CHAP. 1.

BEing ſo extreamly neceſſitated after ſo manifold a manner, as firſt for the diſcharge of my conſcience to God, and man; that woe is mee if like a fearfull or idle ſervant I ſhould bury that ſimple talent; Secondly, for the vindication of my reputation, if I ſhould ſitdowne in ſilence, I might ſeeme to be an acceſſory to the falſe accuſation of thoſe that blaſt we with the moſt odious infamy of blaphemy (to deny the heavenly Trinity, and Jeſus Chriſt to be our bleſſed Saviour,) and the truth of the ſacred Canonicall Scriptures; Laſtly, by my long and exceſſive indurance, being that I cannot procure by the beſt friends I have, or of thoſe that are appointed by the Parliament, a Petition to be preſented to the Honourable Houſe of Commons in Parliament, to omit, that I cannot receive that ſmall Annuity due into me out of Yorkſhire, beſides the falſe reports of injurious and ignorant perſons, that I am not onely a moſt deboſh'd, and deſperate, but a diſtracted and mad man; which I hope will be a ſufficient plea to indifferent judges for the publiſhing of my bonds. And I appeale to my Countrey and all good Chriſtians, whether or no by ſo long impriſonment, without any allowance, or having a determinate hearing, notwithſtanding above 100 Petitions printed and written to the Houſe in generall, and the moſt eminent (and concerning members) I be not debarred of Chriſtian, but of the liberty of a Subject contrary to Law, Ordinance of Parliament: equity and humanity. So that without a ſpeedy remedy of ſuch common continuate, and unheard of cruelties our enſuing end is like to be worſe then that which we ſuffered in our late Civill Wars. For it is not the continuance of our mock-faſts that will excuſe, ſo long as our oppreſſion continueth, Iſa. 58. 5, 6. &c. yea, of ſuch as conclude their Faſts like that of January 28th. 1645, at Weſtminſter, with a conſultation how to murther an innocent, and that after a moſt cruell (more then Heatheniſh manner without any legall hearing) much leſſe laudable proceeding: (being not allowed of the Divines once to oppoſe, or yet to give an adviſed Anſwer by writing) Lord, lay not this to their charge, being but an intent (through ignorance) which by Gods providence, and the more gracious of the Parlament was prevented.

For my diſcovery of two grand myſteries, viz. that anomious or lawleſſe myſtery, 2 Theſſ. 2. from the third to the thirteenth Verſe, As alſo Revel. 17. 1, 5. and its oppoſite, Revel. 10. 7. the myſtery of God, to wit, the Father and Creatour, 14. 17. For the better cleering of which miſty myſteries, Imagine ſome great King like ſome of the old Perſians, that would ſeldome or never be ſeen of the people, ſhould ſend his ſonne and heire fully acquainted with his will and pleaſure, as his vicegerent plenipotentiary and prolocutor, whether the ſonne being equivalent (to uſe that terme) in way of reference, John 14. 9. as 13. 20. 1 Theſſ. 2. 13. be in himſelf coequall to the King, for that (as) John 5. 23. is an Adverbe of like quality and not equality; this we know that God the Father is that inviſible and indiviſible King, 1 Tim. 1. 17. 6. 15, 16. John 1. 18. 5. 37. 1 John 4. 12. and that the inauguration or anointing of our bleſſed Saviour was his baptiſme, Matth. 3. 17. 4. 17. Acts 1. 22. 10, 37. which is therefore termed the beginning, viz. of his Goſpel, Iohn 1. 1. 1 Iohn 1. 1. and that new creation, 2 Cor. 5. 17. ſo that Chriſt is to us both God and his Word, as Moſes was to Aaron, and Aaron to him, Exod. 4. 16. not that a word is Chriſt, or Chriſt life everlaſting, but in a figurative ſence after a Scripture manner and meaning, according to the character of that beloved Apoſtle, as Eraſmus obſerveth in his argument to his Epiſtles, and Hierome in his Preface to his Goſpel ſheweth that this Apoſtle had a ſpeciall intent to confute Corinthus and the Ebionites that affirmed Chriſt to be but an ordinary man the ſonne of Joſeph, &c. this Apoſtle being the beſt Commentator of his own meaning; how Chriſt is ſaid to be that viſible God, as Iſa. 40. 7. the word, Iohn 3. 34. yea, and palpable word, 1 Iohn 1. 1. life eternall, 5. 20. that Lambe of God, Iohn 1. 36. our Paſſeover, 1 Cor. 5. 7. the the rock 10. 4. David our King, Ezek. 34. 23. Hoſea 3. 5. in them typicall predications, and the like, John 15. 1. Matth. 17. 12. Iſ. 1. 10. Revel. 11. 8. by a Metaphor, or Metonymy, as Perkins and Alſted in their Tracts of ſacred Tropes; where Alſted expounds that 1 Cor. 15. 28. then ſhall the ſonne alſo himſelf be ſubject, that is acknowledged to be.

