the glory of an Idol into the similitude c. and it is like this corrupting of the worship of the true God made way for the altering of the very object of their worship as an effect of the Reprobate mind which followed Something of this also may be gathered from Acts 17. in Paul's dispute at Athens This exception then would not serve to convince these whom yet the Scripture condemneth a. We answer that the connexion will hold even in reference to these who represented false gods suppose Iupiter Diana Apollo and such because they were not only charged with worshipping these Idols Iupiter Apollo Baal c. which were not the work of mens hands but they are also charged with worshipping the works of their own hands and images of these Idols whom they pretended to worship by these representations and adorations before them and therefore the ratio à pari will hold in this that if these exceptions did not liberate them from the charge of worshipping their Images the work of their hands So neither will it be effectuall to exempt the Papists because the Argument runneth not to prove them to represent false gods by their Images but that the worship done to the Image though pretended to be done to another is also counted a worshipping of the Images themselves before God The other exception is of that same nature for the Scripture condemeneth not worshipping of God in Images because they were Images of unreasonable creatures only but simply because they were Images Rom. 1. they are charged that they changed the Glory of the incorruptible God to the Image of corruptible man and Augustine de civitare Dei cleareth out of Varro lib. 7. cap. 5. that the Gentiles portraicted their gods in mans picture chiefly though they were invisible because mans soul is likest to them and mans body being the vessel of the soul is therefore the fittest Image to represent them yet can it not be said but that cometh still to be Idolatry The weight then of this Argument will ●y in the Assumption to wit that even these Heathens who are charged with worshipping Images in Scripture the work of their hands did yet solemnly disclaim their accounting these Images to be gods but that they worshipped them for the honour of the God whom they represented This appeareth 1. by considering these places of Scripture Rom. 1.21 Acts 17. where the Apostles dispute runneth to condemn that opinion That the unknow God ignorantly worshipped by them could be worshipped by mens hands vers 28. that is to say by making of Images or could be represented by silver or gold or any other thing vers 29. And although their thoughts of God might be more grosse yet this is ever true that they accounted not their images to be the God whom they worshipped and so did not worship them for themselves or secundum se but relatively with respect to others also Act. 19.35 expresse difference is put betwixt Diana and her Images and the silver shrines that were made to her and Iupiter is asserted to be in heaven and therefore was distinctly considered by them from the Images they made unto him 2. It will appear from reason if we consider that they placed their gods in Heaven 2. That they had many Images of one God 3. That they often changed their Images but not their gods 4. That many whom they worshipped by Images were once such as had been living in the world unto whose honour they erected such Images but could never nor did never suppose them to be the persons themselves 3. It will appear from the Heathens own disputings and assertions

or Nationall Irenaeus much commended for the first reckoner of this number after he hath touched some particular names especially that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he accounteth most probable he maketh a twofold generall allusion in this number 666. without astricting it to a definit number the first is by comparing the coming of the flood under Noah which was in the 600. year of his age with that Image Dan. 3. 60. cubits high and six broad the 600. saith he pointeth out defection at a hight as that of the Image pointeth out Idolatry in the highest degree The second way he applyeth it is by applying the first six to the defection of the first age of the world the second to the second age the third to the last age and so to him these three put together do hold forth apostasie defection and Idolatry in the greatest hight as if all trysted together pag. 248. and 249. which saith the reckoning of this number by a general allusion is no lesse ancient than by a particular definit number of a particular name There is one thing yet to be cleared without which all that is said seemeth to be man●k that is what is the rise of mentioning this particular number 666. seeing that which is said could be clear without this Or what use can there be in this particular number in reference to the exposition given For clearing this that it may be applyed as having reference to the former general grounds we may therefore consider this number 666. for application 1. As a definit number for an indefinit as the Lambs number of 144000. is whereby is holden forth a great number yet compactly joyned and united together Thus the meaning is his number is 666. that is the characters that he putteth on them that he counteth his or the Doctrines he will have them to professe are not some few errours as may be in some other Hereticks nor some steps wrong here and there but all that he counteth his whereby he may be known must take such a considerable number and compact body of errours at least and professe them which errours are in a certain method all casten together and linked through other with an orderly like dependance one upon an other as that number 666. is so as one thing being granted many others will follow and their fundamentall grounds