but persons or malefactors So 't is cleer that Christs substance or whol Humanity taken from the Virgin in such miraculous metaphysical maner was not stained with sin becaus not propagat by ordinary generation For if it had bin sinful it could never be clensed nor any Man saved sith ther is one only Mediator whos blood clenseth us from al sin which the holy Ghosts sanctifying cannot doo without virtu and reference to his redemption If then his substance never was sinful the holy Ghost did nor clens it from sin but only separat what in it self was sinless from a sinful Person that it might unite and subsist with a divine Person For his Soul and Body though derived from Adam like others could not be propagated becaus he was conceived extraordinarily without Male-seed by severing som of the Virgins sinless substance from hir sinful person and uniting it to Gods person Lo here a summary of this sublime mystery but a Labyrinth which he traceth forth and back to shew that Christs Humanity being taken from sinless substance could not be sinful Thus three dissident Opinions hav bin alterutratly agitated Censure 1. For the Souls jugial creation which is most general 2. For natural propagation from Parents Souls as Lamps deriv light one from another which seems more rational 3. for a mix'd production betwixt both which is meerly Mathematical 'T is a witty novity or castle in the air yet likely to take better with most Men then old received Tenets being haply borowed from Dr. Goodmans crotchet but much changed howbeit if both deny the Souls creation ther is no necessity to make God an extern efficient in its production specialy sith al inconveniences may be salved by simple Traduction so wel as any other way Nor is ther any warrant that God concurs in extraordinary maner to propagat Mankind more then any other Creatures but leavs al indifferently to Natures cours first instituted by him with a general benediction to increas multiply and propagat their several Kinds Indeed his disposing providence is universal suprem efficient of al things that a Sparow cannot fal to ground without it but that he is special Agent in Mans generation more then other Creatures as the Infusiasts and Mr. Woolnot contest hath no grounds God is said to keep the keys of the womb which he opens and shuts at free pleasure So he keeps the keys of the Clouds and al other works of Nature But to make him a particular efficient with Man in the Souls production as the Sun and celical bodies are superior subordinats in other generations is asserted gratis without grounds nor wil Ipse dixit serv to induce a credulity for such a novity He tartly taxeth the Infusiasts for asserting God to creat new Souls and ascribing it to his eternal Decree without warrant in his Word yet he doth the same having no author concuring as they hav God created al things with a Word which was no weary work and could make millions of Worlds as he did myriads of Angels in a moment but his Wil was to proced gradualy taking six daies time to accomplish one which having ended he rested on the seventh from al such works wherof creating of Mans Soul was one for ever and sanctified or set it a part for a Sabbath in memory of his rest enjoining it afterwards by a Law to be observed by Man for ever If then he creats Souls continualy how doth he rest from al such Works Or how can it be said that hw wil at last Judgment creat new material Heavens and Earth when the old shal be destroied Or lastly that he stil assists Man as an extern efficient in every Soul production which emulats creation If any wil seek the premisses of this Postscript in Mr. Woolnots said Treatis he shal so soon find a needle in a Bottle of Hay so various are our garbs both for stile structure method and matter one from another as wil appear in al the rest of the Theses Nostram Animam ex nihilo negat Author hic esse creatam Externum efficiens vult tamen esse Deum This Author our Soul made of nought denies Yet God to be extern efficient implies Si poâ—erit summus Pater omni assistere partu Allter Sie Animas potuit Voce creare novas If God assists al births when propagat He can so wel with 's Word new Souls creat The Case is cleer as the Sun to salv immortality For Adams Soul by Gods immediat infusion Eves by transfusion from his and al others since by traductiv derivation either immediat or mediat from both theirs like light from a Lamp which never wasts by kindling one another together with Gods command and benediction to increas and multiply their Kinds in ech kind hav acquired that excellent dower or prerogativ of indubitat immortality beyond al exception and evasion THESIS II. Pura Dei Praedestinatio Divine Predestination THis is a profound point and very ponderous for better cleering wherof certain previous Propositions shal lay a foundation 1. Providence is Gods general Government of al 1. Proposition Things Predestination his special care over free Intelligent Creatures Angels and Men. Of it are two parts or branches viz. Election to Life or Salvation and Reprobation to Death or Damnation Election as our Churches seventeenth Article defines is Gods chusing of som in Christ out of Mankind before the Worlds foundation and his everlasting purpos secret to us to deliver them from Curs and Damnation and bring them as Vessels of honor to eternal Salvation by the same Christ in whom they are chosen So Reprobation must be his secret wil 2 Cor. 13. 5. not to deliver from Curs and Damnation thos whom he hath not found in Christ but to pass them by and cast into everlasting fire as Vessels of dishonor Now this Theorem or Treatis concerns the maner and means of Gods proceding in both which must be the Basis of this great stupendious structure to be raised or framed 2. Gods Attributs or expressions of his Essence Omnipotence Omniscience Infinity Eternity Ubiquity Unchangeableness Understanding Wisdom Wil Goodnes Lov Mercy Justice Truth Patience Holines Blessednes Majesty c. must be considered as conspiring in one without confusion or contradiction specialy thos that most concern this subject which folow to be more precisely and particularly agitated 3. Omniscience or Prescience is two-fold as Schools define 1. Of pure simple Intelligence wherby God knows al things past present to com necessary or contingent and what might Nota bone hav bin if he had pleased to giv them being yea the very events of al that shal be doon by himself or any Creature from eternity to eternity This the highest pitch of knowledg in an Intelligent Nature to work with Wisdom and therfore worthy of the wisest Agent specialy in the first contriving and ordering of al things concerning contingent events of free Creatures Hereby he foreknew Adams fal
two Prophecies 1. The sealed 1 Part. Book 2. The litle Book open In the Seal Prophecy is described the celical Imperial Session sutable to Israels incamping The twenty four Elders signify Bishops resembling the Rev. 4. 4. c. Priests and Levits in their twenty four courses The four Beasts are Israels Ensigns 1. Like a Lion 2. A Rev 6 per totum Bullock 3. With a Mans face 4. A flying Eagle They were ful of Eys to shew sagacity and ech had six wings implying agility The first Seals opener a Lion shewed a whit Hors and his Rider armed viz. Christ the Lion of Juda from the East who laid the foundation of conquest over the Dragon when Oracles ceased The next a Bullock presented a red Hors and his Rider denoting Trajan a Spaniard from the West whos reign was Bloody The third with a Mans face exhibited a black Hors and his Rider importing Septim Severus an African from the South who held Ballances in his hand indicating justice in the Empire The fourth an Eagle shâ—wed a pale Hors with his Rider which points out Maximinus a Thracian from the North in whos time and som Successors the Sword Famin and Pestilence messengers of death raged every wher The fifth no Hors nor Rider enters with A. C. 268. Aurelian til Rev. 7 4 to 10 Dioclesian presenting the primitiv persecutions The sixth declares a strange shaking of Heaven and Earth signifying the change or conversion of Heathen Rome by Constantin But before the seventh care is had for the Church to seal a company of one hundred forty four thousand viz. of every Tribe twelv thousand In which type is an unusual reckoning yet such as best resembles the profession of tru Religion miraculously preserved in midst of the old and new Idolatry The twelv Apostles aptly answer Israels type the number twelv being the Ensign of Apostolic race which by multiplying sets forth their progeny Hereto is added by representation of innumerous Palmbearers a most ample state of every Nation People Tribe Toung which praised God The seventh seal contains seven Angels with seven Trumpets Rev. 〈◊〉 7. to 12. sounding alarm to the Empires ruin by sevenfold plagues the four first of less extent The first wasts the Empires terraetenures by terrible incursions of north Nations like hail mixd with blood and fire who destroied a third part of al green things the Empire swaying a third part of the known World which began at Theodosius death by Alaric Rhadagaso and others A C 395. A 410. A 455. A 476. A â—42 The next assails the very Empire expressed by the Sea when Alâ—â—ic sacked Rome After which it daily declined til Gensericus took it and then began the ten Kingdoms The third casts down the Western Caesar omniously named Augustulus who being a baleful bitter Prince is resembled to a Star caled Wormwood The fourth bereavs the light and lustre of Roman Majesty with a third part of Sun Moon and Stars which shone bright before under Ostrogoth Kings when Romes Consulship with al Pomp of other Officers câ—ased Then folow three Wo Trumpets the fifth being the first of Rev. 9 per totum Wo sends hostil bands of Arabians Sarrasens likened to Locusts who not only spoiled the soil from A. 830. to 980. 150. yeers or 5. annal Months but poisoned Mens Souls with Mahometism like the venom of Scropions having a King cald in Hebrew Abaddon in Greec Apollyon destroier The sixth or secund Wo Trumpet looseth four Angels before bound at the River Euphrates being the Turcs four Sultanies as they were long so divided til Ottoman united them into his Monarchy This is to be accomplished in a Prophetic Day Month and Yeer viz. 396. yeers from A. 1051. when Tangrolipix took Bagdet til Mahomet 2. surprised Constantinople slaying a third part of Men A. 1453. Their number of Horses is computed two hundred thousand Rev. 10 〈◊〉 to 11. thousand their Ordnance Powder and Munition explicated by smoke fire and brimstone then invented The seventh or third Wo Trumpet is suspended til the litle Books Prophecy which contains the Churches destiny and John bid to eat it which was sweet in mouth but bitter in belly who is commanded to prophecy again before many People Nations Toungs and Kings This comprehends the consummation of Gods mystery the event wherof is declared by a mighty Angels Oath at whos loud cry seven Thunders uttred their Voices which John is forbid to write and bid to seal up The measured Court displais the primitiv Churches state conformed Rev. 11. 2. to 13. to Gods Word contrary wherto is the Court not to be measured being not his operature but to be prophaned by renewed Idolatry or Antichristian Apostasy which shal reign forty two Annal months During this space two Witnesses clad in sackcloth testify Gods truth and exhort to repent 1260. dais or yeers equivalent to forty two months of prophanation Thes denounce Gods Judgments which begin at pouring out the Phials and debarring the Idolaters from hope of eternal life Their fate is after finishing their testimony to suffer semblably with Christ as the Roman sevenhead Beast shal inflict on them Thes must dy mysticaly lying unburied three dais and half but then shal be restored to pristin place or eminenter estate and dignity Upon a Commotion or change of Politic affairs the City Rome being but a tenth part of what it was shal be overthrown at fifth Phial and seven thousand Men of mark and name the Clergies or Companies of Men slain This is the end of the sixth Trumpet when Kings of the East the Jews shal erect a new Kingdom and the two hornd Beast the Papal Clergy with Antichrist the fals Prophet the Pope driven from Rome before the great battle The Vision of the open Book goes through the whol cours 2 Part. of Revelation to shew its connexion with Seals and Trumpets Rev. 12. per 〈◊〉 after which insu many great mysteries The Roman Empire worshiping the Dragon or Devil persecuts Gods Church represented by a Woman in travel of mystical Christ 300. yeers but when Constantin cast him from the Throne he and his Successors enjoied it which chance or change contemporizeth with the sixth Seal The Woman being delivered of a Son dwels in the Desart forty two months or a time times and half or one thousand two hundred sixty dais typifying the Churches middle condition as being freed from Pagan persecution yet stil tossed with a flood of errors and Heresies cast from the Dragons mouth A new tragedy of troubles pursues hir who lighted on two Rev. 13 per 〈◊〉 Beasts at entring the Desarts porch one tenhornd rising from the Sea viz. the secular Empire shared into ten Kingdoms another two hornd coming out of the Earth which is the Ecclesiastic State or Pope and his Clergy Both reign with neer alliance together under the seventh Head of the old Beast exercising the Dragons
comfort specialy the two Witnesses History ch 11. and description of the seven Phials ch 16. which two being of neerest concernment shal be most accuratly agitated For the first explicats the entrance of the third Prophetic part from the litle Book comprising al three Periods as an abridgment of the whol Revelation It consists of two Parts 1. What is reveled to John by word of mouth how things shal obvene as in the first Period at erecting the Church in the secund under the Antichristian Vicar by two Synchronisms of the Gentils calcitrating the holy City forty two months and the Witnesses mourning one thousand two hundred sixty dais 2. What is realy represented to him by a sudden change in Vision at beginning of the third Period Thes are the terms of our undertaken task In the first Period under the Dragons reign the Son of God Exposition causeth his Temple or Church to be built the place of Sacrifices be measured and charily protects his Servants in thes A reed like a rod was given me and the Angel said arise Rev 11. v. 〈◊〉 measure Gods Temple and Altar and them that worship therin Sith then the building and gathering Christs Church is commended by measuring the Jews Temple the form therof must be considered to attain the tru meaning of the Text. It stood 2 Chr 3. 1 3 4. 〈◊〉 King 6. 16. on Mount Moriah the length sixty Cubits bredth twenty height one hundred twenty It was divided into two parts 1. The lower westly twenty Cubits long and twenty broad cald Sanctum Sanctorum Holy of Holiest into which the high Priest alone entred only once a yeer 2. The forepart eastly fourty Cubits long and twenty broad stiled Sanctum the Holy Place wherto only Priests entred termed here Gods Temple Before it were two Courts 1. The inner cald the Priests wher the Altar for burnt Offerings stood twenty Cubits square and ten high which is here cald Thysiasterium 2. The outer or great Court compassed with a whit Marble wal in circuit four furlongs or half a mile which none but purified Israelits might enter excluding al unclean Jews and Gentils About this Herod walled in a large place for the unclean together â—zek 40. Zâ—ch 2. 1. 〈◊〉 with Heathens By this Temple the Angel represents the Churches condition for by measuring is meant building and propagating by the Altar the tru Professors persecution to be slaughtered as sacrificed Sheep but measured or bounds set beyond which Tyrans cannot go til vengence overtake them By thos that worship therin Kings and Priests are meant who are a Royal Priesthood in the inner Court Next folows the Churches State in the secund station of V. 2. Popery from A. 395. til A. 1655. into Synchronisms 1. Of the Gentils treading the holy City under foot fourty two months wherby Gods extern worship is implied consisting in Ceremonies which he rejects Here we must reflâ—ctâ—on the Heathen Nations invasion for from Constantins conversion til Theodosius died the Church triumphed over the Gentils and demolished the Dragons Idolatrous Temples but immediatly the Barbarians broke in wherby the holy City was trod on Antichrist had occasion to shew himself For in stead of Idols Saturn Jupiter Mars Saints Images were gradualy introduced 2. Of the two Witnesses prophecy in Sack-cloth one thousand two hundred sixty dais by whom is meant faithful Teachers and Rulers of the Church which number of two is smal yet sufficient to testify truth Deut. 17. 6 10 15 Mat. 18 16. John 8. 17. The Angels Words to my two Witnesses imply that he Vers 3. 4 5. 6. is the Son of God They were clad in sack-cloth but the Whore in Purple and Scarlet deckd with Gold Pearl and pretious Stones Thes were two Oliv Trees and two Candlesticks Zâ—â—ha 4 14. as Zerobabel and Jesua are described If any Man wil hurt them fire proceds from their mouth to devour their Enimies who must thus be killed as at Elias request fire from Heaven 2. King 1 10. 12. consumed two of Ahaziahs Captains with their fifty Men ech Thes have prower to shut Heaven that it rain not during their Prophecy as Elias also had and power to turn Waters into Blood and to smite the Earth with al plagues as Moses and Aaron had wherby God declares what Mercies he shewed his Servants of old which he wil extend to Beleevers in the new Testament and wil giv them faithful Teachers like Jesua and Zerobabel to inlighten them as Candlesticks with pure Doctrin and assist them as Oliv-trees with powerful consolation beside zelous Eliahs and Elisha's who shal oppose the Whore Jezabel Baals Priests and other persecutors but at last a Moses and Aaron to bring them out of al affliction When they hav finished their testimony the Beast which ascends Vers 7. Rev 17. 8. 11. from the bottomless Pit viz. which rose from the Sea with ten horns wherof the Angel saith the Beast which thou sawest was and is not and shal ascend from the bottomless Pit shal make War against them overcom and kil them This Beast that was and is not but is the eighth and one of the seven is the Heathen Empire wher the Dragon reigned or was openly worshiped but is not being no more adored in public yet ascends again out of the Pit by the ten honrd Beasts means or kingdoms erected in the Empire when a new holier form of Idolatry is established and the Dragon with the Beast disguisedly afresh worshiped This is the eighth Head but one of the seven for the Rider the Woman-whore in the divided Empire governs the civil State so the ten hornd Beast or seventh Head and Ecclesiastic Popish Regiment make one as it were the eighth but becaus the Woman sits as one Rider therfore the two last forms Ecclesiastic and Politic are reckoned or reputed one as the Angel saith the eighth is of the seven Hence 't is cleer the Beast rising out of the Pit is the spiritual Papal Government using the Temporal Sword of terren Princes which Woman-Beast shal kil the Witnesses or depriv them of Ecclesiastic preferments and Politic emploiments cald a civil death by persecuting Evangelical Professors which is his own case at the Popes instigation Their dead Bodies shalâ—ly in the Streets of the great City spiritualy Vers 8. caled Sodom and Egypt wher our Lord was crucified The City is Rome the place of persecution as the Angel saith Rev. 17. v. 18 the Woman is that great City which reigns over the Kings of the Earth caled Babylon by which name Viega Bellarmin and other Jesuits own Rome but by the City and Streets the whol Popish Empire is designed as 't is elswher compared to a ten hornd Beast and to a Sea with Rivers and Fountains Rome-City and Papacy is spiritualy or mysticaly stiled Sodom by reason of their Paederestia or unnatural sin not only committed but commended in a privileged pamphlet penned and published
it folow that such are said to hav so much glory here may not be said elswher to hav more Shal the Saints Bodies during thos one thousand yeers shine as the Firmament and Stars yet eat drink sleep go to wars or wors Surely so great glory cannot sort or sute with such sordidity Repl. The first Resurrection is promised to Daniel as a prime privilege Thou shalt stand in the lot at end of dais but the last Ibid v. 13. common to al Ergo c. Sol. This inference is improper and impertinent for Mr. Archer holds how al the Godly shal partake the first Resurrection so wel as Daniel nor is any sound reason to includ him rather then Moses or David The truth is no Resurrection is their imported but a free promiss that Daniel shal liv in peace and prosperity as he did al dais of his life til the end So bold are Sectists to scru Scriptures and seduce Idiots Ob. Daniel saith from the time daily Sacrifice shal ceas and Ibid. v. 11. 12. abomination which makes desolat be set up ther shal be one thousand two hundred dais blessed is he that coms to the one thousand three hundred thirty fiv dais Mr. Archer taking yeers for daiâ— as is usual makes them to begin under Julian Apostata who invited the Jews to reedify their Temple til not a stone was left on a stone so by his comput the first Sum 1290. completed A. 1650. the last A. 1695. as he presumes Sol. In this confident assertion no part is sound for what warrant hath he to take yeers for dais Yet so writers use Or what reason to begin them with Julian Indeed he opened Pagan Temples and set up Idolatry but caused not the Jews daily sacrifice to ceas but desired to promot it had not God prevented nor erected any abomination in Christian Churches Daniel designs only two times when solen sacrifice shal be put down and abomination set up viz. by Antiochus and Titus not so late as Julian nor is the Earthquake story authentic but application to Christs prophecy most audacious sith 't is intended to Titus time as the Text plainly provs Daniels words declare the short durance of Antiochus desolation viz a time times and half which is three yeers and half or 1290. simple dais and from it til a plague shal fal on his Person 45. mo 1335. which betided precisely to Antiochus as the Maccabees and Josephus testify but nothing to Julian Ob. David saith when the Lord shal build up Sion and his Psal glory appeer Ergo Jerusalem shal be rebuilt by God and Christ reign gloriously ther. Sol. This is to snatch at shadows or semblance of words but the Text treats of Babylons captivity and the Saints earnest longing to see Sion restored which is promised that the Lord shal get glory by it but of Jerusalems rebuilding or the Lords appeering ther in glory ne gry quidem nor ground Ob. Peter saith The day of the Lord wil com as a Theef 2 Pet. 3. 〈◊〉 in the night in which the Heavens shal pass with a nois and Elements melt with heat the Earth with al Works therin shal be burnt up Nathless we according to his promiss look for a new Heaven and Earth wherin dwels righteousnes Ergo al old Creatures shal be consumed with fire and new substituted for the Saints use far more glorious and righteousâ— as som presum to model Sol. Several Sects diversly and dangerously distort this Text but the Apostles answers som Scoffers which ask Wher is the promiss of his coming Not to reign one thousand yeers as Chiliasts fondly imagin but to judg al flesh as is evidently expressed which is after thos one thousand yeers or at last end of them Yea many words That day wil com as a Theef 2 Theâ— â— 7 8. in which the Heavens Elements and Earth shal be burnt up cleerly convince Christs coming to Judgment the last words wheron they most rely A new Earth wherin dwels righteousnes as if they cannot mean the Judgment day becaus no righteous Men shal then dwel on Earth the Original runs we in whom righteousnes dwels look for a new Heaven and Earth For the habitation of righteousnes refers to just Men who expect the performance of promiss but if they be read as we translat righteousnes relats soly to the Heavens in quibus Coelis not in qua Terra sith one Pronoun respects not â—oth Substantivs as Junius observs Yea Archer agniseth that no righteous Soul is to inhabit Heaven in thos one thousand yeers nor any after within the verge of created Heaven for aâ— that space shal be Hel as he holds so al tends nothing to a Millenar reign Ob. Isaiah saith I creat new Heavens and a new Earth but Isaiah 65. 17 21 â—2 the old shal not be remembred nor com to mind They shal build houses and inhabit them plant Vineyards and eat the fruit of them for my elect shal long enjoy the works of their hands but thes things cannot be doon after the last Judgment Ergo c. Sol. The Prophet means not that after Heaven and Earth is burnt or new created Men shal build or plant but Mr. Burroughs expounds it by a Metaphor that God in later dais shal doo such glorious things for his Church as if he made al new which is far from burning the old being no more then what Peter brings from Joel 2. 30. I wil shew wonders in Heaven and Earth Blood Fire and pillars of Smoke which was accomplished at Pentecost when the holy Ghost descended 〈◊〉 12. 26 27. Nor more then that in Haggai 2. 6. Yet 't is a little while and I will shake the Heavens Earth and Sea which was performed at Christs first coming and the Apostles preaching to the Gentils wherof Isaiah speaks in the cited chapter as St. Paul Rom. 10. 20. expounds the first vers I was found of them that sought me not but to interpret it of his secund coming wil make the Jews suspend their faith til those promises of building and planting be fulfilled Ob. 'T is said God hath not subjected the World to com to the â—â—b 2 5 8 Angels but now we see not al things put under him Ergo Christ is to hav al put under him This is not yet doon at his first coming as the Words are cleer nor shal be in the life to com for then he must resign the Kingdom to his Father so by consequent it must be exeâ—uted during his interstitial Millenar reign when he shal triumphantly subdu al and al sorts of Enimies Sol. The World to com ther meant and mentioned is the time of the Gospel which was not ministred by Angels like the Mat 28. 18 Law on Sinai but by the Son of God this new world differed more from the old then the Earth after the Flood from it before and began at Christs first coming but manifested at his 〈◊〉
spotless and blameless of him in peace accounting his long suffering for Salvation as our beloved Brother Paul according to the wisdom given him hath writ to you who in al his Epistles wherin are som things hard to be understood which the unlearned and unstable wrest to their own destruction as they doo other Scriptures speaks of thes things viz. Rom. 2. 4 5 6 7. 1 Cor. 1. 7 8. 1 Cor. 3. 13. 2 Cor. 7. 11. Phil. 1. 10. Ph. 2. 15. Ph. 3. 10. Col. 3. 4. 5. 1 Thes 2. 12. 1 Th. 3. 13. 1 Th. 5. 32. 2 Th. 1. 8 11. 1 Tim. 6. 14 25. Tit. 2. 12. 13. Heb. 12. 14 28 29. For better understanding St. Peter of the Worlds conflagration or combustion consider thes circumstances 1. That the old Hebrew the Scriptures language hath no one word to express the univers of superior and inferior Bodies caled in Greec Cosmos in Latin Mundus in English World but Heaven and Earth jointly so when St. Peter saith the World then being perished by water but the Heavens and Earth now are reserved to fire he might convertibly utter the Heavens and Earth then perished by water as the World now shal by fire so a new Heaven and Earth in Scripture notion imply a new World 2. That no other World or Heaven and Earth shal perish by fire then what before perishd by water as the antithesis argues which is the sublunar whos Heaven is Air and Earth the whol Geographic Globe both which were vitiated or defiled by the deluge and the Creatures destroied or much depraved Such a World then and no other Heaven or Earth shal suffer a secund flood of Fire for restauration as it had before a deluge of Waters for corruption This is a witty novity as ther be sundry such now adais but scars Orthodox sith 't is a Catholic Tenet that the Ethereal Heavens with al their Starry host shal be burnt up 3. That the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Elements is not distinguished from Heaven and Earth ther named becaus Heaven includs Air and Earth Water so three Physical Elements are implied and Fire if it be a fourth or not rather a quality of intens heat inherent in another Body must burn the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and can be none of that to be burnt So it must be rendred the whol Host of them or Furniture belonging to them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the works or Host of the Earth which shal be burnt Gen 2. 1. For Moses saith The Heavens and Earth were finished with al the Host of them which the Septuagints stile Furniture So the meaning is the Heavens and Host therof with the Earth and works or Furniture therin shal be fired The Scripture specifies three Heavens 1. Empyreal of Glory whos Host or Army are invisible Angels and blessed Spirits 2. Ethereal or Starry whos Host are shining Stars and Planets 3. Aereal or Sublunary whos Host are either visible as Meteors and Fowls or invisible as evil Spirits and Fiends with their Prince of the Air Satan the Devil To apply it St. Peter cannot intend the Empyreal which is increat and impassible nor Ethereal which is of vast immensity and sublimity in regard wherof this lower world is but a point or Center nor did thos two receiv any curs for Mans sin or contagion or contamination by the Deluge nor doo any of Gods enimies dwel ther to defile them So it rests That the Aereal only with al their Host shal be burnt up at last day Thes Heavens then shal melt with fervent heat being a metaphor taken from refining Metals which is his meaning who expounds dissolving by melting or purifying as the Septuagints stil interpret that word by refining but when the Aereal is so refined the Ethereal Lights wil shine to them on Earth far more glorious as passing their rais through a purer medium so that the world shal seem renewed As to the word passing away 't is an Hebraism signifying any change of a thing from the old Estate so al imply a secession from their pristin condition but no utter abolition by Fire more then the former destruction by Water If any ask whether the Host of invisible Spirits shal suffer by it 'T is answered That they shal not be burnt as the visible yet shal be exiled or excluded from thos lofty mansions into lower Dungeons as St. Jude intimats The Angels which lost their Jude v. 6. first estate and left their habitations he hath reserved to everlasting chains of darknes at the Judgment of that great Day Ther is another exposition to the same effect for Christ describing Mat. 24 29. the coming of this day useth prophetic expressions that the Sun shal be darkned and Moon giv no light the Stars shal fal from Heaven whos powers shal be shaken this cannot be construed literaly sith som Stars are bigger then the Earth and cannot fal on it nor can be darkned being essentialy lucid bodies so the meaning may be the World is either Mundus continâ—ns viz. the whol frame of Heaven and Earth or contentus viz. the Inhabiters and kingdoms therin so the Heaven of this politic world is the Soveraign part therof whos Host and Stars are the ruling powers or Magistrats and Earth the Pezantry or Plebeians together with al terren creatures serving mans use such acceptions are usual in the Prophets as Poets strains are to us If this notion of the contained world be admitted the whol Host of Heaven and Earth high and low Princes and Pesants Men and Beasts shal be consumed at Christs coming to judgment but wheras at the Flood the Contained only perished yet the Containing was also corrupted or contamined In the destruction by fire it shal be contrary For the world of wicked ones being destroyed the Heavens and Earth Containing shal be purged or purified for the righteous to possess This exposition is not so proper as the former yet if ther be som whom neither can satisfy but wil needs hav the Fire totaly to annihilat this visible world it may be answered that the judgment Day shal last a thousand yeers so saith he but none els and this Fire not be at beginning when Christs Enimies with Satans Kingdom shal be destroyed and then a restauration buâ— at end or evening shal be an utter annillation of the whol Creature so Saint Peters words may bear thus however Heaven and Earth shal in fine perish by Fire yet before that be we look for new or the worlds restauration to anteced this abolition according to his promiss Howbeit this suits not so wel with his chief scope nor with the Prophets promiss pointed at which specifies such a Fire only as shal forego a restauration and not caus a final abolition of the whol Univers with al therin nor hath it any ground in Scripture or if any such annillation shal be it stands with reason to be by Gods immediat hand or
vouch Eusebius saith the chief Stoics Zeno Cleanthes Chrysippus defended this doctrin yea Seneca a Master of that Sect saith fire shal be the end of it as moisture was the beginning the Stars shal war together and what now shines in comly order shal burn in one fire or flame Numaenius saith good Souls continu til al things be destroied by fire this Ovid provs from their Prophets or Poets Records Juppiter in fatis reminiscitur affore tempus L. 1. Mâ—â—am Quo mare quo tellus convexaque Regia Coeli Aâ—deat mundi moles operosa laboret Jov cal'd to mind that Time by fate shal be When Sea when Earth and Heavens convexity Shal burn in flames and the Worlds Axeltree In the means or maner of Dissolution Dâ—ines diversly differâ— Opinions som approv perfectiv renovation som supplementiv substitution and som destructiv abolition or annullation They also vary in sundry subaltern circumstances som say al Creatures shal be restored to pristin perfection as before Mans fal som that the Heavens shal be reserved and al els annihilated som that Heaven Air and Earth shal be refined but al beside confounded som that the whol visible Machin with al works therin except Angels Devils Men and Hel expresly exempt shal be totaly resolved to nothing as it was first framed of nothing The issu or result is whether a new World or none The grounds or reasons of which several Opinions shal be succinctly scanned To begin with Annihilators arguments sundry Texts are Scriptures alleged in favor of it 1. The Heavens shal perish and be no more but vanish like Isai 51 6. smoke and wax old as a garment 2. Al the Host of Heaven shal be dissolved and roled together Isaâ— 31. 4. as a Scrole they shal fal down as a leaf from the Vine and a faling Fig from the Figtree 3. Man lieth down and riseth not til the Heavens be no more 〈◊〉 14. 12. meaning til the general Resurrection 4. The Heavens shal perish but thou shalt endure c. Ps 102. 26 5. The Heavens shal pass away with great nois and Elements 2 Peâ— 3. 10. 〈◊〉 melt with â—eat the Earth with al works therin shal be burnt up 6. St. John consorts Heaven and Earth sted away whos place Rev. 20. 11 was found no more Al which phrases to pass away perish vaniâ—h be no more be burnt up â—â—old together as a scrole fal down as a Vine leaf or Fig from the Tree melt with heat fly away and no place found for them strongly imply if not inforce annihilation or at least impugn a perfecter condition and new substitution The Reasons for it are thes 1. This World was made of Reasons meer nothing Ergo it shal return to nothing 2. Al Visible things were formed for Man as he for Gods glory who wil not need them when he is translated to a far better mansion as when a Hous is built for Inhabiters if it be decreed to be no more inhabited 't is in vain to repair or trim it better then before much more to pul it down or build a fairer 3. If God intended a restitution of the old or substitution of a new he could doo it by changing the qualities as it shal be with the faithful found alife at last Day when corruption 1 Cor. 15. 52. 53. shal put on incorruption and mortal immortality which is analogical Death and Resurrection without burnning it up first 4. If they say his wil is so to doo wher is their Warrant 'T is his wil to destroy it by fire but not reveled in holy writ nor can be resolved by human wit what how many or whether any Creatures shal be restored to pristin integrity Nor whether they shal propagat to infinity or persist to eternity Yet many bold Baiards or Buzzards bring blind Brats of that kind 5. If the World be renewed or perfected it shal hav no end But 't is said the end of al things is at hand the Worlds ends are com upon us Ergo this World shal be abolished and no new substituted Indeed som thing Analogical shal supply the stead in far transcendent maner viz. the third increat Heaven for the Materials and that which David Tropicaly Psal 27. 15. terms the Land of the living for this Earth which are proportional to our future state of glory as thes confort to our present condition of misery and mortality For in lieu of thes created Heavens which somtime give light and anon leav us daâ—k We shal be translated to a Celical Paradise stiled new Rev 21. 12 13. Jerusalem wher is light infinitly brighter then the Sun for Gods Rev. 22. 5. glory lightens it and the Lamb is its light Ther shal be no night or need of Candle or Sun for God givs light and they shal 〈◊〉 60 19 20. reign with him for ever So saith Isaiah the Sun shal no more be thy light by day nor Moon giv brightness but the Lord shal be thy everlasting light and God thy glory Thy Sun shal never go down nor Moon be hid but thy mourning shal end Thes Texts imply that Sun and Moon shal be no more sith the Saints shâ—l not need them having God to stead them who is a Sun that never sets and Moon never hid his Vision being an everlasting light of glory For we shal see God by intuition face to face as he is and know him as he knows us One that stands by a friend to view his face fully needs no Picture or looking Glass to behold him nor doth Christs Vision in his Humanity require other Creatures to improv the Saints glory sith he is Author and they coheirs of endless felicity but the rest being made for the Church Militant can no more conduce to Triumphants happines then a Candle in open Sun shine For 〈◊〉 〈◊〉 13. 10. when that which is perfect is com then that which is in part shal be doon away So ther wil be no use of a new World to be substituted or old restituted but space time al things infinit immens eternal In natura nihil datur infinitum post nil nisi infinitum the Worlds conflagration apertly refuts renovation for it cannot be brought to better condition sith God saw al was good then what needs burning to bring it in the same form 6. Many instances are extant of annillation as Christ abolished the essence of Water to make it Wine the Dov in which the holy Gost appeered at Christ Baptism was seen no A C. 1572. more the new Star in Cassiopeia gradualy vanished the sound of wind is annihilated the Relation of Father and Son at Fathers death is extinct the time past exists no longer yet the three last are real accidents and the three first substances Why then may not this mundan Machin be utterly abolished if it pleas Omnipotence so to dispose For the debat rests on his meer wil
