Short Declaration of the Mystery of Iniquity, Treatise

Short Declaration of the Mystery of Iniquity · Treatise

p. 1What Godly Reader can without mourninge affections, read the great deſtruction and overthrowe of Ieruſalem, … with the houſe and people of God, Propheſied of by the Prophett Ieremyah. And what hart is not much affected to ſee the exceeding great ſorrowe of the Prophett, when he uttereth the propheſie thereof, and declareth the ſinns of the people. Ier. 9. And when al theſe thinges were come to paſſe, (according to the word of the Lord), and that the Prophet ſaw it with his eies: who could not yet ſit downe and lament, to heare the moſt greivous lamentations that he poures out, for that ſo great deſolation and deſtruction, wherewith the Lord had deſtroyed, and made deſolate that his owne Citie, Houſe, and people. Lam. 1.2.3. chap. Nay, they that gave no regard to the wordes of the Lord, ſpoken by the Prophet concerning theſe thinges Ier. 37.2. Yet when they ſaw the propheſie accompliſhed, thē deepe ſorrowe tooke hold vponupon them: then, the Elders of the Daughter Syon, ſate vponupon the ground, & kept ſilence, & caſt duſt vponupon their heades, & girded themſelves with ſackcloth, & the virgines of Ieruſalem hanged downe their heades to rhe ground, Lam. 2.10. And who ſo readeth cannot deny, but their was iuſt cauſe of al this ſorrowe: and therefore wel might the Prophet ſay. Behold & ſee if there bee anie ſorrowe like vntounto my ſorrowe, Lam. 1.1…. And if it cannot bee denyed, but that the hearing and ſeing of this propheſie of ſo great deſolation fulfilled, was iuſt cauſe of this ſo great ſorrowe: Where are then the eies, and eares of men, that might heare and ſee farr greater tribulations and deſolations then theſe, propheſied of, by a greater Prophet then Ieremiah, and even now fulfilled in the feirce wrath of iudgment by the moſt Higheſt, and that in the ſight of al men: and yet who conſiders of it? Or who takes vp a lamentation for it? p. 2are mens hartes vtterly voyd of mourning affectons? or are they deſtitute of vnderſtanding in the cauſe off ſorrowe? or do men thinke the danger is paſt. Surely one of theſe muſt needes be the cauſe, or els mens hartes would abound with ſorrowe, and their eies would power out floodes of teares, and they would vtter with their tongues and penns, lamentations of great woe.

Now if it can bee ſhewed by the word of truth, that deepe error of darknes doth poſſeſſe the two laſt, that is, thoſe which through ignorance thinke in themſelves there is no ſuch cauſe of ſorrowe: and thoſe that through ignorance do thinke that the danger is already paſt: then the firſt that cannot mourne, muſt needes fall vnderunder the ſharpe cenſure of great hardnes off hart, and incenſible deadnes of all affections.

Wee in the humilitie off our ſoules confeſſe that this worke is too great for our abilities, but our ſtrength is off the Lord, who is able to make vsus ſufficient for theſe thinges, iff wee by faith in Chriſt depend vponupon him, the which our faith being ſo full off infidelitie, it muſt needes followe that our ſtrength is full of all weaknes, which would beate vsus to the ground for vndertakeing this or anie ſuch worke off the Lord, but that the Word off God compells vsus. which commaundes vsus ſtrickly to shewe our ſelves faithfull in a little: Mat. 25.19-30. From which ground (by the grace off God:) wee have beene drawen to doe that little wee have formerly done, and vndertake (through the Lordes gracious aſſiſtance) now to doe that wee ſhall doe, beſeeching, and truſting off his merciemercy towardes vsus herein, that all the praiſe may bee given onelyonly p. 3to the glorie of his name.

Firſt then to ſhewe vntounto them their error that through ignorance doe not ſee there is great cauſe off lamentation and woe, we require them to turne their eares to the propheſie of that great Prophett Chriſt Jeſus. Mat. 24.4-28. and Luke 21.8-31, Where hee foretelleth that when men shall ſee the abhomination of deſolation ſpoken of by Daniel the Prophete ſet in the Holy places, then shallbee great tribulation ſuch as was not from the begining off the Creation to this time, nor shallbee. And except thoſe dayes should bee shortned, there should no Flesh be ſaved. Hath the like Propheſie ever bene heard off? Or can there bee anie deſolation like vntounto this deſolation? Wherein no Fleſh ſhallbee ſaved; No, from the begining off the World there hath not bene the like, nor ſhallbee ſaith our Saviour Chriſt. Who can remaine ignorant off theſe daies and times and what ignorance is it, not to knowe that theſe are even the dayes and times here Propheſied off: Have not warrs and rumors of wars beene heard off? Hath not Nation riſen againſt Nation, and Realme againſt Realme? Hath there not beene famines, and peſtilence, and earth-quakes in divers places? And have not manie beene offended and betrayed one an other, and hated one another? And have not manie falſe Prophets ariſen? Doth not our Saviour Chriſt ſay, theſe are the begininges of ſorrowe? Now all theſe thinges being come to paſſe, which are the begininges of ſorrow; it muſt needes bee that the dayes of the hight of ſorrowe are now come. And doe not men now ſee the abhomination of deſolation ſet vp in the high places? Is it not deepe error off ignorance then for men not to ſee that there is now p. 4the greateſt cauſe of ſorrowe and lamentation that ever was. And next to ſhewe in fewe wordes the error of them that thinke the danger of the daies is paſt. Let them looke vponupon the wordes of our Saviour Chriſt, when he ſpeaketh off the ſhorting of thoſe daies, he ſaith in Mat. Then if any shal ſay, Loe here is Chriſt, or loe there is Chriſt, beleeve it not. And in Luke. Take heed, bee not deceaved, for manie will come in my name, &c. Is not this inſtant theſe daies? was there ever ſo manie ſaying, Loe here is Chriſt, loe there is Chriſt? And was there ever ſo many falſe profeſſiōs of Chriſt, ād falſe Prophets? ſhewing great ſignes and wonders, if it were poſſible to deceave he verie elect, who can then denie, but that theſe are deepeſt daies of danger, whereof Chriſt gives ſuch warninge to take heed. Therefore eaſilie may they heare ſee their error into whoſe harts that ymagination hath once entred to thinke that theſe dangers here propheſied of are paſt. Why then if the end of theſe ſorrowes be not paſt, and the beginings bee paſt, as is ſhewed, then muſt it needes bee confeſſed that the daies of greateſt tribulation are preſent. But who conſiders theſe thinges? Or who regardeth the words of this great Prophet? If men did conſider and carefully behould theſe thinges, what hart could conceave ſorrowe enough, and what head could conteyne teares, or tongue have ſufficient words to expreſſe and vtter, the ſorrowes fittinge theſe daies. If Ieremiah complayned for want of teares, and could not bee ſatiſfied with ſorrowing, for the ſlayne of the daughter of Syon, that periſhed by the ſword▪ and famyne, (which was but bodily death) how much more cauſe have men now to ſorrowe, to ſee men poyſoned with bitter waters killed with fire, and ſmoake and brunſtone, ſtung with ſcorpions, hurt with Servents. Revel. 9.5. and 8.11. And caſt into the p. 5great winepreſſe of the wrath of God, rev. 19.20 which is the everlaſting deſtruction of ſoule ād bodie in Hel, to ſuffer al the plagues, torments, and judgments off wrath for ever. Was the famine of bread, and the ſword of Nabuchad-nezzar, and the ſeaventie yeres captivitie, a ful ſufficient cauſe, to make Ieremiahes eyes faile with teares, his bowels ſwell, his hart turne within him, & his liver to bee powred vponupon the earth: And are not al the woes vttered by the ſeaven Angels from the ſound of ſeaven trompets, whereof an Angel flieing through the midſt of Heavē, ſaid with a lowde voice, woe, woe, woe, to the inhabitants of the earth, from the ſoundes remaining of the trumpets of the three angels, which yet muſt blowe their trumpets: And have not theſe three laſt Angells blowen their trumpets? ād doth not the ſound thereof yet ſound in our eares? and are not al the woes thereof yet in the ſight of our eies? are not al theſe woes (which are woes of everlaſting death and deſtruction) ſufficient to breake mens harts al into peeces? What ſtony hardnes of hart poſſeſſeth men in theſe daies, that their harts do not melt for theſe woes.