are like the 600. that include the 60. and 6. under them that is grant once the Pope to be the last Judge of controversies traditions unwritten to be necessary and the Scripture to be imperfect the Pope to have Supream power c. and what worlds of consequences depend on these Neither shall we for the time curiously enquire for more particular reasons of this number but shall acquiesce in and content our selves with this generall scope We know Learned men have profitably taken much pains in comparing this number which is made up of multiplying sixes with that of 144000. Chap. 14. which is made up of multiplying twelves yet considering that the 144000. Chap. 14. is of the followers of the Lamb and cannot be called the number of his name and that this here must be understood of Antichrists impression upon each one of his Kingdom we cannot see how they quadrat and considering that there is very much subtility in it and that the other generall way is more plain and yet as sure we conceive it needlesse to insist on it leaving liberty to any to follow it or any other way whereby they may be edified For further confirming this generall application take these considerations 1. That this number 666. is something which he putteth on his followers and is rather that by which they are known than by which he is known except as he putteth it on them This is clear from vers 17. he causeth all men to receive this number as well as his mark and therefore as we seek the mark and name rather among his followers than on himself even as we do the Fathers name on the forehead of His followers so must we do this number as it were the least or easiest tearms on which he will bargain for one to be priviledged as one of his 2. Consider that it is called his number not because his own name giveth the account of it in a sum by its letters but the beasts number is his as before the beasts mark because he setteth it on or the Image of the beast was his because he made it and was the author of it as was cleared So it is his number 1. Because particularly he condescendeth upon it and will needs have such a number for his number else he will not bargain as it were like the Apostles word 1 Tim. 5.9 Let none be received into the number under sixty years as if one would count sixty the Apostles number in this respect because he will have none admitted under it 2. It is his number as having him for its author and no other as opposit to Gods appointment 3. Consider that the scope and way of reckoning here seemeth first to propose this number 666. whatever it be which is intended by it and then from it to conclude and gather who is this beast the name is drawn from the number and by it as it were by his name we come to know him and the number is not drawn from the name that supposeth we must first lay down the name and then reckon from it this holdeth out a reckoning from the number to find out the beast as by that which may be soonest known to take up that which is more difficult the other way supponeth folks first to know the name and out of it to draw the number but the scope is to lead us to find out the name by putting such numbers together 4. Compare this with Rev. 17.5 and 9. there there is the name of the great whore MYSTERIE BABYLON which is called her name because her nature and the nature of the doctrines maintained by her were such as held her sorth to be another Babylon and so here the name and number of it must be something suitable to Antichrists nature Again vers 9. here is wisdom which is a pause putting on to consider what followeth as in dependence on what went before Therefore must be something made up of both and if this were to be reckoned numerically by a literall name what would that which preceedeth contribute to this or where were the wisdom of comparing these together Beside we will not find in Scripture any such reckoning laid upon letters or figures although it be ordinary to reckon that a name which describeth the nature and the essentiall properties of the person or party to whom they agree Therefore upon these grounds we adhere to the former exposition as most safe If any should ask why we are bidden rather reckon his number than his mark or name Answ. 1. Because his number is more universall all that hath his mark

in this respect is not only a distinct head ver 1. but a distinct beast ver 11. which could not be if he had not an Ecclesiastick consideration differing from these who went before him The second objection is that Rome is not Antichrists seat because saith Bellar. de pont lib. 3. the Kings that are Antichrists vassals destroy it Answ. 1. Then Rome is the whore at that time for they destroy her not till she be the whore and so must it not be Rome heathen that is the whore for they destroy her not till the beasts ruine be advanced to the fifth vial as is said Chap. 16. and in the 17. untill she be a whore But that Rome is his seat appeareth for 1. he headeth Rome sitteth on it and ruleth as the six Heads or Governments before him did but they sat at Rome and had it for their seat See Chap. 13.4 he got the Dragons seat and so it is common with the rest to him to be King of that city 2. He sitteth so as by him and in him Rome keepeth up her former beauty and rule over all the Nations about during his being Governour but that cannot be but by his sitting at Rome 3. There is no other reason can be given why in Antichrists description there should be so much mention made of Rome and such particular descriptions of the sibnesse between him and her except that he is head to her and supporteth her and sitteth especially in her and that Rome the prime seat is named for all the Body or Kingdom as Metropolis thereof as afterward 4. That Rome is great during his time is clear but no other way but