exalted sith for their sakes al Creatures shal be renewed with them as they were cursed for Mans fal and fault Yet shal they not partake the same measure of glory but a better condition after every capacity yet what that shal be in Inanimats Plants and Beasts is curiosity to inquire sith the chief part or pitch of corruption is annillation This implies that they may be freed from bondage of corruption not simply from corruption as Regenerats are released from sins reign by utter abolition which he cals a cheif part or pitch of corruption but renovation is the Acme of perfection Now if the Text be taken literaly how can mute Creatures groan or travel in pain But say 't is meant Metaphoricaly of their Natural appetit to be freed from bondage yet how can they enjoy a like liberty of Gods Sons for whom Christ died Or grant too that no identity is intended but only an analogical proportion by exemplar resemblance yet how can they partake a redemption of the Body which having bin the Souls receptacle here shal be reunited to it for ever 'T is sown a 1 Cor. 15. 23. corruptible Body raised incorruptible sown in dishonor raised in glory sown in weaknes and riseth in power Which is evidence enough for restitution of Human Bodies but al Creatures els being compact of the common Chaos which was made of meer nothing shal probably revert to nothing this seems to sute best with Faiths analogy and Scriptures harmony which tends more to utter abolition then restitution or substitution for al at last day shal be delivered from corruptions bondage when Gods sons shal be and for their sakes tho the maner diametraly differ viz. the one by Redemption of the body the other by deletion of the whol substance So saith Saint Ambros the Creature travelling in pain hath this comfort that it shal rest from labor for ever when al shal beleev whom God knows are to beleev Howbeit if it be granted that al shal be Individualy raised yet it folows not that a finit containing World shal be restored or new created but rather al turned to infinity so wel as time to Eternity for such infinity of Creatures as hath bin since the World began In brief St. Paul intends the time when they shal be delivered not the terminus or thing into like liberty with the Saints This Question is very difficil to decide by Scripture nor is Perclose defined by any Synod nor any Article of salvific Faith Paraeus declines the decision but saith som points are plainly asserted Rom. 8. 20 21. which must be beleeved as that al Creatures are subject to vanity for mans sin that al shal be delivered from bondage 2. Pet. 12. 13. of corruption into the glorious liberty of Gods Sons or rather for and together with it that good Angels shal abide with the Saints that the Elect shal enjoy eternal glory with Christ that the created Heavens Elements and works therin shal be burnt up that a new Heaven and Earth must be expected wherin dwels righteousnes but other clauses how dumb Creatures shal partak the liberty of Gods Children whether by renovation or abolition How many sorts of Creatures shal be released Whether al a few or none How Heaven and Earth shal be dissolved by fire whether as Gold is refined or utterly annilled being of no farther use what manner of fire it shal be material or immaterial what shal be the condition use place quantity quality glory of the new Heaven and Earth if any such shal be Al which with other like Saint Austin saith t is better to leav hid in doubt then litigat about incertanties sith they may be debated with danger but left in suspens sans harm or hazard he holds that al scruples are safest satisfied by annihilation that the fire shal be material as the old world was drowned by ordinary water so saith Aquinas and most School-men but on no good grounds yet al agree it shal not work as a natural Agent but divine Instrument to consume the whol mundan Machin with al things therin as God eternaly decreed therfore it behovs al to decline the fury of it by turning from our sins and returning by repentance to God in Christ Master John Down a pious Pastor of Insto sororal Nephew to Bishop Juel had a smart bout by Pen with Doctor Hakewil his intimat friend for the worlds renovation specialy touching the tru sens of that dark precited Text but in fine approved Annihilation peruse it pondrously but I forbear to abridg it for the prolixity Surely of al three opinions about Restitution Substitution and Annillation the last brings best Cards or fairest Colors both of Scriptures Reasons and Authorities Judicio extremo post ultima secula Mundus Ignibus extinctus materialis erit At the last Judgment when Time is finished This real world with fire shal be extinguished Non renovatus erit praesens nec conditus alter Alitâ—r Cosmos cum veniet sero suprema dies This world shal not renewd be nor new formed When the last day at length shal be performed Mundus hic ut perhibent passim sacra Biblia postquam Alias Vertitur in cineres annâ—hilatus erit This world as Scriptures speak after 't is burned To ashes shal be into Nothing turned Quod fuit ex nihilo factum post secula tandem Secus In Nihilum hoc Mundi grande adigetur Opus This worlds huge work which was of nought compounded Shal into Nought at last day be confounded In cineras Mundi redigetur maxima moles Sive In Nihilum cineres mox adigentur item The worlds huge Mass in t ' ashes shal be brought Thos ashes too shal soon be turnd to Nought Inchoat hicce liber primaeva ab origine Mundi Epiphonema Cum Mundi excidio terminat istud Opus At the Worlds origin that Book inchoats With the Worlds period this work terminats Incipit a Mundo primus liber iste creato Aliud Cum Mundi exitio desinit hicce liber That first Book took rise at the Worlds creation This last takes end with the Worlds annillation Juvenci carmina de mundi conflagratione Immortale nihil mundi compage tenetur Non Orbis non Regna hominium non aurea Roma Non Mare non Tellus non ignea Sydera Coeli Nam statuit Genitor rerum irrevocabile tempus Quo totum torrens rapiet flamma ultima mundum In Mundan machin naught 's immortal found Not golden Rome not realms not the Globe round Not Sea not Earth not Stars within Heavens bound For the Worlds founder fixd time doth propound When the last fire shal the whol World confound FINIS SVPPLEMENTA SVBJVNCTA SUPPLEMENTS SUBIOYNED Supplementum de Festis A Supply about holy Dais Festa Christi sacranda Christian Fests sacred Natalis Christi Festum Christs Birth-days Fest The two debats touching Name and Thing about celebrating Essay
rule in this World or Heav'n for ever Nec patet An Terris regnabit mille per annos Cum Superis Sanctis Martyribusque suis Whether he shal reign on Earth one thousand yeers With Angels Saints and Maryts 't not appeers 5. As to the Worlds final dissolution whether it shal be by a refined renovation of the Old a created substitution of a New or a predecreed abolition into Nothing I stand stif for the last against al Opposers or Oppugners 6. Anent Christmas and other holy harmless Pests forecited I suppose them to be both lawful and needful among prophane people who should be compeld to Church in season and out of season as the Spaniards at first drov uncatechised Indians like herds of Cattle to Baptism for the service of God yet al too little among stupid carnal Gospelers for al which assertions with others on the by I have rendred strong sufficient Reasons from other mens works in the particular Theses Treatises or Theorems but the three middle of Prophecies concerning the Messiah to com Christs two Genealogies and Revelation reveled are no Polemical points nor wil require farther explication or exposition therfore take this dry Distich for a final Farewel Quid volo scire voles sic stat sententia nostra Qua data hoc addo tibi Lector Amice Vale. Wilt know what I hold So sounds my judgments knel Which giv'n I bid thee Reader Friend Farewel Protestatio Verissima Protestation A most tru Protestation Tu Domine Omnipotens mea qui praecordia nosti Spargere velle nihil me nisi vera vides Thou Lord Almighty who my heart doost know Knowst that I nought but truth abroad would sow AN END Additio de Anima Humana An Addition of Mans Soul WHile my Pen was busy to transcribe the Prolog previous Theorems I met with Mr. Hobbs learned Leviathan of a Common-wealth and among divers Paradoxal points or positions as who cannot devise new dogmats and colorably defend his devises Found four flatly opposit to so many of my Theological Theses or Tenets which I thought fit by way of vindication to enumerat but not by way of refutation to recriminat being far too weak to incounter so strong a Champion as a Dwarf to a Giant 1. That Mans Soul is no special Entity Essence or Existence distinct from the Body which after separation by death shal subsist in Heaven or Hel til the general Resurrection of al Flesh and particular reunion of every individual Soul with its own identic Body but only the Breath Life Energy or Accidental quality therof as is in other animats or animals so denomined of Anima not Vita yet the Body shal rise at last day the self same living Man it was in this World This novity crosseth cleerly my first Thesis concerning the 1 Thesis Souls origin or production wherin I maintain with the current stream of al Orthodox writers that 't is an essential part of Man so wel as the Body but after death or dissolution of one from the other a distinct individual immaterial tho no simple Spirit and immortal substance which shal immediatly by Gods particular Judgment partake of Heavenly jois or Hellish torments and in fine reunite with its own Body at general Resurrection The whol controversy is largly debated already needing no vain repetition but the Souls Verity Unity and Immortality shal be farther proved by a few select places of sacred Scripture promiscuously collected and congested together for the present occasion God breathed into Gen. 2. 3. Adam the Spirit of Life or infused a living Soul as 't is generaly interpreted Which cannot be simple life sith Zechary expounding it saith The Lord spred the Heavens laid the Zeâ—h 12. 2. Earths foundations and formed Mans Spirit within him which provs intrinsic infusion Semblably saith Salomon Dust shal 〈◊〉 12. 〈◊〉 return to Earth as it was and the Spirit to God who gav it which cannot imply life or Breath sith that only ceaseth or vanisheth but returns not to God who first infused into Adam a substantial Spirit whence al others are successivly derived David speaking of Christ saith My flesh shal rest in hope 〈◊〉 16. 9 〈◊〉 for thou wilt not leav my Soul in Hel nor suffer thy holy one to 〈◊〉 〈◊〉 26 27. see corruption This is meant of our Saviours condition after his Passion as deep Divines define that his flesh in the Grav shal rest in hope but his Soul descend into Hel to conquer the strong Man Satan in his own Kingdom not to be left ther nor the whol compound see any corruption being to rise speedily The blessed Virgin saith My Soul doth magnify Luk. 1. 46 47. the Lord and my Spirit rejoice in God my Saviour which two pathetical terms Soul Spirit she would not use of life or breath a blast bubble bawble nor can Christ be caled hir Saviour in that respect sith hir life did not depend on him Christ saith Ther was a rich Man clothed in purple that fared Luk 16. 19 20. sumptâ—ously every day and a begger named Lazarus who lay at his gate ful of sores Lazarus dying was caried by Angels into Abrahams bosom but the rich Man tormented in Hel flame This he whiffles off slightly that 't is a Parabol yet many learned Men take it for a tru story becaus the begger is named nor would Christ so pointly pourtray Abrahams bosom the rich Mans dialog with him and Hel-torments no not in Parabols to teach People old wifes fables if al were fals figments or that Mens Souls did not liv after dissolution from the body which was his main scope to instruct or to what end els did he propone it Yea elswhere he bids Men not to fear them which kil the Body and cannot kil the Soul but to fear Mat. 10. 28. him which is able to destroy both Soul and Body in Hel. How can this be eluded Here are two distinct parts directly specified Body and Soul nor can the last be life for he that kils the Body is able and actualy doth take away that too at once together with it nor would he ad fear him which is able to destroy both Soul and Body if he meant life only Christ said to the penitent Theef on the Cross Today instantly Luk. 23 43. 〈◊〉 and immortaly shalt thou be with me in Paradise which must needs intend both their Souls sith their Bodies were to be buried that night Indeed many able interpreters expound to day eternaly yet al apply it to their Souls which shal liv with God for ever and ever St. James bids his Countrimen with Jam. 1. 〈◊〉 meeknes to receiv the word which is able to sav their Souls not their lifes for Gods word cannot sav them Many mo places may be alleged beside Reasons and testimonies of Authors if any refutation were intended but sith he saith the contrary to his Assertion that Soul and Life
treats only of the Bodies resurrection or immortality of Men who shal liv again He means thos Patriarchs were immortal becaus God in meer grace confers eternal life on the faithful who tho dead liv stil to God being writ in the Book of life with thos that are absolved of their sins to reviv at resurrection but not by any property consequent to Mans essence or Soul For to make it a living entity independent after separation on the Body and in it self immortal or that any Man is immortal except Enoch or Elias hath no cleer warrant Job 14. 10 12. in the word Job complains of Mans mortality by nature Man dies and wasts away yea givs up the Ghost and wher is he Down he lieth and riseth not til the Heavens be no more Which 2 Pet 3 7. 13. St. Peter shews shal be at the universal Resurrection when the Heavens and Earth shal be dissolved by fire but new expected according to promiss wherin dwels righteousnes So wher Job saith Man riseth not til the Heavens be no more 't is as if he said immortal life for Life and Soul in Scripture sens is the same begins not in Man til the Resurrection or day of Judgment and the caus of it is Gods promiss as St. Peter tels not Mans specifical Nature or Essence Now sith Gods Kingdom is a civil Common-wealth wher he-self is Soveraign by virtu first of the old and now since of the new Covenant it evidently appeers that when Christ shal com again in Majesty and Glory to reign existently and eternaly his Kingdom shal be on Earth as God was in Israel So Gods Enimies and their torments after Judgment shal be on Earth for the place wher al remain til the Resurrection is usualy stiled in Scripture under ground in Latin Infernus or Inferi Greecly Hades wher Men cannot see or dy implying the Grav so wel as any other deep place but the damneds place after Resurrection is not designed in al holy writ by any note of situation but only by their company wher such wicked Men were whom God in miraculous maner had cut off Touching Hel 't is no real place in any part of the created Hel what World but a Metaphorical word signified by wicked Men ther being 1. 'T is caled Infernus Tartarus or bottomless Pit from Corah Dathan and Abiram swalowed alife into the Earth 2. 'T is said to be under water becaus the Giants mighty Men in Noahs dais caled Greecly Heroes were drowned in the Deluge 3. Becaus Sodom and Gomorrha consumed by Fire and Brimstone becam a bituminous Lake 't is caled a Lake burning with fire and brimstone which is the secund death So Hel fire is expressed by Sodoms fire indefinitly Rev 21. 8. taken for destruction as 't is said Death and Hel were Rev. 20. 14. cast into the Lake of fire or destroied for after the last day Men shal dy no more nor go into Hades 4. 'T is termed from Egypts triduan deep darknes utter or extern darknes viz. without the habitation of Gods elect which is ful of Light 5. Neer Jerusalem is the Vally of Hinnon in part wherof caled Tophet the Jews most Idolatrously sacrificed their Children to Moloch wher they cast out their Carrion and to clens the Air made continual fires whence Hel is caled Gehenna or Vally of Hinnon and from thos incessant Fires cam the name or notion of everlasting unquenchable Fire Now none is so sensless to expound any of thes literaly as if the damned after rising from death shal be for ever under Earth or Water both which are but one Globe like a Pins point compared to the Heavens in a bottomless Pit or that they shal be eternaly punishd in Gehenna the Vally of Hinnon or shal liv in utter darknes not one to see another or be scorched for ever with Fire and Brimstone Ergo the meaning is Metaphorical and must be disquired by the nature of the Torments and Tormenters The Tormenters are termed Satan or Enimy Diabolus or Tormenters Accuser and Abaddon or Destroier which significant titles set not forth any individual Persons like proper Names but only an office or faculty and are very Appellativs which should not be left untranslated as they are becaus therby they seem to be proper names of Demons and Men sooner seduced to beleev the Doctrin of Devils then Pagan Religion contrary to Christs So becaus the Enimy in Gods Kingdom of the Jews is meant by Enimy Accuser and Destroier if Gods Kingdom after the Resurrection shal be on Earth the Enimy and his Kingdom must be ther also as it was when the Israelits deposed God and chose Saul sith Gods Kingdom was in Palestin and the Nations round about Enimies whence it appeers that Satan signifies any Enimy of the Church Metaphoricaly it may but is not Satan properly or literaly Quaere Rev. 12. 〈◊〉 a foul Fiend Enimy to Mankind as the great red Dragon that old Serpent was who deceived Eve and since the whol World Are al the Dialogs between betwen God and Satan about Job conterfet Chimaeras When the seventy rejoiced that the 〈◊〉 10. 17. 18 20. Devils were subject to them Christ said I saw Satan as lightning fal from Heaven but rejoyce not that the Spirits are Mat 12. 24. 〈◊〉 Cor. 5. 5. subject to you Here Christ cals Devils Spirits and names Satan as one yea Beelzebub is named Prince of Devils Excommunication 1 Tim. 1. 20. is caled a delivery to Satan is this meant only a Jailor or temporal Enimy Hel torments are somtime caled weeping and gnashing Torments of teeth somtime the worm of Conscience of time fire wher Dan. 12. 2. the worm dieth not which is never quenched but by Daniel shame and contempt Al which Metaphoricaly denote great grief or discontent of Mind from sight of others felicity which they lost by their own disobedience and incredulity but becaus others felicity is known only by comparing it with their own misery it results that they shal suffer such bodily pains and calamities as Men that liv under cruel Governors having God the King of Saints their eternal Enimy Yea beside al torments of Body and Mind they shal likwise endure a secund Death For tho the general Resurrection be evident yet it 1 Cor. 15. 42 no eternal life promised to Reprobats St. Paul to the question with what Bodies Men shal rise saith 'T is sown in corruption and raised in incorruption sown in dishonor raised in glory sown in weaknes raised in power but Glory and Power cannot comply to wicked Mens Bodies nor the name of secund Death apply to such as can never dy but once Howbeit tho a calamitous everlasting Life may Metophoricaly be termed eternal Death yet can it in no property of speech be stiled a secund Death Everlasting fire prepared for the Damned is an estate wherin Secund Death none can liv after the Resurrection
without torture of Body and Mind in which sens it shal endure for ever unquenchable and the torments endlesss Yet it folows not that he so cast in shal so endure or resist it as to be eternaly burnt and tortured but never dy or be destroied Yea tho many places prov everlasting fire and torments into which Men may be cast successivly one after another for ever yet none assert that any individual Person shal perennaly abide or endure therin but he shal hav an everlasting secund Death For when Death and the Grav Hel hav delivered up the Rev. 20. 13 14. dead in them and every Man judged according to his works Death and Hel shal be cast into the Lake of Fire this is the secund Death Hence 't is cleer that every Reprobat condemned at general Judgment must suffer a secund Death after which he shal dy no more But what is meant by Mind so oft iterated if not Mans Quaere Soul The jois of eternal Life are comprised in Scripture under Eternal Life the name of Salvation or being saved which signifies to be secured either respectivly against special evils or absolutly from al as want sicknes death Now becaus Man was made immortal or immarcescible and fel from it by sin it results that to be saved from sin is to be freed from al evil and afflictions acquired by the same Ergo Remission of sin and Salvation from death and misery is al one As when Christ Mat. 9. 2 5. cured a Paralytic Man saying Friend be of good cheer or comfort thy sins be forgiven the Scribes said within themselfs he blasphems but he asked whether 't is easier to say thy sins be forgiven or arise and walk Yet he used that form of speech to shew he had power to remit sins which implies that 't is al one to the saving of the sick to say thy sins are forgiven or rise and walk For sith death and misery are punishments of sin the discharge of it releaâ—eth the other two being absolut Salvation such as the elect shal enjoy after the Judgment day by Christ Jesus favor who for that caus is caled our Saviour Touching particular Salvations from enimies or miseries 't is needless to treat but becaus the general Salvation must be in the Kingdom of Heaven ther is great debate or difficulty about the place Becaus Kingdom is an Estate ordained by Men for security Kingdom of Heaven against enimies and want it seems this Salvation which sets forth our Kings glorious reign by conquest not a safety by escape shal be on Earth For wher we expect Salvation we must look for Triumph Victory and Battle in order which cannot be supposed in Heaven and wher els we must serch the Scriptures Isaiah largely describes it To be at Jerusalem Isai 33. 20. c. a quiet habitation a Tabernacle not to be taken down The Saviour is Our Lord Judg Lawgiver King The condition of the saved is The People that dwel therin shal be forgiven their iniquities By this 't is cleer that it shal be in Jerusalem wher God shal reign at Christs next coming and fil up the Salvation of Gentils which shal be received into his Kingdom for ever Isai 66 20 21. Isaiah more expresly declares it That the Gentils who had any Jews in bondage shal bring them from al Nations on Horses Charets and Litters to Jerusalem the place of Gods John 4. 22. worship As our Saviour told the Woman of Samaria that Salvation is of the Jews or begins at them As if he should say ye worship God but know not by whom he wil sav you we know it shal be by one of Juda and not a Samaritan This Rom. 1. 16 17. St. Paul explains The Gâ—spâ—l is Gods power of Salvation to every one that beleeveth to the Jew first and also to the Greec Joel 2. 30 32. So Joel describing the Judgment day saith God wil shew wonders in Heaven and Earth Blood Fire and Pillars of smoke wherto he ads In Mount Zion and Jerusalem shal be Salvation Obad. v. 17. c. So saith Obadiah On Mount Zion shal be deliverance and holines Jacobs hous shal possess their possessions which he particularly points out by The Mount of Esau Land of Philistins fields of Ephraim Samaria Gilead and Cities of the South concluding thus The Kingdom shal be the Lords On the other side no plain pregnant place provs the Saints Ascention into Heaven sav that 't is caled the Kingdom of Heaven which was becaus he governed the Israelits by commands sent to Moses from and after sent his Son as he wil again thence or els that his Throne is Heaven and Earth his Footstool but that his Subjects or Servants shal sit so high as his Throne or abov his Footstool sutes not with the glorious Majesty of so great a King Al thes Kickshews of arguing from similituds which he Answer derides in others are soon satisfied that his subjects shal not sit on his suprem Throne as Coequals or Coordinats but only dwel as Princes Servants doo in their Palaces in his holy John 14. 2. Hous of Heaven This saith Christ hath many mansions being infinity it self wheras not a tithing paâ—â— of Mankind can possibly find place to stand on a new Earth or finit world Three Worlds are specified in Scripture 1. The old before Noahs flood wherof St. Peter speaks 2. The present of 2 Pet. 2. 5. which Christ saith My Kingdom is not of this World 3. That to com of it St. Peter saith We according to his promiss look for new Heavens and Earth which is that World wherin Christ coming in the Clouds with great glory shal send his Angels to gather the Elect from the four Winds or utmost parts of the Earth to reign over them under his Father everlastingly Thus he But wher is the World to com taken for a Real material Quaere World as the other two be 'T is not Cosmos or Mundus venturus but Seculum vita vel Aevum futurum the Time Life or Age to com Nor is ther any warrant in al Gods word for thos last words that Christ shal reign over the Saints â—iz on Earth under his Father everlastingly but that they shal reign with him 1000. yeers as Chiliasts contest Touching Understanding he saith 't is only imagination Understanding raised in Man or any Animal that can imagin by words or signs which is common to Man and Beasts As a Dog by use understands his Masters cal or check with sundry strange tricks by 〈◊〉 〈◊〉 calture so doo divers other kinds yea som 〈◊〉 to speak but understanding peculiar to Man is not only to know one anothers wil but his thoughts or conceptions by the consequents of things Names into affirmations â—eâ—ations and other forms of speech of which he wil treat elswher For Witchcraft he holds it to be no real power yet are
with the remnent of hir seed 2 While she abode ther wher two Beasts occurred one rising from the Sea with seven Chap. 13. heads and ten horns and on his horns ten Crowns with the name of Blasphemy on his heads A secund coming out of the Earth who had two horns like a Lamb but spake as a Dragon he did great wonders making fire descend from Heaven and deceived them that dwel on Earth bidding them make an Image to the other Beast which was wounded and did liv and caused such as would not worship it to be slain He also made al receiv a mark in their right hands or foreheads that none might buy or sel sav he that had the mark name or number of his name which is 666. During thes Beasts joint reign the Churches state on mount Chap. 14. Sion and Gods imparting his Wil to the World touching the everlasting Gospel Babylons future fal punishment of the Beasts folowers and gathering the Harvest and Vintage are declared Gods Judgments on the Beast are poured out in seven Chap. 15. golden Phials of his last plagues by seven Angels coming out of the Temple in Heaven clothed with pure white linnen and their brests girded with gold girdles The first poured his on the Earth Chap. 16. and a noisom sore fel on the Beasts worshipers The secund poured his on the Sea which becam as blood of a dead Man The third his on Rivers and Fountains which turnd to blood The fourth his on the Sun which scorched Men with fire that they blasphemed Gods name The fift his on the Beasts seat whos Kingdom was darkned that Men gnawed their toungs for torment The sixt his on Euphrates which was dried up that the way of the Eastern Kings might be prepared The seventh his into the Air whence folowed Voices Lightnings Thunders and such a mighty Earthquake as the like was never seen by Men and huge hail 〈◊〉 every stone weighing a Talent and Men blasphemed God 〈◊〉 of this plague Ther cam three unclean Spirits of Devils lik â—â—ogs from the mouths of the Dragon Beast and fals Prophet which by lying miracles gathered the Kings to battel of that great day of God Almighty at Armageddon Next the judgment and mystery of Babylons great Whore sitting on a scarlet Beast with seven Chap. 17. heads and ten horns is shewed to John that the seven heads are seven hils and ten horns ten Kings After it Babylons destruction Chap. 18. is declared and great lamentation of several sorts made for it as may ther be read 3 As she cam out of the wildernes Chap. 19. great gratulations are given to God for perdition of Babylon and preparation for the Lords marriage with his wife then the Armies of Heaven on whit Horses under conduct of Christ caled the Word of God who had on his vesture and thigh a name writen King of Kings and Lord of Lords made war with the Beast fals Prophet and Kings wherto an Angel invited al Fowls to eat the flesh of the slain but the Beast and fals Prophet were taken and cast alife into a lake burning with fire and brimstone 4. During hir reign with Christ after she cam out Chap. 20. of the wildernes one thousand yeers when Satan being loosed a little space shal deceiv the Nations Gog and Magog to gather them to battel but fire cam from God and devoured them Lastly A new Heaven and Earth caled the holy City new Jerusalem Ch. 21. Ch. 22 coming down from God prepared as a Bride for hir Husband is pourtraied at large Thes Analyses in a prosal method or maner are plainer better At end of his Annotations and briefer for the vulgar sort then such as are set in Sections and Subsections but Dr. Deodat hath a very ample one on the Apocalyps in substance the same with the 2 former or very litle varying which he that lists may survey Now to my main task The Author of Apocalyps is John the Divine Christs best Introduction beloved Disciple Son to Zebedee a Fisher Man and Brother of James the greater whom Herod the King â—lu with the Sword who wrot the fourth Gospel and three general Epistles but not John a Presbyter in thos dais as Eusebius and Dionysius Alex deem nor any other of that name as al Antients agree for he only was exiled to Patmos A. C. 97 wher thos Rev. 1. 9 10. Rev. 1. vers 1 2 11. Visions were presented on the Lords day to which he gav that appellation mis-named by many the Sabbath without any Scriptural warrant nor did any of the Fathers so stile it The Authority also is every way divine being indited by Christ Jesus Authority as God gav it him and sent to John by an Angel that he should communicat it to the Churches who wrot it in a Book and sent it to the seven Churches of minor Asia So John imparted it to the Churches an Angel to John Christ to the Angel and God to Christ Jesus what can be a more divine Origin or Pedigree Specialy being an inspired Prophecy For Moses the Man of God and his peculiar Favorit had the honor to Pen the first Book of the old Testament and John Christs chief favorit the last of the new Testament so the one commands old Israelits not to ad or take from Gods Word Deut. 4. 2. and the other threatens al which shal ad to the Words of his Prophecy that God wil inflict the plagues writen therin but Rev. 22. 18 19. if any shal detract God wil take away his part from the Book of Life and holy City The Excellence of it apppeers many wais for the stile is Excellence most statly and sublime the matter ful of Majesty and Mystery the expressions pathetical and pithy som mystical in dark Visions to exercise the Judgments of the wisest som more facil or familar to succour the infirmities of the weakest Much more might be added ingeneral but I hasten to Mr. Medes Clavis and Comment whom Dr. Twiss highly admires saying he hath sundry rare notions stiled Specimina or Essais wherin he excels specialy in rendring the Revelations right sens which is most Tropical or Figurativ As in the mystery Rev. 12 of the battle in Heaven and casting Satan to Earth he shews that Stats and Kingdoms in the politic World are resembled in Scripture sutable to the Natural wherin Heaven and Earth denot the Nobility and Commonalty For Heaven consists of Sun Moon and Stars of greater or lesser magnitud as in a Realm is a King Queen Nobles and other officers of divers degrees but on Earth is much more variety of Creatures as Trees Herbs Flowers Fishes Beasts Serpents so among People of any Community no less difference of Trades and Professions He destinguisheth the whol Prophecy into the Book closed Division with seven Seals comprising an History from the Gospels first preaching to the Worlds
Popish Clergy of whom shal perish seven thousand a few more or less Ther is a third interpretation that by names of Men are meant Companies Corporations Cities Boroughs or Societies which hav their names so wel as Men but we may not rashly resolv future things whos chief commentary is event nor is name tied to any one certain signification The secund Wo is past and lo a third coms quickly The fifth V. 14. Trumpets Earthquake ended with the secund Wo of the sixth and the Witnesses mourning prophecy is to finish together with it being al synchronicals If then the sixth Trumpets Wo or plague be the Turcs over flowing from Euphrates into the Empire doon long ago this end of the same plague must be a drying up of the said water at pouring out of the fifth Rev. 16. 1◠c. Phial wherby the way is prepared for the East Kings to com in but lest a gap be left betwen either Trumpet the seventh seems to begin so that wondrous preparation of the Dragon Beast and fals Prophet for the last war in Armageddon with its issu should be set here at beginning of the seventh to which the war pertains Hence a doubt occurs not to be slighted sith ther is one term Doubt of the Beasts fourty two months and witnesses one thousand two hundred sixty dais which expired with the sixth Trumpets plague or secund Wo it may be asked why the Beasts months are reckoned no farther sith after that term much of the Beast remains unabolished til the seventh Trumpet begins This is doon either becaus the Jews conversion being as a Resolv new Kingdom then commenceth or becaus in the Beasts continuance special consideration is had to the Empire of Rome-City which being the Beasts throne is overthrown in that great Earthquake so the Beast being driven from his Metropolis shal as it were change his form and be no more a Kingdom of seven Hils which is another signification of the seven Heads At sound of the seventh Trumpet or last Wo Christs imperial V. 15. 16. 17. 18. 19. reign in that great day of Judgment is touched the interpretation wherof he suspends til the end of al that he may handle the prophecies pertaining therto jointly together To make up the Body of the open Book the other prophecies of Ecclesiastic affairs com to be knit to the same among which the Woman in travel or Church laboring to bring forth Christ as spiritual Head of the Empire is chief which after 300. yeers persecution she effected in Constantin but hir Enemy the red Dragon watched to devour the Child Ther appeered a great wonder in Heaven a Woman clothed Rev. 12. v. 1. with the Sun the Moon under hir foot and on hir head a Crown of twelv Stars Lo a glorious Image of the primitiv parturien Church which shined by the faith of Christ the Sun of righteousnes treading under foot the Worlds rudiments both Lawish shadows and Heathenish superstitions and triumphing in the Ensigns of Apostolic Ofspring Most Men make the Moon a Type of terren transitory things which the Church contemns as below hir self This is tru but no wher so noted in Scripture which should be our warrant Indeed most Fests wher Typical worship was celebrated by Sacrifices as new Moons Paschal Penticost Tabernacles and Ecclesiastic yeer were ordered by the Moons motion which may resemble Mosaical worship put under foot by reveling of Christ who blotted out the hand writing of Ordinances and nailed them Colos 2 14. to his Cross as St. Paul speaks So sith God made the Sun a great Light to rule the Day and Moon a lesser to govern the Night she may be a symbol to signify the power of darknes or Satans worship and his spirits in Idols wherby the matter may be referred to Baptism by which the Church being illumined trampled on Idolatry renouncing the Devil and al his works Hence such as abjured turned to the West wher night begins as contrarily al Professors of Christs Faith and holy Trinity looked to the East wher Sun dispelling darknes begins the day She being with Child cried travelling in birth and was in pain V. 2. to be delivered The Church universaly and separatly taken as an Idaa is a Mother but in relation to Children continualy begot in hir is said to travel or bring forth See Isai 54. 1. Ezek. 23. 4. Hosea 2. 45. The throws or torments in travel are painful pangs or paroxisms of persecution which the infant Church suffred in parturition For tribulations are usualy resembled to sorows in Childbearing Isai 66. 7. Jer. 30. 6 7. Mat. 24. 8 9. Marc 13. 8. and elswher Another wonder appeered in Heaven lo a great red Dragon V. 〈◊〉 〈◊〉 with seven Heads and ten Horns and seven Crowns on his Heads his tail drew a third part of the Stars and cast them to the Earth This is a type of heathen Rome worshiping the Dragon who drew a third part of Stars with his tail to Earth or subjected three parts of the Worlds Rulers to his Empire The effigies of a Dragon points out his Pagan worshipers Enimies to Christianity as the Serpent was to the Womans seed but his rednes notes his embruing in the blood of Saints This type represents Pharaoh the old Synagogs cruel enemy bearing Children in Egypt as the Roman Dragon was of the Christian Church Ezek. 29 3. bearing hir Children For Ezekiel cals Pharaoh the great Dragon lying in midst of his Rivers and David saith thou brokest Ps 74. 13. 14. the heads of Dragons Egyptians in the waters The Dragon stood before the Woman ready for delivery to devour hir Child so soon as 't is born as Pharaoh laid wait for old Israel born in Egypt and Herod for Christ in Judea which places are sited in Afric and Asia so the Roman Dragon in Europ watched for mystical Christ which the Church was to bear that he might soon slay him after birth She brought a Manchild who was to rule al Nations with a V. 5. Rod or Scepter of Iron She bore mystical Christ formed in his Members not the Son of Man as St. Paul saith My litle Gal. 4 19. Children of whom I travel in birth again til Christ be formed in you Here a Christ is pourtraied as Prophetic types use not properly Theantropos but analogicaly a Son of the Church who was to rule al Nations with an Iron Scepter or Sword sith they were not Citizens or Denisens but Enemies Rev. 19. 15. or Aliens As 't is said Out of his mouth went a sharp Sword that he should smite the Nations for he shal rule them with a rod of Ps 2 9. iron Which words are taken from David and applyed to mystical Christ or a Christian Man to whom Christ the Head promiseth like power under name of the Church of Thyatira Rev. 2. 26. Hir Child was caught up to God and his Throne Real Christ is