CHAP. 2.

TO come to the Queſtion whether Chriſt (after the doctrine of Athanaſius in his Symbole) be coequal with the father? Wee know what charge the Apoſtle giveth, Gal. 1. 10. againſt ſuch ſetters up of new Creeds without warranty, contrary to the firſt and great Commandement ſet forth by proclamation of the great King, expreſly teſtifying not only his unity, Deut. 6. 4. Pſal. 83. 18. 86. 10. Iſa. 37. 16. &c. &c. &c. but alſo his ſupremacy and majority, Pſal. 13. 5, 5. Joh. 10. 29. 14. 28. Epheſ. 1. 17. 4. 6. Luke 1. 32. John 17. 3. Mark 13. 32. in excluſive and ſuperlative expreſſions: Of which ſee more, Mat 20. 23. 27, 46. Iohn 20. 17. Heb. 1. 9. 1 Cor. 15. 28. the ſon being tenant in Capite, to God the Father, 1 Cor. 11. 3. both for his words, works, and honours, Iohn 3. 34. 5. 19. 2 Pet. 1. 17. and therefore not coequall, for without contradiction the leſſe is dignified by the greater. Alſo God and Chriſt are diſtinguiſhed, Iohn 14. 1. 1 Theſſ. 3. 11. it being an obſervation of the learned Eraſmus, that where God is put abſolutely the Father is underſtood, as Iohn 8. 54. To come to the offices of Chriſt our Mediatour, 1 Tim. 2. 5. as a King, Acts 17. 31. Matth. 25. 34. as a Prieſt, Heb. 7. 24. of a Prophet, Deut, 18. 18. according to that moſt uſuall epithite of his ſanctification, the Son of man, denominations, being for the moſt part taken from the more worthy, ſo John 8. 40. Acts 2. 23. 13. 38. Rom. 5. 15. 1 Cor. 15. 21. Col. 1 15. Heb. 2. 16. 4. 15. 2. Eſdras 13. 25, 32. which were to no purpoſe if the better part of his perſon were not man: there being but a graduall difference betwixt him and Moſes and us, Heb. 3. 5, 6. 4. 15. Rom. 8. 17. there being not one ſuch word, or any one text tending to that purpoſe in the whole holy Scriptures, but many to the contrary: If we have reſpect to the ſcope, coherence, analogy, and the originalls, in diſcerning figurative forms and phraſes according to the ſence and meaning, which is the ſpirit and life of the two Teſtaments, Revel. 11. 11. whereas the letter is but the corpes common as the high-way throughout Chriſtendom. Wherefore to ſpeak definitively of the heavenly Trinity. I beleeve the Father to be God himſelf, as 1 Theſſ. 3. 11. expreſſed by theſe adjuncts, the God of heaven, Revel. 11. 13. the living God and Father, Joh. 6. 57. 69. and that the Son is our Meſſiah, 4. 26. whom God made Lord and Chriſt, Acts 2. 36. Prince and Saviour, 5. 31. And that the holy ſpirit is the very power of God, Luke 1. 35. 24, 49. as 1 Cor. 2. 11. or the Father God eſſentially, the Sonne vicentially, the holy Spirit potentially, or the Father God above all, Epheſ. 4. 6. the Son of God with us, Matth. 1. 23. the holy Spirit God within us, 1 Cor. 2. 16. but for the Son to be coequall to the Father, or the holy Spirit a diſtinct coequall perſon I cannot finde; and I beleeve that theſe three are one, or agree and conſpire in the ſubſtance of the ſame truth to ſalvation. See 1 Cor. 13. 13. 1 John 5. 8. of two Trinities without coequalls, or yet perſons. Purchas Pilgrimage. Covert's Travels. And that of three coequall perſons to be but the Chappell of Rome, for the Church of Chriſt, and that which keepeth the reſt of the World in the Popes pownd forth of his fold, both the Jews that beleeve the Old Teſtament, the Turk, and the Great Mogoll, &c. according to the dictate of common intelligence, not corrupt in this kind by a contrary habit, who cannot be brought to believe in a Trinity implying Polytheoſie, or Apotheoſie, i. e. many gods or a man-god. So that the denying of a ſecond Deity or Godhead is not deſtructive of faith, but onely removes it from falſe foundation to a true, that is God the Father by Chriſt Jeſus, 2 Cor. 5. 19. 1 Pet. 5. 10. for that John 5. 18. was a miſpriſion of the Jews proceeding from their ignorance, as may appeare, 10. 34, 35, 36, 37. by our Saviour his own Comment.