this of his keeping Court there can be imagined as that way whereby she ruleth over Nations and propagateth abominations to them but that in him and by him she did it as by her former Governments in part who sat there before Add 5. that Rome is some otherwayes his seat ver 7. than other Nations are over which he governeth and what can that be but this 6. What other reason is there why Rome is more plagued as sharing deeplier in Antichrists sin than others Chap. 18. but this that it was his seat And 7. why would the fall of it be so much lamented as spoiling all their former Mercat and scattering their Court if it had not sitten there Chap. 18. Beside Bellarmin's argument mistaketh for it is the Kings who once were Antichrists followers that destroy Rome but not while they are so do they it but when Antichrist is discovered then is his seat hatefull to them whereas his followers lament it Chap. 18. and therefore have no hand in it The third objection hath more shew of difficulty that these cannot be applied to the Pope because he arose not from the bottomlesse pit i.e. unwarrantably but hath Gods warrant as they alleage by being Peters successor Ergo. For answering this objection we are not to insist in Scriptures whereby the dominion and office usurped by the Pope is overturned nor on vindicating of these Scriptures which they make use of in pretending that let that be sought from Common places It shall suffice us to assert that in Scripture there is no warrant 1. For the titles or names that he assumeth to himself there is no such order or officer mentioned by Jesus Christ in His house as Pope Pontifex Maximus Vicar of Christ universall Pastor his holinesse Bishop of Bishops c. there is no such shadow in the Word as may warrant these This word Papa est vox syracusa say Divines idem significans quod pater à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was in old given to all eminent Bishops as to Alexander and Athanasius Bishops of Alexandria apud Athanasium to Augustine by Ierome in his Epistles to him and to Cyprian Epist. 3. where Pamelius saith it was a word of honour amongst heathens as was that of Pontifex Maximus whereof was spoken Cap. 13. See also Ruffin Symb. and Pamelius on him 2. We may assert that for the matters wherein they exerce this power as to dispense with oaths and obligations of men to others to dispose of and transfer Kingdoms crowns titles c. to dispense with unlawfull marriages constitute new holy dayes and change worship send to Purgatory and bring from it as they imagine to indulge and give pardon even for sins to be committed to absolve and forgive magisterially sins without respect to the qualifications laid down in the Word but to such as perform such superstitions and obey such and such orders to canonize Saints and thereby as it were to create gods to be worshipped and many moe such things which cannot be reckoned All these being contrary to the Word of God and for the most part not committed to any but reserved to the Lord as His own priviledge we may clearly assert that power in so far to be from the pit so as if an Angel would professe it or preach such doctrine we might account him accursed yet such is the power pleaded-for in the Pope And in many of these things is acknowledged to be but ex communi consuetudine See Azor Instit. moral lib. 6. pag. 561. 3. If we consider it further in the speciall properties wherewith they qualifie the Popes power as it is essentiall to his threefold crown twofold sword and keys we will find it of the same nature as 1. that it is extensive and universall over heaven by opening it setting up Saints to be worshipped commanding Angels as sometimes they have done in their Bulls over Purgatory and the whole world over the dead to torment or relieve them at their pleasure and over the living in all things spirituall and temporall in order to these over persons Ecclesiastick as they call them and Civil as Kings Emperours States to command them to War or Peace as they please and to carry as supream to them all ratifying Emperours and elections or not and disposing of their crowns to others yea over consciences they usurp a dominion 2. That it is absolute supream and independent not only of all Kings but of all Councels and Decrees to which he giveth Authority or not as he pleaseth and they are of Authority or not as he confirmeth them yea to all traditions and even to the Scriptures and Word of God without which the Scriptures would not be by them accounted so as Bailius Catech. part 1. quaest 12. Aliter non magis fidem adhiberet Matthaeo quam Tito Livio that is otherwayes he would not give more faith to Matthew than to Titus Livius and generally all affirm that being their maxime that the Church giveth Authority to the Scriptures as to us and that no decree of the Church hath Authority but from him Hence according to this pleni-potentiary power doth he constitute such books to be Scripture or not and hath added many to the former Canon which preceeding Councels have not acknowledged and he doth confirm traditions and fables