A maine ād general reaſon of al this is, becauſe this propheſie is of ſpiritual deſolations, diſtructions and woes, and cannot bee vnderſtood but with ſpiritual harts, nor ſene but with ſpiritual eyes, and the harts and eies off men are naturall and carnall, and therefore theſe thinges cannot affect them. 1. Cor. 2.14.

Another ſpecial reaſon is, becauſe men do not conſider how far theſe thinges concerne themſelves, but everie Nation, and everie people, and everie Man puts theſe daies farr from them, as no waie apperteyning to them. If wee therefore could prevaile (Oh that wee might prevaile) by al the feare and love off God to perſwade men: and by the compaſſionate p. 6pittie of the ſalvation of their owne ſoules move them, with deepeſt conſideration to conſider how nearely thoſe thinges concerne them, leaſt they bee vnderunder theſe woes, and bee not aware thereof, which men may eaſilie be by reaſon of the great ignorance: that is in all men perticulerly in the vnderſtandinge of the Propheſie of this booke off the Revelation: Which moſt men (though otherwiſe accompted mightie in the Scriptures) doe paſſe by, ſeldome or never touching them in their Teachings, or writinges, being taynted (wee doubt not) with their owne inſufficiencie therein, which if they would acknowledg it were comendable (their acknowledgment wee meane, not their ignorance): But yet their …ourſe is much more comendable, then all theirs that have buſied themſelves, to bring furth ſo manie ymaginarie expoſitions of that holie writt, wee ſay ymaginarie expoſitions, becauſe they are for the moſt part but according to the vaine ymaginations and fancies of mens myndes, without the warrant of the word and ſpirit.

Wee confeſſe in humility to our owne ſhame, we are better able to reprove this, then to correct it, acknowledging vnfainedly, and growning daily vnderunder the burthen of our owne great ignorance and blindnes in the vnderſtandinge off the propheſie off that booke. All this may further provoake vsus with you, and you with vsus to take heed, leaſt we bee vnderunder anie part of this deſolation and woe, vnderunder which whoſoever is, and remaines, he muſt periſh, as by the grace of God, wee ſhall make evidently appeare from the Scriptures, therefore let al People, and nations, and Tongues take heed and beware.

And firſt to proceed in this cauſe, wee will endeavor to prove by the witnes of the vndoubted word of truth that all Nations and Peoples vponupon the earth, that have, or doe profeſſe Chriſt (for of them onelyonly is this p. 7propheſie) have beene vnderunder this abhomination of deſolation. The words of the propheſie thereoff by Daniel, makes is moſt plaine, where he ſaith. In the middeſt of the weeke hee shall cauſe the ſacrifice & oblation to ceaſe, & for the overſpreading of the abhomination, hee shall make it deſolate. Daniel. 9.27. Agreable to this propheſie, is that Revel. 11. Where it is ſaid. That the two witneſſes off God (which are the ſpirit of truth, and the word of truth in the teſtimonie of thapoſtles Ioh. 15.26.27. act 5.32) Which are two Olive trees, & two candleſtickes ſtanding before the God of the Earth, haveing power to shutt heaven that it raine not, & to turne the waters into blood, and ſinyt the earth with all manner of plagues as often as they will. Their Corpes shall lie in the ſtreets off the great Citie, ſpiritually called Sodome & Egipt. Three daies & an half, & after three daies & a half, the Spirit of life from God shall enter into them, & they shal ſtand vp on their feet. And with theſe two propheſies agrees alſo the propheſie Revel 12.14. Of the woman flieing into the wildernes into hir place, where she is nourished for a time, & times, & half a time. Let vsus compaire theſe propheſies together. Daniel ſaith the ſacrifices and oblations ceaſe in the midſt of the weeke, which are three daies and a half. Iohn ſaith: Revela. 11. The two witneſſes (the Word and Spirit off Truth) lye killed in the ſtreets, three daies and a half. And Reve. 12. The Woman (which is the Kingdome of Chriſt the heavenly Ieruſalem, the mother of al the faithful, Gal. 4.) fleies into the wildernes for a time, times and half a time, which may with good warrāt according to theſe propheſies be expounded to a day, two daies, ād a half. Thus then we cōclude. The true ſacrifices, and oblations of the people of God. The word and ſpirit. And the Heavenly Ieruſalem, the ſpowſe of Chriſt, Ceaſing, ſpeing dead in the ſtreetes, and being fleed into the wildernes, it p. 8muſt needes followe that there was an vtter deſolation off all the holy thinges, and of all the meanes of ſalvation.

For further confirmation of this, ſee the wordes of Thapoſtle 2. Theſ. 2.3. ſpeaking of the laſt day, where he ſaith: That day shal not come except there come a departing firſt. It were much weaknes in anie to thinke that this is not ſpoken of a general departing, in that there were manie particuler departings in Thappoſtle times. But here he ſpeakes of a departing from the truth, and an exalting of an adverſarie the man of ſinne, to ſit in the Temple of God, as God, shewing himſelfe that he is God, whome the Lord shal conſume with the ſpirit of his mouth, & abolish with the brightnes of his cominge: Theſe wordes ſhewe to the vnderſtanding of the moſt ſimple, that there is an vtter departing, in that there muſt bee a comeing againe, for the aboliſhing of this wicked man. And here may bee diſcovered by the way, the damnable hereſie of thoſe men, which are twice dead, and plucked vp by the rootes, and thoſe are they which are fallen from grace, which were once dead, and have beene quickned by the word and Spirit of God, ād are dead againe, which now hold ād ſay that the man of ſinne ſitts and rules in the Church off Chriſt. In this place it is ſhewed that the ſpirit of the Lords mouth conſumes the man of ſinne, and the brightnes of Chriſts coming aboliſheth him. Now wee confeſſe, if there can bee a Church of Chriſt, where the ſpirit of the Lords mouth is not, and where his brightnes ſhineth not, in ſuch a church the mā of ſinn may ſit and rule as God, and theſe men are onelyonly fitt ſubjects for ſuch a Kingdome: but let the children off God learne to knowe and profeſſe that in the Church of Chriſt, there is the ſpirit of the Lords moueth, and his ſhininge brightnes, which conſumes and vtterly p. 9aboliſheth the man of ſinne, and therefore they cannot both cule in one houſe. Now for the bare words about which they contend, thus much wee ſay (not to them, but to ſuch as may bee in danger to be ſeduced by thē) Theſe are the words. Thappoſtle (ſpeaking of the man of ſinne, who exalteth himſelfe againſt al that is called God, or that is worſhipped) ſaith thus. So that he doth ſitt as God in the Temple of God, shewing himſelf that he is God. Now as it is ſaid, he ſits as God ſhewing himſelfe that he is God, even ſo doth he ſitt as in the Temple of God, ſhewing it to be the Temple of God, This expoſition is agreable to the ground of the ſcriptures, and according to the proportion of faith, for the ſcriptures teach vsus every where, and wee beleeve. that Chriſt is the head of his Church, And he walkes in the midſt of the ſeavē goldē c…ndleſtickes: & he ſits in his church being God, ād the mā of ſinne cānot ſit with God, as God, in the tēple of God. Therefore we ſay vntounto theſe mē, as our ſaviour Chriſt ſaid vntounto Sathan, hence from vsus. It is written 2. Cor. 9.15.16. What concord hath Chriſt with Belial. And what agreement hath the Temple of God with Idols, etc. and 1. Cor. 10.21. Ye cannot drinck the Cup of the Lord, and the Cup of Devils, yee cannot bee pertakers of the table of the Lord, and the t…ble of Devils. But ſeeing theſe men can find no better a pretence to followe, and to helpe to heale the deadly wound of the head of the Beaſt, then by pret… ding that they have found him ſitting in the Temple off God, they looking with the ſame eie, may find alſo in the ſame place, that he ſheweth himſelfe, that he is God, and if they wil abide by the letter of the Scripture herein likewiſe, then have they found a new temple. and a new God moſt fitting for them: becauſe that their Temple, and God, and they ſhall all periſh together: wee meane thoſe onelyonly that have bene enlightned, p. 10with this truth, that Chriſt, and the man of ſinne, cannot rule and reigne, or dwel together in one houſe. ād now have they found (as they moſt blaſphemou…y affirme) Chriſt, and the man of ſinne, exalted both in one Temple.