less then twenty four hours becaus al time to God is but as a Day to Man In the interim many puzzeling questions may be proposed to them 1. Whether the holy Martyrs and chosen Confessors to com Interrogaâ—s with Christ shal multiply their generations in subordinat successions like the Saints then living here If so then must they marry and giv in mariage which scars sutes or sorts with glorified bodies 2. Whether thos then living shal surviv al thos yeers and not tast of death but be only changed at last day If so then shal they exced Methusalah and al the Protopatriarchs in longevity 3. Whether their Progenies shal be al elect vessels being none of Gog and Magogs race which are to be destroied both Bodies and Souls If so then is Christs Flock no litle Fold sith their Ofspring wil multiply incredibly in one thousand yeers 4. How so many millions of millions can be maintained whether miraculously as Elias was or by industry as al others If so then must every particular person provide for himself sith al servitud wil be cashired 5. Wher such numberless multituds shal inhabit whom the Earth can hardly contain much less sustain Whether al must cohabit in new built Jerusalem to eat and drink at Christs Table wher Infidels shal assiege them or scatteredly abroad wher they shal be subject to the Enimies swords Whether they shal be invulnerable and incorruptible to slay thos with whom they wage war yet never be hurted How they shal liv so gently with al sorts of Serpents and wild Beasts yet hold hostility with Men Lastly how the natures of al Animals shal be so miraculously Metamorphosed as not to fear Mans face nor to feed on prey but al liv familiarly one with another on the same foods Beside sundry such scruples touching eating drinking sleeping voiding excrements and other works of Nature simply in themselfs sinless Haply they wil answer with a vulgar Proverb One Fool may ask mo questions then many wise men can resolv therfore let this by business be buried in silence lest they sting my long ears Stulte cave quid agis noli irritare Crabrones Fool what thou doost take heed Stir not the Hornets breed Be wise or wary too many such nests are roused already and mo wil be when thou ministrest more matter of wrath by future provocation Mr. Burton and som of his Brethren allege a few Fathers Fathers to countenance the Chiliastic caus yet no Sects so much slights or scorns the Antients as they but infinit authorities may be mustred to the contrary were it not lost labor For deaf Adders wil not be charmed nor self wedded Sectists informed or reformed Such as desire to know the primitiv Churches verdict herin may consult St. Austin L. 20. de Civ Dei and L. Vives commentary but let al wise sober Christians reject such vain doctrins or delusions which tend not to amend maners or sav their Souls expecting with patience our blessed Saviours secund and last coming in the Clouds to Judgment not to a temporar reign to begin A. 1650. 1655. 1695. or ad Graecas Calendas being stil prepared like wise Virgins with oil in their Lamps to meet the Bride-groom and sing St. Johns Epithalamion Even so com Lord Jesus the grace of our Lord Rev. 22. Jesus Christ be with you Amen which being the last per close of holy Bible shal be the final upshot or Catastrophe of this harsh Scene sav a Supplement touching their cheif Coryphee Mr. Mede who is much more cautious and curious tho alike Mr. Mâ—â—â— veracious then the rest Therfore his scattred speculations shal be carefully collected and faithfully presented to public examen whos principal proofs are almost al answered plenarily in the premisses 1. The Millenar doctrin was so general in the next age after Apostles that Just Martyr saith both he and al Orthodox beleeved it yea Irenaeus Tertullian Lactantius Cyprian and others defended it from St. Peters words One day with the Loâ—d is as a thousand yeers but it was soon decried or discarded being not rightly understood or corrupted in som circumstances which drew Men diversly into Factions so that the Antichiliasts being pressed with pregnant proofs from the Apocalyps which they could not answer suspended that Book from the Scripture Canon til they found shifts of a spiritual and corporal Resurrection and other such to elude thos places and then allowed it 2. Justin in his Dialog to Trypho a Jew speaks thus You ask whether we seriously confes Jerusalems restauration and expect the gathering of Israel with their Tribes Patriarchs and Prophets or gâ—ant it only to gain us I answer That many pious Professors with my self sincerely assert it but others not so Orthodox deny it For som prophane Atheists and Heretics who blasphemed the God of Abraham Isaac and Jacob saying ther is no resurrection gainsay thes things but we know and beleev both a Resurrection of the Body and a thousand yeers reign in Jerusalem which shal be reedified and inlarged as the Prophets testify Isaiah saith Ther shal be a new Heaven Isai 65. 17. 22 and Earth the dais of my People are as a Tree of Life Which last words plainly point out the thousand yeers For God said to Adam In that day thou eatest of the Tree thou shalt dy but he did not accomplish a thousand yeers We also know that saying one day is as a 1000. yeers to be to the same purpose For a certain Man with us caled John one of Christs twelv Apostles prophecied by Revelation that Christs faithful Members should fulfil thos yeers at Jerusalem when the last Judgment and general Resurrection shal be of al jointly together Ergo 'tis no new Opinion 3. The Rabins say the World shal dure six thousand yeers as it was created in six dais the seventh thousand shal be the great day of Judgment or reign of Messiah So R. Ketina the World lasts six thousands yeers and in one it shal be destroied of which 't is said the Lord only shal be exalted in that day Isai 2. 11. 17. Psal 90. 4. David saith a thousand yeers in thy sight are but as yesterday which later Rabbins understand of the general Judgment to be a thousand yâ—ers and then ensues an eternal Sabbath but they differ as Christian Sects doo in divers dogmats at what Millenium this day shal be The School of R. Elias makes the Judgment day the last Millenium of their six thousand but others assign a seven thousandth for that day Hence St. Jerom chargeth Chiliasts with Judaism as a chief brand of error yet to hold their Opinions in tru Tenets as of Paradise Gehenna the World to com c. is not culpable no more then to maintain the Trinity with Papists but to reject al wil harden and exasperat them The 92. Psalm is intitled A Song for the Sabbath wherin is nothing but rest so Tradition agrees that as every seventh
yeer is a time of releas so the seventh Millenium shal be the Saints rest or reign the worlds releas 4. Christs coming is immediatly to folow Antichrists confusion and the seventh Trumpet with thos thousand yeers and other appendent Prophecies forego the great day of Judgment which the Jews so much celebrat and Christ with his Apostles commemorat This is no short space of hours but of many yeers in Hebrew dialect circumscribed with two real Resurrections as peculiar precincts Which day begins at the morning Judgment of Antichrist and other the Churches Enimies then alife by the Lords glorious appeering in flames of fire but ends at the general Resurrection and Judgment after the thousand yeers reign when Satan shal be loosed a short space and the wicked cast into Hel torments but the Saints translated into Heaven to reign with Christ for ever This St. Peter 2 Pet. 3 7. 8. 13 cals The day of Judgment and perdition of ungodly Men adding immediatly Beloved be not ignorant that one day ther newly named with the Lord is as a thousand yeers apertly intimating that the very Judgment day shal be a thousand yeers when he and his Brethren the Jews look for new Heavens and a new Earth wherin dwels righteousnes according to his promiss Wher was this promiss being before John saw the Apocalyptic Vision except in Isaiah I creat new Heavens and a new Isai 65. 17. Earth and the former shal not be remembred or com into mind Isai 66. 22. Again As the new Heavens and new Earth which I wil make shal remain before me so shal your seed and name remain which is a main evidence how God wil rebuild it 5. This is that Kingdom ready to judg the world as St. 2 Tim. 4. 1. Paul saith I charge before the Lord Jesus Christ who shal judg quick and dead at his appeering and his Kingdom For at last 1 Cor. 15. 24 28 general Judgment he shal resign the Kingdom of his Church to God the Father that he may be subject to him who subduâ—d aâ— to himself that God may be al in al. So far is he from entring a new Kingdom Ergo that which shal neither be before the Lords appeering nor after the last Judgment must needs be betwen both which is the Millenar reign This is a sly subtle Argument 6. This is the Son of Mans Kingdom which Daniel saw to Dan. 7. 14 27 whom was given dominion glory and a Kingdom that al People Nations and Toungs should serv him when dominion and greatnes of Kingdoms under Heaven shal be given to the Saints of the most high as the Angel interprets This cannot be after last Judgment sith he must then resign not receiv a Kingdom but his and Johns is the same becaus they begin at one term the destruction of the fourth Roman Beast viz. that in Daniel Dan. 7. 11. when he was slain and his body given to the burning flame that in John when the Beast and sals Prophet are cast alife into Rev 19 v 20. a lake burning with fire and brimstone As also becaus both their Judgments are alike which by comparing wil appeer For Daniel saith I beheld til the Thrones were set and Judgment given Dan. 7. 9 10 22 Rev. 20. 4. to the Saints who possessed the Kingdom So John I saw Thrones and they sat on them and judgment was given to them who lived and reigned with Christ a thousand yeers What can better conform or cohere For whatever the Jews or Christ and his Apostles delivered touching the great Judgment day is taken out of Daniels said Vision viz. that Judgment is to be accomplished by fire Christ to com in the Clouds in the glory of his Father the Saints to judg the World with him and Antichrist abolished with the brightnes of his coming Lastly This is that large Kingdom shewed to Nebuchadnezar in a statu of Dan. 2. 34. 35. 4 Kingdoms not that of a stone cut out of the Mountain while the series of Monarchy remained for this is Christs Kingdoms present state but the stone which becam a Mountain when al Kingdoms were utterly defaced or destroied which must needs be his Millenar reign 7. The Roman Empire is the fourth Kingdom reveled to Daniel Imagine confusa but not according to the distinction of Facts or specification of Fates as it was to John nor is it strange to see a thing unveled in general yet most particulars sealed or conceled For the surrogat Cal of Gentils in Jews stead was shewed to Peter and other Apostles but the particular Fates and Stats not known til Christ reveled them in Apocalyptic Visions For the order of times and cours of things to be acted was reserved til Johns revelation The Mother-Text whence the Jews ground an expectation of the great Judgment Day wherto almost al descriptions in the new Testament refer is Daniels said Vision of a Session when the Dan 7. 9 10. c. fourth Beast was to be destroied but the grand Assises resemble their Synedrion or chief Court wher the Pater Judâ—cii had his Assessors sitting on semicircle seats before him I beheld saith he til the Thrones were pitched not cast down as late Translations render and the Antient of dais Pater Consistorii did sit and the Judgment of the whol Sanedrim was set and the Books opened Here the name and form of Judgment is cited and twise after repeated 1. At amplification of the V. 21. 22. â—6 wicked horns tyranny when judgment was given to the Saints of the most High 2. In the Angels interpretation That the Judgment shal sit and take away his Dominion to consume and destroy to the end Wher note that Cases of Dominion Blasphemy Apostasy or the like belonged to the Sanhedrim whence St. Jude and the Jews cal it The great day of Judgment Jude v 6 7. and describe it by fire becaus the Throne was a firy flame and wheels as burning fire a firy stream issued out before him and the Beasts body was given to the burning flame The like expressions are in the Gospel wher this day is intimated or inferred the Son of Man shal com in the Clouds in the glory of his Father with his holy Angels thousand thousands ministred to him as Daniel saith I saw one like the Son of Men coming in the clouds to the Antient of dais Hence St. Paul learning that the Saints shal judg the world becaus Thrones were set and judgment given them confuted the Theslaloniens fals fear of 2 Thes 2. 2 3. Christs coming then at hand becaus that day cannot be til the Man of sin first com and reign his appointed time as Daniel foretold whos destruction shal be at the Son of Mans appeering in the Clouds but not before For Daniels wicked horn or Beast acting in it is Pauls Man of sin as the Church from hir in fancy ever interprrted 8. The Kingdom
one thousand yeers on Earth Herof see Dan. 7. 14. Luke 9. 11 15. Luke 21. 31. 2 Thes 1. 5. 2 Tim. 4. 1. For the Millenium caled by the Jews and St. Juae the great Day Rev. 11. 15. of Judgment or Judgment of the great Day is the seventh Chiliad current which Christ shal consummat with the general Judgment This is his grand Assises beginning with the seventh Trumpet the process wherof John describes by a duple Rev. 20. 5. 6 12. Judgment and Resurrection beside the millenar reign betwixt both The morning shal be of Antichrist and his adherents whom Christ shal confound at his coming and then shal be 2 Thes 2 8. the first Resurrection the Evening on the remnent of his Enimies Gog and Magog whos number is as the Sea sand which shal end with last universal Resurrection when the last enimy Death being totaly vanquishd he shal yeeld up the Kingdom 1 Cor. 15. 24. 28. his Church to the Father that God may be al in al. This is the one thousand yeers Sabbath in which the Saints shal reign with their King on Earth and ever after enjoy an Eternal rest in the highest increat Heaven not in a new material World of Heaven and Earth as som suppose So saith Irenaeus the L. 5. c. 28. World was created in six dais and in 6000. yeers shal consummat at end of which coms the 7000th or Sabbath to the Saints Thes are his sublime nicities or self-singular novities if Ipse dixit may pass current for warrant He hath many mo but thes the best which shal suffice to shun prolixity His best basis of building beside what is before answered Epilog 2 Pet. 3. 7 8. relies on St. Peters words of one thousand yeers as one day which he stifly presseth to be the precise day of Judgment immediatly forenamed yet Davids one thousand yeers as yesterday and Peters one day as one thousand yeers doo not denote so many solar yeers in special as they dote or dream but only in general that no time dimensions no not thousands of yeers are any way considerable to God who is al Eternity and his works not to be measured by transitory time St. Ibid. v. 9 10. Peters words are directed as an apt answer to Scoffers who instantly ads The Lord is not slack concerning his promiss ac Men count slacknes but long suffering to us ward and unwilling that any should perish but that al should repent But the Day of the Lord wil com as a Theef in the night wherin the Heavens shal pass away with great nois and the Elements melt with servent heat c. Which cleerly indicats that God wil certainly perform the promiss of his coming and is not slack for one thousand yeers to him is but as one day So thos words doo not relat to the preceding Day of Judgment which he toucheth obiter or occasionaly only but is a meer answer to the said Scoffers which is his sole scope or subject as al Orthodox exposiors agree Medi Paraphrasis acuta Medes witty Paraphrase TO set a fairer gloss or garnish on his Devise he givs a Paraphrase on 2 Peter 3. prety Paraphrase on the whol Chapter which shal be curtly contracted St. Peter exhorts the beleeving Jews to Vers 1 2 3 4. mind the holy Prophets words concerning Christs coming to Judgment which also the Apostles confirm but forewarns that in the last dais shal com Scoffers which walk after their own wais or wils saying wher is the promiss of his coming For since the Fathers fel a sleep al things continu as they were from the Creation Thes last dais are the times of the Churches Apostasy under Antichrist as St. Paul speaks in the later times som shal depart 1 Tim. 4. 1. from the Faith giving heed to seducing Spirits and doctrins of Devils They consider not how the Heavens were of old by Gods Word Vers 5 6 7 8. and the Earth standing out of the Waters the great Deep and in or amidst them the Clouds or Floodgates hanging about it wherby the World then in Noahs dais perished but the Heavens and Earth now are by the same Word kept in store reserved unto to fire against the Judgment Day which Irenaeus cals a flood of Fire as the Prophets express it by firy flames and perdition of ungodly Men. But beloved be not ignorant of this that one day with the Lord is as one thousand yeers and one thousand yeers as one day As if he should say Glossa corrumpit Textum wheras I mention the Judgment day lest ye may mistake it for a common day know that one day with the Lord is as one thousand yeers and contrarily for the Prophets speak of Christs coming indefinitly in general not distinguishing first and secund which the Gospel from Daniel more cleerly teacheth but we being rightly instructed in both must apply ech to its proper time The Jewish Doctors writing of this Day cite Davids words one thousand yeers in thy sight are as yesterday yet is not that Day named but St. Peter specifies it and immediatly subjoins his words seeming rather to respect the Jews saying of that day then Davids For they are usaly taken as an argument why God is not slack in his promiss sith 't is not a question whether the time be long or short to God in whos eys millions of yeers are as yesterday but to uâ— who measure by dais and hours Justin Martyr and Irenaeus apply St. Peters words pointly or precisely to the Judgment Day or great Day of the Lord which is to last or continu complet a thousand solar yeers The Lord is not slack in his promiss tho this day be deforred Vers 9 10 to the end but long suffering toward us which is caus of th supposed slacknes not willing that any of Israels seed should perish but that al should repent as he exhorted them at Jerusalem to doo that Acts 3. 19. 21. their sins may be blotted out when the times of refreshing shal com til the restitution of al things which God speaks of by al his Prophets or els they must perish with the rest of Infidels For that Day wil com as a Theef in the night when the Heavens shal pass away with great nois as crakling of fire and the Elements melt with fervent heat the Earth also and works therin shal be burnt up Sith then al thes shal be dissolved or abolished what persons ought ye to be in al godly conversation Which should sute to our faith looking for that Day of God to com if we wil sbun the peril of it Nathelesse whatever thos Scoffers say who doubt or deride the promiss we according to it expect new Heavens and Earth a new refined state of the World wherin dwels righteousnes as Isaiah speaks ch 60. 20. 21. ch 65. 17. ch 66. 22. wherfore beloved sith ye look for such things be diligent to be found
power as he first framed it of meer nothing without help of any Agent or Instrument rather then by Fire Thes are his self singular speculations Quisque suo sensu sed Medus maxime abundat His wit reacheth beyond the Moon and diveth beneath the bottom of the great Deep being indeed incomparably piercing or profound for the familiarly conversed in the darkest deepest mysteries of al Prophecies specialy the Apocalyps and was most ready in al learned languages Hebrew Syriac Chalde Perfic Arabic Greec Latin and in the Jewish Rabbins or Doctors wherin he super-excelled nor was any part of abstruse literature strange to him or hid from him yet his gay gloss how specious soever it shews that as God created the Univers of nothing by his bare word Fiat so if his wil be to dissolv it into nothing he would doo it by his sole word sans help of Fire this is of litle solidity for he made only the Chaos or rude Lump of simply nothing as the common stock of al the rest wherof they were compact so at last dissolution he wil consum them al by Fire but the ashes or reliques left at last like the first Chaos shal be quite annihilated by his bare word Cesset or Desinat that is as Saint John renders it Let their place be found no Rev. 20. 11. more so the proportion holds pointly or perfectly between the first Creation and final Consummation of this World as the next Thesis shal shew His other cringe concerning Abraham Isaac and Jacob to Answers possess the promised Land in person hath no more solidity or sincerity then the former for they dwelt ther personaly though but as Sojourners and bought som parcels wherin their bodies ly as a livery and seisen of the whol as their progeny or posterity enjoyed it proprietarily for many ages according to Gods Covenant pacted to them and their Seed Gods saying to Moses and Christs inference He is God of the living not of the dead doo not argu that thos Patriarchs shal be raised to possess the promised Land in person a thousand yeers with or under Christ but only that they now liv in blessed condition with God and shal rise at last day to inherit eternal glory both in Body and Soul united in the highest Heaven wheras damned Reprobats ly dead in Hel whos God he cannot be caled The City which Abraham looked for whos builder is God must needs be Heavenly Jerusalem clyped his Country which is prepared for al the faithful not any new material Metropolis to be made in Palestine or any place of this Earth as they dream Zacharias words of performing his mercy promised to our Fathers and remembring his holy Covenant cleerly concern Christs first coming so oft promised in the old Testament wherof John Baptist then born was the faithful forerunner Lastly Christs words many shal com from East and West to sit down with Abâ—aham Isaac and Jacob in the Kingdom of Heaven cannot in property of phrase possibly purport any terren temporal reign but Men are too prone to strain Scriptures after their own sens how violently or untruly soever God giv us al grace to be wise to sobriety and not wrest his holy Word according to our own Wils which may turn to our damnation and perdition of sundry silly seduced Souls For the main Thesis of Christs Millenar reign Mr. Mede Opinions saith Eusebius a strong Adversary to it fains one Gaius to father it on Cerinthus but none knows any such Man sav himself Surely he was a sincere Historian not given to foisting or faining and Cerinthus generaly reputed the original Author nor is any other alleged He farther saith St. Jerom did hâ—s best to decry or disgrace the Tenet but he usualy mis-related things out of peevish petulant partial passion yet durst not damn it becaus many authentic Authors and Martyrs maintained it Contrarily Justin Martyr an Apostolic Man ascribed the origin herof to St. John and told Trypâ—â— that none but Heretics gain said it Now for later writers Piscator holds that the Saints of the first Resurrection shal reign with Christ a thousand yeers in Heaven but Alsted Mr. Mede and almost al els on Earth Yet Piscator Alsted and the rest agree that it shal be at Christs secund coming to reign before his third to Judgment but Mr. Mede finding no warrant for a third coming dissents from them al making the Day of Judgment one continued act with the Millenar reign which is a devise of his own subtle wit never broched before Sic a principiâ— est fratrum concordia discors In varios sensus lis furiosa trahit Thus Brethren from beginning il agree Who into different minds distracted be My privat resolution in this point and that other whether Christ shal reign personaly on a new Earth for ever resigning his Kingdom of glory wher he now sits to his Father Must needs amidst such a copious cru of learned Clercs who hav diversly debated it both wais be very amphibolous or ambiguous as a giddy Ostrich which having laid hir first Eg at rovers on the sands regards not how she lodgeth the rest nor on what heap she sits on brood so that I may truly cant out thes two dubious Distichs Me trahit in dubios aliorum assertio sensus An reget in Mundo hoc Christus an Arce Poli Nec patet an terris regnabit mille per annos Cum superis sanctis Martyribusque suis Others Opinions make me doubtful whether Christ shal rule in this World or Heaven for ever If he shal reign on Earth one thousand yeers With Angels Saints and Martyrs it not appeers Touching the Argument or Contents of the Premisses they are couched or concluded in a few familiar verses like the former Impius asseruit Christum annis mille Cerinthus Persona in terris velle manere sua Vile Cerinth said Christ wil in person reign One thousand yeers and here on Earth remain Velle Redemptorem regere annis mille Chilarchae Aliteâ— Judicii in terris asseruere die Chiliarchs affirmd that Christ on Earth wil sway One thousand yeers at the last Judgment Day Mille annis Christum Chiliarchae in somnia produnt Aâ—ias Hic cum Martyribus velle manere suis Vain Chiliasts dream that Christ with 's Saints wil stay One thousand yeers and here on Earth bear sway Regnare in terris mille annis velle Chilistae Secus Christum cum sanctis dogmata fâ—lsa tenent That Christ with 's Saints one thousand yeers wil reign On Earth bold Chiliasts doctrins fals maintain De christ imperiâ— Chiliastae mille per annos â—â—ve Ante Diem extremum somnia vana canunt That Christ one thousand yeers on Earth shal reign Before last Day Chiliasts vain dreams doo fain THESIS VIII Mundi hujus Dissolutio The Worlds dissolution THe wisest Heathen held that this World shal hav an end even by fire as St. Jerom and L. Vives
reveled in his holy Word 7. Their clashing contradiction is a plenary confutaâ—son for som say no mixtils or Animats shal subsist but only Câ—lical bodies and two Elements yet can shew no caus or colour why they rather then the rest or how the world shal be more glorious being as a bare house unfurnished and unhabited sith variety makes it Mundus or comly som that al creatures shal be restored so wel as men yet know not how to stow them as two were of ech kind in the Aâ—c in the world unles they fain it of infinit capacity som that such only shal be reserved as are extant at last day that is good luck and bad as al the world is now ruled for why they rather then the rest sith al shal be incinerated so wel as thos already corrupted som that none now or then existent are capable of restitution or resurrection but new shal be formed of rare kinds like thos in the Lunar world to serv the Saints in a new material world to com Touching this Earth som say it shal be refined like gold in the fire and bettered or beautified tenfold for the Saints mutual commerce som that it shal be a mansion for such as neither deserv Heaven for their good deeds nor Hel for hainous crimes som that it shal be the habitation of unbaptized Infants which they hold better then Saint Austins dark dungeon Thes are al carnal conceipts or ungrounded unwarranted Phantasms sith the kingdom of Heaven is stiled the Seat of blessed Spirits wher they shal reside as in their proper place of perpetual possession not as an Inn to lodg in for a space and at last leav it for ever nor shal they hav a City hous and country Grange to remov from Heaven to Earth at pleasures as som sottishly surmise but shal enjoy a Heavenly habitation and beatific Vision for their eternal inheritance which wil be no boot to change for an Earthly mansion though they should enjoy Christs personal presence to boot which they also hav stil in Heaven Most Greec Fathers with many Latin assert annihilation Authorities Hilari saith this Heaven caled Firmament shal pass away and not be but that invisible wherin God dwels abides for ever Clement fains his Master Saint Peter to tel Simon Magus that ther be two Heavens one superior increat eternal wher blessed Spirits inhabit another inferior visible studded with stars which at last day shal be abolished Saint Jerom saith thos two Fathers Opinion was most approved as cohering with Saint Pauls saying The things seen are temporal but thos not seen 2 Cor. 4. 18. eternal meaning that al Visibles shal perish to nothing but invisibles abide for ever in infinity Dr. Hakewil cites sundry late L. 6 Apol. sub â—â—nem Protestant Professors as Patrons of annillation viz. Luther Melancthon Bucer Beroaldus Bartolinus Vorstius Junius Rivet Hunnius Tilenus Cassanius Meisnerus Polanus Martinius Brentius Wollebius Gerard Arnobius Frantzius and others whos pregnant testimonies to that purpose he produceth worthy of exact perusal which to recit or capitulat consorts not with my affected brevity who must hasten to answer the Ronovators and Substitutors Arguments Ob. Saint Peter saith The Heavens must contain Christ til the Acts 3. 19 21. times of refreshing and restitution of al things which God hath spoken by al his holy Prophets Ergo al shal be restored Sol. The Syriac Interpreter renders it til the end of al times or worlds consummation but the times of restitution or refreshing signify the complement of our Redemption for as Calvin comments becaus our restitution or redemption is yet imperfect while we grone under the bond of bondage we shal be restored to liberty at last day when 't is perfected but speaks nothing of the Worlds renovation after 't is burnt nor can it be wiredrawn or wrested to any such construction if rightly sensed Ob. David saith God laid the Earths foundations that it Ps 104. 5. shâ—uld not be removed for ever So Salomon One generation passeth and another coms but the Earth abides for ever Ergo Eccles 1. 4. shal not be annilled Sol. Thes places are stifly urgd against the Earths diurnal motion with more color then to oppugn abolition yet truly against neither for the intention is that by Natures cours it is laid to remain for ever without decay or diminution in the whol like other elements had not God decreed to dissolv it but the parts of them al are subject to jugial alteration and corruption the word for ever is so long as Time or the World lasts so caled in comparison of mans mortal condition as circumcision is stiled perpetual Repl. The Lord saith Lo I creat new Heavens and Earth Isai 6â—â—7 Rev. 21. 1. for the former shal not be remembred So Saint John cals them new for the first passed away and ther was no more Sea so Saint Peter The Heavens shal pass away with a nois and Elements 2 Pet 3 10. 13. melt with heat but we look for new Heavens and Earth Ergo being burnt they shal be refined and renovated or new created and substituted but not al utterly abolished or annulled Sol. See how partial Sectists are it was pressed last that the Earth abides for ever now that it shal be renewed or a new surrogated but truth lies in the kernel of genuin sens not in the shel of words surely they are not meant literaly of material Heavens and Earth or if they be it tends rather to annillation then restitution oâ— substitution for Isai saith The former shal com in mind no more Saint John They passed away and there was no more Sea Saint Peter The Heavens shal pass away with a nois and Elements melt with heat how then renewed such as constru to perish pass away be no more c. of the worlds instauration or melioration and not of annihilation must answer wher in Grammar 't is so taken for in Philosophy and Theology renovation diametraly differs from destruction Beza applies Isais alleged words to the Churches State or Christs kingdom which also alluds to the Saints condition in Heavenly Jerusalem as Saint Johns immediat ensuing words import I saw the holy City new Jerusalem Rev 21. 2. coming from God prepared as a Bride trimmed for her husband which intimats their continual cohabitation or hir eternal Mansion with God hir Bridegroom So Saint John and Peter by new Heavens intend the Saints glory in new Jerusalem with God or the Lamb and not any material new Heavens as al authentic Authors expound Rep. Isaiah saith The Moons light shal be as the Sun and Isai 30. 26. Suns sevenfold as of seven dais Ergo at last day al things shal be perfected in far greater glory not totaly abolished to be no more Sol. The Prophet speaks Mysticaly and Metaphoricaly as oft elswher of the Church under Christ which he cals a new Heaven and Earth as the new Heavens and Earth which