CHAP. 3.

TO anſwer objections of Scriptures wreſted by that third ſemipagan Century, and a prepoſſeſſed poſterity; as in Gen. 1. 26. Let us make man, which in the next verſe, alſo 5. 1, 2. ſix ſeverall times; and Matth. 19. 4. Mark. 10. 6. is expounded in the ſingular number like that, Gen. 11. 7, 8. which were a contradiction, not an expoſition, and that Elohim bara, the Gods made in the firſt Verſe, a ſoleciſme and not an Hebraiſme, being a figurative conſultation with his wiſdom, or communication with the holy Angels by way of approbation, as 1 Kings 22. 19. Iob 1. 6. or enallage of the plurall number for the ſingular, for the more honour, Buxtorſii theſaur. 2. 10. as Iob 18. 2. Dan. 2. 36. Iohn 3. 11. as Kings write in the ſtyle of Majeſty after the manner of the holy tongue,Druſius uno Elohim. ſee Gen. 24. 9. of Abraham his Maſters, Ioſh. 24. 19. hee is holy Gods, Iſ. 19. 4. 54. 5. &c▪ but to infer three coequal perſons from thence, the perſon of Chriſt (according to the fleſh) nor then exiſting is altogether inconſequent; of the like ſort ſeems that to be, Eccleſ. 12. 1. if parents be not implyed.

For them high and glorious Epithites, Iſa. 9. 6. of a manchild that was to be born, it is granted, they are very great and excellent, yet well beſeeming our bleſſed Saviour, the founder and governour of his Church; of whoſe wonderfull birth and works wee have ſufficient teſtimonies; being of his Fathers moſt intimate Counſell, a mighty God (not almighty God) above all appellative gods, 1 Cor. 8. 5. Revel. 1. 5. the everlaſting Father, or of the Age to come, (as Ierome) eyther by way of Regeneration, and that by, an excellency or equivalency; as Iohn 14. 9. of whoſe government although there were a beginning, Heb. 10. 6. yet ſhall there be no enduring the term militant, or of mortality, 1 Cor. 15. 26. So that it is not a ſmall thing for Chriſt to be ſo dignified by the Father, unleſſe hee be deified and equallized with the Father, ſee Gen. 41. 43. Exod. 34. 14. 1 Sam. 18. 23. Eſter 6. 9. as Iſ. 49. 6.

That Jer. 23. 6. is but an argument from the name for ſome relation to God, as Gen. 22. 14. Exod. 17. 15. Judg 6. 24. 2 Sam. 6. 2. as it may appeare, 1 Cor. 1. 30. 2 Cor. 5. 21. unleſſe wee would make Iehovahim gods in the plurall, which were diſſonant to that incommunicable name.

That Zach. 13. 7. ſpeaketh of a ſociall and not a coequall party, as Iudg. 18. 20. Acts 15. 28. God and Chriſt concurring as ſociall cauſes, to wit, primary efficient, and principall inſtrument in the buſineſſe of ſalvation, Iohn 6. 44. 14 6. 1 Iohn 1. 3, 6.

CHAP. 4.

THat John 2. 29. is an Enallage of the active for the paſſive, and is ſpoken declaratively, as 20. 23. Levit. 13. and 14. &c. of the Prieſt clenſing the Leper, like that, Gen. 41. 13. by the divine power wherewith God endowed him, John 5. 2, 9 there being ſo many teſtimonies to that purpoſe, Acts 2. 24. 13. 31. Rom. 4. 24. 1 Cor. 15. 19. 2 Cor. 4. 14. Gal. 1. 1. Epheſ. 1. 20. Col. 2. 12. 1 Theſſ. 1. 1. with Heb. 13 10. &c.