In al this we have not digreſſed from the matter in hād, in that we have ſhewed that by the departing, the man of ſinne was exalted, ād therefore the departing was general, and the mā of ſinne his exaltation general, as doth further appeare by the words of Daniel. 9.27. where he ſaith (ſpeaking of the ſacrifices:) & for the overſpreading of the abhominations, he shall make it deſolate. Anſwerable to this propheſie, is that propheſie in the booke of the Revel. 13.7. where it is writtē. & it was givē vntounto him (ſpeaking of the Beaſt, that had 7. heades, and 10. hornes) to make warr with the Sa…cts, & to overcome them: & power was given him, over every kindred, & tongue, & nation. Who can deny but this is general? evē a general deſolatiō / whē the Sainctes are overcome. And whē al that dwel vpō the earth (as followeth verſ. 8. Shal worſhip the Beaſt. All our perticuler knowledg of the fulfilling of this propheſie wil make it more evidēt. And who doth not knowe and ſee / that this propheſie is fulfilled in that Romish miſterie of iniquitie, who yet ſits vponupon manie waters, with whome have comitted fornication the Kinges of the Earth, & the inhabitants of the earth are dranken with the Wine of hir fornication. Revel. 17.2. Wee doubt not but manie will agree with vsus in this vnderſtanding: and wee that wiſh vnfainedly the ſalvation of al, and that they would come to the knowledg of the truth, do earneſtly deſire, that thoſe that are over-whelmed in this miſterie of iniquitie, and vnderunder the power of this deceaveablenes of vnrighteouſnes, would but conſider, which way it can bee avoided, but that this propheſie is fulfilled, in that great exaltatiō p. 11of the man of ſinne in that Romish profeſſion: and if they would come out to the Scriptures, and perticulerly vntounto this booke of the Revel. they ſhould be forced either to deny the propheſies of this booke to bee true, or els they muſt needes yeild that they are fullfilled in that their profeſſion: for how ſhal they bee able to point our vponupon the face of the whole earth, any one part of this propheſie fulfilled, but it ſhalbe found in and from them: For which way ſhould they go about to ſhewe the man of ſinn, being the miſterie off iniquitie (in the deceaveablenes of vnrighteouſnes) to bee exalted ſitting as God, and as in the Temple off God, Sitting vponupon …eavē Kinges: & ten Kings, giveing their power therevnto. if theſe propheſies be not fulfilled in that their Romish profeſſion, then is it not nor ever was it begun, nor fulfilled in anie falſe profeſſiō of Chriſt vponupon the earth, which cannot be becauſe we ſee here thapoſtle to the Theſ. ſaith. The miſterie of iniquitie doth already worke. And in that this propheſie of Chriſt alſo is come to paſſe, Mat. 24. where he ſaith: Manie wil come in my name ſaieing: loe here is Chriſt &c. this proves that the abhomination of defolatiō is ſet vp already in the high places. The propheſie then being fulfilled, it muſt needs be fulfilled, according to the due proportion thereof, in exaltation and power, which muſt of neceſſitie be in that Romish Church: as if they were not altogether blind they might ſee, by lookeing vponupon that Church at Rome, which Thapoſtle Paul writ vntounto: And by compareing that Church in Rome, and this Church of Rome together, they ſhal ſee a ſtraing exaltation of power and pompe, ſuch as there is no propheſie of Scripture for to bee in the Church of Chriſt. A ſpiritual power ſetting vp a Pope or Biſhop, by vertue of his Office with a Triple Crowne, Kinges and Princes bowing to him, and ſerveing him, and (by vertue off his Office) p. 12carrieing a bloody ſworde, and his hands ful of blood: this is part of his outward pompe and power. Alſo bearing ſpiritual names of blaſphemie, as to bee head of the Church, and Biſhop of the vniverſal flock: taking vponupon him to have power to caſt ſoule and bodie to hel, and to ſend to heaven whome he wil: to make ſpirituall lawes and decrees what he will, and to bind mens Conſciences to the obedience thereof.

If this bee not he that ſits as God, ſhewing himſelf to bee God. If this bee not the abhommation of deſolation ſet vp, where it ought not to bee, where ſhould it befound? Can the earth afford a greater exaltation of the man of ſinne then this? and doth it not reach from hel to heaven? what hart would not tremble, to ſee and heare of ſuch high blaſphemie and ſinne, againſt God: If it were not the Lord of hoſtes that ſhal judg theſe thinges. there could not judgmēts great enough hee found: but theſe ſinnes of higheſt pride towards God, and greateſt crueltie towards his Sainctes, shall go vp into heaven, and God shall remember al theſe iniquities, and reward the duble: whereat although the ſpirit of God, bidds the heavens rejoyce, & the holy Apoſtles, & Prophets, becauſe God hath puniſhed & revenged for their ſakes. Revel. 18.20 Yet who can but with compaſſionate hartes, lament to ſee ſo manie ſoules periſh dayly and continually vnderunder this deſtruction: For al the ſoules vponupon the earth that exalt, give power, and ſubmit themſelves to this Man of ſinne, and ſo dye, they periſh to everlaſting deſtruction▪ although they do it ignorantly: A hard doctrine wil this ſeeme to the moſt: But the moueth of the Lord hath ſpoken it: Thappoſtle in this place of: 2. Theſ. 2. proves it without al contradiction, where it is ſaid verſ. 10. That the man of ſinne his comeing is, in all deceaveablenes of vnrighteouſnes p. 13amonge them that perish: Firſt then here is proved that the miſterie of iniquitie prevailes by deceaveablenes, now men are deceived by being ignorant of the deceipt: and they that are thus deceived through ignorance, are they that periſh, for (ſaith Thappoſtle) this deceiveablenes is effectual or prevailes amonge them that periſh, and verſ. 12. That all they might bee damned which beleeve not the truth, but had pleaſure in vnrighteouſnes, ſpeaking of this deceiveablenes of vnrighteouſnes by the man of ſinne. For further proofe thereof take the voice from heaven. Revel. 18.4. which ſaith. Go out of her my people that ye bee not parraker of hir ſinnes, & that ye receive not of hir plagues. Here is no exception; ignorant, or not ignorant, if they come not furth at the voice of the Lords cal, but ſtil remaine and abide there, they ſhal ſurely bee partaker of hir plagues: & hir plagues come at one day, & they are death & ſorrowe, & famine, & burning with fire: & in one houre shal she bee made deſolate, verſ. 8. and 19. Whoſe ſoule would not mourne to heare of ſo manie great Princes, & States, and people abroad, and to ſee Nobilitie, Gentrie, and people at home periſh, and ready to periſh daylie vnderunder this ſo great and ſwift deſtruction, it were to be wiſhed, that al good and holy meanes were vſed for their information and inſtruction herein, with love and meekenes by the ſword of the ſpirit, which ſword onelyonly is to bee vſed to compel mēs conſciences to ſubmit to the truth that is the ſpirit of the Lords moueth, whereby he will conſume the man of ſinne.

Aff by this wee have ſaid wee can neither perſwade them to bee carefull of their owne eſtates (which is fearefull) nor perſwade anie other to bee more careful of them, and more compaſſionate of their eſtates, yet thus much have wee gained towards the cauſe in hand, that it being proved that the miſterie of iniquitie, p. 14and the abhomination of deſolation is exalted to the higheſt in that Romish profeſſion, then wee doubt not but it wilbe yeilded, that all Nations (acknowledging Chriſt) have bene overſpred, ād vnderunder the power of that Romish profeſſion, and ſo are al theſe propheſies fulfilled in our eies, which have beene produced to prove that there hath beene an vtter deſolation of Chriſtes power and authoritie: and the power and authoritie of the man of ſinne exalted: and it hath alſo bene proved, that all that ſubmit themſelves to that power of the man of ſinne, do, and muſt periſh, except they repent. Therefore according to our firſt words wee exhort al peoples and nations, and tongues to take heed and beware, leaſt they be vnderunder the woes of everlaſting deſtruction propheſied of in this booke of the Revel. and they themſelves be not aware thereof.