I wil Isai 66. 22. 23. make shal remain before me so shal your seed and name continu from one Moon to another and from Sabbath to Sabbath shal al flesh com to Worship before me saith the Lord. All which Texts our Expositors aptly apply to Christs kingdom when his Church shal be renewed but no new world implied so thos words of the Moons light as the Sun and Suns seven fold are meant of the Churches restauration whos glory shal septuply exced the Suns splendor as Junius interprets which consorts to our engllsh Annotations for by the glory of thos excellent Creatures is shewed the super eminent beatitud of Gods children in Christs kingdom the Church but tend nothing to a new real material World Rep. David saith Thou shalt change them as a Vesture Ps 102 26. 27. and they shal be changed which Saint Paul repeats of thes material Heavens and Earth Ergo they shal hav a perfectiv alteration Heb. 1. 11. 12. no destructiv annillation Sol. Both indeed speak of thes Heavens and Earth but neither of any perfectiv renovation sith both say they shal perish by the word Balah which properly purports Brought to nothing for change is many wais as in quality better or wors in quantity bigger or less in substance by generation and corruption but mostly by annihilation which is the greatest mutation ab ente ad non Ens even to nothing So Bellarmin blunders on that Psalm God only is unchangeable who brought the Heavens from no being to be and wil reduce them from a being not to be concluding al other Creatures in the same condition Bartholinus observs that mutation is often taken for annillation as Can. 2. 11. the Winter is past i. quit extinct Isai 2. 18. the Idols shal utterly abolish Now the Heavens also may be said to be changed in respect of us who shal be translated from a material visible World to an immaterial invisible Kingdom from a terren possession to a Celical Paradise stiled new Jerusalem and a new Heaven The approved Annotations interpret al Texts of new Heavens and Earth Tropicaly touching Christs Kingdom or Church See Psal 110. 3. Jer. 31. 36. Jer. 33. 26. Joel 2. 28. Hebr. 12. 28. and elswher Ob. St. Paul saith The fashion of this World passeth away 1 Co◠7. 31 Ergo the extern form only shal be altered but the essence or substance not abolished Sol. Are thes handsom inferences The Apostle asserts nothing of the material World but only denots the vanity of mundan matters that al passeth away like a tale that is told as Calvin and Junius interpret Ob. Christ saith som shal sit at my right hand som at my left Luk. 22. 30. ye shal eat ana drink at my Table in my Kingdom Ergo the Saints shal sit and eat corporaly at his Table in his Human Kingdom Sol. This is a gross carnal conceipt of Chiliasts and other Novists addle devisers who hold a new World shal be created for Christs personal Kingdom wher he shal reign or reside for ever resigning the highest Heaven to his Father as if Infinity could not contain al things Christ speaks of eating and drinking at his Table Tropicaly as al sober Orthodox agree deriving it from his last Supper which he newly instituted before thos words were uttered signifying the effect of it that therby they shal participat eternal life in his Heavenly Kingdom not at Jerusalem a thousand yeers before the Judgment as common Chiliasts conceiv nor after it for ever in a new created World to com as other Opinionists deem or dream Ob. St. Paul saith The Creatures shal be delivered from corruptions Rom 8. 21 22 23. bondage into the glorious liberty of Gods Children for the whol Creation grones and travels in pain together til now and not only they but we also which hav the first fruits of the Spirit even we groan within waiting for the adoption to wit redemption of our body Ergo al Creatures shal be restored Sol. This is like a Rabbets head left last to slay as requiring most labor for such obscure places al Sectists obtrud as Men lov to fish in troubled waters 'T is most abstruse of any in the new Testament as St. Austin avers wherto many apply St. Peters words That in Pauls Epistles som things are hard 2 Pet. 3. 16. to understand which the unlearned and unstable wrest as they doo other Scriptures to their own destruction 'T is a good cavest for bold Buzzards not to build doubtful doctrins on dark Oracles without good guids unles they be found or founded on Faiths analogy elswher The first words The Creatur shal be delivered from Corruptions bondage may best be doon by annillation being therby freed from Mens abuses and farther possibility of decay tho not restored to perfecter estate as the letter seems to say The next Into the glorious liberty of Gods Children may be safly expounded together with their liberty or by reason of it or at same time with it So St. Chrysostom best skild in his Mother toung interprets the particl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together for or by reason of that they shal be freed by means of the Saints liberty Semblably St. Ambros saith it shal be at the same time together when the Saints shal attain their glory which two Expositions seem soundest to salv al scruples For dumb Creatures cannot be coheirs with the elect of eternal bliss by redemption or resurrection of the body as the bare words imply having no saving faith in Christ Thos words Not only they but even we which hav the first fruits of the Spirit groan within our selfs waiting for the adoption even the redemption of our body plainly distinguish betwen the Saints state who groan and wait for the redemption of the Body and al other Creatures which groan only to be delivered from corruptions bondage together with the liberty of Gods Children or at the same time or by means of it Which deliverance may best be atchived by a total final abolition when they shal no more be subject to slavery abuse and villany This cleerly resolvs al difficulty to interpret the particile into by together with the liberty of Gods Children according to thos two orthodox Fathers authentic exposition Such as assert any other liberty of restauration or melioration must answer al foregoing Arguments for annihilation or shew sufficient caus why som shal be restored and not al sith St. Paul names the whol Creation or every Creature Kinds and Individuals To say Mixtils Vegetals and Bruts shal partake the glorious liberty of eternal felicity with Gods Sons or Saints is a Brutish buz which no sound sober Divines dare own He useth the phrase of delivery from corruption rather then annihilation as parrallel to Mans manumission from like bondage Marlorat who is for restitution comments thus hence it appeers into how great glory Gods Sons shal be
signify the same cannot be proved by Scripture thes few pregnant Texts shal serv to vindicat the truth Politia Ecclesiastica An Ecclesiastic Polity 2. THat the Church is no different or distinct Oeconomy or Corporation from the civil Common-wealth but subject and subordinat to it in al things nor hav Clergy Men except they be temporal Princes any spiritual Government or coerciv jurisdiction unles delegated by suprem Magistrats special Commission but al their function is to Preach Teach administer Sacraments and doo other Ecclesiastic duties Which the Soveraign Magistrat may also execut if he pleaseth so wel as perform a Constables Office or any other civil faculty yea he can constitut what Books of the Bible shal be Canonical and which Apocryphal binding the Subjects to observ the one or other as he shal dictat direct or determin under pain of civil obedience or disobedience For Ministers are only our Ghostly instructers and School-Masters not Rulers or Governors no not in spiritual sanctions which concern the life to com whos precepts are pious Counsils not positiv commands This â—latly contradicts my third Tenet touching Church-Government 3 Thesis from the Creation to the first Century after Christs Birth and consequently to our times who defend that for divers of the first generations al Rule both sacred for Soul and secular for Body consisted in Fathers and Elders of Families but after when Men gathered like Partridges in Covies into several Societies public Poliâ—y grew up to two distinct Bodies which had sundry privileges of Rule but subordinat or subalternat one to another This is â—atified at large in the unwrested History of both Bodies drawn down from the first times to our modern ages which to reâ—terat wil be tedious if not nauseous Yet som few proors or places of Scripture shal be briefly subjoined as in the former Moses who first instituted Government over Gods people Israel Deut 17 9 12. erected by divine dictat or direction two distinct Courts one for Church-matters caled a Consistory another for Common-wealth affairs clyped a Judicatory as Jeremy Jer. 26. 8. 16. was arraigned accused and condemned to dy by the first but acquited and released by the last Thes two in process of time by long slavery of the Jews to sundry Nations were much pared or impaired yet som prints remained til Christs coming Who cals the secular Councils and spiritual Synagogs Mat 10 17. yea if any offend a Man and he tel him of it privatly but the other wil not hear Christ bids the party tel it to the Church Mat. 18 17. which if he also neglects to obey let him be as a Pagan or Publican Mat. 5 22. He describes both Courts in thes words Who ever is angry with his Brother causlesly shal be culpable of Judgment meaning the lesser Court who cals him Rhaca in scorn shal be liable to a Council or cheif Consistory but who shal say thou Fool shal be in danger of Hel fire Thus far of Church government under the Law which had power to punish Blasphemy Idolatry Adultery and som other crimes with death Now under the Gospel Christ as suprem Head held al rule soly to himself but after his death and departure into Heaven the Apostles in a joint Copersigniory governed al who toward their deceas appointed Bishops or Prelats to preside over Presbyters which were ordained before like the sâ—vâ—nty Disciples sent abroad by Christ to Preach Baptise and doo other spiritual duties for suppression of Sâ—hisms and Heresies sowen by Satan in thos dawning dais Men of pervers minds Who despise dominion and speak evil of dignities St. Paul being Judâ— v 8 Acts 19. 21. to leav the Eâ—st and go to Rome substituted Titus in his stead as Bishop of Crete a large I le To ordein Elders in every 2 Câ—r 8 6 16. Titus 1. 5. 1 Tim. 1 3. 1 Tim 5 20 21 22. Tit. 2. 15. City so he appointed Timothy about the same time to abide at Ephesus that he might charge som to teach no other doctrin The Rules which he prescribes to both being before but common Presbyters plainly indicat that he gav them coerciv power over other Elders to over see censure rebuke or silence them with al Deacons under their charge but to doo nothing partialy nor lay hands on any suddenly St. Jâ—hâ— after his return from Patmos exile constituted som supervisors in divers Cities planted whol Churches and ordained Presbyteries in several places as Paul and Timothy used to doo the like did other Apostles in divers Dioceses as many antient writers and authentic Historians truly testify Much more might be added for proof of the premisses which is omitted to avoid prolixity De regno Fidelium aterno Of Saints eternal reign THat no elect Saints when their Bodies shal be raised to life at last day according to Gods iterated promisses shal reign in the Kingdom of Heaven or third Heaven Gods highest Throne but only here on a new Earth with our Lord Jesus Christ as King not for a thousand yeers before or at the day of Judgment as Chiliasts conceiv but for ever and ever For it sutes not with the Majesty of so great a King that his Subjects or Servants shal hav place so high as his Throne or abov the Earth his Footstool which yet is commonly caled the Kingdom of Heaven in reference to that place of Eternity wher God reigns in glory This diametraly opposeth my seventh Theorem against the 7 Thesis Millenar reign of Christ with his Martyrs and som Saints at Earthly Jerusalem who hold that Christ shal com in the Clouds to judg al mankind whos bodies shal then be raised every one reunited to its proper identic Soul according to their works but shal carry his Saints with him into Heaven ther to reign or remain in ineffable jois eternaly Which position is proved by thes pregnant places without descant division or distortion Earthly Jerusalem shal be never restored no more then Sodom Acts 6. 17. or Samaria as the Prophets inform but eternal life in new Jerusalem which is Metaphoricaly meant of his Spous the Church is the reward of just Men at last day as St. Paul testifies 2 Tim. 4 6. Ergo none shal reign on Earth with him much less he with them in Jerusalem new built The holy Martyrs Souls Rev. 6 9. rest under the Altar in Heaven but shal not return to reign here on Earth either temporaly or everlastingly For al the Godly at Christs secund coming shal rise immediatly to glory 1 Thes 4. 16 17. upon sound of the Trumpet and thes then living caught up in the Clouds with them together to meet the Lord who coms not to reign or reside with them here but to carry them with him into Heaven ther to reign and remain for ever Now if it sutes not with the Majesty of God so great a King that his Subjects and Servants shal sit
so high as his Heavenly Throne or abov his earthly Footstool how can it consist with the dignity of Christ our King that his Saints shal sit at Table som at his right hand som on his left to eat and drink wiâ—h him freely and familiarly for ever Let this suffice for Scriptural confirmation of the elects eternal reign with our blessed Saviour in Heavenly habitations De aeterno Christi regno Of Christs eternal reign THat Christ at the Judgment day and general Resurrection of al Flesh shal resign up the Kingdom of Glory wher he now sits in Majesty to his Father and reign personaly on Earth at his Metropolis of Jerusalem to be new built with his Saints eternaly never to see Heaven again which is to suscipere gradum Simeonis from a Câ—lical infinit Kingdom to a Terrestrial finit Paradise Thus Scriptures seem to hav several sensâ—s according to Mens various interpretations of arbitrary authority This openly oppugns my last Opinion of the Worlds annihilation 8 Thesis against renovation of the old or substitution of a new wherto this Position of Christs eternal Personal reign at new built Jerusalem principaly tends but I defend that this present finit World which was at first made of meer nothing shal in fine be utterly abolished or resolved into nothing when 't is once dissolved or destroied by fire This is expresly evinced or evidenced by thes texts of sacred Scripture current coin David saith Heaven and Earth shal perish Ps 102 26. Mat. 24 3â— Job 14. 12. Christ They shal pass away Job They shal be no more Isaiah they shal vanish like smoke al their Host shal be dissolved and Isai 51. 6. Isai 34 4 2 Pet. 3. 10 Rev 20 11. roled together as a scrole they shal fal down as a leaf from the Vine and a faling fig from the figtree St. Peter they shal pass away with great nois St. John they fled away and no place found for them Al which phrases to perish pass away be no more vanish like smoke roled up as a scrole fal down as a Vine-leaf or fig from a figtree fly away and their place no more found strongly imply abolition or at least impugn a perfecter condition to be the place for our Saviours perpetual personal reign with his Saints yeelding up the Kingdom of Glory the third Heaven never to return 'T is a sory unequal exchange to quit a Celical infinit increat mansion for a Terrestrial finit created habitation nor can any of the premised terms plainly purport or senisibly signify melioration as if the new Heaven and Earth shal be bettered or beautified sith in al language of Men or Grammatical construction perfection is advers to perdition and to perish or pass away asystat to perfection If the World is to be renewed or repaired it shal hav no end but 't is said the end of al things is at hand and the ends of the World are com upon us In nature is nothing but time place and space but afterward al eternity ubiquity and infinity as in Man corruption shal put on incorruption mortality immortality weaknes power and dishonor glory Many most pressing reasons and authentic authorities are alleged on behalf of annihilation in the eighth or last Thesis which 't is not my guise or property to reaccumulat Howbeit having gleaned or gathered sundry select speculations scattered through his whol work som veracious som fucatious som dubious som suspitious som erroneous I presume to present them in public sans answer or animad version Specimina diversimoda Several sorts of Essais MAster Hobbs is a great general Scholar who hath an excellent Entelechy to devise novities but deems them al verities and would faiâ— hav the World dance after his Pipe which wil never be For Men may catch Ruddicks or Thrushes in Pitfals and Woodcocks in Springals but bigger Birds are too wild wily and wary then to be snapd in such silly snares Real inventions if good are very laudable and verbal too if veritable but novel Opinions contrary to common current Tenets of al Authors most suspitious and mostly erroneous Not to linger any longer in the Porch thes which folow are som of his sporadical Positions Touching the signification of som words in Scripture he saith they depend not Chap. 34. on the writers wil or vulgar use but on their tru proper sens in Gods word Body and Spirit in Schools language are stiled Substances Body what Corporeal and Incorporeal but a Body naturaly imports that which fils up som space room or place being a real part of the visible univers which is an aggregat of al Bodies and no part of it but a Body nor is any thing a Body which is not part of it and contained or included in it This Body being subject to change in various apparence to Animals senses is caled Substance or Subject of sundry Accidents as somtime to mov somtime to stand stil somtime hot somtime cold somtime of one color sound smel tast or touch somtime of another Which several seemings produced by diversity of Bodily operations on our Senses Organs we cal Accidents of thos Bodies according to which acception Body and substance signify the same so to conjoin or cal ought an Incorporeal Substance is to destroy ech other as if one should say an incorporeal Body Thus much for the interpretation of the word Body Now the vulgar doth not denomin al the univers Body but Spirit what only such parts as they find by feeling to resist their force or by seeing to hinder farther prospect but Air and such subtle substances not subject to the Ey they term wind breath or latinly spirits as that which in any Animal givs life and motion is caled the Vital and Animal spirits Wheras thos Idols of the brain representing bodies wher they are not either in Dream or to a distempered brain waking are nothing as St. Paul cals al Idols nothing at al wher they seem to be and in the brain it self nothing but tumult rising from the objects confused action or Organs disorderly agitation Hence som which search not their Causes but rely on others knowledg cal them thin Bodies supernaturaly compact of Air becaus the depraved sight judgeth them Corporeal and som term them Spirits or Spectres becaus the Touch descries nothing wher they appeer that resists their fingers So the genuin signification of Spirit in common speech is either a subtle fluid invisible Body or a Ghost Idol or Phantasm of the Brain but metaphorical meanings are many Somtimes it signifies a Mans disposition or inclination of Mind as one having a humor to comptrol others is said to hav the Spirit of contradiction if one be addicted to uncleannes an unclean Spirit If to peevish perversnes a froward Spirit If to sullennes a dumb Spirit If to holines the Spirit of God Somtimes any eminent ability or extraordinary passion or diseas of Mind as great prudence is clyped the
sour Grapes grow out The grounds thus laid and materials brought in place the building will be better framed But for fuller disquisition the Infusiastists Arguments with the Traductists Answers shal first be fairly filed then their Objections with the others Solutions orderly mustered Arg. Dust saith Salomon shalreturn to earth as it was Eccls 12. 7. and the Spirit to God that gav it Ergo every Soul or Spirit coms from God Answ This evidently relats to the first creation of both for no mans body since Adams is made of dust as his was but of Seed and Blood and God gav or inspired his Soul whence al others derivativly or secundarily com and shal return to the original Giver as the body shal to earth its Mother so this provs the Souls immortality but no way disprovs the Traducibility sith every particular Soul proceds mediatly from God the first Fountain Arg. The Lord saith Zechary spred the Heavens laid the Zech. 12. 1. Earths foundation and formed Mans Spirit within him Ergo God created it in the Body Answ This is the pregnantst place and best proof in al sacred Scripture for intrinsecal infusion by creation but intends apertly as the former did covertly the protoplasm or primordial production for when God spread the Heavens and founded the Earth he then formed Mans Soul within him but ever since ceased to creat either new Spirits or Souls so this is no plain evidence for jugial creation of every particular Soul Arg. S. Paul makes an Antithesis between the Father of Heb. 12 9. our Bodies and Father of Spirits Ergo God is sole Author and Creator of Souls not the Pâ—â—â—â—ts Answ God is the Father of Spirits as wel in regard of Angels and Saints which is not the Apostles aim as spiritual regeneration ther intended without reference to Soul-creation yet becaus he breathed the first Soul whence al since are derived he may be caled the primitiv Father of Souls though one immediatly beget another Arg. God in Isaiah saith I have made the breath meaning Isaâ— 57. 16. Mans Soul which he originaly breathed in Ergo he only creats it nor is it carnaly generated Answ This is meant in S. Pauls sens in him we liv mov and hav our being or it may be referred to the first Souls inspiration without successiv creation Arg. Zedekiah swore to Jeremy As the Lord livs that made Jer. 38. 16. us thes Souls I wil not sâ—ay thee Ergo 'tis evident that he makes al mens Souls Answ Som interpret it by Synecdoche like the seventy Souls issued from Jacobs loins the principal part for the person as the Lord livs that made us both som literaly of life as the Lord livs by whom we liv I wil not bereav thy life Yet the words may be granted to imply the Souls creation though he meant not properly or purposly the Souls production rather then persons or lifes for 't is a greater emphasis in the Oath as the Lord liveth who created our Souls I wil not take away tâ—ine which he created Howbeit in this sens he could not destroy the Soul it self sav only sever it from the body but life the effect therof Take it either way or any way the words may be aptly applyed to the Souls primitiv creation sans exception or contradiction Arg. Godfashions Mens Hearts saith David and understands Psal 133. 14. al their Works Ergo he forms our Souls ther understood by Hearts as 't is usual in Scripture Answ The inference is infirm for by Hearts here is meant the Wil and Affections but by fashioning disposing Other Scriptural Texts are pressed but of no moment Arg. Whatever is generated shal be corrupted which is an irrefragable principle in Philosophy and Theology Ergo Mans Soul if procreated must be mortal Answ This authentic Axiom properly concerns compounds which are the adâ—quat subjects of generation and corruption not principal parts which are only ingenerated or congenerated but 't is verified in al things bred of a corruptible matter els not For God the Son is begoâ— of his Father and the holy Ghost proceds from both yet eternal without beginning so Angels and Mans Soul were created ex nihilo yet eviternal without ending but al the rest intire composed of the common Chaos Heavens Elements Meteors Mixtils Vegetals Animals and Mans Body which are corruptible in whol or parts and of thes that Maxime is rightly understood not of Mens Souls which are generated of Parents Souls having al a divine faculty by divine blessing to beget an immortal essence like itself Arg. 'T is a disparagement to Man the noblest Creature that his divine part should proced of impure seed like Beasts Ergo this opinion is to be exploded Answ 'T is his chief dignity that he hath power of or in himself to beget both parts specialy one so noble and divine els were he wors then Beasts in that behalf nor doth it proced of seed but from an Animific virtu of the Parents Souls conveied with the seed If then it be immortal as undoubtedly 't is what skils it in that respect whether it be created or generated and what difference whether God be immediat Plastes or giv man power with his general blessing to produce it by successiv propagation having the same power of immortality which the first had by himself infused and power to beget the like incorruptible essence by his special benediction Repl. If any Animific virtu be conveied with the seed then must it be reduced to act instantly at first conception which is most imperfect or gradualy which argues divisibility But both thos are absurd and abhorrent in Nature Ergo no such virtu can be conveied with the seed much less proced from it Answ Both Soul and Body are begot in an instant as every conception is made but as bodily lims and lineaments are gradualy shaped and strengthned from weak waterish rudiments to more maturity so the Soul exerciseth hir vegetativ functâ—ons of nutricion sensitiv of motion and intellectiv of reason daâ—ly by slow degrees as organs are apparated or accommodâ—â—ed whiâ—h argues no divisibility For al things in Nature as God proceded at Creation attain to perfection by divisible degrees yet no division in the Forms or Souls which are conceived in a moment Arg. If ther be virtu in or with the seed to beget a Soul then when 't is shed spilt or spent upon barren or gravid wombs so many Souls are lost which is harsh and horrid to hold Ergo no such Animific energy is conveied with the seed but al Souls proced from God Answ No Souls are lost by loss or sterility of seed but only a power or possibility to produce and procreat them which being not reduced into act perisheth or is frustrat so is the said virtu void to beget so many Bodies and prepare them for reception of Souls which is alone and no absurdity ariseth of either but presseth both sides alike Arg. If Souls be begot
him who is neither Author nor accessary but 't is propagated in generation by the first Mans fal or fault through the loins of perpetual posterity one from another It rests to present som gleanings gathered from the said Corollary Treatis which tends to this Theory 1. Creation is a metaphysical production of a Thing out of Nothing immediatly by God so the first Chaos caled Heaven and Earth was made of meer nothing and the rest mediatly out of it but Adams Body of Earth mediatly and his Soul immediatly of nothing by a middle way of Production 2. Propagation is a Natural act or faculty wherby a living Creature begets his like for continuance of the Kind this is the proper perfection of every Animal Vegetant Sentient Intelligent being the most excellent faculty ingrafted in Nature by Gods special charge and blessing of Increas and multiply which is duple 1. Equivocal when Plants or Animals are bred of putrefaction as Weeds Magots Eeles c. 2. Univocal when ech Animat brings its like as Wheat Wheat Whale a Whale Eagle an Eagle Lion a Lion Man a Man This is doon by the seed of generation which contains the whol Nature to continu the Species for ever wheras Individuals are al mortal or momentany So Mans seed Natures quintessence containing the whol Kind is lodged in a place fit for propagation of another conspecifical which generation being Mans perfection he cannot be said propagat either part but the whol or a third consisting both of Form and Matter Hence our propagation from Adam is a deduction of the whol Man according to Natures cours in turning our potential being into act which derivs his Nature to us but if the Soul be fetch'd from Heaven and Body from Earth how shal both ends be brought together or what shal this mix'd action be caled Simple Creation it cannot be nor pure propagation but a Mungrel like a Mule For Creation and Propagation differ divesly 1. One is Gods work by himself of meer nothing wrought by his sole Word and Wil the other Natures of som preexistent matter according to ech Creatures kind by Gods ordinance setled in Nature 2. That is doon in an instant by an infinit essence which requires no time this by previous preparations or gradual perfections which take time tho the very conception is acted in a moment 3. One is performed without any motion or mutation but in the other the same matter is changed or varied into several forms 4. In the first things are not made of one substance with the Creator but in the last both hav the same substance 5. In Creation privation preceds the habit power act and darknes light but in Propagation contrary habit foregoes privation as sight blindnes act power and light darknes The Reasons that Mans Soul cannot be propagated by cours of Creation are thes 1. It impugns Gods Justice to put a 1. Reason pure innocent essence into a condition to be instantly damned for anothers sin which it must be if an Embryo dies before born and baptised To this 't is said the new Soul is guilty by union which is a greater aspersion on divine Justice but no salvo for if it be in no fault why shal it be guilty and punished for Adams fal If it be replied That God so eternaly Decreed this farther aggravats nor doth it appear that he so Decreed which to aver without warrant is most hainous for if he Decreed as Supralapsarians harshly hold that al should sin and suffer death in Adam 't is requisit to be by just means which if it may be doon by Traduction rather then Creation yea by that way and not this then is that to be counted Gods Decree Can Justice it self deal unjustly surely in equity is no iniquity God promiseth and proclameth that a faultless Child shal not suffer Ezek. 18. 20. for his Fathers guilt why then shal a good Soul be so deeply punished for anothers sin to whom it is scars kin sith Adam that sinned was no simple Soul but a Man 2. If the Soul be immediatly created pure it cannot be polluted by a Body which of it self is not the subject of sin nor can defile a spiritual substance being the first mover of al acts in the Body and it should rather sanctify that then be stained by it So it may better be defended that we hav original righteousnes becaus the Soul coms from God then original sin becaus the Body coms from Adam If it should be granted that the Soul is polluted by yeelding to bodily lusts yet this is actual sin not original corruption Nor can it com from a pure created Soul To this 't is said That at the instant of Creation God bereavs al supernatural gifts for Adams laps which though it put not evil into the Soul yet original sin necessarily flows or folows This seems uncouth that God shal at once doo and undoo or make and mar so soon as 't is made or giv goodness and take it away instantly Nay if it be created in infusing 't is void of supernatural gifts and so cannot be deprived of what it never had But if it be created without thos gifts which to us are supernatural he creats it evil as al Men are without such nor can a Soul be good without them If then God makes it so that it must needs be evil he makes it evil sith he makes it that it cannot be good Yet if al the premisses be conceded 't is never the neer to salv original sin sith this is not to sin in Adam but to becom sinful for him So it results that the Soul if created good cannot possibly contract Adams sin nor can al Mens wits or wiles cleerly shew how a Soul created pure can be polluted and al shifts hitherto devised are silly Cobweb Lawns pervious to every ey The last refuge that it coms neither by Soul nor Body but by union of both sith by it we becom Sons of Adam and so his sin made ours is Mr. Calvins curious conceipt but scars satisfactory For it is a spiritual Lepry which hereditarily infects the whol Man with al parts and powers If then the Soul at first union be pure and Body polluted the Child shal be half holy and half sinful Or if both be clean at first how can union make both or either unclean for when two good are conjoined both becom better Hence som say Adams sin is only imputed not inherent and so we only reputed corrupt Indeed Christs righteousnes is realy ours by imputation and a voluntary institution as a Covenant of Grace differs from ordinary Justice in cours of Nature sith 't is free to shew mercy without caus but not to punish without du desert Nor can this sin be justly imputed to al unles the whol Man be propagated for 't is a real infection of the whol Nature both Body and Soul 3. As by Gods Ordinance original sin passeth from one to al
before he decreed to creat or permit him to fal or to send his Son for a ransom if he should fal upon which he contrived the whol work of Mans Redemption This pure prescience being previous to Predestination in order of Nature according to our weak apprehension yet al coeternal to God did not look to the mass of Mankind as to be created incorrupt nor as lapsed in Adam Nor to Christ beleeved or not beleeved on but beyond al to the first middle and final estate of ech particular person and universal of al Men. 2. Of Vision which is of things to be doon in time with al acts and events therof which depend on his free Wil and Pleasure Aquinas speaks of both God knows al things which neither are were or ever shal be by his simple understanding but the rest that hav bin are or shal be after what sort soever by the science of Vision This distinction Zanchy Junius and other learned Reformists approv to be authentic in the very terms 4. Gods power or Omnipotence who can doo what he wil which agrees to his Nature is duple 1. Absolut wherby he can do al that he wil and more then he wils 2. Actual by which he doth what ever he wil and hinders what he wil not hav doon in Heaven and Earth with al things therin whos Majesty ruleth and reigneth over al Creatures visible or invisible nor could ever any resist his power or defeat his providence 5. Gods Wil which comprehends his Lov Mercy Goodnes Truth Justice Wrath Patience Holines c. first willeth himself as chief Soveraign good and in himself al other good things freely which are out of himself Hereby he decrees for Decree is no Attribut but an Act of his Wil joined with power and prescience what of thos infinit things presented by his understanding shal com into being For Knowledg is his Counsilor but Wil King and both himself who works al according Eph. 1. 11. to the Counsil of his Wil as S. Paul saith By it he orders al things causing or allowing what shal be in what maner Rom. 9. 18 19. and to what end Hence S. Paul ascribes al to it as suprem universal caus into which al inferior are resolved as the prime spring This is absolut and independent for til God passed his Decrees al things were known but as possible if he would giv being or not Ther be other distinctions of divine Wil according to several objects as that of Sign and good pleasure used in Schools but to giv God a duple different Wil in himself secret and reveled as if he willed openly in his word to sav al yet decrees to reprobat most part in his hidden Counsils is most abhorrent For he is a God of Truth no Lier Dissembler or Mocker using simplicity and sincerity in al his sayings which are yea and Amen Nor wil he make general promises in his Gospel to al Beleevers yet bar them by a clos clandestine decree of his secret Wil that they shal not beleev but it hath divers objects or one placed in divers times as 't is his reveled Wil ther shal be a day of Judgment yet he concels the time So the Gospel of Salvation was his secret Counsil before the World began but since opened to the Patriarchs Prophets Apostles c. which can no more be caled his hidden Wil. Indeed 't is said Secret things belong to God but the reveled to us Deut. 29. 29. and our Children which provs a diversity of objects but no duplicity of Wils warning us only to attend what is reveled in his Word as his general promises prescribed and not pry into his privy purposes to inquire who are elect or who reprobats lest like Thales in gazing at the Stars we fal into the Pit for this is a perilous precipice of carnal presumption 6. The Gospel is a manifestation of Mans Redemption by Jesus Christ which God first reveled in Paradise that the Womans seed shal break the Serpents head Next to Abram at Haran that in his seed al families and Nations shal be blessed Then to Moses in Egypt and the Wildernes when God instituted the Passover and several Sacrifices as Types or Figures of the holy Lamb slain before the World for the Worlds sins Afterward to the Prophets And lastly to the Evangelists who wrot our Saviours whol life death after his Incarnation or appeerance in the flesh which is the mystery of our Redemption 7. Gospel Grace is Gods free Mercy offered to al lapsed Mankind whoever wil beleev in his Son repent their sins and persever to the end shal be saved Which promiss must be preached and published to al sorts sans respect of Persons as he is no respecter nor delights in the death of a sinner For Man hath som liberty of Free-wil stil left if revived or quickned by Grace to obey or resist receiv or reject the motions of Gods Spirit 8. Gods Decree is duple 1. Primary Proceeding from his Omnipotence wherby he eternaly willed to creat the World in du time and to giv Man made after his Image absolut Free-wil Decretum 1 Absolutum 2 Conditionâ—tum without restraint any way 2. Secundary Depending on his Omniscience wherby foreseing Adams fal as he did the evil Angels Rebellion he in meer Mercy ordained a remedy to send his only begotten Son to be a Sacrifice for al but with condition of beleef in him and tru repentance for sin both which are equaly eternal flowing from the Fountain of the Deity who willeth what he wil and doth what he willeth Hence proceds Predestination which is his secundary conditionat Decree depending on Prescience wherby he freely elects som to lif being al liable to death in Adam and rejects or passes by the rest to perish in their disobedience 9. Sin is of two sorts 1. Original so caled by S. Austin contracted from our first Parents 2. Actual committed by al particular persons The remedy of one is Baptism into Christs faith either by personal confession as in those of tipe age or by their Sureties sponsion as in Infants The other is cured or clensed by repentance through the merits of Christs death whos blood by tru faith in him purgeth from al sin 10. God eternaly Decreed to creat al things in time indued with several Natures and to make Man a free Intelligent Creature like Angels who gav one only prohibitiv precept upon pain of death which foreseing in his pure prescience he would violat or prevaricat both to his own and Posterities perdition if justice be executed as it must necessarily be by a just God He by his knowledg of Vision decreed secundarily in meer Mercy to send his Son to salv al that shal believ in him and use such means of faith repentance and obedience as are prescribed in the Gospel 11. God commands no more of Man then he givs power or ability to perform as Adam had by Nature and al