That Acts 20. 28.in ſome Tranſlations is with that peculiar bloud, and not Gods own bloud which is abſurd.

That Rom. 9. and 5th. is ſpoken of Chriſt, as he was an Iſraelite by kinde, with the like clauſe to that, Rom. 1. 25. 2 Cor. 11. 31.

That Philip. 2. 6. ſhould be tooke not upon him the equality of a God, Lord or Maſter, as Poſſelius and Puſor ſhew; the Apoſtle exhorting them by the example of Chriſt, who being in a twofold form, as John 13. 13. Gal. 4. 1. took upon him the form of a ſervant, wherefore God hath highly exalted him, as Verſe 9th. ſo that John 20. 28. is as much as Lord and Maſter, like Elohim and Adonim, for the truth of Chriſts reſurrection was that which Thomas doubted, and not his Deity.

That John 8. 58. of Chriſt his being before Abraham, is to be underſtood in place and dignity, as Verſe 53. and not time (as appeareth) by circumſtance 57: like that 1. 15, 30. of the Baptiſt.

That 1 John 5. 7, 8. be the ſame in effect, like that, Mar. 10. 8.Sixtinus Amama Gram. annot. one by conſpiration, or conjugation, not individuation, as 1 Cor. 6. 17. John 17. 21. Acts 4. 32. Heb. 2. 11. Jer. 32. 39. otherways we ſhould confound the Trinity by ſuch an Unity.

That John 17. 5. is a Scripture Prolepſis, in regard of divine anticipation; as may be gathered from that 13. 31, 33. Luke 24. 26. according to Revel. 13. 8. ſo Jer. 1. 5. in regard of Gods ſore-knowledge and decree; Acts 2. 23. Gal. 1. 15. Epheſ. 1. 4, 3. 11. 2 Tim. 1. 9.

That 1 Pet. 3. 19. is underſtood of Noe as in the next Verſe, who by the ſame ſpirit (1 Cor. 12. 4.) preached whiles the Ark was in preparing; before Chriſt began to preach, Mat. 4. 17.

That Chriſt in the Revelation is called Alpha and Omega, ſo is the Angell, 22. 13. it being uſuall to attribute that to the miniſteriall cauſe, which is proper to the primary, Gen. 22. 15, 16, 18. 17. Exod. 3. 6. 7. Judg. 2. 1. Joſh. 1. 11. 15. 2 Eſdras 7. 3.

For that which ſome contend, the firſt Chapter to the Hebrews to be of the ſome, they are to obſerve the manifold tranſitions; as firſt of the Father, 2, 3, 4. of the Son, 5, 6, 7. of the Angels; 8. to the ſonne; 9, 10, 11, 12. to the Father according to the 102 Pſalme in which not a word of the Son; 13, 14 of the Angels again; ſo that in the ſixth Verſe is underſtood of a ſecondary and not ſupreme worſhip like a ſhadow to the perſon it belongeth to, 1 Chron. 29. 20. ſo that inference of the whole firſt Chapter to the Hebrews, is a fallacy from a part to the whole.

That John 1. 3. All things were made by him, is not meant of this materiall world, as appeareth by the 10 verſe, but according to the ſubject intended, the new creation, 2 Cor. 5. 17. according to that, Heb. 1. 2. which ought to be ages, and not worlds, ſee 2. 5. concerning ſpirituall and eternall things, as 2 Cor. 4. 8. Col. 1. 16.

That Chriſt is ſaid to be our Saviour, we may read the like of others reſpectively in their kinde, Judg. 3. 9. 15. Iſa. 19. 20.

That Pro. 8. 11, only argues that Gods wiſdome was alwayes preſent with him, and doth infer his holy ſpirit, ler. 10. 12. Iob 33. 3. as Wiſd. 7. 25. to which actions are attributed, Prov. 8. 1. by a Proſopopie of a perſon, as Pſal. 85. 10▪ 11.

That Trifagie, Iſa. 6. 3. is a reduplication expreſſing the exceſſe of the action or affection, as 2 Sam. 18. 33. Prov. 31. 2. Deut. 13. 14. Wherefore let us labour to reconcile Scripture by Scripture, and by no means admit of an abſurd ſenſe.