And ſeing it is proved that al peoples, and nations and tongues have bene vnderunder it, let them that thinke they are come furth, looke how they are come furth, leaſt they be deceived: or leaſt comeing furth they have booked back againe, to whome our Saviour Chriſt ſaith Luk. 17.32. Remember Lots wife. Wee doubt not but wee ſhal have the ready conſent of divers natiōs, and peoples, to approve of our vnderſtandings, and application of this propheſie, of the exaltation of the man of ſinne to bee fulfilled in the Sea of Rome: and wee need to make no queſtion, but therein wee are of one judgment in the truth: for it is vnpoſſible that the hare of man ſhould device a miſterie of iniquitie, or deceaveablenes of vnrighteouſnes above it, in that there is in it the hight and power of al pride ād crueltie, reigning and ruling over mens conſciences as God, vnderunder a moſt glorious ſhewe of godlines, where by al Nations have bene made drunke, with the wine of that Cup of fornication, and whereby the whole p. 15power of Chriſt (in his lawes, ſtatutes, and ordināces) hath bene ād ye… is aboliſhed vtterly: ād in the ſtreets of this great Citie (we meane n… perticuler place, but the whole miſterie of iniquitie, ſpiritually called Sodome ād Egypt) hath the corpes of the two witneſſes of the Lord (his word and ſpirit, in the doctrine of the Apoſtles) …yen dead: For who doth not knowe that they have altogether taken the word of God from the people that they migh not have it …o much as in their owne language: neither may they meddle with the ſpirit of knowledg and vnderſtanding of it, but from th…, as they thought (and yet do thinke) good to deliuer it vntounto them: and that muſt ſtand for the Word and ſpirit of God without trying. And this may ſuffice for a plaine and general diſcoverie of that Babilō, Sodome, & Egipt, (ſpiritually ſo called) and of that Beaſt wi…h …eaven heads and ten hornes, and the rather, ſeing there are ſo manie excellēt diſcoveries written thereof,

And ſhal we now ſit downe as though our danger were paſt in finding out the firſt Beaſt, and ſo make the propheſie of God. Rev. 1….11. of no effect, which ſo plainely ſets fur…h and deſcribes a ſecond beaſt, off no leſſe danger then the firſt? ſhal we ſo betray the cauſe of God, and the ſoules of thouſands and ten thouſāds of mē? God forbid: and wil anie of you that frely approve of al the findings out ād diſcoveries of the firſt Beaſt, not with willingnes conſent to the finding out off the ſecond? far be it from you to have ſo little love to Gods truth, and the ſalvation of men. Wel, we wil do our endeavors to di…cover the ſecōd beaſt, leaveing it to the cōſciences of whōſoever it may moſt concerne to judg whether we deale faithfully or no, and we wil forejudg our ſelves to deale moſt weakely. Revel. 13. Frō the, 1. verſ. to the 18. It is written. I ſaw another Beaſt comeing vp out of the earth, which had p. 16two hornes like the lambe, but hee ſpake like the dragon & doth exerciſe the power of the firſt Beaſt, ſaieing to thē that dwel on the earth, that they should make an image of the firſt Beaſte, & cauſeth as manie as would not worſhip the image of the Beaſt should bee killed: & made all to receive a marke in their right hand, or in their fore heads. & that no man might buy or ſell, ſave he that hath the marke or the name of the Beaſt, or the number of his name.

Which way now (in finding out the ſecond Beaſt) ſhal we bee able to looke beſides that great Hyrarchy of Arch-Biſhops, and Lord-Biſhops? are not you they that pretend (in meeknes and humilitie) the word and power of the Lambe, who ſaith: Learne of mee that I am meeke & lowly, &c. But exerciſe the power of the beaſt, and ſpeake like the dragon: have you not made and ſet vp the image of the Beaſt? is not your pompe and power like his? and hath there not beene much like crueltie vſed by that power? Doth not the blood of the dead crie? and have not the impriſoned groaned vnderunder that crueltie? and do not the ſilenced at home, and the baniſhed abroad dayly complaine? may not all theſe crie. How long Lord, how long, when wilt thou revenge? Are not your Canons and Conſiſtories, and all the power that belonges vntounto them, with al the reſt of your Courts, Offices, and Officers are not theſe parts of the image? are they not like the Beaſt? wil you ſay they are like the lambe, or like his Apoſtles, it cannot bee that you ſhould ſay they are, the feare of the Almightie would aſtoniſh you. And if you cannot poſſibly prove that power, that Pompe, that crueltie, thoſe Canons and Courtes with the belongings and belongers therevnto to bee like the lābe Then let the terror of the Almightie poſſeſſe you, and make you afraide to vſe and poſſeſſe al thoſe thinges vnderunder the pretence of the power of the Lambe. Have p. 17you not ſoules to ſave? pittie your ſelves ād periſh not there is merciemercy with the Lord if you wil feare him: What will it profit you to enioy theſe thinges for a little while (as manie of your predeceſſors have done before you) even a little while, and then be condemned and fal vnderunder the feirce wrath of God? had you not much better, a thouſand times better, yea ten thouſand times better, and more too, be miniſters of Chriſt abounding in labors in wearines & painfulnes, in watchings often, in hunger & thirſt, in faſtings often, in cold & in nakednes, that you might ſay (at your laſt ends) not as Apoſtles, but as thapoſtle ſaith. Wee have fought a good feight, & have finished out courſe: & we have kept the faith. Hencefurth is laid vp for vsus the Crowne off righteouſnes: But if this bee your feight (as it hath bene the feight of divers of your predeceſſors) to cauſe as manie as would not worſhip the ymage of the beaſt (your Hyrarchie) ſhould be killed: ād to make al both ſmale and great rich ād pooer, bond and free, to receive a marke in their right hand, or in their forehead, and that no man may buy or ſell, ſave he that hath the marke of the beaſt, or the number off his name, if this bee your feight it is evidently the feight of the ſecond Beaſt, and not the feight of Thapoſtle Paul. And there is no Crowne off righteouſnes laid vp for ſuch a feight.

And do you not al theſe thinges, when you force and compel men to ſubmit to your whole conformity which is the perfect image of the beaſt? Not to ſpeake of your ſurplice, and Croſſe, and Churchings, and Burials, and Coopes, and Chauntings, and Organs in your Cathedrales, and how manie mo ſuch abhominations wee cannot recken vp, neither need wee ſeeing ſo many writings are ful off them: but whoſoever ſhal looke vponupon them, with an eie of leſſe then halfe vprightnes ſhal eaſily ſee them to come out off p. 18the bowels of the beaſt, and to bee the deformed image of his vgly ſhape.