except a quinquennial Eclips since Edward 6. of blessed memory began A. C. 1547. the Reformation Al which particulars with many mo are previously and pregnantly proved in the premisses which shal not be vainly reiterated Thes points are presented to public sifting or scanning sans scandal or scurrility with hope of like liberty stil allowed to Scholars as the Adversaries ever exercised against Episcopat freely if they kept their Pens from treason and sedition as Penry in his Martin Mar Prelat did not even when Prelats most swaied or domineered For no Sect can or dare say al their Tenets are infallible Truths why then wil they not patiently permit them to be tried by the Touchstone of Gods Word for the better ventilation of verity without bitternes or asperity His positis quis non frendet vel cornua tendit Foelix a tergo quem nulla Ciconia pinsit Thes things thus laid who wil not push or winch Hee 's happy whom no stork behind doth pinch Supplementum mutuatum A supply taken from many THes were Adversaries or Antagonists to Presbyterians who may be fit Accusers but no good Judges nor shal any of their railings or revilings be produced but only such probable testimonies as concern matters of Fact Doctrin or Disciplin laying aside al uncharitablenes Wheras Christ hath three Offices of King Priest and Prophet they differ under which to darrain their Disciplin They say he is considered as Son of God or secund Person in Trinity so al Persons and Princes Beleevers or Infidels are his Vicerois in their Dominions or as Mediator Head or Governor of the Church so al Pastors Teachers and Elders are his immediat Vicars or Officers but civil Magistrats only Patrons and Protectors the one in Spirituals the other in Temporals To this they al stick as limpets to astone but dissent in particular points of the foundation Cartwright confines Christ as Son of God coequal with the Father to be Ruler of Civil Stats but not as our Saviour or Redeemer the Humble Motioner saith he hath power over al Principalities in Heaven and Earth not simply as secund Person but as Son of God Manifested in the Flesh having sole authority not only as God and Man but as meer Man Cartwright contests that Christ in governing secular Stats hath no Superior the Motioner saith As he is King of Kings and Lord of Lords he receivs this power of the Father to whom Beza assents that God governs the World in person of his Son as made Man and al power given him in Heaven and Earth is spoken properly of his Humanity If then Christian Princes hav power under him as Mediator God and Man nay as Head of the Church their Presbyteries or Elderships hav not sole stroke in spiritual matters of Rulership Snecanus stifly holds That St. Paul speaking of Christs body intends 〈◊〉 â—or 15. 24. Eâ—h 1. 20 21. Coâ—â—s 1. 1â— 17. civil Magistrats as Church Officers joyntly with Aldermen and 't is great rashnes to exclud them accompting such for Adversaries and Anabaptists Ob. Cartwright opposeth that Christ being sole Head of Rom. 12. al the Church and every particular Congregation which hath a wel ordered Eldership is never severed from his whol Body 1 Cor. 12. nor any part of it Ergo ther needs no subordinat Head or Governor over any Christian Church Sol. This Sophistry is soon retorted thus Christ is our Priest Prophet Pastor who is never absent but able to perform al such functions Ergo we need no Ministerial Officers or Presbyters as if he sitting personaly in Heaven had not set such to Preach and preside here visibly on Earth Repl. He enjoyns If the civil Magistrat hath right to rule in Christs Body the Church it shal hav two Heads which were monstrous Ergo 'tis absonous Sol. Ther is a Ministerial Head or Spiritual so Christ is soly over the whol Church which to claim as the Pope doth is Antichristian usurpation and a Magisterial or Temporal which imports only a secular Ruler as al Princes are in their Dominions so a like inference may be made if the Common-wealth belong both to Christ and civil Magistrat it shal hav two Heads which were as Monstrous but neither is necessary Princes may be Christs Substituts or subordinat Rulers even in Spiritual causes better then base Rustiâ—s or Mechanics admitted to be Elders 'T is a tru Tenet that Christ constituted his Disciples to assist in his Priestly Office on which score we defend against Papists that every ordeined Minister is so wel his Vicar as the Pope having equal power to Preach pray and dispens Sacraments but the Author of Ecclesiastic and civil Polity denies Pastors to be Châ—â—sts Vicars as he is p. 68. Priest for so the Pope the Devils Vicaâ— assums it but only as a Prophet which is a novel Paradox disclaimed by his Brethren For Fâ—nner finds only two Offices making Prophecy part of his Priesthood so it results they be his Vicegerents for Regiment only as Kings and al would fain be so if they could deriv a Roial right They urge against Bishops how his Kingdom is not of this World yet place it in the Consistorian Eldership for Beza saith Christ as King and Head of the Church rules it by Pastors lawfully caled which Cartwright and Fenner confirm Sonnius saith Christ executs his Regal Office by the internal government of his Spirit and external of the Ministry how then doo Lay-Elders being no Priests nor Prophets hold their regency For Christ is suprem Soveraign the Presbytery his Kingdom and Spiritual Elders his Vicerois so Laics are but pety Princes like the idle Kings of France meer shadows or Cyphers Beza De Presb. p. 188. saith every Eldership is Christs Tribunal which is parallel to the Canonists parasitic position that the Pope and Christ hav but one Consistory For as Papists prohibit al Appeals from Christs Vicar so they hold it hainous to appeal from the Genevan Consistory being Christs Tribunal beyond comptrol So what they deprav or disprov in others they-selfs practis and patronize 1. They blame Bishops as they doo the Pope for medling Criminations with many matters and Lording it over others alleging our Saviours saying Vos vero non sic and St. Peters precept Luke 22. 26. 1 Pet. 5. 3. not as Lords over the Clergy which is meant of abusiv ambition Yet their Elderships undertake a Sea of affairs in ordine ad Christum like Papists which they hook in within the compass or cognisance of their Consistorian Commission Al Crimes saith Knox which deserv death by Gods Law Murders Adulteries Sorceries Blasphemies Heresies railings against the Sacraments incur Excommunication in which Cases Summons must be sent to the Offenders Parish or if he hath no setled abode to the chief Town of that Division to appeer and answer at a set time or shew caus why Excommunication should not be denounced but if he appeer not he is to be Excommunicat
of them his own way Flâ—s de Jesse fuit Davidis sanguine Christus Catastrophe Sicuâ— Evangelii Biblia sacra probant Christ Jesses Flower from Davids blood did spring As Gospels sacred Books plain proofs doo bring THESIS VI. Apocalypsus patefacta The Revelation Reveled THe Apocalyps is a sublime speculation of Prophetic Preamble Visions reveled by Christ to John Evangelist exiled at Patmos by cruel Domitian Author of the secund primitiv persecution Son to mild Vespasian and Brother to merciful Titus termed Mankinds delight whom 't is thought he poisoned to enjoy the Empire Al Prophecies specialy Apocalyptic are deep dâ—rk mysteries seldom descried or disclosed til finished and fulfilled But becaus Mr. Joseph Medâ— late Felow of Christs College in Cambridg wher he died An. 1638. aged 53 a most rare Phoenix for al learned Languages and liberal Literature hath set out an exact Key of Synchronicisms or châ—onical Symetries and most accurat Comment on most part of the Text somwhat amply yet very obscurely they shal be more concisely contracted and cleerly complicated for every common capacity to guid their steps in this intricat labyrinth wher som things must be premised or predeclared for better understanding of it Clavis Appellativorum The Key of Terms or names THe seven spirits standing before Gods Throne after caled Precogâ—â—â—s â—ev 1. v. 4. seven Lamps of burning fire Rev. 4. v. 5. and the Lambs seven horns and seven eys Rev. 5. v. 6. are faithful zelous Ministers of the Word which wait before the Throne of God and Jesus Christ The seven golden Candlesticks are seven Churches in lesser â—â—ib v. 11 12 20. Asia ther named Ephesus Smyrna Pergamus Thyatira Sardis Philadelphia Laodicea to whom John is bid by God to write in a Book what he saw The seven Stars which the Son of Man held in his right hand Ibid. v. 16 10. out of whos mouth went a sharp two edged Sword and his Face shone at the Sun are the Angels of thos seven Churches al Diocesan Bishops The whit Stone given to him that overcometh with a new Rev. 2. v. 17. Name writen which no Man knows sav he that receivs it betokens purity of Faith and integrity of Conscience Haply it relats to an old custom at Rome to giv Men acquited a whit stone and the condemned a black that their Officers might dispose of them accordingly wherof Ovid. Mos fuit antiquus niveis atrisque Lapillis His damnare reos illis absolvere culpam 'T was an old wont whit and black Stones to giv Thes damnd the guilty thos did the fault forgiv The twenty four Elders sitting on twenty four seats clothed Rev. 4. v. 〈◊〉 in whit with gold Crowns on their Heads round about Gods Throne are holy Prelats for number answering to the Priests and Levits twenty four courses of attendance in the Temple The four Beasts in midst of the Throne and round about it Ibid v. 6 7 8 being ful of Eys before and behind to shew sagacity ech of which had six Wings implying agility to execut Gods commands are the Israelits four Ensigns at their incampings in the Wildernes 1. Like a Lion for Juda's Camp on the East 2. A Bullock for Reubens on the South 3. With a Mans face for Ephraims on the West 4. A flying Eagle for Dans on the North side The Book writen within and sealed with seven Seals on the Rev. 5. v. 1 back side which the Lamb only was found worthy to open shews the various changes and chances of the secular Roman Empire til the end or dissolution therof The Lamb slain from the beginning Which stood in midst of Ibid. v. 6. the Throne and of the four Beasts and Elders having seven Horns and seven Eys is the Lord Jesus Son of God and Man That taketh away the sins of the World by his Death The seven seals which the Lamb opened in order are plagues Rev 6. per totum or punishments inflicted by God on the World wherin he useth the ministry of Angels The one hundred forty four thousand which were sealed of Rev. 7. v 3. to 8. Israels twelv Tribes twelv thousand or twelv times one thousand in ech are Christs elect Church caled afterward undefiled Virgins which folow the Lamb wherever he goeth Rev. 14. 1 5. The great multitud which none could number clothed with Ibid. v. 9 14 whit Robes and Palms in their hands are the numberless Nations Kindreds People Tribes and Toungs which cam out of tribulation singing praises to God The seven Angels with seven Trumpets given them which Rev 8. v. 1 2. sounded in order when the seventh Seal was opened are holy heavenly Messengers sent to denounce Gods heavy Judgment on the Earths Inhabiters The great Star burning like a Lamp or Torch which fel from Ibid. v. 10 11. Heaven into a third part of Rivers and Fountains caled Wormwood which made the Waters bitter that many died is Augustulus Romes last Emperor who fel from his high Throne and bittered a third part of Waters being a Prince of much baleful bitternes anguish and affliction to al his folowers The Angel flying through midst of Heaven and crying aloud Ibid. v 13. Wo Wo Wo to the Earths inhabiters is an Usher or forerunner of three others ready to sound great Woes The Locusts or long winged Grashopers coming from the bottom Rev. 9 v. 3. c. less Pits smoke are Mahometans derived from Arabia the Country of Locusts which plagued Egypt The King of Locusts caled in Hebrew Abaddon in Greec Ibid v. 11. Apollion the destroier is the Angel of the bottomless Pit stiled before Satan the old Serpent the Dragon the Devil and afterward the Accuser The four Angels bound at the great River Euphrates which Ibid. v. 14. c. the sixth Trumpeting Angel loosed are the Tures four Sultanies or Signiories who lay long confined neer that River but long ago let loos into the Eastern Empire which it hath since swalowed with much of West The litle open Book which a mighty Angel Christ had in his Rev. 10. v. 2 30. hand and made Johns belly bitter being bid to eat it declares the Churches destinies The Temple or inner Court to be measured is the primitiv Rev. 11. v. 1. Churches State under persecution of Pagan Emperors before Constantines conversion The outer Court not to be mesured but given to the Gentils Ibid. v. 2. who shal tread the holy City under foot forty two Annal months or 1260. yeers is the same Church given to new Idolaters or Image-worshipers caled Gentils The two Witnesses clad in sack-cloth which shal Prophecy Ibid v. 3. 4 5. 1260. annal dais being two Oliv trees and two Candlesticks are Patrons or Preachers of divine truth caled two becaus in the Law every Word shal be established by two Witnesses and in regard of Gods two Testaments which they use in prophecying
Fire was cast into Sea and a third part becam Blood At the third A great Star caled Wormwood burning as a Lamp fel making a third part of Rivers and Fountains bitter that many died of them At fourth A third part of Sun Moon and Stars was darkned that the day and night for a third part shined not Here intervens as a preparatory transition to the three last Trumpets An Angel flying through midst of Heaven crying a loud Wo Wo Wo to the Earths Inhabiters by reason of the three Angels yet to sound The fift sounded which is the first Ch 9. 1 Wo. of Wo And a Star fel from Heaven to Earth and he opened the bottomless Pit with a Key whence arose Smoke darkning Sun and Air out of which cam Locusts whos effects are notably described together with their King Abaddon or Apollyon The sixt or secund Wo sounded whâ—ch 2 Wo. Ch. 10. loosed four Angels bound at Euphrates who were prepared to slay a third part of Men their Army being two hundred thousand thousand Horsmen which are largely described with their woful effects Here a mighty Angel Jesus Christ descended with a litle Book in his hand open who set his right Foot on the Sea and left on Earth swearing with lifted up hands by him that livs for ever ther should be no more time but at sound of the seventh Trumpet the mystery of God shal be finished as he declared to the Prophets This Angel cried loud as if a Lion roared or seven Thunders uttered their voices which John was about to writ but a voice from Heaven bid him seal it up and eat the little Book which in his mouth was sweet as Hony but made his Belly bitter that he might Prophecy Then â—b 11. was John bid to mesure Temple Altar and Worshipers with a reed but not the out Court for the Gentils must tread the holy City under foot forty two Moneths and he gav his two Witnesses power to Prophecy one thousand two hundred sixty dais clad in Sack-cloth but the beast rising from the bottomless Pit shal kil them whos dead Bodies shal ly in the street of the great City three dais and half unburied who shal reviv and ascend to Heaven to their Enimies great grief and terror The seventh 3 Wo. or third of Wo sounded which finished Gods mysteries and his Churches miseries then were great voices heard in Heaven saying the Kingdoms of this World are becom the Lords and his Christs to whom the twenty four Elders sung a gratulation attended with Lightnings Thundrings Voices Earthquake and great Hail Here the first Prophecy or System of Visions which contains chiefly the fourth Empires condition ends after which the secund contemporar with the former of Seals and Trumpets folows foretelling the Churches future state til the last day Herin three principal points are handled 〈◊〉 1. Hir tribulations 4 Vision by several Enemies 2. Hir deliverance by their destruction 3. Hir happy condition after deliverance Most Interpreters make both Visions one continued Prophecy yet not so properly tho in substance neer one The Churches persecutions Ch. 12. by several Enimies are pourtraied in this fourth Vision but the parturient Womans pursuit by the Dragon most pointly who waged war with the remnent of Hir seed The Dragons Ch. 13. instruments are the Beast with seven heads and ten borns rising from the Sea and that coming out of the Earth which had two horns like a Lamb but spake as a Dragon The events Ch. 14. of this persecution is the Saints victory by their constant confession of Christ even to death which is amplified by the causes and effects The Vision of seven Phials ful of Gods wrath and the seven 5 Vision last plagues poured out by seven Angels declare the Churches Ch. 15. deliverance by hir Enimies destruction The first poured his Ch. 16. plagues on the Earth the next on the Sea the third on Rivers and Fountains the fourth on the Sun the fift on the Beasts seat the sixt on Euphrates the seventh into the Air whos effects see in the context In the sixt Vision many mysteries are manifested being before 6 Vision Ch. 17. but obscurely mentioned which point out the Rise Reign Seat Vassals Success and final fal of Antichrist with al the Churches Enimies Here behold the great Whores judgment and event wherin a lifely description of the Whore to be judged both by visional representation of a Woman sitting on a scarlet Beastful of Names of Blasphemy having on hir forehead a Name writen A Mystery Babylon the Great Mother of Harlots and Abominations and by real explanation that the Beasts seven Heads are seven Hils and ten Horns ten Kingdoms The Instruments which shal destroy the Whore are thos ten Horns or Kings who shal hate and make hir desolat or naked eat hir flesh and burn hir with fire The promulgation Ch. 1â— of Babylons perdition is performed by three Angels one declares the certainty 't is falen and becom the habitation of Devils another warns al Gods People to com out of hir for fear of hir plagues setting forth hir Vâ—ssals sad laments crying alas alas that great City the last seals up hir ruins irrecoverablenes under the type of A great Milstone cast into the Sea Then folow gratulatory Ch. 19. exultations of the Heavenly company singing Halelujah to God both for the Whores judgment and preparation of the Lambs Wife to marry with him together with the Lamb and his Armies total conquest over the Beast fals Prophet and earthly Kings with their Armies wherto al Fowls are invited to eat their flesh The last Vision shews the event of the Whores judgment 7 Vision Ch. 20. which is triple 1. The Saints safety by chaining up the Dragon or Devil for one thousand yeers in the bottomless pit 2. The Martyrs living and reigning with Christ one thousand yeers but the rest of the dead lived not again til thos yeers were finished 3. The Saints miraculous deliverance from the Nations Gog and Magog by fire from Heaven to devour them when their Deceiver is cast into a Lake of fire and Brimstone wherupon folows the general judgment of the dead smal and great according to their works So far the Church Militants future state on Earth next folows the Triumphants happy condition in Heaven for ever which is gloriously decyphered with the Water of Life and Tree in midst of the Street as the Text Ch. 211 Ch. 22. shews The conclusion with its three parts is Analysed at first among the three chief Heads of this Prophecy which shal not be Tautologicaly repeated or reiterated Mr. Dury in a prolix Preface to the German Divines Clavis hath prefixed an ample Analysis which is abundantly abridged and annexed for variety of wit The Title tels that the Book Ch. 1. v. 1. is a Revelation of Jesus Christ who is the Subject-matter sith the sole scope is
to make him manifest This Title contains three things 1. the Author God who gav it to Christ 2. The use for which he gav it to shew his Servants the things that shal shortly befal 3. The means by which Christs manifestation is put forth to this use 1. He sent and signified Ibid v. 2. 3. c. it by an Angel to John 2. The Preface directs either generaly to al Churches that bear record of Gods Word and Testimony of Jesus and al things he saw which wil make them blessed that read hear and keep the same or specialy to the seven Asian Churches of Jesus Christ who is described 1. By the properties or effects of his first coming in the Flesh who is the faithful Witnes and first begotten of the dead Prince of al earthly Kings which loved us and washed our sins in his Blood making us Kings and Priests to God his Father 2. By the properties and effects of his secund coming with Clouds when every Ey even thos that pierced him shal see him and al Kindreds wail becaus of him 3. By a narrativ of the Visions which extends from ch 1. v. 9. to ch 22. v. 6. 4. By the conclusion comprised ch 22. v. 6. ad finem Here consider 1. The certainty importance and use of it 2. The effects which it wrought in John who was ready to worship the Angel but bid to forbear 3. The command which he had not to seal the Prophecies with the reason of it 4. The authority therof is repeated becaus Jesus sent his Angels to testify thes things in the Churches becaus 't is ratified by the Spirit Bride and al Beleevers becaus the perfection is such as no thing may be added or subtracted on pain of eternal plagues and perdition The Contents of the Prophecy are triple 1 The things which John saw in the first Vision viz. 1 Vision Chap. 1. Christs presence with his Churches who is their Mediator and high Priest as walking in the midst of the seven golden Candlesticks their King as holding their seven Stars or Angels in his right hand and Prophet as out of whos mouth went a sharp two edged sword of Gods Word 2 The things which then were Chap. 2 3. viz. the seven Churches to whom John by Christs appointment sent Epistles wherin al perfections and imperfections promises and menaces admonitions and reproofs exhoâ—tations and precepts are intended to al Churches and Pastors so wel as thes sith no Prophecy is of privat interpretation for the proem and period of every Epistle is Let him that hath an ear hâ—ar what the spirit saith to the Churches 3 The things to bâ—fal hereafter Ch. 4 tâ—l ch 22. which transcend from the Churches on Earth to the Kingdom of Heaven wher John saw the things which must be hereafter The secund Vision shews 1 What the Churches constitution 2 Vision in Heaven is how ordered about Gods Throne and set in his presence 2 What the administration of affairs in Heaven and Chap. 4. the Churches government on Earth by Jesus Christ is who a spotless Lamb flain meritoriously purchased that honor to open Chap 5. the sealed Book of Gods Counsils being his seven Eys of Wisdom and seven Horns of Power able alone to discharge such a trust 3 What changes chanced in the World and the Chap. 6. Churches condition at opening of the first six seals wher is shewed how at preaching of the Gospel great troubles and terrible Chap. 7. wars arose among Men wherin Christs Martyrs ly as Sacrifices under the Altar crying for vengeance but are comforted that they shal be avenged after a short season and their Enimies terrified at first executing of the Lambs wrath upon them Yet lest judgment prepared should fal on his Friends a preventiv Chap. 8. provision is made to seal and sever them from the rest that no hurt heat or hunger shal annoy them 4 What destruction betides or is brought on the World at opening the seventh seal and what glory to the Saints which last includs al that folows to the end of this Book Here seven Angels with seven Trumpets declare Gods Judgments on the Earth but the three last remarkably differ from the four first which giv warning of great Wo thrise threatned by tripetion to the Earths Inhabitants but the four first tend to depriv the World of a third part of their comforts as in trees green grass the Seâ— with al Animals therin Ships Rivers Fountains Sun Moon Stars the light of day and night The three Wo-Trumpets Chap. 9. produce heavier plagues both by Locusts which shal so torment Men that they shal seek death but not find it and Euphratean Horsmen which shal slay a third part of Men yet the rest repented not The third Vision of A mighty Angel coming from Heaven 3 Vision Chap. 10. clothed with a cloud and Rainbow on his head his face like the Sun and feet as pillars of fire who stood on the Sea and Earth had a litle Book open in his hand which John being bid eat up and inabled him to Prophecy The three past Visions shew three substantial Note differences of things reveled to John and three main changes of his Spirit in receiving them the first contains Christs ministration of his Offices on Earth among his Churches the next of his Offices in Heaven over al the World to preserv and propagat his Church the last of his Offices both in Heaven and Earth to finish al wickednes in the World and to perfect his Churches felicity In al which manifestations he is presented sutable to the things reveled 1 As a Man in dealing with Men 2 As a Lamb offred to God in dealing with God 3 As a mighty Angel to incounter Satan with his Angels and powers of darknes in the World The matter of this Vision is Chap. 11. to shew when and how the mystery of God spoken by the Prophets shal be finished wherin 1 John had a Reed as a Red given to mete the Temple Altar and them that worship 2 The out-Court is given to the Gentils who shal tread on the holy City fourty two moneths 3 The two sack cloth witnesses had power to Prophecy one thousand two hundred and threescore dais 4 The Beast rising from the bottomless pit shal slay them but after three dais and a half they revived and ascended to Heaven in a cloud which terrified their Enimies 5 Great joy was in Heaven becaus this worlds Kingdoms are becom the Lords and his Christs that he may reward his Saints and Servants Ther folow several subordinat Visions which concern the Church typified by a woman Chap. 12. and respect 4 times 1 Before she fled into the wildernes who brought a Man-child which the Dragon waited to devour but he was rapt up to Heaven and the Dragon with his Angels cast to Earth by the Angel Michael yet he persecuted the Woman and made war
end which sets forth the fates or fortunes of the Roman Empire and the litle open Book which includs the doings or destinies of the Christian Church The first presents the seven Seals and seven Trumpets for the seventh Seal produceth the seven Trumpets 1. The first six Seals contain the story of the Empires condition or continuance til Constantin when ther being a marvelous metamorphosis from Pagan to Christian this change is compared to the Worlds end and by giving of a new which is very semblable 2. The seven Trumpets which contain the seven Rev. 9. Seals represent Gods judgments on the World for opposing the Gospel and oppressing the Saints 1. By Ethnic Emperors for which the dition or dominion was gradualy rent into ten Kingdoms Which is unfolded in four degrees therof being the subject of the four first Trumpets 2. The other three are termed Wo Trumpets denouncing divine judgments on the Antichristian World or degenerat Stats of Christiendom 1. By Sarrasens in the first Wo Trumpet 2. By Turcs in the Rev. 11. 15. secund 3. By the Worlds end in the last Medi Clavis Expositio Med's Key and Exposition HIs Clavis contains sundry Synchronicisms or concurrences The Key of things in one time set forth under the Seals For ther is a Quaternion of Prophecies Synchronizing in equality or identity of Time 1 Of The Womans abode in the Wildernes for a time times and half 2. Of The seven headed Beast restored and ruling forty two months 3. Of The out-Court or holy City troden by the Gentils so long 4. Of The two Witnesses prophecying in Sack-cloth one thousand two hundred sixty daies al which three times signify the same For chronical identity hinders not but one may be before or after another tho they agree in term of yeers therfore the coevity shal be proved by other characters that they belong to the self same times 1. The times of the Beast and Womans mansion in the Rev. 12. 6. 14. Wildernes begin at one instant viz. the Dragons foil when he was cast to the Earth for when Michael threw him from Heaven the Woman escaped Ergo they identicat 2. The times of the Beast and Two Witnesses testimony Rev 11. 7. being also equal expire together at end of the sixth Trumpet Ergo they commenced at once and synchronize throughout 3. The Witnesses times and the Court or holy City possessed Ibid. v 2. 13 18. by the Gentils forty two months which conspire as al grant Ergo they synchronize most exactly and equaly 4. The Woman in the Wildernes the Beasts dominion treading down the holy City and two Witnesses prophecying jointly concur Ergo al four synchronize 5. Now for the next Synchronicism The two hornd Rev. 13. v. 3. to 15. Beast wherin the fals Prophet is Head complies with the seven-Headed or ten Hornd Beast caled the other Beasts Image which when his deadly wound was restored to pristin estate was to rule forty two months and thos being ended he did great wonders exercising al his power in the seven Headed Beâ—sts presence but both are taken and cast alife into a firy Lake burning Rev. 19 v. 20. with Brimstone Ergo both sympathizing in their rise and ruin wherof one used the others power in his presence contemporize throughout Wher Note that whatever is ascribed Note to the Septicep Beast of the evil he commited or worship given him was doon after his instauration or cure of the wound but the ten Horns belong to his first Head or restored estate as the Angel informs saying Ther are seven Kings Rev. 17 10. fiv are falen one is and the last is not yet com which must continu a short space so the sixth was then in St. Johns dais but the Horns not then com Ergo it must pertain to the seventh or last Head The two hornd Beast and fals Prophet are one as Irenaeus Appâ—ndix observed as by comparing Rev. 13. v. 13. to 16. with Rev. 19. v. 20. wil cleerly appeer The septicep ten-hornd Beast Rev. 13 12 14. is caled the Beasts Image Rev. 14. 9 11. Rev. 15. 2. Rev. 16. 2. Rev. 19. 20. Rev. 20. 4. For this Beast acknowledging the fals Prophet to be his restorer is ruled by his Wil as suprem Lord and cald his Image not whos similitud he bears for in that respect he rather resembles the seven headed Dragon nor of his estate before the wound after whos exemple he blasphemed God and made war with the Saints but that which the two hornd Beast speaking as a Dragon restored and claims for his own the Genetiv being passivly taken to signify the Possessor as the Beasts mark is not stamped on himself but on thos that worship him For the Beasts Image wherto the fals Prophet gav life caused al which would not worship it to be slain Ther be but two Beasts pourtraid in the Apocalyps and wher the Beast and fals Prophet are named together the Image is not cited being both one For 't is that Rev. 15. 2. Beasts Image whos Name and number is specified viz. the two-hornd who is the others prime principal founder 6. The times of the great Harlot or mystical Babylon and Rev. 17. 3. septicep ten hornd Beast synchronize for the Beast carries the Whore sitting on him whos ten Horns or Kings take authority with him at once when he was restored but when his body cam to be dissolved they hated the whore making hir naked and desolat whos flesh they burnt with fire 7. The hundred forty four thousand Virgins sealed contemporize Rev. 14. 1. with the Whore and Beast for they deter men from al Communion with him or his Image or mark being so opposit to him and his folowers when the bonds of holy Souldiers persevered in allegiance to the Lamb bearing his name and his Fathers in their foreheads as other Apostats did the Beasts mark in their right hands or foreheads Thus the Capitulation ten hornd Beast revived synchronized with the Woman in the Wildernes with treading the holy City under foot and the Rev. 12. 7. witnesses mourning in sackcloth so doth the two hornd Beast with the ten hornd and the Whore with both as also the company of sealed Virgins with the Whore and Beast al which make a singular synchronical symphony of al with al and ech 8. The inner Court measured with a Reed the VVomans parturition the Dragons watching hir and his fight with Michael Rev. 13. 1. 2. 3. temporize for so soon as she brought forth a Manchild who was to rule al Nations with a rod of Iron she fled into the Desart to be nourished for a time times and half or one thousand two hundred sixtie daies and immediatly insued that battle in Heaven when the Dragon and his Angels were cast to Earth then he resigned his place and great authority to the cured septicep Beast whom al the world wondred at and
worship the Doner Dragon Ergo the Courts measuring the womans Childing the Dragons waiting and his Duel with Michael synchronize even at the very Epoche of St. Johns repeated Prophecy 9 The pouring out of seven Phials by seven Angels synchronize Rev. 15. 2 3. with the Beasts downfal and Babylons destruction for which the Victors sing Moses triumphant hymn Thus far of the nine chief Synchronicisms Now the Apocalyps contains three parts 1 The Vision of seven golden Candlesticks or Asian Churches which takes up the three first chapters 2 The Prophecy of seven Seals and Trumpets from Chap. 4. to 10. vers 8. 3 The Prophecy of the litle open Book Rev. 16. 10 19 or body of Prophetic Visions which John being bid eat up from Chap. 10. vers 8. to the end of al. That this is a repetition of the Prophecy appeers by the Angels words to John Thou must Prophecy again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to many People Nations Toungs and Rev. 10. v. 11. Kings which are plainly distinguishd from the rest of Prophecies He hath other synchronicisms of Seals Trumpets and Phials too tedious and invious or obscure beatus qui intelligit Howbeit som confused collections shal be exhibited to be better sifted or scanned 1 The seventh Seal touching the first six Trumpets is the Rev. 8. same with the two Beasts which concur with the company of one hundred forty four thousand Virgins being opposit to the Rev. 7. Beasts reigning this initiats with the sixth Trumpet or beginning of the seventh for sith the witnesses mourning one thousand two hundred threescore dais ends with the sixth Trumpet or as the seventh begins the Beasts forty two moneths must needs expire then also and by consequent the Beasts tyranny is confined in the compas of the first six Trumpets For the Vision of witnesses being the first repeated Prophecy the most wise Spirit runs through as a Weaver doth his warp with Rev. 11. his woof the whol body of repeated Prophecies to connect them aptly with the Seals The Beasts overthrow Cities fal Note slaughter of Men by an Earthquake are not meant of the Beasts utter destruction but end of his authority and reigning forty two moneths which the Beasts and two witnesses synchronicisms being granted must determin together For the Beast shal remain a short space but so unlike former as scars to be reputed the same which soon after under the seventh Trumpet shal be absolutly abolished 2 The seven Phials of wrath being so many degrees of the Rev 16. 10. Beasts fal or fate synchronize with the inchoation of his destruction but his Kingdom fel so fast the sixth Trumpet yet sounding which put a period to his power of forty two months over the Saints that he cannot be quit ruined til the fifth Phial be poured out when his seat shal be shaken and kingdom Rev. 10. 6. darkned Ergo fiv Phials were poured out yer the sixth Trumpet ceased for the seventh Phial of consummation concurs with the seventh Trumpets initiation which also sounds the termination 3 The thousand yeers of the Dragons binding and shutting up in the Rev. 20. the bottomless pit with a seal set theron that he should no more deceiv the Nations concurs with the seventh consummation Trumpet and Beasts confusion for the use was to seal up a place or prison sure as Darius did the Lions Den with a ring and the Jews Christs Sepulcher by sealing the stone Som suppose his casting down to Earth and shutting up is the same but 't is not so For his ejecting from Heaven hindred not his doing harm on Earth but being clos prisoner in chains he cannot Rev. 12. wander to doo hurt nor doo the things related agree sith during the first six Seals and under the six first Trumpets of the seventh he was free or loos Ergo his shutting up for one thousand yeers fals under the seventh Trumpet For he was not bound at the battle nor while the woman staid in the wilderness nor during the ten hornd Beasts reign sith his Scholar the fals Prophet seduced People with signs and wonders al that Rev 9. 11. time Yea the Locusts King caled the Angel of the bottomless pit is the very Dragon or Satan then not sealed when the sixth Angel poured out his Phial and seventh ready to pour his For three unclean Spirits like Frogs cam out of the Dragons Rev. 16. 13 14. Beasts and fals Prophets mouths which wrought wonders and went to the Kings of the World Ergo the thousand yeers of his being bound belong to the seventh Trumpet So the war when Satan after a thousand yeers is loosed a little space differs from that when the Beast and fals Prophet are cast alife into the burning Rev. 20. 10. Brimstone Lake For the first war is waged by him that sat on a whit Hors caled Gods Word who smot the Nations with a sharp Sword and was folowed by Armies in Heaven on Whit Horse◠But in the last at Armageddon God sent fire from Heaven to devour them and Satan is cast into that Lake wher the Beast and fals Prophet are before For he is first clapt close in prison a thousand yeers and then loosed but now condemned to be incessantly tormented for ever Sith then the war with the Beast and fals Prophet differs from this last either 't is to be waged during thos thousand yeers which cannot be sith Satan was then bound or before as it must needs be Ergo thos yeers commence at or after the Beasts casting into a firy Lake or rather together at one time 4 The thousand yeers of Christs Imperial reign at coming Rev. 20. 4. wherof the triumphant Elders sang gratulatory Hymns to God being immediatly at conquest of the Beast and Babylon which contemporize with the seventh trumpet For this Kingdom is given to the Saints as a reward of their faith and constancy becaus they did not worship the Beast nor his Image nor receiv his mark This is that Kingdom caled Christs who Rev. 11. 15. shal reign for ever which the Angels foretold that the mystery of God should be finished at sound of the seventh Trumpet as the Rev. 10 6 7. Prophets declared Then neither the Beasts forty two months nor the witnesses mourning one thousand two hundred threescore dais nor a period of a time times and half no nor time it self shal any more remain 5 The new Jerusalem the Lambs Bride and seventh consummation Rev. 21. 2. Trumpet or time of the Beasts and Babylons confusion synchronize for new Jerusalem is the Lambs Bride or beloved City which immediatly at the thousand yeers end is compassed by the last troop Gog and Magog of Satan then loosed for a little space Ergo it was extant before at sound of the seventh trumpet At pouring out the seventh Phial when the Beast is destroied ther cam a loud voice from the Rev 16 〈◊〉 17.