CHAP. 5.

THat which is objected that Chriſt were not a ſufficient ſatisfaction if he were not equall to the Father; is diſſonant from the condition of remunerative juſtice conſiſting in a Geometricall proportion of acceptance by the partie offended, the party offended being ſinfull man, beſides that inferreth imminution to Chriſt his moſt pretious blood, Mat. 26. 28. 1 Tim. 2. 6. Heb. 10. 29. 1 Pet. 1. 19. Revel. 12. 11. Iohn 15. 3.

For a corollary I will conclude with that, Exod. 34. 14. Becauſe the Lord whoſe name is Zealous, is a zealous God, and will not give his glory to another. as Iſa. 48. 11. having no equall in heaven, as Pſal. 89. 6. Iſa. 48. 11. for to add or ſubſtract to and from equals, maketh them unequall, equals agreeing in the ſame common meaſure, as Revel. 21. 16. So that if Chriſt be equall to the Father, as touching his Godhead he is ſo much more by the addition of his manhood, which I now doe more then ſuſpect to be that 2 Theſ. 2. 4. of that Catholike profeſſor in a Romiſh ſenſe, according to the Originall at Theſſalonia, Hiſt. Tripart. 9. 7. and if this, that, and another perſon, be equally God, Almighty, Eternall, &c. (three ones make three, as well in the greateſt perſons as leaſt parts, alſo if the Son be from the Father, and the holy Spirit from both by a perſonall generation and proceſſion, there muſt needs follow a Hyſteren proteron in the Deity, to ſay that from God to naturals is inconſequent, it is to be noted that for particular reſpects, God having a voluntary agent, and that infinite, doth whatſoever he pleaſeth, even beyond ordinary means, yet in generall reſpects, there is good conſequence to and from God, with naturals obſerving the diſtance that is due to his Majeſty, as Malac. 1. 6. Mat. 5. 48. 7. 11. Wherefore to make Chriſt coequall to his Father, is to mak another or a falſe Chriſt▪ or (to deal plainly with friends) an Idoll Chriſt, or two Gods (as much as in us lyeth) the great indignity to his imparalleld Father, which the indignation of his moſt pious Son, in wounding the Father through his ſides, and I feare that which we now, and others hereafter ſhall ſuffer for, as Revel. 6. 16, 17. for as it is high Treaſon to equallize even the Kings Sonne, with the King himſelfe, ſo it is high blaſphemy to equallize the firſt borne of every creature, Col. 1. 15. with the Creator himſelfe, Rom. 1. 25. and I ſuppoſe that blaſphemy of the Beaſt, with ſeven heads and ten hornes, Revel. 13. 1, 3, 5, &c. and that myſtery of iniquity written in the forehead of the G. Whore, 17. 5. diametrally oppoſite to that of the Fathers name, written in the forehead of the 144000, 14, 1, 7, 7, 3, &c.

As for that common evaſion, applyed to Chriſt as he is God, and as he is man, it is contrary both to reaſon and Scripture, to limitate by ſo great a diſparity, as Hoſ. 11. 9. for I am God and not man, Iſa. 31. 3. 40. 17. implying contradiction, as he is, and as he is not, and is but a preſumptuous begging of that which is in queſtion, and if it be illogicall to limitate by a ſuperiour, or ſubordinate (as the Pope errs, not as he is Pope, but as he is man) it is much more abſurd to limitate by a diſparate, and that of infinite diſparity, to omit that Luke 2. 40. the grace of God was with him, and Act. 10. 38. for God was with him, which were an idle tautalogie if he were God, onely he is called God by a metaphor, as Gabriell a man, Dan. 9. 21. and Judas a devill, Iohn 6. 70.

CHAP. 6.