To let al theſe paſſe, (the leaſt whereof ſhalbe called to account in the day of the Lord) wee come to your Common Booke, not medling with everie perticuler of it, but with the moſt general. By what power do you make praiers, and bind men to them, and appoint the order of them in time and place? Whereoff two, you appoint to be read everie evening without alteration, ſome praiers to bee ſaid after the Curate bee paid his due, ſome on the North ſide the Table, ſome in one place, ſome in another: Will you ſee a ſpeciall ground of theſe four abhominations, in appointing your Preiſts what to pray, when to pray, and where to pray, and what to put on when they pray: Becauſe you made …o manie Preiſts, and have ſo manie yet among you, as niether knowe what to pray, where, nor when to pray, nor what to put on when they pray: in ſo much as if you did not allowe them a ſume of made praiers, they had beene, and yet would bee, altogether without praiers, and this doth the miſterie of iniquitie with the deceiveablenes of vnrighteouſnes, hide from the ſimple, and from the great and wiſe, by your made order of praiers: For take your Common booke from them, and then would the impudent bee aſhamed of ſuch a miniſtery. Oh that ten of the beſt and cheifeſt off a thouſand of thoſe your Preiſts might bee debarred from you booke, and bee ſet in a Congregation off verie partial herers of their ſide, to ſhewe their beſt abilities for the Office of the miniſtery. Baals Preiſts were not more diſcovered (1. King. 18.) Then they would bee, for the fault was in their God in that hee had no care to heare: But your Preiſts fault would be found in themſelves in that they would have no p. 19one word to ſpeake to Gods glory, nor to edification. How can you but knowe this as well as you knowe your right hand from your left? How will you aunſwere this when you come before the righteous iudg: ſhal you be able to ſtād in his preſence? the Lord give you harts to repent, otherwiſe how ſhal you thinke to eſcape the feirce wrath of the Lord. Did the Lord bring evil vponupon the houſe of Ieroboam, & ſwept it away, as a man ſweeps away doung til al bee gone, and did: The doggs eate him of Ieroboams houſe that died in the Citie, & the foules of the aite eate him that died in the feild. Becauſe hee ſet vp Calves to worſhip, and make Preiſts of the meaneſt of the people, which were not of the ſonnes of Levi. 1. King. 14.10.11. and 12.31. And do you thinke to eſcape with leſſe iudgments that ſet vp the image of the Beaſt; and ſuch a blind Preiſthood to ſupport it? For you knowe that it is blind ignorance that ſupports the miſterie of iniquitie: And therefore ſhall the Lord by the brightnes of his coming aboliſh it. What ſhall wee ſay of your bare-headed and bare-footed white ſheet pennance, wherevnto (to mocke the Almightie) is ioyned a written repentance.

Thus do you device mens praiers, and device mens repentances, and they muſt pray, and repent as you by your power appoint them. Have you power alſo to appoint the Lord to accept theſe praiers and repentances? Or do you not care whether the Lord accept them or no, ſo that you bee ſubmitted vntounto therein, then do you ſeeke your owne Worſhip and not the Lords. Iudg your ſelves, and let all iudg. betwixt the moſt Holy Lambe, and the moſt poluted Beaſt, and confeſſe and teſtifie, whether theſe thinges bee of the Lambe, or off the ymage of the Beaſt.

p. 20The like off theſe thinges are without our numbring, and there would bee no end made iff wee ſhould followe them. But wee wil drawe to an end, hopeing that they that ſee theſe, wil ſee al.

Yet let vsus ſpeake ſome thinge of your excomunicatiō by the power whereof are caſt out thoſe that moſt ſeeke to ſerve God in ſinceritie, and if the moſt wicked fal vnderunder it, …hey may bee remitted (ſubmitting to the power) by paying large fees, eſpecially iff they bee rich, and ſimple or meane off degree. And whoſoever withſtands the power off this, fortie days, then vponupon a writt off ſignification hee is to bee caſt into priſon, without bale, or maynpriſe. Is this learned off the Lambe or off anie off his Apoſtles? Wee read that Thappoſtles ſuffered ſuch violences and tiranies, but the word off God teacheth not the Diſciples off Chriſt anie ſuch adminiſtrations, and this is not the meekenes off the Lambe, but the ymage off the cruel power off the Beaſt.

The power off this excomunication is off another eſpecial vſe off profit, in that by the power thereof are brought in al duties, Tithes and Court fees. What horrible prophanation off the holy ordinance of Chriſt is this, to make it an inſtruement to compell men to bring in exacted fees and due…ies, and tithes. Wee read 1. Cor. 16. That Paul appointed in the Churches gatherings for the Saints, and 1. Tim. 5. giveing direction for the releife off widowes, hee alſo gives a ſpeciall charge for providing for the Elders and eſpecially for thoſe that labor moſt. The Elders ſaith Thapoſtle: that lead, go before, or rule well let them bee had in duble honor, eſpecially they that labor in the word & doctrine. Firſt here is ſhewed the power whereby they muſt lead, go before, or rule, that is by the word and doctrine. Thē thapoſtle proves by two reaſons from the ſcriptures, that ſuch Elders are worthie off duble honor, becauſe the Scriptures ſay: p. 211. Thou shalt not mouſell the mouth off the Oxe that treadeth out the corne. 2. The laborer is worthy of his wages. And here is ſhewed what thapoſtle meanes by honor, that is mainteynance: But al this is from a voluntary liberal diſtribution as is ſhewed▪ 2. Cor. 9.13. How vnlike is this …o your ruling power, and to your duble honor and maintenance. Here is no impriſoning by power, nor excommunication for fee…, tithes and duties. Wee confeſſe our Lord the King may give you what his pleaſure is, but it were to be wiſhed, that al thoſe goodly Pallaces and poſſeſſions with al the previleges and prerogatives belonging to them, were preſerved for the maintenāce of the Kings State and dignity, and they were much more be fitting for the King and his poſteritie / to ſupport them in their due pompe and Royalty, then to ſupport the pride and pompe of ſuch as pretend to be miniſters of the Goſpel. Thapoſtle Paule was better worthy off duble mainteynance then you, and al the Preiſts in al your Provinces and dioces, ād yet he labored with his hands, although he had the care of mo and more worthy churces thē are now vpō the earth, that would willingly have adminiſtred vntounto him, but he would make the Goſpel free. Oh that we might live to ſee al them that preach the goſpel (if they ſtand in need) to live off the goſpel, that is of the free liberalitie off the Saincts: thoſe Paſtors would not devoure the flock, but feed it. And wee pray that the Lord would put into the hart of the King to take into his owne hands al thoſe poſſeſſions, and tithes, wherewith thoſe devouring ſhepherds (that deſtroy the flock) feed themſelves: That day ſhalbe the moſt happieſt day to the whole Land, that ever was ſince it was a Land, and that in theſe 4. thinges. Firſt it would overthrowe that high pride and crueltie off the image of the beaſt and miſterie of iniquitie. Secondly it would make a p. 22way for the advancement of the Kingdome of Ieſus Chriſt in the ſincere and humble profeſſion thereof. Thirdly it would in-ruch the Crowne and fill the Kings coffers vpheaped, with ſuch a yerely revenewe as no peace nor war ſhould ever be able to make thē half emptie, and all this may be done by a holy, good, juſt and lawful meanes. Fourthly it would in-ritch the whole land above meaſure, and that in diſburdening the land, of al thoſe Courts with al the ſuites, ād ſervices, that belonge vntounto them, the taxations, fees and penalties whereof are without number. And the King would ſtand no need of taxes and ſubſidies, although we would not wiſh the Kings people to with drawe the ſhewing off their loyale love to our Lord and King in thoſe things.

Oh what a ful and ready conſent would there bee in the kings people to theſe things, how profitable would it be vntounto them: the Lord perſwade his hart to it, ſeing it would be for Gods glory, his owne benefit, and the ſo great good of his whole land: and it would be the greateſt and cheifeſt benifit of all to them, to whome it may ſeeme the greateſt loſſe: for they ſhould be diſburdened of thoſe things, which although they he pleaſant for a ſeaſon, yet they wilbe moſt bitter in the day of account, which wil come let them be ſure, and it would make them live moderately of that they have, and vſe good and honeſt endeavors to ſupport themſelves, and there would be true comfort in ſuch gaine. Laſtly to make it appeare plainly enough, that this Hyrarchie of Arch Biſhops and Lord Biſhops is the image of the Beaſt, let al behold the names off blaſphemie which it bears, and they are theſe, ſo farr as wee knowe the number of them.

p. 23Arch-Bishops.

Prym…ts.

Metropolitanes.

Lords Spirituall.

Reverend-Fathers

Lords Grace.