from the meaning of it for both these wayes the Word is diminished when the weight of Gods authority in the truth is diminished or when folks receive not the Truth and walk not in the obedience of it The threatning that is added to this God shall take away his part out of the Book of life c. that is that man shall never come into glory it shall be declared he was never written in the Book of life and he shall be shut out of heaven for never a promise of happinesse in all the Word belongeth to that man And so as Moses when he gave the Law Deut. 4.2 and 12.32 commandeth neither to add nor diminish And Prov. 30.6 Add thou not unto His words lest He reprove thee So also our Lord Jesus sealeth the New Testament but with a more severe threatning and that word Deut. 4.2 That ye may keep the Commandments of the Lord sheweth that the keeping he meaneth of consisteth not in the letter but in the practice and conversation by making the Word our rule in our walk In which words as all diminishing from Scripture so all addition under whatsoever pretext is condemned by which the bulk of Popish traditions is justly rejected If it be objected that this threatning is only in reference to this book but hindereth not but that something by tradition may be added to others or to the Scripture in general Answ. 1. Yet this book is looked on here as the close of all Scripture and therefore there can be no other reason given for adding this certification but to restrain men from looking for more and that they may now accept the Canon closed 2. This is simply against mans adding to Gods Word and putteth marches betwixt Gods word and mans of whatsoever nature for the Scriptures are Gods Word but traditions are mans and either they are for their matter grounded on the Word and so are contained in it or not grounded on it or contained in it If they be of the first sort they are no more Gods Word but as other consequents drawn from it If of the second sort then they are manifest additions and so in this opposed to the Word 3. Adding must be so understood as diminishing or taking away must be But taking away is so to be understood as to make that no Scripture which God hath appointed to be so whatever the matter of it be and therefore to adde must be to account any thing Scripture or as Scripture which God hath not so appointed to be Hence as it were by this condemnable to suppresse any book that were canonick because the matter of it were in an other Book even so on the contrary must it be here reproved to adde any book unto or to equal it with Scripture in Authority which is not contained in the Canon 4. Do not the same reasons that condemn adding to this book in particular condemn adding to the Word in general or to any other book thereof so that as we cannot adde some prophesies to this book out of traditions and call them or account them a part of the revelation or of equal authority with it so neither may we from tradition joyn any thing to any other book or to the Word in general for the reason is one God will reserve this piece of Soveraignity to Himself to decide what shall be accounted His revelation and will have no other medling with it so also with His Word in general 2. He will keep men from encroaching on what He hath reserved to Himself and indeed it seemeth by this commination that He esteemeth it highest arrogancy and lese-majesty to alter in any thing His word which is the most sacred and soveraign thing which He hath left with His Church and wherein His name and supremacy doth especially consist The close of all is Christs speaking a word as His drawing to an end ver 20. He that testifieth these things saith Surely I come quickly It is He that speaketh ver 16.18 that testifieth these things and that which He saith is a promise or prophesie of Christs coming and of the certainty and suddenty of His coming to Judgement 2. And the last words of the verse are an hearty and warm welcome that Iohn in the name of all Believers or the Bride giveth to this truth promise or prophesie of the coming of the Lord Amen not only let it be so but I wish and long and pray that it may be so Even so or So be it Come Lord Iesus as Thou hast promised There is here then a promise made which Iohn turneth up to God in a most fervent supplication not only for himself but for the whole Church of Christ also upon the hearing and consideration of this that Christ is to come again and receive Believers to Himself that where He is there they may be also such ejaculations of the soul will often interrupt the thoughts and discourses of these who are in the faith of being found of Him in peace at His appearance the lively apprehension of what they do expect at that day when they shall see Him as He is produceth such a sweet complacency in it and stirring of heart to be possessed of it that there must needs follow such ardent desires after it as will almost prevent all deliberation for excellent objects have such an amiable aspect upon the soul and attractive power over the heart that it most willingly yeeldeth up it self and as if it were all composed of desires it breatheth forth nothing but earnest wishes after a neernesse and inseparable conjunction with that object Now what can be proposed to the immortall soul like this to hear Christ say Behold I come quickly truly the apprehension is at a stand in unfolding that blessednesse which is included in this one sentence it goeth beyond the reach of a created understanding to search it out unto perfection for eye hath not seen nor ear heard nor hath it entered into the heart of man to conceive what is here imported And therefore no wonder to see it draw such a holy heart forcibly out after it breathing out all the way such a desire Even so Come Lord Iesus Come quickly as if his heart intended by this wish to anticipat that day But because he knew the Bride was not yet made ready and that there was a long tract of time to interveen betwixt the giving of this promise and that day wherein the marriage of the Lamb shall be solemnized when He shall bring her unto the King all glorious within in cloathing of wrought gold and raiment of needle work with the virgins her companions that follow her that they may enter the Kings Palace to be with Him there for ever and because he knew that before this there were many sad emergents and searching dispensations to be met with such winds to blow as should overblow every one who was not ballasted with the grace of God such false Doctrines to