THus we may perceive how by iniquity of time the reall truth of God hath been trodden under foot by a verball kinde of Divinity, introduced by the Semipagan Chriſtians of the third Century in the Weſtern Church, immediately upon the ceaſing of the Heatheniſh Emperours, who for their open hoſtility were likened to a Lyon, 2 Tim. 4. 17. as their ſucceſſors to a Dragon, for their ſerpentine ſubtilties, continuing 1260 years, begun by the firſt Nicen Councill about 328, and made Catholike by the Imperiall decree at Theſſalonica, 342, Hiſt. Tripart. 9. 7. but that preſcription is no plea againſt God, and God be thanked, the time of this generall Apoſtaſie is expired, the myſtery diſcovered, and the unity of God, Zach. 14. 9. come upon the ſtage, Covenant. The ſecond particular, that I cannot forbeate but to cry out with the people, it is fallen, it is fallen, Babylon the great, whiles I perceive that firſt reſurrection from Antichriſtian errour, as Napier, and the calling of the Jews comming ſo faſt on, Rom. 11. 15, &c. to make one ſheepfold, Joh. 10. 16. Wherefore to make the G. Whore ſtigmaticall, firſt, by her brand in the forehead, Reveal. 17. 5. by that which is in the very frontiſpiece of all the Catholiks Confeſſions concerning the Trinity. Secondly, by preſcription (or marke in her hand) thereunto Revel. 13. 16. Thirdly, by her ſeat and place notorious, by ſeven hils, and ten Kingdoms, 17. 9. Fourthly, by that ſo well known name Latemos, 13. 18. as Moulin in his accompliſhment of Prophecies. Fifthly, by her perſecution of the Saints, 12, 13, 7, 17. 6. Dan. 17. 11. Sixtly, by a heatheniſh Polytheoſie of many Gods, and Apotheoſie of a man-God. Seventhly, by her Tricotomy of the three Catholike profeſſions, Revel. 16. 19. holding with the Whore in tail generall.

CHAP. 7.

HOwſoever Constantine by Gods providence was ordained for ceaſing the heatheniſh perſecutions, yet had he no commiſſion for ſetting up a new religion of redivived Ethniciſme, as Mede, Revel. 11. 3. in imitation of the three ſons of Saturne, their three major Gods; the deifying of Hercules, Auguſtus, &c. their Heroes; in forcing ſome more difficult and figurative texts to confirme their inventions; whereas that which is moſt plain, common and commanded is the meaſure of that which is more difficult and obſcure; for which cauſe they are termed Gentiles in the Revelation; and the true beleevers Jews. To paſſe by the reports of Zoſimus concerning the converſion of Conſtantine; we may obſerve by thoſe, Iudges 8. 27. 2 Sam. 17. 23. 1 Kings 1. 5. 12. 28. Ier. 44. 17. how Kings, Captains, and Counſellores, (albeit renowmed) are not preſidents for Religion more the meaner men, as 1 Cor. 1. 27. 2, 6. ſo that ſuch ſervile cattell and men-admirers for advantage, Iude 10. are the very bain of all ingenuity and Chriſtianity.

CHAP. 8.

TO come to the firſt Nicen Council (the Load-ſtar of the three following); beſides that humane Councils are but externall and accidentall means of truth; it was falſified by Sozimus the Civilian concerning the point of Primacy; and is generally condemned for there-baptization of the Cataphrygians; their three and ten yeares penance; that men ſhould pray rather ſtanding then kneeling; and is reproved by Hierome, for equallizing the Hiſtory of Iudith with the holy Canon, beſides that divers of the beſt learned of them diſſented from the reſt and major part, according to that Exod. 23. 2. alſo Calvine could not endure that very God of very God in their Creed; for God being a moſt pure act, a begotten God (to ſpeak properly) is a moſt groſſe contradiction: And that begotten not made, contrary to that, Rom. 1. 3. Gal. 4. 4. generation being proper to living and mortall creatures for continuance of their kind; thus by going forth of mens buildings or ſyſtemes, as 2 Eſdras 10. 54. tranſported by ſome good Angell into the Wilderneſſe, as Revel. 17. 3. I got a glympſe not onely of the G. Whore, but of the Spouſe of Chriſt, 12. 6. 21. 9. which things although they may ſeeme ſtrange and new, the reaſon reſides in the aboliſhing of an old errour, ſee Zech. 14. 7. &c. Iſa. 30. 26. 2 Eſdras 5. 4, 6. 22. For myſteries they are either of things more hard to be underſtood as parables not expounded, Matth. 13. 11. propheſies not fulfilled, Epheſ 3. 3, 4. godlineſſe to a ſenſuall worldly and wicked man, 1 Cor. 2. 14. or that cannot be underſtood, as meerlyes in believing things that are not, eſpecially expreſſe contradictions concerning the unity and ſupremacy of God, as 2 Theſſ. 2. 11. Revel. 22. 15. For to multiply the Deity, or detract from its unity is blaſphemy, as all the Doctors define.