What names of blaſphemy are here? they are the titles and names of our God, and of our Chriſt. What words of deteſtation were ſufficient to bee vttered againſt ſuch blaſphemous abhomination? who is able to keepe ſilence? If men (profeſſing Chriſt) wil not ſpeake, the ſtones ſhal ſpeake, rather thē the lord wilbe without witneſſes. Shal men be afraide to ſpeake for feare of loſſe of goods, of Lands, or for feare of impriſonment, baniſhment, or death? No, no, let them take al, life and all. Let them ſhed blood vntil they have enough: and let the ſervants of God reioyce in the ſaieing of the Angel of the waters. Revel. 16.5.6. Lord thou art iuſt, which art, & which waſt, & which shal bee becauſe thou haiſt judged theſe things, for they shedd the blood of the Saincts & Prophets, And therefore haiſt thou given them blood to drincke, for they are worthy. This hath the Lord fulfilled vponupon all thoſe that are dead, and have not repented of this abhomination, and this wil the Lord fulfill vponupon al that are alive, if they repent not. Is it not ſufficient to diſpoyle ād rob Chriſt of al his power, but you wil alſo take frō him the rules of honor due vntounto his name? To paſſe by your derived Grecian names, which wee (to ſpeake the truth) are not able to our owne ſatiſfaction to declare the interpretatiō of: ād that no way leſſeneth the iniquitie of them, but rather ſhewes it more, that you p. 24ſhould get you names of ſuch hidden blaſphemy, that ſimple men cannot vnderſtand without an interpreter:) let vsus ſpeake with fearefulnes off that name, which you might al tremble to heare off: and that is Lords ſpiritual. The verie artribute of the God of al ſpirits, for he onelyonly is the Lord ſpiritual and the ſpiritual Lord. And give vsus leave to ſhewe you how you are hedged in, that al ſubtile ſophiſtry ſhal not helpe you out. Beare you not this title by reaſon off your ſpiritual power and aucthoritie? and do you not by this your ſpiritual power and aucthoritie make ſpiritual Canons and decrees: and are not al your Courts ſpiritual Courts? and do you not require ſpiritual obedience in al theſe things? is not your title ād power a differing title and power from al other Lords? ſee how the ſtile doth hedg you in, which goes thus. All the Lords Spiritual, & Temporal. So that you cannot ſay, you are ſpiritual Lords, becāuſe of your profeſſiō, for you wil not deny but the temporall Lords are ſpiritual Lords in profeſſion as wel as you: Therefore muſt it needs bee that you are ſpiritual Lords becauſe off your ſpiritual power, and ſpiritual power is over the ſpirits off men: ſo then as Temporal Lords have power over mens bodies, ſo muſt ſpiritual lords have power over mens ſpirits, but there is onelyonly one ſpiriritual Lord, which is the Father of ſpirits: and therefore whoſoever taketh this title and this power vponupon themſelves, they take vponupon them the name, title, and power of God: and this is the mā of ſinne that ſits as God, ſheweing himſelfe to bee God, which herein the ſecond Beaſt doth according to, or in the image of the firſt.

Do you thinke that God hath forgotten to bee iuſt? and are his judgments gone for ever? Can you ſee and condemne in your words and writings, the exaltation off the man of ſinne in the Romiſh profeſſion: p. 25and can you not ſee and condemne it in your owne? to ſuch ſaith thapoſtle Paul Rom. 2.3. O thou man that condēneſt thē that do ſuch thinges, & doſt the ſame, thinkeſt thou that thou shalt eſcape the Iudgmēt of God

And for that duble degree of Reverend-fatherhood which you take to your ſelves, ſome of you being moſt Reverend, and ſome Right Reverend Fathers, how might wee find out vnderunder what condition you beare this name: It is plaine that you beare not that name becauſe you have begotten all that people in Chriſt, for moſt cōmonly you are their Reverend Fathers in God, before they ever heard your voices: then muſt it needs bee in you a name by inſpiration, ſeeing it is not by operation or worke. So are you inſpired with a Reverend Fatherhood vponupon the inſtant time of your entrance before you have wrought anie worke amonge that people. When you ſhall meet Chriſt in his coming, what will you anſwere him for the breach of his ſtrait commaundement herein, where he ſaith. Cal no man your Father vponupon the earth, for there is but one, your Father which is in Heaven: Are you not exalted above your brethrē by this name? then you are they of whome Chriſt ſpeakes of in this place, and whome he wil bring follow. Mat. 23.9.10.11. For thus takeing vponupon you the name of God, and exalting your ſelves above the brethren. And iff you have not ſold your ſelves to worke wickednes (which God forbid) and if you thinke it robbery to make your ſelves equall with God, let your harts tremble, and your hands ſhake to ſubſcribe to ſuch names of blaſphemy: and let your eares tingle when you heare thē vttered and red in your preſence: and obſerve but what magnificency is vponupon you when you ſit vponupon your high places, ād heare your ſelves thus intituled, and remember that hee ſitts over you that will tread you vnderunder foote, for thus robbing him of his honor p. 26iff by repencance, You maae not your peace with him.

Now for the next name of blaſphemy (that is within our capaſitie to ſpeake of) it is the title of Lords Grace, and this is your houſhold title, we meane it is a title that may not bee omitted in al ordinary occaſions: doth not this attribute belong onelyonly to the lord off grace? ād wil you have this prerogative with him: Now although this title be vſed (in what ſence wee knowe not) in the ſtiles off ſome civill Magiſtrates, where with wee meddle not, yet wee knowe all your titles off degree, you beare by a ſpiritual prerogative, and therein conſiſts the miſterie of iniquitie, and there fore are al your names of honor ād prerogative (where by you challeng ſuperioritie) names of blaſphemy, ād directly againſt the expreſſe comaundment of Chriſt, who by his comaundment (that were worthy to bee obeyed) charged his Diſciples, that they ſhould in no wiſe ſeeke ſuperioritie in his Kingdome, neither in name nor power.

The Lords of the Gentiles beare rule one over an other, & are called gracious Lords, or beare names off honor▪ but it shall not be ſo among you, he that wilbee greateſt shalbe leaſt in my Kingdome, that is he that wilbe exalted in name or power by being a Diſciple of my Kingdome, he ſhalbe the leaſt. Luk. 22.25.26.

But the words of our Saviour Chriſt are not at al regarded herein, the man of ſinne will have a Kingdome where there ſhalbe mightie power and authority one over anothers conſcience, appointing and cō pelling men, how they ſhal worſhip their God, and to impriſon, to baniſh, and to cauſe to dye them that reſiſt: and the man of ſinne wil have in his kingdome names of moſt high honor, yea even the names, titles and attributes off God, and thus doth he ſit as God both in name, title, and power. And this propheſie is p. 27now fullfilled, as he that hath an eie may ſee and hee that hath an eare may heare: For let anie man but heare the propheſie of this booke of the Revel. and he may ſee it fulfilled in the firſt ād ſecond Beaſt as evidently as if Chriſt ſhould ſend one from the dead and declare it vntounto him, and ſay this is the firſt Beaſt, and this is the ſecond: and they that wil not beleeve him in his word, neither would they beleeve him if hee ſhould ſend one from the dead. Luk. 16.31. And now al that do agree with vsus in iudgment concerning the firſt Beaſt, that it is plainly to bee ſeene in that Romiſh profeſſion, and that it is vnpoſſible that the mā of ſinne ſhould bee exalted in a higher meaſure of exaltation, wee cal you al fu…th, for witneſſes before God and Men, whether it bee not as plainly to bee ſeene, that the ſecond Beaſt that hath the two hornes like the Lambe, pretending, or makeing ſhewe of the word and power off the Lambe in humblenes and meekenes, but ſpeaking like the dragon, and exerciſing the power of the firſt beaſt: And making the ymage off the firſt Beaſt. Wee call you all to witnes whether the ſecond Beaſt be not as plainly to be ſeene in the Hyrarchy of ArchBiſhops and LordBiſhops: ād whether it be poſſible that there ſhould bee made ſo lively an image of the firſt Beaſt as is in this Hyrarchy in al titles and names of blaſphemy, in al Pompe, and in al power throughout, begining at their Book-worſhip, with all the conformity belonging to it, and ſo going through all their Offices, and Officers, Courts, Canons and decrees, if al theſe bee not the image of the firſt Beaſt, conceived in his bowels, and brought out off his boſome, let Heaven and Earth witnes, and let all the men vponupon Earth deny iff they can, and ſhewe anie other ymage of the firſt Beaſt. And therefore all you whome this may moſt p. 28may moſt concerne, either deny this propheſie of God, and wipe it out (which if you doe, God wil deny you, and wipe you out of the booke of life) or eis confeſſe it, to bee fulfilled in and among you, and give glory to God, and caſt away your abhominations, and take heed off hardnes, & harts that can not repent, which heape vp as a treaſure vntounto themſelves wrath againſt the day of wrath. Oh why ſhould you for the pleaſure of vnrighteouſnes (for a verie few daies, little doe you knowe how few) vtterly deſtroy your owne ſoules and periſh, yea and deſtroy the ſoules of al that ſubmitt vntounto you in the leaſt of theſe things except they repent.