and Ephraim are rejected from this type as being chief Coriphees of the Idolatrous Apostasy under the Judges Ergo unfit to present Professors of tru Religion yet to complet the number Lâ—vi is set for Dan and Joseph tacitly supplies Ephâ—aim but the Wifes and Handmaids Sons promiscuously interserted and Handmaids Children adopted for their Dames to shew or signify that both bond and free are al one in Christ Sith then Leahs Sons Natural and Adopted are duple to Rachels in the first six are four of Leahs Juda Reuben Gad Aser and two of Rachels Nepthali Manasses So among the last six four of Leahs Simeon Levi Isachar Zabulon and two of Rachels Joseph Benjamin but on both sides thos are preplaced or preferred which holy Writ commends for som memorable act touching Gods Worship or Zele As Juda is prime becaus Josua 22. 21. Christ issued of that Tribe Reuben next for their sacred protestation about the Altar of Witnes built on Jordans bank wherby and becaus first born he must stoop to none sav the Regal Tribe Gad is third being Reubens companion in that famous action as also in that Eliah and Jehu Destroiers of Baalism descended of that Tribe Aser fourth becaus the widow of Sarepta who fed Eliah and the Prophetess Anna who proclamed Christ at his presenting in the Temple sprung of this Tribe Leahs last quaternion Simeon Levi Isachar Zabulon are not so renowned as the rest or blasted with som Crime Among Rachels issu Nepthali and Manasses lead the Family for from the first sprung Barach Siseras Vanquisher from the last Gidion subverter of Baals Altar and Elisaeus the Prophet But Nepthali more noted becaus his Seat is Galile and chief City Capernaum wher Christ most conversed Yet Joseph and Benjamin being youngest bring up the Rere But Ephraim guilty of much Apostat Idolatry in Jeroboam and Achab beside that Saul a Benjamit hated David a Judait Censure Thus the order of the sealed Tribes is explicated which is a curious Cobweb of wit if of so much worth or congruous to the holy Ghosts intention but 't is briefly plainly and truly presented to satisfy al subtle or serious speculators Under the six foregoing Seals the Empires state yet florishing til Idols should fal is described by intestin Chances Now succeds the seventh or last Seal of the seven Trumpets wherin 7 Seal the destinies of its decay are displaied for they sound Alarms to the fatal battle for the blood of so many Martyrs slain by Roman Emperors Now though they becam Christians yet that staid not Gods hand from avenging thos which cried under the Altar no more then Josiahs godlines did from destroying the Kingdom of Juda for the Idolatries and murders of Manasses At opening this Seal was silence in Heaven half an Rev. 8. 1. 2. 3. 4 5. 6. hour when seven Angels had seven trumpets given them and another standing at the golden Altar with a golden Censer offereâ— much Insens with the praiers of the Saints Then were Voices Thundrings Lightnings and an Earthquake being al prepatories to thos trumpets Al Divines know that the works of divine Providence are executed by Angels or Messengers and thos seven prepared to sound but the four first Plagues of less moment or extent then the rest which rest mostly on the Western World or Bishop of Rome who was to be Head For the Empire with other Kingdoms is tacitly resembled to the Worlds body whos parts are Earth Sea Rivers Heaven Stars which every Monarchy resembleth The often repetition of a third part as of Trees Earth Sea Rivers Heaven implies the Empires extent over a third part of the then known World in St. Johns dais as afterward the seven headed Dragon with ten horns i. that heathen Empire drew a third part of the Stars or Princes and Rulers under Rev. 12. 3. 4. his Dominion with his tail and cast them to the Earth The Rev. 12. 7. 8. 9. 10. 11. 12. first Angel sounded and Hail and Fire mixd with Blood fel on the Earth and a third part of Trees was burnt up with al green grass The secund sounded and as it were a great Mountain was cast into the Sea which turned a third part into Blood and a third part of al Creatures therin that had life died and a third part of Ships destroied The third sounded and a great Star caled Wormwood fel from Heaven burning like a Lamp which fel on a third part of Rivers and Fountains making them bitter that many Men died of them The fourth sounded and a third part of the Sun was smiten with a third of the Moon and Stars so as a third part was darkened and a third part of the day shone not nor of the night The first Trumpet entring at the Roman Idol Government 1 Trumpet which was shaken at end of the sixth seal being ready to strike the first blow destrois a third part of the Eaâ—th with a Isai 28. 2. Isai 30. 30. terrible tempest of Hail Fire and Blood which was the impetuous irruption of Northern Nations wasting the Nobles and Commons For Hail in Prophetic notion indicats hostil assalts but lightning and fire is joind with it as David doth Ps 18. 12. 13. wherto blood is added to shew great slaughter insuing Trees in Prophetic Parabols imply great Lords and rich Men as Okes of BasanIsai 2. 13. Cedars Isai 14. 8. Firtrees Zech. 11. 2. in al which places Princes and Potentats are pourtraid but green grass imports the Commons To apply it the Wo of Applicat this Trumpet began at Theodosius death A. 395. when Alaric with a vast Army of Goths and other Barbarians broke in upon Macedon and raged fiv yeers but then betook to the West committing most savage spoils and slaughters in al parts as Epist 3. St. Jerom an Ey witnes wofully relats At last he invaded Italy and besieged Honorius at Hasta whos Lieftenent Stilico levying puissant forces resisted his fury and repeld him to Pannonia who by composition retired to Illyricum in the East Soon after Rhadagaiso a Scythian with 200000. Goths Sarmatians and Germans attempted Italy and besieged Florence but Stilico subdued and beheaded him Immediatly a swarm of Vandals Alans Marcomans Heruli Suevi Almans Burgundians and other barbarians broke into Galle Spain and Africa as St. Epist 11. Jerom also dolefully declares This is that direful Hail storm mixd with fire and blood for sundry writers Achmetes and others aptly resemble War by such Meteors and Metaphors 2 Trumpet The next Trumpet the Empire being enough wasted on the Earth therof assails the Sea with a far greater stroke killing the living Creatures and destroying Ships For Rome the Metropolis being once or twise taken and burnt with hostil flames the Enemies possessed the out Provinces at pleasure and set up several Kingdoms which is signified by the Sea of that Jer. 31 36. Isai 19 5. Ezek 31. 4. Ezek. 14. 19
Rev. 16. 3. Politic World So Babylons dominion is expressed wher the Lord threatens to dry up the Sea and springs The Assyrian Kingdoms amplitud is described by the same Metaphor the deep or Sea hath exalted hir 'T is said of Pharaohs Kingdom the waters shal fail from the Sea therof or his Dominion shal be bereaved So the four great Beasts or Kingdoms rose from the Sea which implies largenes of Dominion Dan. 7. 3. Now a third part of the Roman Sea becam blood which denots slaughter of Animals and inanimats ruin too therfore the Sea becoming blood by a great Mountains fal betokens violent destruction as a Beast is butchered bleeding For so 't is said in the Phials that the Sea becam as the blood of a dead Man or one slain The like mystery of a Mountain meant by a City is applyed to old Babylon even a Mountain burning Jer. 51. 25. with fire as here For point of History Alaric after Stilicos death returned as a Ram and took Rome creating Attalus A. C. 410. the Hun Emperor whom he soon deposed and reinthroned Honorius Immediatly insued a total renting of the Empire which was shortly shared into ten Stats or Soveraignties 1. Brytans 2. Saxons in this I le 3. Francs in Galle 4. Burgundians in Belgia 5. Visi-Goths in Aquitain and part of Spain 6. Sueds in Gallaecia 7. Alans in Lusitania 8. Vandals in Africa 9. Almans in Germany 10. Ostrâ—-Goths in Pannonia beside Greecs in the East Empire which is counted one of the ten when the West was dissolved in al which befel notable changes Howbeit the number of ten is not taken so strickly as if should be no mo nor fewer nor other but that it should be severed into about ten So after Alexander four Kingdoms are predicted Macedon Asia Syria Egypt Dan. 8. 22. yet a fifth of Thracia was added by Lysimachus which ended with his life The third Trumpet is of a Star falen from Heaven burning 3 Trumpet like a Lamp on the third part of Rivers and Waters named Wormwood making the waters bitter wherof many died This is meant of Hesperus or west Caesar who after Gensericus K. of Vandals had sacked Rome fel headlong to ruin strugling a while with death under the obscure Emperors Avitus Majoranus Severus Anthemius Olybius Glicerius Nepos Augustulus who were Princes of baleful bitternes and perished by mutual Massacres or Trecheries Augustulus which is an ominous diminutiv of the first founder was expeld by Odoacer K. of Heruli but when the west Empire lay A. C. 〈◊〉 A. C. 〈◊〉 Note buried 324 yeers P. Leo 3. surrogated Charlemaign to be Emperor becaus under this coverture of Caesar revived or the Beasts sixth Head stil reigning the Pope may not be reputed seventh or last which is Antichrist as is too evident to every judicious Ey This Papal Caesar pertains not to the Heads of the Roman Beast but to the Horns or Kingdoms into which it was to be torn being ready to resign his room to the last seventh Head By the Star burning as a Lamp the blazing Star Lampadios is described and such is the Hesperian Caesar great in dignity but of short durance whos coming must continu but a short space Isaiah saith of Babylons King How art thou falen from Heaven O Lucifer Son of the morning Isai 14. 12. For by Stars great Princes Powers and Potentats are figured The fourth sounded greater calamities of darkning the Sun 4 Trumpet Moon and Stars of Roman Majesty which before shined dimly under Ostro Goth Kings For after the Consulship failed and Totila demolished a third part of Rome it was in som sort restored A C. 542. by Belisarius and Narsetes Justinians brav Commanders but now this Worlds Queen was stripd of al Consular power Senat and Magistrats which as Stars gav great light yea becam inslaved to the Exarchat of Ravenna hir Handmaid vassal 〈◊〉 1. 1. Jer. 31. 35. O deep darknes how doth the City sit solitary that was ful of People How is she becom a Widow She that was Queen among Nations and Princess of Provinces how is she made tributary This is that smiting of Sun Moon Stars that they could giv no light by day or night For when Senat Consuls and other Officers were suppresd what could be but a total Eclips such as never was before Next folow three Trumpets of Wo so stiled becaus an Angel flying through Heaven cried Wo Wo Wo to the Earths inhabiters which are the most grievous of al. For when thos of the Christian Empire had defiled themselfs with Idol-Images of a new stamp during the four former Trumpets sounding God sent thos new plagues to punish a duple sin one for the Martyrs deaths under Heathen Rome the other for Iconolatry under Christians as 't is Rev. 20. intimated that they worshiped the Devil and Idols of Gold Silver Brass Stone and Wood. The fifth or first Wo Trumpet is of Locusts rising from the 5 Trumpet Rev. 9. 1. 10 12 smoke of the bottomless Pit which is meant of Mahometans seduced by their Pseudo-prophet to the perdition of many Nations This smoke obscured the Gospels light latly shining Exod. 10 13 14. abroad whos professors rightly resemble Locusts in many respects For thos which plagued Egypt cam from Arabia wher Mahomet spred his Hellish smoke and the Arabs likened to Judg 7. 12. them for multitud They are also stiled Sons of the East relating to Egypt wher the â—sralites learned so to term them Achmetes refers Locusts to troops of Enemies which devour ordestroy Countries Thes are compared to Scorpions for power and foâ—m having tails like Scorpions so they were Locusts-Scorpions which had power in their teeth and poison in their tails Thes were forbid to hurt grass trees or any green thing as the common sort doo but only Mâ—n not marked with Gods Seal so no Natural but Symbolical vermin are here implied They were like Horses prepared to battle with Mens faces and Womens hair but had Lyons teeth with brest-plats of Iron and sound of their Wings as Chariots of many Horses running to battle Al which import armed Souldiers as the Sarrasens erected a vast Kingdom by war yet subdued not the East Empire like the Turcs For while the former Trumpets sounded a new pontifical State started up from the ruins of the old Politic but Sarrasens subverted neither whos Kingdom crept up to so sudden greatnes as never any for Mahomet was but a Merchant as Romulus a Shepherd whos Kingdom in one Century subjected Palestine Syria Armenia minor Plin. l 6 c 28. l. 〈◊〉 c. 29. Asia Persia India Egypt Numidia Barbary Portugal Spain and part of Italy beside Sâ—cil Sardinia Corsica and other Iles wheras 500. yeers expired yer Rome subdued al Italy They had long hair like women as Arabs then and stil use whos durance to destroy was but fiv months as Locusts com at Spring and dy in Autumn
leaving Egs in the Earth to increas their issu They had a King the Angel of the bottomless Pit caled â—n Hebrew Abaddon in Greec Apollyon destroier which imports them Infidels or Children of unbeleef subject to the Prince of the Air as St. Paul saith wheras Eph. 2. v. 〈◊〉 Christians are freed from Sarans power and converted to God This Prince cald before the Devil old Serpent Satan Dragon is here new named Abaddon wheras Mahometans profes to worship one sole God Demiurgus Maker of the univers to whom they giv the Epither Abdi or Abada i. Eternal wheras the holy Ghost givs this King a title of semblable sound but opposit sens Abaddon the Worlds destroier instead of Demiurgus the Maker The sixth or secund of Wo hath a voice from the four horns 6 Trumpet Rev. 9. 13. to 2â— of the golden Altar saying Loos the four Angels which are bound at the river Euphrates Thes Angels being Patrons of thos parts metaphoricaly signify the confining Nations which breaking in upon the Roman Regions stopped a few ages neer this River but are now loosed They may probably imply the Turcs four Sultanies or Signiories Asia minor Aleppo Damascus Antioch but becaus Antioch lying a little remot from Euphrates lasted but fourten yeers being surprised by Boemund in the holy war som instead reckon Bagdet beyond Euphrates in Persia Such was their State at first irruption under Trogulbecus or Tongrolipix who took Bagdet An. 1008. Seididruddulas or Cutlumuses Nephew to Tangrolipix founded the Asian Kingdom An. 1012. Siarfuddulas subdued Aleppo An. 1079. Tagaddaulas another Nephew of Tangrolipix surprised Damascus at the same time Al which Angels were long limited to thos parts with manifold changes and now at last let loos being prepared for an Hour a Day Month and Yeer that they might slay the third part of Men. This loosing befel when the Tartars abolished Bagdets Caliphship A. C. 1621. An. 1258. and the Turcs were cast as it were with a sling into the Empires territories on this side Euphrates For the Latins who staid their incursions two hundred yeers were about that time driven out of Syria and Palestine Then the Turcs shared lesser Asia til Ottoman grew great whos Son Orchanes entred Europ and his fith Successor Mahomet 2. took Constantinople which is that slaughter of a third part of Men here intimated as the time a Day Month and Yeer plainly indicats For a Prophetic Day implies one yeer a A nice observation if vâ—ri table Month thirty a yeer three hundred threescore and fiv in al three hundred ninty six Now Tangrolipix was inaugurated King of Persia An. 1057. and Constantinople sacked An. 1453. just 396. yeers asunder Haply the very hour which in that proportion makes fiften dais agreed also with the event if Almachinus had recorded the Month of his Inauguration so wel as the yeer They are said to be Horsmen as Turcs and Persians are mo then Foot in number two hundred thousand thousand which intimats huge Armies as David saith The Charets of God are Psal â—8 17. twenty thousand even thousands of Angels such vast Armies the East Nations bring into field I heard saith John the number of them viz. by voice for he cannot see numbers in Vision and so must other places be understood which appeer not by Vision Ezekiel in his Prophecy against Gog the land of Ezek. 38. 2 3. Magog chief Prince of Mesech and Tubal from whom Tures descend describes them to be Horsmen armed for Persians and Parthians take name of Paras a Hors or Horsman But Turcs since their long plantations ther are by Nicetas and others caled Persians So thes Euphratean Horsmen are Turco-Persians They had brest-plats of fire Jacinthian smoke and brimstone which is no wher els in Scripture Ergo it may wel allud to Guns and the Horses heads were like Lions out of whoâ— mouths issued fire smoke and brimstone by which a third part of Men was killed For the Turcs used Guns latly before invented See Chalâ—â—â—dilas at siege of Constantinople and slu a third part of Inhabitants as their Successors did since at Corinth and other Cities Such sharp sawces make meats seem more savoury and Mr. Mede hath many such unvulgar unparalleld Annotations The Horsmens power was in their mouths and tails having tails like Serpents and heads with both which to doo hurt So Sarasens are said to hav sharp tails of Scorpions which is tru of Turcs who had tails of Serpents signifying their Mahometan subtlety or imposture wherby both did more mischief then by the Sword The rest of Men which were not killed by thes plagues repented not of their works that they should not worship Devils and Idols of gold c. which can neither hear see nor walk Nor of their Murders Sorceries Fornication and Thefts This is manifestly meant of Christians in the Roman Empire which worship Images made of those metals and materials for none but they doo 〈◊〉 on this side Euphrates Thes indeed are no Devils or unclean Spirits sith no Christians wil 1 Tim 4. 1 2 3. wittingly or willingly worship such But Demoniacs or Deastri dead Men Deified whom they make Mediators of Intercession betwen God and Men. The seventh Trumpet or third of Wo is ready to sound but 7 Trumpet Rev. 10 v. 1 c. a mighty Angel cam from Heaven clothed with a Cloud a Rainbow on his Head his Face as the Sun and Feet pillars of Fire He had in his hand a little Book open who set his right foot on the Sea and left on Earth crying loud as when a lyon roars and seven thunders uttered their voices John was about to write it but a voice from Heaven said seal up thes things which the seven thunders uttered and write not Then the Angel lifted his hand to Heaven and swore by him that livs for ever that Time shal be no more But in the dais of the seventh Angels voice when he shal begin to sound the mystery of God should be finished as he declared to his servants the Prophets The sound of this seventh Trumpet should succed the sixth but is superseded by the litle Book intervening yet lest ought be omitted in the interim to fulfil the Prophecy of Seals the holy Ghost shews the last trumpets event in general viz. that at sound therof the Roman Beast being destroid and the last heads time com to an end the mystery of God shal be finished as he foretold his Prophets For so 't is declared to Daniel that the fourth Dan 7. 13. 14. Beast being slain the Son of Man or King of Saints should rule over the World and the gratious promises of restoring Israel be fulfilled The finishing of which mystery is Christs glorious Kingdom which arose or appeered at sound of the 7 Ttrumpet when the grand acclamation of Voices in Heaven was heard saying The Kingdoms of this World are becom the Lords and his Rev.
11. 15. Christs who shal reign for ever What can be cleerer Ergo the Time which the Angel swore shal be no more is the period of al four Monarchies in general or Roman in special which is one effect of a time times and half This consummation of Gods mystery is the matter of the seventh trumpet attended with seven thunders which uttered their voices while the Angel proclamed it and synchronize with that trumpet But John is bid to seal up thos things of the thunders being inscrutable til the proper times that God shal revele it This trumpet discovers the mystery reserved to another place but both Prophecies of the Seals and litle Book are concluded with one issu which this trumpet exhibits the ful opening wherof is deferd til a ful passage be made to the litle Books new Prophecy and then the seventh trumpets mystery which is the Catastrophe is aptly and amply declared as shal be shewed Hence this busines is undertaken by no other Angels but by that excellent one who held in his hand the litle Book eaten by John If that Angel be Christ as his Roial attire and furniture imports this suspending the last sound in favor of the other Prophecy agrees to none so wel as him but if it were Michael the great Prince or another Angel clothed in linnen and his Dan. 1◠〈◊〉 Dan. 1â— 6. â—oins girded with fine gold of Vphaz as appeered to Daniel the case alters not being from God Here the first part or Prophecy of Seals ends touching the 2 Part. Empires affairs the next or nobler concerns the Churches fate to be agitated John proceds herein The voice which I heard Rev 10. 8 9â— 10 11. from Heaven spake to me again saying Take the litle open Book in the Angels hand who oat it up as he was bid wherby he was prepared to Prophecy again before many People Nations Toungs and Kings but the mystery to be reveled was sweet as hony in his mouth and the secret part of the Churches woful condition bitter as Aloes in his maw the representation is taken from Ezekiel The Prophecy proceds which begins from Ezek 3. 1 2 3. his work about Gods Templeâ— which presents the Churches duple state by two Courts one measured and another cast out Ther was given me a reed like a rod and the Angel said Rev. 11. 〈◊〉 measure Gods Temple and Altar and them that worship but the Court without measure not for 't is given to the Gentils who shal tread the holy City under foot forty two Months Here the primitiv state of Christs Church conformable to Gods Word is described by measuring the inner Court the type wherof an Angel shewed to Ezekiel The outer Court not to Ezek 〈◊〉 be measured sets forth Gods holy City or Christian Church which must be given to new Idolaters caled Gentils becaus they defiled it with Antichristian Apostasy fourty two annal months as shal be fully handled in the Story of the two horn'd Beast contemporizing herwith Jerusalems Temple had two Courts 1 Inner wher the burnt Offrings Altar stood at the 2 〈◊〉 Temples entry which was open only to Priests and Levits 2 Outer or great Court common to the People cald the Court of Israel The first termed Thyasterium or Altar of Sacrafice John is bid to measure but ths outer is given the Gentils to prophane fourty two months If it be said 't is the holy City not out Court which must be troden under foot 'T is answered that both are one and cald the holy City becaus People assembled here for holy Services To thos Herod at rebuilding the Temple added a third for Gentils and unclean persons who were prohibited the two others I wil giv power to my two witnesses V. 3 4 5. who shal Prophecy in sackcloth one thousand two hundred threescore dais thes are two Oliv Trees and two Candle sticks standing before the God of the Earth If any wil hurt them fire proceds from their mouths to devour their Enemies and if any wil hurt them he must thus be killed Thes mourning witnesses are Preachers or Patrons of divine truth which shal bewail the filthy pollution of Christs Church Idolizing like Gentils as Monitors to desist from their abomination and guids for the Saints to persist pure They are named two according to three famous Pairs in the old Testament viz. Moses and Aaron in the wildernes Elias and Elisaeus under the Baalitic Apostasy Zerobabel and Jesua at the Babylonish Captivity For they sympathise with thos types in number power and acts as the state of the Church when thes Prophecied suting with that of Israel is resembled to the wildernes Baalatism and Babylon V. 6. Thes hav power to shut Heaven that is rain not during their Prophecy as Elias and Elisaeus had and to turn waters into blood as Moses and Aaron had and to smite the Earth with al plagues so oft as they pleas Thes are caled Oliv Trees and Candle sticks standing before the Lord like Zerobabel Prince of Juda and Jesua the high Priest whom God annointed to restore Zech. 4 3 11. the Jewish Church under Captivity as Zechary alluds This Prophecy til the seventh trumpets sounding is not presented in Vision but dictated by an Angel personating Christ The witnesses are caled two as the Law requires to confirm every word and in regard of Gods two Tables or Testaments which they used in Prophecying They shal Prophecy one thousand two hundred threescore dais being forty two months which are not natural dais nor three dais and half when they shal ly dead so meant becaus the Beast whos time they contain contemporized with the hundred fourty four thousand sealed and they with the six first trumpets which cannot run out in so short a space as 1260. dais If any ask why the Gentils prophanation Note is measured by months the witnesses defending Gods pure Worship by dais 't is becaus Idolatry is the power of darknes or night which the Moon rules but tru religion compared to light or day which the Sun governs So Paul is said To turn the Gentils from darknes to light from Satans Acts 26 18. power to God Sith then Months are measured by the Moons motion but dais and yeers by the Sun the Beasts blasphemy is stil reckoned by months and the Womans stay in the wildernes by dais or yeers Zechary likens the two Oliv trees to the Zech. 4. 14. two annointed Zerobabel and Jesua which stand by the Lord but he mentions only one Candlestick signifying the Temple of that time and John two implying haply the East and West Church as it was divided during the witnesses mourning Thes did not avenge or afflict their Enemies by war and weapons but by fire from their mouths or denouncing Gods wrath on the abusers of his Ministers As the Lord speaks to Jeremy I wil make my Words in thy mouth fire and this Peo-ple Jer
literaly lift up to Gods Throne but mystical here meant analogicaly to the Roman Throne as Constantin and his Successors were for al power and their Thrones is of God If any ask how mystical Christ rules with an iron Scepter or Sword of war 'T is in a duple way 1. Divine against Devils Princes of this world which is stoutly waged 2. Human when Constantin crushed Maxentius Maximian and Licinius Christs Enemies This Child was not lift up to Gods Throne so soon as born for he was to rule but when he was ripe and ready for a Kingdom so tru Christ entred not his Kingdom so soon as born but at thirty yeers of age fit for Priesthood or spiritual Government The Woman fled into the wildernes wher God prepared a Vers 6 7 8. place to be fed one thousand two hundred threescore dais This Prophecy is afterward somwhat fuller repeated and described wherto it shal be deferred Ther was war in Heaven Michael and his Angels fought with the Dragon who with his Angels fought but prevailed not nor was their place found any more ther. Here is shewed how the Woman escaped the Dragons wait by Michaels rescu who being conqueror cast him down to Earth wherby hir Son was lifted up and she departed to a Desart This war was waged while the Woman travelled not after she was delivered as many misdeem for the battel befel before the Woman fled which was after hir dilivery and Rev. â—2 10 11 hir Sons taking up to Gods Throne Michael and his Angels having with them Christs Martyrs and Confessors fought for in the triumphant song 't is said they overcam by the blood of the Lamb and word of their testimony who loved not their lifes to death Semblably the Dragon and his Angels took with them the Roman Tyrans in their Train which worship them This Michael is not Christ as som suppose but chief of the Princes or seven Archangels specified by Daniel viz. that Dan. 10. 13. Dan. 12. 1. great Angel said to stand for Gods Children whom Christ King of Angels and Men opposed to Satans black Guard raging against his Saints For Angels are sent to defend the heirs of Salvation whom they invisibly protect against evil Spirits So in this war of the primitiv Church against the Dragons worshipers the Angels under conduct of their Chieftain acted both in strengthning Martyrs against Tyrans threats and mitigating or sweetning their torments beside many mo wais of weakning the Enimies spirits and dejecting their minds that oftimes they desisted or granted truce for a time til in fine after two hundred yeers war of persecution it pleased Christ to giv ful victory the Womans Child being lift up to the Imperial Throne and Satans Kingdom subdued as 't is said the Dragon prevailed not nor was his place found any more The great Dragon that old Serpent caled the Devil and Satan Vers 9. which deceivs the whol World was cast out into the Earth and his Angels with him He and al his Fiends being before worshiped as God was cast down from the top of Divinity to the Abyss of curs contempt and contumely For as God executed judgment on the Egyptian Gods at Israels delivery Exod. 12. 11. from their tyranny so he doth here they prevailed not or were overcome which is al one Hebraism and they camâ— no more ther. I heard a loud voice in Heaven Now is com Salvation Vers 10. 11. strength and Kingdom of our God and power of his Christ for the Accuser of our Brethren is cast down which accused them before our God day and night but they overcam him by the Lambs blood Thes words being most cleer sans Allegory or ambiguity are a Key to interpret the whol Vision For hence appeers that the Childs lifting up to Gods Throne is an introduction to Salvation strength and Kingdom of God and power of his Christ into the Imperial throne that the Enimy ejected is the Accuser who traduceth the faithful day and night that the forces used by Michael and his Angels were Martyrs and Confessors who overcam by the Lambs blood freely yeeldding their life 's to death Satan caled before Dragon and Devil is now new named Accuser as the Hebrews term him But contrarily the holy Ghost is Paraclet or Advocat the one Destroier the other Defender This title best agreed to thos times when Christians were accused by Roman Idolaters of Thyestean Fests Oedipean Incests Medean Murders Adultery Treason burning of Houses Poisoning Plagues Famin and al hainous crimes or hidious calamities which hapned but it aims chiefly at Satans trial of Job by tribulations as Pagans did Christians by persecutions Rejoice O Heavens and ye that dwel in them wo to the Inhabiters Vers 12. of Earth and Sea for the Devil is com down to you having great wrath becaus he knows his time is but short Though the Dragon was cast from the throne by Constantin yet People continued his worship specialy under Julian Apostat but soon after Christianity prevailed and al the Empire was washed with Baptism which made Satan rage and seek by al stratagems to undermine the Church This while the woman dwels in a Desart who being freed from Heathen tyranny til the seventh trumpets sounding and Christs secund coming lay not hid or invisible but lived in a midle condition like the Israelits before they entred Canaan who escaped Pharaohs slavery yet attained not the Land of promiss So Christians escaped Pagan bondage and served Christ freely Yet as the Israelits Apostatized to worship a golden Calf Baal Peor Balaam c. So Christians fel to semi-Idolatry or Iconolatry The Womans abode in the wildernes fourty two months answers to See Numb 33. the Israelits so many mansions in the Desart not without a tacit typical mystery When the Dragon saw he was cast to the Earth he persecuted the Vers 13. 14. 15 Woman which brought forth a Manchild to whom were given two wings of a great Eagle that she might fly from the Serpent into hir place to be nourished for a time times and half a time but the Serpent cast out of his mouth water as a Flood after the Woman that it might carry hir away Satan is cast down but not cast out who staying below essaied to oppress the Woman by what wais or wiles he could She began to fly but cam not instantly to the Desart as neither did the Israelits for Pharaoh pursued them into the red Sea and the red Dragon hir with a Flood of water quam bene cuncta quadrant the great Eagle is evidently the Roman Empire hir two wings the East and West Caesars under whos protection she fared in an Eremitical Estate three yeers and half expressed before by one thousand two hundred threescore dais to comply with Daniels times This Eagle in Esdras typifies the fourth Kingdom and 1 Esd 11. 16 17 the twelv feathered wings the twelv first Caesars from Julius to Domitian Thus
from God I saw another Beast com out of the Earth which had two hornâ— Vers 11 like a Lamb but spake as a Dragon He proceds from the Secular Beast of Câ—sars to the Spiritual or Pseudoprophetical of the Pope with his Clergy which exerciseth the government and blasphemies of the former He hath two horns like a Lamb boasting of his power to bind and loos by deputation but speaks Idolatry and slais the Saints as a Dragon for he is Author or Founder of the ten hornd Beast by reviving the West Empire but succeds the Dragon for ferity and blasphemy under the Visour of Christianity using his Authority as high Priest and takes on him as Head or Monarch therof no less then of his Clergy with whom jointly he makes up the Pseudoprophetic Beast or seventh Head of the Roman State in the City sited on seven Hils The Pope single though a fals Prophet is not that Beast but joind with his Clergy which make a company composed of many members as a Beast hath Thes by fained signs and miracles specialy thunder-bolts of Excommunication as a divine revenge gradualy subjected the Kings risen up in the dissipated divided Empire to their yoke who tamely submitted their necks and put on the Image of the old Empire now crushed So that the Caesarean Head being wounded not only revived in that Image but at the fals Prophets pleasure punished with the Secular sword as he with the Spiritual al disobedient murmurers This Beast coms out of the Earth not from the Sea as the former which had another pedigree for Sea signifies many People in one dominion and an Army in war but Earth Upstarts of low condition springing Terrâ— fâ—â—â—i up secretly as Herbs sans nois or notice He had two horns like a Lamb pretending to bind and loos as Christs Vicar General on Earth but speaks as a Dragon patronizing Idolatry as the Dragon did by Decrees and Canons and seeks to destroy the Lambs tru worshipers He exerciseth al power of the first Beast before him and causeth Vers 12 the Earth with them that dwel in it to worship the first Beast whos deadly wound was healed This two hornd Beast useth as high Priest the Dragons fiduciary power intrusted to the former Beast which consists in Idol-worship being the ten hornd Beasts Chaplain in Religious Rites causing the Earths dwellers to worship that Beast stiling it the holy Empire The words before him may import preceding or in his presence it skils not which For whatever power the first Beast had he agniseth the high Priest Author by whos means the Earths Inhabiters worshiped him who being cured of his deadly wound rose out of the Sea but by what wais or wiles he did it rests to be declared He doth great wonders making fire com from Heaven on Vers 13. 14. Earth in sight of Men and deceiv them that dwel on Earth by reason of thos miracles which he had power to doo in sight of the Beast saying to them that dwel on Earth they should make an Image to the Beast which was wounded with a sword and did liv The Pontifical Pseudoprophetic Beast perswaded the Nations by wonders or miracles to reestablish the ten hornd Beast wherby the Dragons power revived and to frame the Beasts Image slain in the sixth Head Which being formed after his pleasure that wound which the Dragon received seems recured and the Beast renewed by substituting new Idolatry and tyranny like the former For the Beast of the last Head is the others Image slain in the sixth He said they should make the Beasts Image which was slain and did liv or reviv which words belong not to the Beast whos Image was to be framed as if the fals Prophet spake it but to the Angel reporting the event how the slain Beast revived For the Dragon gav the Secular Beast his Power and great Authority which healed his wound by imprinting his form of worship on a Beast of another Religion placing his Angels or Devils not as before by those titles of professed Enimies to the Lord Jesus but under Christian colors or cognisances to be worshiped as Saints and good Angels but who worships Idols under any name or notion he worships Devils Yea to complet the slain Dragons ful Image the Pope arrogats or assums divine titles as divers Emperors 2 Thes 2. 4. Devil-servers had doon For he sits as God in the Temple of God shewing himself to be God Yea he makes fire com down from Heaven on Earth which Graserus interprets by a Proverbial Hyperbole that he doth such or so great wonders as may emulat Eliah's wherby he vindicated Gods worship Which exemple of fire the Jews use for al wonderfulworks wherin Gods Glory is more conspicuous This is plausible but it rather relats to that which folows shewing how the fals Prophet induced Men to make the Beasts Image viz. he caused al to receiv a mark that none might buy or sel sav he that had the Beasts mark name or number of his name vers 17. 18. This he effected both by seducing miracles and inforcing Excommunication For 't is said He deceived them by wonders which he had power to doo that they should make the Beasts Image in maner aforesaid The Ecclesiastic Anathema forbidding common Commerce is aptly resembled to fire from Heaven or Lightning for it delivers over to everlasting fire as a punishment 2 Pâ—t 2. 6. Jude v. 7. proceding from God usualy caled a Lake of fire or Asphaltites wher Sodom and Gomorrha were consumed by fire raining from Heaven The wonders were fained cures fastned on Angels Saints Images and Reliques but specialy by their breaden God said to driv out Devils Al which the two hornd 2 Thes 2 9 10 Beast with his fals Prophet pretended to doo as St. Paul foretold That the Man of sin shal com after the working of Satan with al signs and lying wonders and with al deceivablenes of unrighteousnes Touching the Lightning of Anathema 't is used in al ages specialy about advancing Iconolatry For when it was A C. 7. 〈◊〉 first agitated which continued with fierce fervor one hundred twenty yeers Leo Isauricus a stif opposer of it and Saints Intercession was basely branded by the Popes Parasits as Conscantiâ— is niâ—k-named Copronymus for the same caus and struck with Anathema-thunder by the Pope who absolved his Subjects in Italy from their fealty and strov to bereav his Exarchat of Ravenna with other dominions wherby he animated Iconolaters in the East and scared the West Monarchs from daring or doing the like With the same Lightning he blasted the Albigenses c. for oppugning Idolatry in the Lateran Synod under Alex. 3. So another Lateran Council decreed That such Lords temporal as refused to quel them should be Excommunicat by the Metropolitans and other Comprovincial Prelats absolving their Vassals from fealty and exposing their Lands or Territories as a prey to other Princes He had