CHAP. 9.

BUt me thinks I ſmell a Fox or rather a Wolfe, in the Fable, and unleſſe the Lord put to his helping hand of the Magiſtrate, for the manacling of Satan in that perſecuting power, Revel. 20. 2. there is little hope either for the liberty of the Subject, or Law of God amongſt us, Pſal. 119. 126. ſo this wo will not depart untill it reſt in a poor and terrified remnant, as Revel. 11. 13. And I cannot underſtand what detriment could redound either to Church or Common wealth by the toleration of religious, not antipoliticall, but rather benefit, as we ſee by example in Holland and Poland.

CHAP. 10.

FOr that which was objected concerning Arrius his formidable end, it is rather an argument of his equivocall perjury, &c. Hiſt. Tripart, 3. 10. like Ananias and Saphira, Act. 5. or Judas 1. 18. then of the cauſe: As for that which is commonly anſwered, that God is not divided but diſtingoiſhed into three equall perſons, is as much as if they had not a reall, but only a relative or rationall being or exiſtence, as if eſſence and exiſtence differed in God, or in any thing whoſe kind conſiſts in one individuall: for hypoſtaticall union and communion of properties, they are but reall contradictions, and the froglike croaking of the Dragon, the beaſt and falſe Prophet, Revel. 16. 13. by vertue of a Hocus Pocus and a Babylonian mouth, thus after the precipice of this Romiſh Jezabel, and the death of her two daughters, Homouſia and Symouſia like Aholah, and Aholibah, Ezech. 23. I perceive how the Weſtern Sun declineth to its period and ſetting: And as for that third Reformation which ſucceeded the Calvinian upon the Turkiſh Territories more remote from the Romiſh tyranny, eſpecially, about Anno 1560, in Tranſilvania, Lituania, Livonia, and Polonia, wee cannot expect to be compleat before the revolution to the Eaſt (where it firſt began) Revel. 7. 9, 9. 14, 16. 12. (there being 12 Biſhops ſucceſſively at Antioch, unto the yeer 400,More's Chronoll. Magdeburgs Hiſt. Antioch being the Metropolis of Syria, (famous for that, Acts 11. 6; and the ten Perſecutions, bounded on the Eaſt by Euphrates.

CHAP. 11.

AS for preſumption, to profeſſe that which God commands, yea, that firſt and great Commandement I aver it to be none, Deut. 18, 20. and the ſon of Syrach 3. 23. 5. 10. be it oppoſed by never ſo many, or great; Numb. 14. 44. 16. 2. or never ſo glorious titles of the orthodox Nicene Fathers, and the Pope his Holineſſe, for that Iob 32. 22. therefore, howſoever ſome object that it is damnable to beleeve no more then what we can comprehend, as Iob 11. 7. yet let them conſider that in the precepts neceſſary to ſalvation, we are to beleeve what we may apprehend according to our beſt underſtanding, Mark 12. 33. Ier. 9. 24. this I ſay to the ſhame of ſuch as ſhut their eyes againſt the moſt illuſtrious and authenticall teſtimonies of all or the moſt memorable and approved times, places, and perſons; hardly to be brought that ever they had greater grand Fathers, &c. not allowing any more of authentick and claſſick teſtimonies, then the moſt vain and improbable traditions amongſt men; nor to beleeve the Hiſtories of Moſes, Chriſt, &c. becauſe they had not the happy houre of St. Thomas, or others to be ſeeing, and ſenſible witneſſes, as Iohn 20. 27. 1 Iohn 1. 1.

The Lord God of his moſt gracious goodneſſe grant, that the more able and ingenuous, like true and truſty ſouldiers of Jeſus Chriſt, whoſe eyes the God of this world hath not blinded; would do their utmoſt endevour to reduce the reſt from that long captivity of our ſpirituall Babylon, under that Man of ſin; and that God would proſper their endevours that are ſtudious of the ſincere Truth; and ſtrive for the ſame to death, as the ſon of Syrach, 4. 28; and defend juſtice for their life, to the exaltation of their Nation, as Prov. 14. 34; that releeve the oppreſſed, &c. as Iſa. 1. 7; that ſo wee may enjoy the good things of the Land.