And if you wil yet iuſtifie your ſelves in theſe things and make ſhewe of your ſelves to bee the ſervants off the Lambe, and not the ſervants of the Beaſt, then ſtand furth and defend your Kingdome and cauſe, with the ſpiritual ſword of the Lambe, which is the word of God, and convince your gain-ſaiers, and ſtop their mouthes therewith, and ſo ſhal you approve your ſelves Biſhops in deed. And if you can prove by Gods word, that wee ought to ſay prayers, as you comaund vsus, wee wil both ſing and ſay, as you bid vsus: and if you can prove your names of blaſphemy, and titles of degree, your Pomp: and al your cruell ſpiritual pouwer, good, by that warrant, we wil yeild it you al, and not diminiſh you of the leaſt tittle there of. What need you feare to bring it to trial? You have learning enough, you have partakers enowe, iff you had but half a good cauſe: which battle if you will feight, we ſay vntounto you as Michaiah ſaid vntounto Ahab, when he would go vp to Ramoth Gilead: Take it in hand go vp and proſper: But wee wil tel you alſo with the ſame Prophet, that if you ſtand in this cauſe The Lord hath determyned evil againſt you. 2. Chro. 18.16.22.

But in al this let vsus perſwade you in feare to God p. 29and ſhame to men to caſt away all theſe courſes, wee ſhal now mention. Do not, when a poore ſoule by violence it brought before you, to ſpeake his couſcience in the profeſſion of his Religion to his God, do not firſt impoſe the, Oath Ex Officio. Oh moſt wicked courſe: and if hee wil not yeild to that, then impriſon. him cloſe. Oh horrible ſeveritie: if he wil not bee forced by impriſonment, then examine him vponupon divers articles without oath, to ſee iff he may bee intrapped anie way. Ogrevious impietic: and if anie peece of advantage (either in word or writing, or by witnes) can bee gotten, turne the Magiſtrats ſword vponupon him ād take his life, Oh bloody cruelcie: if no advātage cā be found, get him baniſhed out of his natural countrie, and from his Fathers houſe, let him live or ſterve, it matters not. Oh vnnatural compaſſionatnes without pittie. Let theſe courſes bee far from you: For there is no ſhewe off grace, Religion, nor humanitie in theſe courſes, this is to lye in wait for blood, & to lay ſnares ſecretly to take the ſimple to ſlay him. And to conclude this point in hand, let it bee truely obſerved, whether thoſe that are off the Romiſh profeſſion (ſervants of the firſt beaſt, coming in queſtion before this Hyrarchy) have not found much more favour, then thoſe that have ſtood moſt for reformation: and hath there not beene gnaſhing of teeth, and gnawing off tongues, with al extreame perverſnes and contempt againſt the one, when there hath bene good, myld, and eeven carriage towards the other? Which good carriage towards them, wee diſaprove not, nor envye not, but could wiſh, that the holeſome word of doctrine withall the cords off love were applied and vſed vntounto them, for their information and drawing them from their blind errors: But wee mention it to this end, to ſhew, what vprightnes there can bee to God or the King in this: For firſt: it is not poſſible p. 30but this whole Hyrarchy wil confeſſe, that thoſe which ſeeke reformation, have much more light of truth, and gifts of knowledg, for the building vp of a people vntounto God then the other: and that the firſt, and they are al of one iudgment, concerning the doctrines off the Scriptures in the foundamental points of Religion: (as they ſpeake) and yet there is no compariſon betwixt their pacient enduring them of the Romiſh profeſſiō, ād there impaciēt not enduring of the other: is this vprightnes to God? Secondly touching the King and State, the Childrē in the ſtreets, knowe the treachery and infidelitie that hath beene found in divers of the one profeſſion: ād they themſelves knowe the ever vntouched fidelitie of the other: what vprightnes is this to the King and State? the evident reaſon of this may appeare vntounto the wiſe, and may not this appeare to be… it? That the Romiſh profeſſion is but cheifly an enemy to the Kingdome of Chriſt, and but dangerous in ſome of them to the Kingdome of the King, approving of ArchBiſhops, and Lord Biſhops, and could wi…h they were Cardinals: But thoſe of al ſorts, that ſeeke reformation, are moſt cheifeſt enimies to the Kingdome off ArchBiſhops and LordBiſhops, and would have them humble and faithfull Paſtors to feed the f…oth, and therefore in no wiſe are to bee ſuffered how true ſoever they bee to God, and their King. And doth not all this ſhewe the affinitie and nearnes betwixt the firſt and ſecond Beaſt?

But leaſt anie ſhould ſtumble at this part of the propheſie, Revel. 13. verſ. 12. Where it is ſpoken, that the ſecond Beaſt cauſeth the Earth, and them that dwel therein to worſhip the firſt Beaſt, and therefore the Romiſh Beaſt being the firſt, this Hy…archy cannot bee the ſecond, in that it do…h not cauſe men to worſhip the Pope off Rome: Wee pray it may be obſerved p. 31how that it is ſhewed 2. Theſſ. 2.7.9.10. That the miſtery of iniquitie is a working power of ſathan which working power (according to the degrees there of) is ſet furth vntounto vsus in the booke of the Revel. after divers maners, ād diſcribed vntounto vsus in divers ſhapes or ſimilitudes, ād named vntounto vsus after divers names and in the hight off the exaltation thereof, this power is ſet furth ād diſcribed vntounto vsus, vnderunder the two names and ſimilitudes of the firſt, and ſecond Beaſt, both which exerciſing one power, (though in divers likeneſſes) do bring al, both ſmale ād great, vnderunder the ſubiection of that one power, both their harts being ſet to do miſchief, & talking of deceipt at one table Dan. 11.27. And ſo doth the ſecond beaſt, cauſe al to worſhip the firſt, in that it is al one power building vp one kingdome. And the Popes perſon is not the miſtery of iniquitie, for then, (when the Pope were dead) the miſtery off iniquitie, and the Beaſt were dead, vntil another Pope were ſet vp: and iff the Popes perſon were the man off ſinne, then the Lord (by the ſpirit off his moueth) ſhould aboliſh and conſume the Popes perſon, but there is no ſuch propheſie of ſcripture. And then ſhould the propheſies of the fal off Babylon bee vnderſtood off the overthrowe and conſumeing of the earthen or ſtone wals, and timber houſes off a Citie: But this were too carnal an vnderſtanding, to conceive that the ſpirit off Gods mouth (which ſhal conſume the man off ſinne, ſpoken off 2. Theſ. 2. and ſhal ſhake in ſunder the Citie, which ſpiritually is called Sodom & Egypt. It were to carnal to vnderſtād this to be of earthly houſes and Cities, ād fleſhly perſons, they are not the matter ād ſubſtance, that ſhalbe aboliſhed by the brigtnes of this his comeing, here ſpokē off, as we doubt not but wil eaſily appeare to the wiſe though ſome have bene, and are, much miſtaken herein.