habitation viz. the Christian World wher she keeps hir faith and chastity undefiled when the Beast polluted al with adulteries and slaughters The name Lamb is left out in most English Bibles and his Fathers only inserted but the best Translators hav both and the matter requires to read it so For the allusion to mark Servants and Souldiers belongs to the Lambs folowers that they should bear his name so wel as his Fathers in their foreheads at Baptism being signed with the Cross At which time they giv faith personaly or by Sureties to renounce Satan and al his works and worship which in Apocalyptic phrase is to abandon the Dragon and his power with al his Angels or Devils In this Sacrament we solenly profes faith to the Lamb and his Father for 't is the Lords Seal as the Antients cal it Origen saith let us bear the immortal laver in our forheads which when the Devils shal see they tremble St. Austin terms it the Roial mark of our Redeemer which Seal is defaced or obliterated by Idolatrous superstition as Tertullian Isodor and many mo teach or testify The Persons Rev. 7. 4. sealed both before and here are the same but the reason for the end of sealing different for ther the matter of protection is treated here of fealty yet 't is needless to seek another Seal beside Baptism which performs both becaus with it God ads his Grace wherby he owns them as his and takes them into tuition the one is handled in the other Vision of the sealed the other in this Hence Clemens Alex. cals Baptism a perfect safeguard and Nazianzen a seal S. Basil saith unles the Angel take notice of thy mark how shal he fight or defend thee from the Enemy hereby saith Nicetas we are kept safe from Satans snares Thus Baptism is the seal and sign of the Cross the mark of the Lamb as al agree I heard a voice from Heaven as many Waters a great Thunder V. 2. 3. and the voice was as of Harpers playing with their Harps They sung as it were a new Song before the Throne and four Beasts and Elders and none could learn it but the one hundred forty four thousand which were redeemed from the Earth The voice as of many Waters and Thunder signifies a great multitud Rev. 19 6. such as was the Levits singing with musical Instruments for 't is after caled the voice of a great multitud as of many waters and mighty thunderings Daniel describing the Son of Dan. 10. 6. God saith the voice of his Words was like a multitud which St. John cals many waters The Singers were Celical Angels glorifying the Father and the Lamb as they did before when he unsealed the Prophecies The Song is stiled new in both places being different from that sung before Christ was sent and for the new benefit of his coming granted to no foregoing ages but only to the last times the form wherof is expressed Rev. 5. 13. before viz. to him that sits on the Throne and to the Lamb be blessing honor glory and power for ever Amen Which agrees with the Evangelical Hymn after Christ appeered in the flesh wher to him that sits on the Throne and the Lamb jointly redemption power riches wisdom strength honor glory and blessing are devoutly ascribed None could learn that song so long as the Beast bore sway in Christendom sav such as be of the one hundred forty four thousand who only sans spot of Idolatry glorify the Father on Earth as Angels doo in Heaven as Christ teacheth us to pray Thes are not defiled with Women but Virgins they folow the V. 4. Lamb wherever he goeth thes are bought from among Men being first fruits of God and the Lamb. Women here meant in a Prophetic phrase are Christian Cities addicted to Idols whos Queen is great Babylon Mother of Harlots with whom Kings and Nations commit fornication but the Lambs company convers not with such being Virgins free from Idolatrous Incest or pollution Thes folow the Lamb or faithfully cleav fast and never forsake him in what City or Country he shal set up his Standard thither they folow Thes are bought out of the prophane multitud to be a peculiar People like first fruits which imply al things exempt from il uses to God and the Lamb. In their mouth was found no guile for they were without fault V. 5. No ly was found in them but al Christian Idolaters are Liers who say they worship God the creator but giv it to Creatures as St. Paul saith They turned the truth of God into a ly worshiping Rom. 1. 25. the Creature as the Creator Hence Amos cals Idols lies but thes tru worshipers were faultless and no ly found in their Amos 2. 4. mouths I saw another Angel sly in midst of Heaven having the everlasting V. 6. Gospel to preach unto the Inhabiters on Earth and to every Nation Kinred Toung and People After a description of the Company folows the history of things doon by them and their leader the Lamb against the common Enemy which is duple 1. Of Admonition to the Beasts folowers presented by three Angels 2. Of Revenge by a Parabol of Harvest and Vintage The Monitor Angel is caled another in respect of thos foregoing musical Angels wherof this Prcacher was none Wher note that in such Visions the Angels represent them Note whom they govern but this lofty Flier seems to be more eminent then any Rulers of Men being emploied to declare his Gospel caled everlasting not so much in respect of time to com as that past viz what was promised touching the Womans seed to break the Serpents head at beginning of the World as St. Paul saith that which God promised before or Titus 1. 2. when the World began is eternal life He said with a loud voice fear God and giv him glory for V. 7. the hour of his judgment is com worship him that made Heaven Earth Sea and Fountains of Waters This Angel knowing Gods Kingdom to be at hand when Judgment must be executed on Idols and Idolaters the Devils being cast down and despoiled of the Roman Throne exhorts al Nations Kinreds and People to becom Christians to worship God only as he is declared in the Gospel and beware of Idols Surely Iconolatry is analogical Idolatry tho not identical with Heathen Fear God and giv him glory for the hour of his Judgment is com viz. wherin Christ by his Cross hath spoiled Powers and Principalities declaring by his Apostles and Evangelists to the Nations which through so many ages he suffred to walk in their own wais that they should turn from Idols or at his coming suffer eternal death Why then doo Christians who profes faith in this Judg return as it were by a back dore to adore Idols or Devils under new names having no Textual warrant of precept or precedent so to doo St. Paul Acts 14. 〈◊〉
curious Comment modestly pretending he wil not meddle with Prophecies yet to com unfulfilled but left a few fleeces or fragments formerly scattered among friends which concern other mysteries contained in the last eight Chapters Som of thes he promiscuously and preposterously presents by peecemeal observing no such precise order of Chapters and paragraphs as before which shal be pithily abstracted Mystical Babylon the Metropolis of Antichristian Apostacy is the City or Sea of Rome somtime Christs spotless Spous Rom. 1. 8. whos Faith was famous over the World but since becam an Harlot and Mother of Harlots causing other Cities or sigâ—iories to commit fornication For though she be guilty of other Heresies as whores be of sundry Vices yet this spiritual whordom so much laid to old Israels charge is the grand Apostasy wherwith the great whore is marked This Vision is plainly shewed to John by one of the Phialbearing Rev 17. Angels and the interpretation reveled which is not Vers 8. usual to be literaly taken as ther dilivered 1. The Woman sitting on the Beast is that great City then reigning over the Kings of the Earth 2. The scarlet Beast carying the whore is the same shewed before in another shape viz. the Roman Vers 10. 11. Empire 3. The Beast with seven Heads or Romes seven Hils and seven forms of Governors in that State wherof fiv Kings Consuls Tribuns Decemvirs Dictators were falen before Johns time one of Caesars then extant which was to be changed into Christian Emperors of short continuance seeming to be the eighth yet indeed the seventh which is the Bearer of this whore not yet sprung up being not under the cours of the last Head the Popedom If then the sixth Beast Pagan Emperors reigning at Rome in Johns age ceased to be as it was abov twelv hundred yeers ago that which now swais ther is the seventh and last Ruler which he saw bear the whore Vers 12. 13. 4. The Beasts ten horns are ten Kingdoms not then risen into which the body of the Roman Beast should be rent in this last cours by the wound of this Caesarcan Beast al which should jointly confer their authority on the Beast that was to be cured Vers 14. 16. or restored under the Rule of that last Head now past 5. Thos ten Kingdoms which shal grow together under the fals Prophets Government being their Head shal fight with the Lamb but be overcom by him That war was waged long ago and is stil in action or agitation the Victory being in som sort atchieved but shal be accomplished much more gloriously For som of the ten Horns or Kings shal at length hate the Whore whom they so long bore and shal make hir desolar naked eat Vers 4 5. hir flesh and burn hir with fire as the Angel interprets 6. This Whore held in hir hand a golden Cup ful of abomination and filthines of his Fornication and on hir forehead was a name writ Mystery c. This needs no explication being taken from the common custom of Stews-Strumpets who drank philtres or amorous potions to their Paramores in a Cup of gold and the Cels or Chambers had several whores names set on them as Seneca Martial Juvenal and other Authors inform yea thos of most note had their name set in their foreheads as Juvenal seems to intimat of the insatiat Empress Messalina who assumed the name of Lycisca an infamous Prostitut Nuda papillis Constitit auratis titulum mentita Lyciscae She stood with bare gilt Paps bestained And by Lycisca's name hir self fained So this name Mystery Babylon the great Mother of Harlots and Abominations of the Earth may fitly be applied either to the Whores person fastned on hir forehead or to the place set on hir Brothel hous the City Rome where she resides Concerning the seven Phials of Plagues poured out by seven Rev. 15. V. 2. 3. Angels preceding Antichrists ruin wher before any particular narration of Angels or Phials be made another Vision is exhibited together with them how the Church being clensed from Idolatrous pollutions in the sacred Laver or Sea of the Temple not made of brass like Salomons but of Glass or Crystal sung a triumphant hymn of Moses for hir victory over the Exod. 15. 1. Beast saying Great and marvellous are thy works Lord God Almighty just and tru are thy wais O King of Saints Then the clothing or preparation of the Angels with the Phials are described more particularly The seven Angels cam out of the V. 6. Temple clothed in pure whit linnen having their brests girded with golden girdles viz. in their Priestly habits 1. The pouring Ezek 44 17. out of Phials signifies the Antichristian Beasts ruin for as the Roman Kingdoms first state was to be subverted by the plagues of Trumpets so this last by Phials which argues a great parity betwen both sith this last bears the Image of the former Roman policy 2. The seven Phials are so many degrees of its ruin for as the Beast gradualy grew up so he is to be destroied by degrees 3. On what ever any Phial is poured that suffers som damage thereby sith 't is the effusion of Gods wrath 4. The Earth Sea Rivers Fountains Sun Beasts Seat Euphrates Air import somthing in the Antichristian Beast semblable or sutable for al Phials are poured on the Beast or somwhat of his which toucheth his safty or utility 5. The Beasts whol Body or Antichristian Univers is covertly compared as it was in the Trumpets to the worlds System whos principal parts are Heaven Earth Sea Rivers Lights 6. Becaus God useth Angels as Ministers of his Providence in governing the changes of Human affairs therfore such things as are to be acted by many are attributed or ascribed to an Angel as the guid and Ruler therof Thes be his previous cautions touching the Phials which folow in order The first Phial is poured on the Earth and there fel a noisom Rev. 16. V. 2. grievous sore on Men which had the Beasts mark and thos that worshiped the Image This is poured on the Beasts whol body the Earth which denots the People or common sort of Christians as Antichrists Footstool on which basis the Papal Hierarchy being built reacheth like Babels Tower to the very Skies This Phial fild the Beasts Folowers with fury like incurable Ulcers not to be cicatrized Which was fulfild by the Waldenses Albigenses Wicklifits Hussits and other pious Professors who renounced the Beast caling Rome apocalyptic Babylon and the Pope Antichrist which so inflamed his Sectaries with sores of indignation tyrannizing many yeers with Fire and Sword Yet al in vain their Ulcers were cureless like Exod. 9. 8 9. Egypts biles and botches sprinkled with dust and ashes wherto they mysticaly comply by way of Analogy The secund is poured on the Sea which becam as blood of a V. 3. dead Man and every living Soul died in the Sea
by John de la Casa Archbishop of Benevent as Isaiahs words intimat Their countenance doth witnes against them who declare their sin as Sodom they hide it not She is also like Egypt in blindnes and hardnes of Heart beside their oppression of Gods People She resembles Jerusalem in killing the Prophets refusing to receiv the Son of God but rejects reviles and crucifies him in his members as every ey sees A City hath sundry Streets and Papacy divers dominions wherin the wars and persecutions for sixty yeers last past must be exactly examined The Oriental Antichrist Turc doth not persecut Christians for Religion the Occidental Pope hath no Streets or Provinces under his power wherin hav hapned any remarkable persecutions sav only the Germam Empire or cheif Horn. This is that great Cities principal Street caled Catexochen the Street being a bare Sceleton left of the West Empire or fourth Monarchy having yet seven Heads the seven Princes Electors and ten Horns the ten Circles or Provinces as 't is divided In this Street we must seek the war and shal find it if we weigh wel what is past since A. 1595. til now For the Pope since Luther began to reform alwais aimed to extirp Gospel Professors for which end he caled the Council of Trent but this took no effect in Germany til the crafty Jesuits incited credulous Princes by fraud flattery and calumby to persecut Protestants Which began A. 1598. in Styria Carniola and Krain the success wherof ther and elswher specialy in Bohemia and Austria is too wel known to the World but the last act lacks to be executed in Silesia which being finished this war shal hav victory and execution end at which time the three yeers and half are to begin wherin the Witnesses dead Bodies shalâ—ly in the Streets This Author seems to be a Silesian Minister living in Polonia who draws al to the Meridian of his Country and comfort of his exiled Brethren Som of the People Kinreds Toungs and Nations shal see their Vers 9. dead bodies three dais and half not suffring them to be put in gravs Thes are forren Nations met in the German war for Religion but by a Treaty of peace the Protestants were circumvented and liberty of Conscience denied with al their proper privileges which produced manifold miseries Hence it appeers that the three annal dais and half before the appointed one thousand two hundred sixty terminat can agree to no other but when the said Silesian pacification shal be finished persecution stinted and expeld Evangelists restored al which shal be at end of An. 1655. Most Expositors refer the last words of not putting them in grav to their Enimies despite who bar their burial but they are used or uttered tropicaly as their quickning or rising must be taken civily not properly or literaly for their Enimies are caled they that dwel on Earth So forren Nations wil not wholy lay down the Sword but cast a watchful ey on al emotions in Germany and not permit Protestants to be totaly destroied or laid in grav under-ground as he perswads them to doo They that dwel on Earth Papists who hav their Heaven here Vers 10. for the just are strangers or Sojourners shal rejoyce over them make merry and send gâ—fâ—s one to another becaus thos two Prophets tormented them that dwel on Earth They are said to torment becaus they scan or sift their Enimies Doctrin and Conversation by the touchstone of Gods VVord cross their gross 1 Kings 18 17 Idolatry and exprobrat their filthy Sodomy So Eliah and Michah tormented Ahab Jeremy the Priests and Pseudoprophets Jer. 27. 9. 14. Amos 7. 10. Mat. 8. 29. Amos the People Christ the Devils This their Foes nickname Sedition to color their own oppression Thus far John writes what the Son of God declared by word of mouth wherby a sudden change insued in the Vision representing a like alteration in the Empire For he sees what after the end of three yeers and half befel the witnesses and what unexpected events shal betide Here the last period begins An. 1655. when al the Gospels Enimies are quelled and tru peace to Gods People redintegrated After three dais and half the Spirit of life from Godentred Vers 11. into them Thos dais expire An. 1655. when the treading on the holy City fourty two months the VVitnesses mourning one thousand two hundred threescore dais the VVomans abode in the Desart so long and the Beasts blaspheming fourty two Months conterminat or expire at once together Then also the term of Nebuchadnezars Image and period of al four Monarchies Dan 7. 12. 25. Dâ—n 12. 11. for a time times and dividing of time shal concur as also the one thousand two hundred ninety dais of abomination which makes desolat being al tru synchronicisms Ezekiel Ezek. 37. 14. hath a like expression wher God on the Jews behalf at Babylons Captivity saith I wil put my Spirit in you and ye shal liv I wâ—l put you in your own Land The like God wil doo to al exiled Professors restore them by unthought of means to their own Land and render their functions yea giv them greater dignities then ever they had before They stood on their feet or possest their Places and Stats but great fear fel on al that saw them Papists had great joy at the issu of this war but shal now tremble no less when the exiled repossesâ— their hereditary Fortunes and honorable Functions A lifely exemple herof is extant Wisdom 5. worth reading or review See Wisd 5. They heard a great voyce from Heaven saying Com up hither Vers 12. They shal ascend in a cloud and their Enimies shal see them Heaven signifies the Church the voice implies that after three yeers and half God wil rais a chief Protestant Potentat as a Patron to the Papists terror who shal open a free cours to the Gospel caling aloud by his Diploma or Letters Patents to al Exiles Com up resum your pristin preferments and emploiments So they shal suddenly ascend in a cloud to their charges with great glory and authority Their Enimies who before exulted at their afflictions inflicting al sorts of plagues shal fare as Jeremy threatned Chaldea and Babylon Jer. 50. 10. 1â— that al which go by shal hiss at them At the same hour was a great Earthquake and a tenth part Vers 1â— of the City fel viz. a fearful Commotion or Combustion in the Empire but a tenth part intends either the whol Papacy or one of the Empires ten streets or Rome City which is now but a tenth part of what it was as Lipsius provs In the Earthquake 〈◊〉 3 Admirand or war were slain seven thousand Men or a mighty multitud but the remnent were affrighted and gav glory to God The rest of Papists stood amazed and acknowledged Gods just judgments on them The sâ—â— und Wo is past This imports not as if al were
ended Vers 14. at Romes destruction and the rest precited but intimats specialy Rev. 8 1â— Rev. 9 1. to 19. the Turcs ruin For an Angel flying through midst of Heaven cried Wo Wo Wo to the Earths Inhabiters by reason of 3 Angels trumpets yet to sound The first hapned by Sarrasens the next by Turcs as generaly granted whence thos words the secund wo is past are unanimously interpreted that instantly after Romes ruin and the German Empires revolution the Turcs East Empire shal fal Behold the third Wo coms quickly al three fal on the Empire but the last ensues The seventh Angel sounded and Voices in Heaven said the Vers 15. 16. 17 Kingdoms of this World are becom the Lords and his Christs who shal reign for ever Here begins the seventh or last plague poured on Babel wherin the Evangelical Churches great joy is briefly described becaus they hav got a good Head Rome destroied Germany revolted from Popery and the Turcs Empire ended This joy is set out by John Rev. 19. as David reflects on it Psal 93. 1. Psal 97. 1. Psal 99. 1. The Nations Papists were angry and the wrath is com to Vers 18. 19. cut off or destroy them This act is confirm'd by a duple sign 1. Gods Temple was opened and ther was seen the Ark of his Testament 2. Ther were Lightnings Voices Thunders Earthquake and great Hail The contents wherof are elswher explicated wher the Son of God with Celical Armies appeer on whit Horses but the Beast and Kings of the Earth are utterly Rev. 19 11 to 21 destroied The time of the dead to be judged and that thou shouldst reward thy servants the Prophets Saints and them that fear thy Name and shouldst distroy thos which destroy the Earth This Judgment is darkly described being before caled the mystery Rev. 10 4. 7. of God and uttered by seven thunders which must not be writen This is also after rehearsed in Christs thousand yeers reign which the Author declines to define yet inclines to it Rev. 20 4. 5 6. As in the secund part of Apocalyps seven Judgments are given on the Roman Empire by seven trumpeting Angels in the secund Period so here in the third are described seven Plagues to be poured out by seven Phials on the same The seventh at end of the one thousand two hundred threescore yeers concurs with An. 1655. and fils up Gods wrath The seven Plagues fel on the Politic State presaging its fal but the seven Phials are poured on the Ecclesiastic too declaring both their punishments Thos began An. 395. but thes under the sixth Judgment a litle before the total final ruin The seven Plagues proced from the Lord holding a Cup of red wine who poured it on his litle Flock but now the ungodly shal drink the dregs Psal 75. 8 9. wrung out as David denounceth Thos seven Angels with the Rev. 15. 5. 6. 7. seven Plagues cam out of the Temple of the Tabernacle of the Testimony in Heaven and one of the four Beasts the Lion of Juda gav the seven Angels seven golden Phials ful of Gods Wrath the event or effect folows I heard a great voyce out of the Temple saying to the seven Chap. 16. V. 〈◊〉 Angels Pour out the Phials of Gods wrath on the Earth viz. Earths Inhabiters who rejoiced at the Beasts Victory or on the whol world which wandred after the Beast worshiping Rev. 13. 3. 4. both Beast and Dragon so the Popish Empire is plainly understood The first poured his Phial on the Earth and ther fel a noisom Vers 〈◊〉 grievous sore on the Men which had the Beasts mark and them which worshiped his Image Earth implies the whol Empires extent but reflects on the peaceable part and on the Beast coming out of the Earth which is the Pope and his Clergy who prevail not by open Power as the Sea-bred did by war but crept in slily and softly as grass grows out of the ground without nois or notice This Phial was poured at time of Reformation but when tru Professors opposed Papists reproving their fals Doctrins and foul deeds a noisom sore of fierce wrath hate and enmity fel on the Men so marked against al Protestants sith they could not seduce them by words or wiles nor subdu by the Sword The secund poured his on the Sea which becam as blood of a Vers 3. dead Man and every living Soul in the Sea died By Sea is pointed out the ten hornd Beast rising from the Sea his troubled state which fel on al parts specialy Germany with much bloodshed and al Men ingaged in the war through the Provinces died in that Flood of waters The third poured his on the Rivers and Fountains of Waters Vers 4. which becam blood VVaters both in Scripture and among al Authors signify Kingdoms the Roman Empire is compared Rev. 17. 1. 18. to a Beast with ten horns and to a City with streets but here to a Sea with Rivers which are the Popish dominions for the great VVhore sits on many waters the Fountains are Kings with their Peers and Parlements but how this Phial hath bin poured on Great-Brytain and the Head-spring becom blood stil sprouting out is evident to al Men but though thos that are the Voice or Trumpet in thos actions cannot be excused yet we must say with the Angel here Lord thou art righteous Vers 5. becaus thou hast judged thus How France feels Gods wrath of the third Phial and how much more it may time wil discover Vers 6. For they hav shed the blood of Saints and Prophets and thou hast given them blood to drink being worthy This more particularly concerns France wher such floods hav been shed within a hundred yeers last past but how other Realms shal fare time wil revele I heard another from the Altar say even so Lord God Almighty Vers 7. tru and righteous are thy Judgments This voice caâ— from the Thyasterion wher Martyrs Souls incessantly prais God The fourth poured his on the Sun who had power given to Vers 8. scorch Men with â—ire Most Expositors understand the Sun of Righteousnes wherwith the woman is clothed but this repugns the plagues poured on the Popish world or Earth opposit to the Church-Heaven Gods faithful Children wherof the Lord Jesus is Head so we must serch what Sun signifies elswher in the Apocalyps The Sun becam black as sackcloth of Rev. 6. 12. hair which imports the ruin of Imperial dignity in Heathen Church-Heaven by Constantin The Suns third part wâ— Rev. 8 12. smiten that is the old Empires smal remaining splendor shal vanish An Angel stood in the Sun meaning a potent Evangelical Rev. 19. 17. Rev. 21. 23. Prince gathered Forces against Papists The City had not the Sun or Moon to shine in it or needs no temporal Potentat to govern it If we compare thes texts with the Sun
here it must import the Supporter of the Popâ—sh State who givs splendor and strength to al as the Sun doth in Nature for he had power given to scorch Men with fire even thos of his own side Men were scorched with great heat and blasphemed Gods Vers 9. name which hath power over thes plagues but repented not to giv him glory When the Sun or Supporter of Papacy shal ly down to rest Gods wrath wil extremly blast Papists the Lord Psal 21. 9. shal make them like a firy Oven yet wil they not relent to giv him glory but blasphem his name stâ—l The fifth poured his on the Beasts Seat whos Kingdom was Vers 10. 11. ful of darknes and they gnawed their toungs for pain They blaspemed the God of Heaven but repented not So soon as the ten hornd Beast rose from the Sea the Dragon gav him his Power and Seat of residence Rome which he retained with the two hornd Beast like Hippocrates twins ever since and reign over the Kings of the Earth but now by the fifth Phial his Kingdom is darkned yet not quit demolished or dissolved which shal be doon at pouring out the last Phial The sixth poured his on Euphrates great River and the water Vers 12. was dried up to prepare the way of the East Kings Euphrates signifies the Turcs which border on it but drying up the water implies their ruin or overthrow as the Prophets use that phrase Isai 19. 5. Isai 44 27. Jer. 48. 34. Jer. 50 38. Jer. 51. 36. Ezek. 30. 12. Ezek. 31. 4. the drying up is a preparation to the great work which shal be performed at pouring out the seventh Phial for as the red Sea was divided for Israel to pass Exod. 14. 12. Josua 3. 17. when Pharaoh pursued and Jordan dried up for them to go into Canaan So here Euphrates is mysticaly dried i. the Turcs destroied to make way for the East Kings meaning the Jews conversion Next folows the seventh Phial the seventh Angel sounded the seventh plague or third and last wo fel on both Beasts which sit in the City sited on seven Hils caled seven Heads the preparativs thus pourtraied I saw three unclean Spirits like Frogs com out of the Dragon Vers 13 14. Beasts and fals Prophets mouths thes are the Spirits of Devils working miracles which go forth to the Kings of the whol World to gather them to the battle of that great day of God Almighty Al three are Companions or felow Commoners which stick close together and now at end of their reign send abroad Agents or Ambassadors croking Spirits which work miracles For when Rome the Popes Seat and Turcs Empire shal be suppressed and Jews converted the Devil the whol Papacy and fals Prophet seing their end at hand wil stir every stone and send out their chief Emissaries to al Popish Princes perswading them to rais war against Protestants in that great day of Almighty God The time of Constantins subduing the Dragon and supplanting Idolatry is Rev 6. 17. cald the great day of Gods wrath but this when the Beast with fals Prophet are to be cast into a firy Lake and Dragon shut up in the bottomless pit stiled the great day of God Almighty being before termed the time of the Dead that they shal be judged but by the Prophets Apostles and Christ clyped Rev. 11. 18. Catexochen That Day which he spares to explicat Behold I com as a Theef blessed is he that watcheth and Vers 15. 16. keeps his garment lest he walk naked and they see his shame He gathered them into a place caled Armageddon This is the sudden pouring out of the seventh Phial and Plagues on the Papacy for which Men are warned to watch but the place of Papists Rendevous caled Armageddon Mountain of Lamentation 2 Chr. 35. 24. 25. alluding to the place wher good King Josiah was slain and much bewailed which argues that Papists shal mourn for the issu of this war as the Jews did for that direful defeat at Megiddo The seventh Angel poured his into the Air and a great Voice Vers 17. cam out of Heavens Temple from the Throne saying It is doon The preceding Phials were poured on particular Places or Persons 1. On the Popish State and Religion in common 2. On the Politic State by the German war 3. On peculiar Popish Kingdoms and their Heads 4. On a strong Pillar of Papistry 5. On Rome City 6. On the Turcs Territories but this Eph. 2. 2. last universaly on the Air or whol Body and Satan Prince of the Air with al his Spirits becaus he is worshiped together with the Beast At pouring out of which Phial the time draws nigh Mat. 24. 28. foretold by Christ of his coming to Judgment Ther were Voices Thunders Lightnings and so great an Vers 18. Earthquake as was not since Men were on Earth so mighty and great Here begins the Execution on the Devil and his Army with his Vicar and his Dependents even on the whol Papacy and its Kingdoms In the Air are heard terrible Voices Thunders and yellings of Devils on Earth War and rumors of War in al parts Tumults Seditions Insurrections Massacres and horrid Bloodsheds such as never were heard of before The great City was divided into three parts Rome City is specified Vers 19. in the sixth Phial but here the whol Papal State signified which is shared among three Chieftains typified by the triple Crown the Dragon Beast and fals Prophet For thes generals shal levy or lead forth the Battle as ech severaly raised their Forces before and now join ready to fal on But with what success The Beast and fals Prophet being taken are cast Rev 19. 10. aâ—ife into a burning Lake of brimstone but the Dragon Generalissimo shut up in the bottomless pit for a thousand yeers Rev. 20. 1. 2. The Cities of the Nations fel that is Idolatry Sodomy and other abominations practised under Popery are altogether abolished Great Babylon cam into remembrance before God to giv hir Vers 20. the Cup of Wine of his fierce Wrath. God sat stil long seeming to take no notice of the Beasts blasphemy and tyranny but when the prefixd time of fourty two months expired remembers hir fils ful the Cup of Wine of his fierce wrath and punisheth after hir demerits Every Iland fled away and the Mountains were not found viz Al that depend on the Papacy the remotest Iles and loftiest places by Land shal â—ly away vanish be vanquished and seen no more Ther fel on Men a great Hail from Heaven every stone Vers 21. about a Talent weight and Men blasphemed becaus of this plague for it was exceding great Thes great Hâ—â—lstones denot God 's grievous punishments the weight of a Talent his heaviest Judgments yet Men ceased not to blasphem his holy name Here the Author ends his Explications but answers sundry scruples doubts and
be for a time times and half or 1260. yeers and from the Temples abominable desolation to that time 1290. 2. That the Son of God lifted his hand to Heaven and swore by him who created Heaven Earth Sea and al things in them that time shal be no longer or ther shal be no delay nor any time intervene But at the seventh Angels voice or sound of his Trumpet the Rev. â— 18. mystery of God shal be finished as he declared to his Prophâ—ts Thes things saith the Son of God whos eys flame as fire and his feet like fine Brass Thes things saith he that is boly and tru that Rev. 3. 14. hath the key of David c. Thes things saith Amen the faithful tru Witnes and beginning of the Creation of God Who then wil not beleev him Sith then according to Gods decree Anthichrist shal rage or reign but three times and half or 1260. yeers which terminat at end of A. 1655. Let us look up and Luk. 21. 28. lift our heads on high for our redemption draweth nigh Ob. Som Objections occur such meer mysteries may not be pried into specialy of things yet to com for divers deep Divines and solid Scholars hav been lost in this labyrinth Ergo it should remain as a book sealed til the event or accomplisHment be reveled as Christ to his Disciples curious question of Israels kingdoms restauration answered 't is not for you to know the Acts 1. 6 7. times and seasons which the Father hath put in his own power much less for us Sol. The Apocalyps is ful of dark deep mysteries which wil â—y hid til the event detect them by applying Histories to see or search the effects therein meant or mentioned yet it folows not that we must lay it aside and not inquire what is already accomplished or shortly to be expected specialy touching the time when the Churches Enimies shal be destroyed and it restored to rest for Daniel observed by Books what the Lord told Jeremy Dan. 9. â— Rev. 1. 3. that he would accomplish seventy yeeres in Jerusalems desolation and John saith Blessed is he that reads and they which hear the words of this Prophecy to keep the things writ therin for the time is at hand 'T is a book of memorable Acts which foretels what shal betide Gods Church and the Empire under which it subsists being writen to be read and such stiled blessed as read it for many things are already fulfilled and by comparing thos past with the Apocalyps we may the better descry what to look for yer long but he that forbears to read or is not versed in Roman Histories nor knows how to distinguish Revolutions or Changes but confounds Apocalyptic numbers making many Epoches wheras they synchronize containing only Relativs and correlativs or carelesly slights the numbers as an arcane mistery to such it remains a Book unopened ful of obscurities Is qui nil dubitat nil capit inde boni Men must dig Diamonds out of Rocks and never be daunted or deterred with difficulty many learned hav mistook for thes causes 1 Most primitiv Interpreters apply things to their times which had no relation and som modernists folow their steps as wild Gees doo their leaders misleading others out of the way Secondly a right method is not used for in the Apocalyps al things are orderly set as they shal befal the synchronisms folowing one another and revolutions exactly distinguished as Histories doo in describing human actions and affaires but too many Expositors pervert this cours thinking to set things as succeding one another which being Relata belong to the same time Who place before Babylons fal what shal be after not knowing wher they stick nor how to wind out Thirdly they confound the Civil and Ecclesiastic State oft applying Monastic matters or Antichrists actions to Monarchic and contrarily Yet that the Revelation shall remain a Book sealed or shut up repugns the very Text for the seven Epistles were never sealed the Lamb opened the sealed Book the other was a little open one and Rev. 10. 2. 8. Rev. 22. 10. at end an Angel saith to John Seal not the Prophecies for the time is at hand Now tho Daniel was bid to close his Prophecy yet was it Dan. 12 4. 9. but til the time of the end for it was unsealed after by Johns Revelation Christ spak of times and seasons occasioned that John 2. 4 8 9. 't is not for men to know what God conceals as he said to his Mother my hour is not yet com yet soon supplied the Wine out of Water Here we tak time in general which is determined on Antichrists blasphemies and tyrannies in what yeer it shal begin or end which God hath reveled as is shewed not month day or hour which the Father keeps in his own power So tho no infallible certainty in al circumstances can be had yet many most pregnant conjects are prefined Ob. The chief O jection is that al Divines and Statesmen set the period of the fourth Monarchy and Papacy at Christs secund coming either to reign a thousand yeers as Chiliasts cry or to judg al flâ—sh which Master Mede makes one day or time but there is no certainty of confining the Catastrophe to A. 1655. Ergo 't is presumption for you so to doo Sol. The Apocalyps mentions no such matter but clean contrary Rev. 19. 1. to 20. for upon Romes destruction great joy was heard in heaven and the Son of God who at opening the first Seal went forth to Conquer on a whit Hors appeers again on the same whom the Armies followed on whit Horses clad in clean whit linnen Thes are Martyrs who having whit Robes given them Rev 7 14. cam out of great tribulation and washed their robes being caled chosen and faithful Against them the Beast and Kings of the Rev. 17. 14. Earth made war the issu wherof was that the Beast and fals Prophet Empire and Popedom or rather popish Clergy and Pope shal be cast alife into a Lake of fire burning with briâ—stone Rev 20. 1 2 3. but the Dragon had Quarter who is only shut or sealed up in the Ibid. v. 11. to 15. bottomless pit for a thousand yeers that he should deceiv the Nations no more nor excite them against the Church In the interim Gods faithful Children hav rest but the last judgment is described afterward hereto agrees Daniel's Image representing Dan. 2. 34 35. the four Monarchies til the stone smot it on his feet which was not when the fourth began for feet and toes were not then til the end thereof and broke it in peeces but the stone becam a great Mountain or Kingdom when al four Monarchies are grinded to dust which shal break in peeces al the rest Daniel in this Monarchic Vision beheld til the Dan 7. per totum Thrones were cast down and the Antient of dais sat not for
from Fountains and Milk run in Rivers The World shal rejoice and al Nature be glad being manumised from the dominion of sin impiety and al error Beasts shal not feed on Blood nor Birds on prey but al things quiet and amicable Lions and Calfs shil eat at the same Cratch Wolfs shal not woorry Sheep nor Dogs hunt nor Eagles or Hawks doo harm Children shal play with Serpents Finaly it shal be as Poets tel of the golden age in Saturns time but they erred becaus tru Prophets to whos Eys divine Visions were presented as present foretel future contingents as if they were already acted which Prophecies when fame had spred prophane men not witting why they were uttered or when to be performed thought them to be antiently accomplished which yet could not be completed while Man reigned but when wicked Religions are extinguished and Sin extermined then shal the Earth be subdued to God and al thes things com to pass yea men shal liv long and happily reigning together with God The Kings of Nations shal com from the Earths ends with gifts to adore the great King whos name shal be reverenced and renowned to al People under Heaven and al Princes bearing sway on Earth so far this fine Orator and with such confidence as if he received it by special Revelation but later Chiliasts are contrary to him who say Christs millenar reign shal anteced the day of judgment but Lactantius that Christ shal first Judg the World Master Archer a most acut Lynx but boldest Bayard of al who shoots at blind mans Buts conjects from Daniels words From the time that daily Sacrifice Den 12. 11. 12. shal ceas and abomination which makes desolat be set up shal be one thousand two hundred ninty dais blessed is he that waits and coms to one thousand three hundred fifty fiv dais this is forty fiv mo then one thousand two hundred ninty and both Prophetic dais or yeers thes saith he began under Julian Apostata who revived Paganism and incited the Jews to rebuild their Temple but God defeated it by an Earth-quake and Subterraneal fires which cast up the foundations as Christ foretold So by his calculation the first sum 1290. should expire A. 1650. now past and the last A. 1695. 46. yeers hence But if that shal elaps too his Disciples like the Mahometans wil date it to a farther day He hath another cringe that no Soul ever entred the third Heaven no not Christs how then can he sit at his Fathers right hand But a Celical or Elementar Paradise as he promised the good Theef nor shal any Saint go thither til the last Judgment pass For Hâ—l he saith al Christians hav erred except himself for Hel wherto Reprobats now go is not the place of fire prepared for the damned at last day but a temporar prison in the Air Earth or Sea to confine their Souls til the Judgment day when they shal be sent into a most spatious Hel containing al the created World or what els is beside Gods mansion Lo the audacity and temerity of Sectists Who bear or boast as if they were inspired or of Gods Cabinet Counsil affecting novities tho never so fals frivolous or fanatical Thes great Clercs like Arrius and other learned Heretics Refutation mislead many ignorant Idiots specialy in dark mysteries but such squibs end in an Ignis fatuus of their fantastic brains for they hav no sound proof that Christ shal reign on Earth a thousand yeers but that the Saints shal reign with him in new Jerusalem which is no terren place but caled by Saint Paul Heavenly Jerusalem the City of the living God and by Joha that Hebr. 12. 22. Rev. 21. 2 10. great holy City descending down from God out of Heaven prepared as a Bride adorned for hir Husband the Lamb. The contrary Reasons are thes 1. Christ ascended into Reason 1 Heaven and shal com to judg the World Ergo not to reign a thousand yeers before that day for to say he shal descend to reign and ascend after a thousand yeers to com again is against the Scripture which warrants only two comings Master Mede to shun this Scilla fals into Charybdis of a strange singular crotchet making Christs secund coming to judgment one continued act with his millenar reign becaus Saint Peter speaking of the judgment day and perdition of ungoly men subjoyns immediatly or interruptedly that one day with the 〈…〉 3. 7. 8. Lord is as a thousand yeers and a thousand yeers as one day which he saith is meant precisely of that particular day but the same Apostle elswher saith God shal send Jesus Christ when Acts 3. 19 20 21. the times of refreshing shal com whom the Heaven must receiv til the restitution of al things as he hath spoken by al his Prophets This time of refreshing and restitution Chiliasts conceiv to be his millenar reign for they say none but Martyrs and som priviledged Saints shal partak the first Resurrection which is Dan. 12. 13. such a singular prerogativ as Daniel could not obtain it but by special promis but it shal be when the Jews refreshing by Christs presence shal com viz. at the general Resurrection For Christ saith I go to prepare a place for you I wil com again John 14. 2 3. and receiv you to my self that wher I am ther ye may be also this plainly provs that he wil com back but once at last day to tak his Disciples with him into Heaven not to dwei with them here a thousand yeers or for ever Saint Paul saith God Eph 1. 20. set Christ at his right hand in Heavenly places til the last day so David Sit at my right hand til I make thine Enimies thy footstool Ps 110. 1. c. which shews he shal not com thence til al is subdued to him at last day See Psalm 110 't is short but expounds four chapters of the Apocalyps 16. 17. 18. 19. cleerly 2. Al the godly or elect at Christs secund coming shal immediatly rise to glory upon sound of the Trumpet and 2. Thes 4. 16 7. thos then living shal be caught up in the Clouds together with them to meet the Lord in the Air Ergo he coms not to reside with them but to carry them with him for ever 3. Christ saith his Kingdom is not of this World but the Kingdom of God is within you that is Spiritual not Terren Luke 17. 21. or Temporal consisting in worldly Pomp Power Pleasure Armies Victories Slaughters Triumphs or such carnal courses as Chiliasts conceiv or vainly confide 4. The Church Militant is a amixd multitud of good and bad as a draw net which needs the comfort of Gods Word Sacraments and other Ordinances having Christ the high-Priest inceffantly interceding in Heaven on their behalf as Scriptures speak Ergo it shal not consist a thousand yeers soly of Saints which need no ordinary helps as they dream 5.