p. 32And that we may come to the true vnderſtanding of this part of the propheſie: Chap. 13. verſ. 13. And he did great wonders (ſpeaking of the ſecond Beaſt) ſo that he made fire come downe from heaven in the ſight off men. And to ſee how it is fulfilled in the ſecond Beaſt, wee muſt remember (as we have formerly ſaid) that this is a ſpiritual propheſie of a ſpirituall miſtery of iniquitie, which none may deny, and then doth it appeare that theſe wonders wrought (by makeing fire come downe frō heaven) are lying ſpiritual wonders, and the fire is a falſe ſpiritual fire: The which (even as the true ſpiritual fire, which is the holy Ghoſt,) doth truly worke wōderful powerfully, vpō the harts and affections of them that beleeve the truth, even ſo this falſe fire (which is the ſpirit and power off Sathan) doth worke effectually vponupon the harts and affections off thoſe that receive not the love off the truth and that after a wonderful manner off deceivablenes off vnrighteouſnes: ſo that men are ſtrongly perſwaded and beleeve, that it is the true Fire from heaven, even the ſpirit off God. And this Fire hath the Hyrarchy off ArchBiſhops and Lord-Biſhops made come downe from heaven, eſpecially in their former times when men had their word and power, with their praier booke, and al their Cathedral abhominatious in ſuch admiration: and with ſuch zeale were affected vntounto them: and as yet ſome are to this day, zealouſly perſwaded off the holines and goodly order off theſe things, al which (in the Beaſt that hath two hornes like the Lambe) made ſuch a glorious ſhewe being compared to the former thinges, as men were raviſhed in their ſpirits, and thought (and yet ſome fewe do thinke) that their harts and affections were kindled with fire from heavē. By this falſe fire (which is by an effectual working power in al deceivablenes of vnrighteouſnes) even hereby hath, and doth the p. 33firſt, and ſecond Beaſt worke all their ſignes and lying wonders: and whilſt men (through great ignorance) have, and do looke for ſome ſtraing ſeights from heaven, to knowe the two Beaſts by, their harts have bene, & are with the pleaſures of vnrighteouſnes) ſtolne away. This can all (that are of anie vnderſtanding) who now remaine vnderunder the power of the ſecond Beaſt, eaſily diſcerne, how by a wonderful fiery blind zeale, all thoſe that are vnderunder the power of the firſt Beaſt are miſledd: but they cannot diſcerne their owne eſtates, which are one and the ſame vnderunder the ſecond Beaſt, who is more deceiveable, becauſe of his two hornes like the lambe, and therefore men had need more carefully to looke vntounto thēſelves, leaſt they be ſtill deceived, except men wil reſt in ſecurity and periſh to deſtruction, which all muſt do, that obey the power, either of the firſt or ſecond Beaſt, as is withal evident plainnes ſhewed Revel. 14.9.10.11. where it is written. If anie man worſhip the Beaſt and his jmage, and receive his marke in his fore-head or in his hand, and whoſoever receiveth the print of his name, he ſhall drinke (ſaith the ſpirit of the lord) of the wine of the wrath of God, which is powred into the cup of his wrath, and shalbe tormented with fire & brimſtone, & they ſhall have no reſt day no… night.

What will prevaile with men, if neither the fore warning propheſies, nor threatning iudgments of the lord, will move them, to conſider and flee the feirce vengance that is already come: Doth our Saviour Chriſt tell that the abhomination of deſolation ſhalbe ſet vp in the holy places? and doth Thappoſtle Paule ſhew that the man of ſinne, exalts himſelfe and ſitts as God in the Temple of God? and doth the propheſie of the Revel. ſo duely ſet downe and declare the manner of the workeing p. 34of the miſterie of iniquitie according to the ſeverall degree thereof, vntil it come to that hight of exaltation before ſpoken of by Chriſt, & by Th-appoſtle in the ſimilitude of the firſt and ſecond Beaſt, who beares the names of blaſphemy, in takeing vponupon them the names and attributes of God, as is before ſhewed, cauſing all that dwell vponupon the earth, to worſhip the Beaſt and his image, and ſo ſitts as God, in the high places, and in the Temple of God, which is in the harts of men 1. Cor. 3.16. and 2. Cor. 6.19. and do wee ſee all theſe things fulfilled before our eies, and will not he that readeth conſider? And doth our Saviour Chriſt ſhowe the greateſt iudgments of the lord to be vponupon men in thoſe days, in ſo much as no fleſh ſhalbe ſaved, and except thoſe days ſhould be ſhortned no fleſh ſhould ever be ſaved, & doth th-Appoſtle Paul ſhew, that becauſe men will not receive the love of the truth, the lord ſhall ſend them ſtrange deluſiōs that they ſhould beleeve lies, that all might be damned which beleeve not the truth, but have pleaſure in vnrighteouſnes? And doth the ſpirit of God, in the Reuel. by Iohn ſay, that all who worſhip the Beaſt, or beare the leaſt marke of the Beaſt and his jmage, ſhall drincke even of the meer wine of Gods wrath out of the cup of his wrath? And wil not all this move the hardned harts of men to looke about and carefully to ſearch out the prophecies of ſcripture concerning theſe things, & compare them with theſe times, and ſeeke and find out, how they are fulfilled, which (through the grace of God) every faith fuil hart, ſeeking, ſhall now eaſily diſcerne, ſeeing the firſt Angell Revell. 16. hath powred out his viall, ſo that noyſome & grevious ſores do appeare vponupon the men which have the marke of the Beaſt and vponupon them that worſhip his p. 35image: yea, (Glory and honor, and praiſe be given to our God) the fifth Angell hath alſo powred out his viall vponupon the throne of the Beaſt, and his Kingdome doth already wax darke, who doth not ſee this, that lookes but with anie ſeeing eie after religion? Doth not now (more then ever) the noyſome botches of manye groſſe abſurdities appeare in the bewitched vnderſtanding of thoſe men, that beare the marke, and worſhip the Beaſt and his jmage? and is not the palpable darknes of blind ignorance openly diſcovered vponupon the throne of the Beaſt? And doth not the bewty of his image fade? Is not the baptizing by midwives quit vaniſhed? And doth not Biſhoping of yong and old much decay? Doth not the duely reading of Iniunctions and homilies growe to forgetfulnes? and are not prophane perambulations well layd aſide? and do not holy evens and days, and ember wekes almoſt paſſe out of mynd? and is not the booke it ſelfe become much out of vſe? Hath not whole conformitie received a blowe? and, will not anie halting ſubſcription ſerve the turne? Oh that the ſpirituall Lords of this ſpirituall Kingdome could ſee that the ſmoake of the burning there of is already deeply begun and doth highly aſcend, that they themſelves might helpe to heape coales vponupon the throne thereof, and flee from the burning therewith.

Let them not fore caſt to preſerve it, nor ſeeke to deliver it out of the hand of the Almighty, they may more eaſily pull the pray out of the lyons mouth, or dravve out leviathan vvith an hooke, then prevent the mighty one that hath iudged theſe things Revel. 18. vvho is clothed vvith a garment dip… in blood, and his name is called The. vvord of God. And vvho hath vponupon his garment, p. 36and vponupon his thigh a name written. The King of Kinges and Lord of Lords. Reuel. 19.12.16.

Thus have wee (according as wee foretold of our ſelves) ſet downe theſe thinges with great jnability, but yet with all fidelity according to our conſciences in the beſt meaſure of vnderſtanding concerning the ſecond Beaſt, who hath cauſed to make the jmage of the firſt. And wee diſire the Godly wiſe that ſeeke ſalvation by the Lambe, that they will compare the Beaſt (which wee all agree to be the Romiſh Hyrarchy) and his jmage (which how can it be ymagined, but the Hyrarchy of Arch. Biſhops and lord B. muſt needs be) compare them together in their ſpirituall Pomp, ſpirituall names of blaſphemy, ſpirituall power, and Cruelty, and caſt but a partly indifferent eie vponupon their adminiſtrations in their Offices, Officers Courts, Canons, and decrees, and then let the word and ſpirit of God direct the to judg righteouſly of the Beaſt and his jmage; to knowe them that thou mayſt not ſubmitt to the ſpirituall power of the Beaſt and his image, neither receive his marke in thy forehead nor in thine hand, or the leaſt print of his name, for if thou doſt, thy portion is to drinke of the Cup and vvine of Gods wrath, and to be tormented with fire and brimſtone before the holy Angells and in the ſight of the Lambe. The word of the lord hath ſpoken it, and his word is true and not lieing.