None know the day of Judgment nor direct time of it no not the Son of Man but if Christ shal reign on Earth one thousand yeers before it any Man can then tel it wil be one thousand yeers after 6. Jerusalem shal never be restored no more then Sodom or Samaria as the Prophets inform but eternal life in new Jerusalem is the reward of just Men at last day as St Paul Ezek. 16 53 Amos 5. 3. 2 Tim. 4 6. tels Ergo none shal reign on Earth with him in a rebuilt new Jerusalem much less he with them here 7. Antichrist is to be cast alife into the Lake burning with Brimstone at the Lambs mariage which shal be celebrat with his whol Church of Elect not part at the general Resurrection Rev. 19. Rev. 7. 20. Ergo he shal not be totaly destroyed til last day as is shewed 8. The reward of Mattyrs is eternal life in Heaven Ergo not temporal on Earth a thousand yeers but their Souls according to Chiliasts are in wors condition then other Saints which stay behind that space to enjoy the beatific Vision while they grovel below and return to bodies that eat drink sleep and delight in carnal things not like Christs glorious body nor thos immortal ones promised to the Faithful which must needs be irksom to them 9. The holy Martyrs Souls rest under the Altar in Heaven til their Brethren be fulfilled Ergo shal not return to reign here a thousand yeers Archer seing how absurd 't is to bring Rev. 6. 9. back Souls til last judgment rovs at random that no Soul shal enter the third or highest Heaven til then but abide in a sublunar Paradise with Enoch and Elias yet how knows he their Mansion is sublunar or can that be under the Altar To silv which scruple he frams a new Moon-calf-model of Heaven Hel and Paradise after his own Pythagorean Noddle 10. Antichrist is to continue til the last day of Judgment Ergo he shal not be fully or finaly abolished before thos thousand yeers commence as Chiliasts say who agree not together whether thos Saints during the millenium shal beget children as others then living must multiply incredibly nor how al shal be sustained with food and raiment whether miraculously or by industry Such are Sphynx Riddles and many mo Reasons may be alleged but let thes suffice Now to answer their arguments the chief arrows in their quiver folow who like al other Sects and Factions cul out the obscurest places of Scripture either misunderstood or misapplied or misinterpreted putting their own sens on them which shal be sincerely scanned Ob. To begin with their best Basilisc of battery Saint John Rev. 20 4 5. saith I saw the Souls of them that were beheaded for the witnes of Jesus who lived and reigned with him a thousand yeers but the rest of the dead lived not again til thos yeers were finished this is the first Resurrection Ergo they shal regin so long Sol. The Apocalyps is a most misty mistical Prophecy and this the darkest part which treats of the Resurrection only obiter or occasionaly wheras first Resurrection in al places els is spiritual of the Soul from the grav of sin to Grace and the very words apply to the Souls not Bodies of thos that were beheaded for holy Writ hath no first Resurrection of the Body but we must seek the tru meaning wher Resurrection is purposly handled and much more is here included or intruded in the premisses then the conclusion can bear for no Ey able to pierce a Milston is able to espy Earth in al the Context nor that Christ shal reign with the Martyrs but they with him to the tru meaning of the words the very next much conduce They shal be Priests of God and Christ and shal reign with him Now his Priesthood is spiritual as his Kingdom so al Christians are Priests but not to offer bodily Sacrifices and al Kings but not to rule mens temporal stats els ther would be more Kings then Subjects in thos thousand yeers sith not only the Martyrs and a few privileged Saints but al the godly millions of millions that must be born in that space must reign as Kings nor can it in any property of speech be applied to Christs personal reign on Earth sith 't is eternal not to be measured by time but if it be referred to his regal office of Mediator that is far longer then a thousand yeers for if al his Monarchy past from his byrth til now 1654 yeers be cut off whith repugns al Scripture sith he stil sits on Davids Throne ruling his Church as King yet the future cannot be confined to so short a scantle sith sundry secular Stats Signiories or Soveraignties hav lasted far longer hence master Archer makes the millenium the evening or last daun of his personal reign contrary to master Mede assuming to the morning many mo as if Christ by his omniscience and opening the Books of every Conscience cannot dispatch Judgment in a moment but must imploy thousands of yeers as men will presum to appoint him Saint Paul hath three parallel phrases If Children then Heirs Rom. 8. 1â— of God and joynt Heirs with Christ if we suffer with him that we may be also glorified together here we are Heirs Sufferers and glorified with him yet none imply his personal presence with men here but our spiritual communion with him in Heaven the case is semblable of this Millenar reign which is meant mysticaly and metaphoricaly of the Saints eternal reign with Christ this is the King-key of al the Fabric and therfore so amply answered Ob. Daniel saith many not al that shal sleep in the dust of Dan. â—â— â— Earth shal awake som to eternal life and som to shame and everlasting contempt but al shal rise at last day Ergo this is meant of the Millenar reign and real first Resurrection of Martyrs and som special Saints to Earthly glory Sol. He had need of cleer Crystal Specticles or Galilaeus great perspectiv who can see such a meaning for the Prophet speaks soly of the last Resurrection which Martyrs shal not partake as Chiliasts teach nor the wicked of the first til thos one thousand yeers end The Word many so hotly pressed provs not that al shal not rise at once but that thos which rise shal be many So Dr. Deodat senseth it wel to the Original the multitud of them that sleep in dust shal awake For al and many are oftimes Synonyma signifying the same as several subjects prompt and plain precedents prov Repl. Daniel ads the wise shal shine as the Firmament and Ibid. v. 3. Saints as Stars but at last Resurrection they shal shine as the Sun Ergo he means the first Sol. He expresseth no absolut but comparativ glory of Saints As St. Paul saith ther is one glory of the Sun another of Moon and Stars so is your Resurrection Nor doth
1 31. Resurrection when al power in Heaven and Earth was given him being set abov al Principalities yet the full accomplishment is not til last day when Death Hel and Satan shal be made his footstool Al this cannot be verified of the interstitial Millenium for yer that inchoats many things must terminat which cannot be subjected nor his chief Enimies subdued sith Death shal stil hav dominion Satan only bound in the bottomless pit not cast into the burning lake and Hel not utterly trod under foot Ob. Jeremy saith They shal say no more the Arc of the Lords Jer. 3. 16 17. Covenant nor shal it com to mind or memory then they shal cal Jerusalem the Lords Throne and al Nations shal gather to it nor shal they walk after their hearts imaginations Ergo al past things shal be forgot and Israel return to Jerusalem which shal be a Throne of Glory and al Nations joyn to them al which can be fulfilled at no time sav in thos thousand yeers Sol. The old things to be forgot are lawish Ceremonies not Gospel Ordinances the Arc and Temple were by Christs first coming removed the walking of Juda and Israel together with the Nations conjoyned imports the caling of Jews and Gentiles to the tru Church Heavenly Jerusalem For so saith Isaiah It shal com to pass in the last dais that the Lords Isai 2. 2 3. hous shal be established in the Mountain top and al Nations shal flow to it for out of Sion shal go a Law and the Lords word from Jerusalem The last dais were the Apostles times who from Sion and Jerusalem blew the Gospel Trumpet to al people as Jeremy speaks I wil giv you Pastors according to my Jer. 3 15. heart Christ and his Apostles which shal feed you with knowledg and understanding The walking after Gods heart implies no freedom from sin but a state of grace wherin God givs new hearts and writes his Law therin their main ground that Jerusalem new built shal be a Throne of Glory being before Jer. 〈 ◊〉 〈◊〉 but his footstool is a groundless crotchet for Sion Jerusalem and the Arc are caled in the old Testament not only Gods footstool but his Throne and in the new Testament not only his Throne but footstool Thus like other Sects they sens the Scripture literaly or tropicaly as they list Ob. Daniel saith In the dais of thes Kings God shal set up a 〈◊〉 2. 44. kingdom never to be dâ—stroyed but shal stand for ever Ergo Christ shal hav an everlasting kingdom and Jerusalem enjoy endless joy on Earth Sol. What a pretious inference is this so Preachers quote Texts and people turn their Bibles but may go beyond Seas to seek their glosses Daniels everlasting kingdom is meerly spiritual and celical as the Angel said to Mary The Lord shal Luk 1. 32 33. giv him his Father Davids Throne and he shal reign over Jacob for ever This kingdom for the matter is everlasting being the Glory which the Saints shal enjoy for ever with Christ in Heaven but for the maner of administration he shal resign it to the Father when the work of Redemption is perfected but no Millenar Earthly kingdom as they dream Ob. Saint John saith He was clothed with a vesture dipt iâ— Rev. 19. 13 14 15. blood Ergo Christ shal slay his Enimies and embru his vestments in blood that none shal be left to trouble the Church during that Millenar reign Sol. So they say but the next words speak contrary for his Armies in Heaven not on Earth folowed on whit Horses clothed in fine whit linnen not bloody yea his war-weapon is a sharp sword out of his mouth not in his hand who shal rule the Nations with a rod of Iron and tread the winepress of Gods wrath In a word thes bloody battles are not ascribed to Christ literaly as appears by a parallel place Who is this that coms from Isai 63. 1. c. Edom with died garments from Bozra meaning Christ by reason of the slain Edomits when in property of speech he had no body or bloody raiment being seven hundred yeers before his byrth Ob. 'T is said the City had no need of Sun or Moon and the Rev 21. 23. 24. Kings of the Earth bring their glory to it Ergo Jerusalem ther meant shal shine in great temporal glory and terren Princes be subdued to it at Christs coming to reign a thousand yeers Sol. Indeed Heavenly Jerusalem is ther meant and al such places or passages are Allegorical to shew the Churches condition on Earth and Saints state in Heaven which is elswher expressed by Metaphors of gold pretious Stones Fountains Fruits c. but to interpret them literaly of any City on Earth is like the Athenien Dotard who deemed every ship that cam into the Harbour to be his own Ob. Zechary saith hee that is feeble among them at that day Zech. 12. 8 9. shal be as David and Davids hous as God I will seek to destroy al Nations that shal com against Jerusalem Ergo the Saints who are to reign with Christ shal excel in glory and he wil destroy al Jerusalems Enimies Sol. Excellent inferences Ergo Potlid The Prophet plainly speaks of gifts poured on al Saints of the new Testament by the spirit of supplication which makes the least of them like David yea greater then John Baptist as Christ declares but Mat. 11. v. 11. what is this to earthly Jerusalem or Chiliasts Mathematical Kingdom Surely ther is no soundnes in it nor semblance for it in al Gods book Other places are heaped up which like Bay leafs cast into fire make much crackling in Pulpits and Pamphlets but if al the former be shadows the rest wil vanish into vapor Ob. The word Day in Prophetic phrase or Hebrew Idiom signifies som space of time not simply twelv or twenty four hours as the day of tentation in the Wildernes is fourty yeers long the Day of Babylonish captivity seventy Giv us this Day our daily Bread purports our term of life and 't is somtimes used for Eternity this day shâ—lt thou be with me in Paradise Ergo the Day of Judgment is to be taken in the same sens Sol. The antecedent is granted and consequent shal not be denied for none can tel how long that Judgment shal last specialy sith time shal be no more as the Angel swore Yet Mr. Mede makes it a continued act with the reign of just one thousand yeers For as Rabbi Elias confines the Worlds continuance to 6000. yeers so he puts the Millenium of Messiahs glorious reign to be a periodical consummation of al things when shal be a Sabbath of Eternal rest Why then doo common Chiliasts assign one thousand to that reign either before at or after the Judgment day Let them render a reason of the one and the other wil soon be resolved why Day implies a larger space more or
one Man speaks to another prohibiting Adam to eat of the Tree of knowledg and upon disobeying exiled him out of Eden from enjoying eternal Life wherto he was created had he not sinned Gen. 7. 7. Afterward he punished his Posterity for their Vices al sav egth Persons in whom his Kingdom consisted with a deluge Gen. 8. 18. of Waters but his first Kingdom by solen compact was with Gen. 17. 7 8. Abram in thes words I wil establish my Covenant between me and thee and thy Seed after thee for an everlasting Covenant to be a God to thee and them and wil giv thee and thy Seed al the Land of Canaan wherin thou art a Stranger for an everlasting possession In memorial herof he instituted Circumcision Exod. 19 5 〈◊〉 8 caled the old Covenant as the sign or Sacrament therof The same Covenant God renewed by Moses at Sinai they being newly becom a Nation which is expresly stiled tho the name of King and Kingdom not before used a Kingdom of Priests and holy People for they promised to doo as the Lord commanded which argues their peculiar consent compact or covenant but al the Earth is the Lords by power property and precedent So 't is a cleer case that by Gods Kingdom is meant a civil Common-wealth instituted by Subjects consents for regulating their behaviour both toward God their King in obeying his Laws toward one another in point of Justice and toward Forreners in peace or war This was properly a Kingdom when God was King of Israel which befel to no People els and the high Priest after Moses his sole Lieftenant or Viceroy whence 't is forecaled Regnum Sacerdotale a 1 Pet 2 9. Kingdom of Priests and by St. Peter Sacerdotium Regale a Roial Priesthood sith none but the high Priest might enter Sanctum Sanctorum only once a yeer to inquire Gods Wil 1 Sam. 8 7 c. of him Many mo places prov the same as when the Elders greiving at Samuels Sons corruption required a King to rule them Like al Nations God said they did not reject Samuel but himself that he should not reign over them Thus God was their King and Samuel only delivered what he dictated So saith 1 Saâ— 12. 12 Samuel when ye saw Naash King of Ammon com against you ye said to me a King shal reign over us when the Lord God was King After they had rejected God and broken the Covenant by that revolt or rebellion chusing another King the Prophets foretold his restitution that it shal be in Zion Davids Throne at Jerusalem on Earth See Isai 24. 23. Ezâ—k 20. 33 37. Micah 4. 7. So saith the Angel Gabriel of Christ He shal be great and caled the Son of the most high and the Lord Luk. 1. 32 3â— shal giv him his Father Davids Throne and he shal reign over the hous of Jacob for ever and of his Kingdom shal be no end This is a Kingdom on Earth for whos claim Christ was crucified as an enemy to Caesar and on his Cross inscribed Jesus of Nazaret King of the Jews being in scorn Crowned with Thorns So 't is said of the Disciples That they did contrary Acts 1â— 7. to Caesars Decrees saying ther is another King one Jesus Therfore Gods Kingdom is real no metaphorical Monarchy and so taken in both Testaments When we say For thine is the Kingdom power and glory 't is understood by force of our Covenant not by right of his power So it were frivolous to pray Thy Kingdom com unles it be meant of Gods Kingdoms restauration by Christ which was interrupted by the Jews electing Saul Nor is it proper to say the Kingdom of Heaven is at hand or thy Kingdom com if it had stil continued for Gods Kingdom of Power is every wher In sum Gods Kingdom is a civil Monarchy which consists Summary in the Israelits obedience or obligation to observ thos Laws which Moses first should bring from Sinai and what the high Priest afterward shal deliver before the Cherubins in Sanctum Sanctorum which being cast off by electing Saul the Prophets foretold should be restored by Christ and we daily pray for its redintegration thy Kingdom com acknowledging the right of it in adding For thine is Kingdom Power and Glory for ever Amen The proclaiming herof was the Apostles Preaching wherto Men are prepared by Gospel-Teachers and to promiss obedience to Gods government is to be in the Kingdom of Grace becaus God givs such power to be his Subjects gratis when Christ shal com in Majesty to judg the World and actualy govern his own People which is caled the Kingdom of Glory If Gods Kingdom caled for its gloriousnes and celsitud the Kingdom of Heaven were not a Government which he executs on Earth by Vicars or Vicerois who deliver his commands to the People ther needs no digladiation who it is by whom God speaks to us nor would Priests trouble themselfs with spiritual jurisdiction nor any suprem Rulers deny it them From this literal interpretation of Gods Kingdom ariseth Holy what a genuin Exposition of the word Holy signifying what in Monarchies Men cal public or the Kings property who is the public Person or Representativ of al his Subjects As God King of Israel is stiled the holy one of Israel and the Jews Gods People a holy Nation So the Sabbath Gods day is a Holy day the Temple Gods hous a holy Hous Sacrifiâ—es Offerings Tiths Gods Tributs Holy duties Priests Prophets Annointed Kings Gods Ministers holy Men the celical Spirits Gods Messengers holy Angels or the like For wherever holy is taken properly ther is stil somwhat signified of property got by consent For al Mankind is Gods Nation by property of power but Israel only an holy Nation by Covenant In saying Halowed be thy Name we pray for Grace to keep the first Commandment to hav no other Gods but him The word Prophane is usualy taken in Scripture for common Prophane what and consequently the contraries holy and proper or peculiar must signify the same thing but figurativly such as liv godly giving themselfs to devotion as if they forsook the World are caled Bonhoms That which God makes holy by appropriating it to his own Sacred what use is stiled Sacred or Sanctified as the seventh day in the fourth Commandment and the elect in the new Testament are said to be sanctified as indued with the spirit of godlines That too which Men dedicat or giv to God for his public service Churches Chapels with their Utensils Priests Victims Oblations external Rites of Sacraments c. is stiled Sacred or set apart to God Now ther be divers degrees of sanctity or holines when things are sequestred or consecrated for Gods neerer service thâ—n others as al the Israelits were a holy People peculiar to God yet Levies Tribe more holy and Priests among Levits more but the high Priest most holy so Judea was a
holy Land but Jerusalem the City of general worship more holy the Temple holier and Sanctum Sanctorum holiest of al places A Sacrament is a separation of som visible thing from common use consecrated to Gods service for a sign of our admission Sacrament into his Kingdom or a commemoration of the same Circumcision was the sign of admission in the old Testament Baptism in the new but the commemoration in the one was eating the Pascal Lamb once annaly to mind them of the night when they were delivered from Egypts temporal bondage and celebrating the Lords Supper in the other wherby we are remembred of our deliverance from sin and Satan by our Saviours crucifixon The Sacraments of admission Circumcision and Baptism are used but once to every one becaus we are admitted no oftner but thos of commemoration Passover and the Lords Supper often reiterated becaus we must be often minded of our deliverance and allegiance Ther be other Consecrations which in ample acception may be stiled Sacraments as the word implies a sacred institution for Religious uses as Ordination Matrimony and many mo but as it imports an Oath Promiss or Covenant of Allegiance to God thos precited are soly so named A Common-wealth cannot possibly consist wher any sav the Soveraign hath power to giv greater rewards then life or inflict Chap 38. grievouser punishments then death but sith eternal life excels temporal and endless torments exced death of nature 't is worthy to be wel weighed of al that wil obey Authority to avoid the calamities of confusion and civil war what is meant in Scripture by eternal life and endless torment as also for what offenses and against whom committed Men are to be eternaly tortured and for what actions to enjoy everlasting life Adam had enjoied it in the terren Eden Paradise for ever had he not broken Gods commandment to eat the forbidden fruit who had the Tree of Life allowed to eat but so soon Eternal Life Gen. 3. 22. as he tasted the one God thrust him out of the Garden lest he should take of the other and liv for ever So if he had not sinned he should liv on Earth perpetualy but mortality seized on him and al his posterity for this first sin Sith then he forfeted eternal life by sin he who is to cancel that forfeture must recover it by righteousnes which Christ Jesus did by satisfying for the sins of al that beleev in him and so recovered life eternal lost by Adam to al beleevers So saith St. 1 Cor. 15. 21 22. Paul sith by Man cam death by Man cam also the Resurrection of the dead for as in Adam al dy so in Christ shal al be made alife Touching the place wher Men shal enjoy eternal life the precited Texts seem to set it on Earth for if al forfeted it in earthly Paradise by Adam they shal enjoy it on Earth by Christ els the comparison were not consonant nor complet So saith David God commanded the blessing on Zion Ps 133 3. even life for evermore So St. John to him that overcometh Rev. 2. 7. I wil giv to eat of the Tree of Life in the midst of Gods Paradise Rev. 21. 2. 10. This was the Tree of eternal life on earth Again I saw the holy City new Jerusalem coming down from God as a Bride adorned for his Husband As if he should say new Jerusalem Gods Paradise or rather the Church Christs Spous shal descend from Neaven at Christs next coming to Gods people and Acts 3. 11. not they ascend to it So the two Angels in whit clothing said to the Apostles looking at Christ ascending This Jesus who is taken up from you into Heaven shal so com as you see him go up into Heaven As if they had said Glossa corrumpit textum he shal com down to govern them under his Father eternaly on Earth he coms to Judg not to Rule and not take them into Heaven This conforms to the restauration of Gods Kingdom began under Moses which was the Israelits Politic Mat. 12 30. government on Earth Christ saith In the Resurrection Men neither marry nor giv in mariage but are as the Angels in Heaven This describes eternal life like that which Adam lost at point of mariage For sith Adam and Eve if they had not sinned had lived on Earth eternaly yet could not continualy propogat Progenies becaus if immortals should immortaly procreat as Men doo now the Earth in short space could not afford Foot-room to stand on much less food to sustain them How then can a new created Earth except extended to Quaeâ—e iâ—finit immensity contain al Mankind which are unimaginable multituds born and to be born since the Creation Thes with sundry such quirks surpass the reach of reason to resolv The comparison betwen life eternal lost by Adam and recuperated by Christs victory over death holds thus that as he lost it by sin yet lived long after so a faithful Beleever recovers it by Christ though he dy 〈◊〉 natural death for a long time even til the general Resurrection for as death is counted from Adams condemnation not execution so is life reckoned from the absolution not from the Resurrection of thos elected in Christ Jesus Such are his specious speculalations favouring of singularity That Men after the Resurrection shal liv eternaly in Heaven Ascention into Heaven caled by St. Paul the third Heaven is not evident in Scripture by the Kingdom of Heaven is meant Gods Kingdom who dwels in Heaven which was Israels People whom he ruled by Judges Prophets and high Priests as Lieftenents til they rebelled and required a mortal King like other Nations So when our Saviour by his Ministers shal perswade the Jews to return and accomplish the fulnes of Gentils ther shal be a new Kingdom of Heaven becaus God whos Throne is Heaven shal be King yet it folows not that Man shal ascend to his seat of happines or higher then his Footstool No Man John 3. 13. hath ascended into Heaven but he that cam down from it even the Son of Man that cam down from Heaven Wher note that thos are St. Johns words not Christs as al the rest were who was not then in Heaven So David saith Thou wilt not leav Ps 16. 10. my Soul in Hel nor suffer thy Holy one to see corruption which St. Peter provs to be spoken of Christs Resurrection not of Acts 2 31 34. himself becaus David is not ascended into Heaven If any answer 't is tru they shal not ascend in bodies til the Resurrection but their Souls enter Heaven so soon as they dy As Christ confirms Who provs the Resurrection by Moses words Luk 20. 37 38. at the bush when he cals the Lord the God of Abraham Isaac and Jacob who is a God of the living not of the dead This cannot be construed of the Souls immortality sith Christ ther
This is meer obscurity fuâ— of contradiction as if the form of water in mixtils be less a form then formerly continuing stil the waters form yet cannot be caled water having changed its kind and becom another Bâ—dy Therfore 't is truer that Elements forms receiv intension and remission which variation provs them to be accidents not substances and when their just temperament is taken away they transcend or are transmuted into new Kinds So thos are idle questions touching Elements essential forms or integrity in mixtils of generation and corruption in an instant as if a form were educed or perisht in a moment with many mo of like bran For water is made gradualy in time by changing its temperament so in mixtils Stone Apple Flesh corruption corns by depraving the temperament which if vitiated beyond the utmost degree of proportion a dissolution folows by breaking the bonds of union which is doon by mixture of qualities Repl. If the temperament be varied definitions of things must also be altered but they are alwais constantly the same til the forms be changed Ergo form is no temperament Sol. This is Childish for definitions are made of things intire or perfect and abstracted by imagination of the intellect but if things be considered as they are in nature definitions must be changed as nature varies Can fading Flowers rotting Apples putrifying Flesh or sickly Bodies retain the same definitions of sound Shal the essence be changed by mutation of accidents and not varied with them Let such as so think feed on corrupt carrion til they acknowledg ther is one definition of sound food another of putrid Flesh or let them languish so long til they learn to distinguish betwen Corpus sanum aegrum nutrum What is substantial or material in Elements and mixtils that remains invariable but al accidental or formal is changed generated and corrupted by degrees as temperaments alter according to which definitions must be changed Now touching Souls ther be three sorts Vegetant Sentient Intelligent but for better explication he premiseth som Aphorisms 1. Ther be three Principles of Bodies viz two constitutiv matter of subject and accidents or qualities and one transmutativ the contrariety of thos accidents or qualities 2. Matter is al that is substantial in natural Bodies 3. Matter is indifferent to receiv al accidents yet is not simply the fountain or root of al. 4. The origin of accidents and subjects is one viz. Creation and concreation 5. The accidents of matter are duple 1. Som which immediatly folow its essence and coexist with it as passiv power quantity or extension place and time or successiv duration of which matter is the fountain 2. Such as make existence in a specifical kind as al first and secund qualities which doo not inhere primarily by necessity of nature but at the Creators pleasure to distinguish kinds 6. Both thes qualities are impressed immediatly like light in the air needing no intermediat substance to unite them 7. As quantities inhere immediatly in the matter so the operations and powers of working flow directly from the qualities 8. Al first qualities light heat cold humidity siccity and sundry of the secund thicknes thinnes heavines lightnes fluidnes firmnes existed the first day of Creation 9. The material substance of Heaven wherof Philosophers know little is common with inferior Bodies being made of one chaos so are the first accidents but thos of the secund sort differ by the discrepant conjunction of first and secund qualities 10. Ther be three Elements Air Water Earth needful to mixtion and haply two wil serv 11. Thes Elements essentialy differ in their proper qualities given by God in the Earth are conjoined cold siccity density gravity consistence in the water cold moisture remisser density gravity fluidnes in the Air remiss heat weak moisture levity tenuity and fluidnes 12. Fire is only intens heat whether in Elements or mixtils but no Element Body or Substance 13. Heat in Air or Mixtils is partly implanted at Creation partly infused or introduced by the Sun Soil and Elementar Fire if any such be but the implanted soon decais without supply of infused 14. Composition is duple 1. Of Matter with both sorts of qualities as in the Heavens and Elements 2. Of Matter so qualified and new mixture of qualities arising from the other as in al Bodies els 15. The union of qualities in Elements is most simple but in Mixtils more compound as 't is said of Colors that whitnes and blâ—â—â—â—es are made with the various mixture of bright and dark but middle colors rise from the mixtures of whit and black 16. The measure and maner of al Temperaments is founded on the first Creation from which primary patern if nature devâ—at in excess or defect a deformed Monster is bred 17. To beget a like is the property of al activ qualities in Inanimats and Animats as God bid them by his benediction to increas and multiply 18. The qualities doo so diffuse themselfs and beget others that they make the matter proportioned to exercise their forces or functions 19. The formativ faculty is founded on the very qualities which the more simple so much the more uniform configuration they produce but if compounded of divers qualities they make more diversity or difformity in figuring the material parts 20. Mixtion the less simple the more subtle for 't is a great Art to unite so many varieties of unlike qualities into one crasis or temper but the more compound the weaker becaus it consists of so many contrary qualities 21. Ther is a recripocal propagation of Temperaments in Animats viz. of the Seed and life of the Seed 22. The Prolifical power in the Seed proceds not from any spiritual substance inherent in it but only from a subtle temper of qualities in a pure spirituous matter 23. This energy is actualy in the Seed stil but asleep or unactiv til it meet with a fit Patient or rather Coagent to excite that virtu as the strong spirits which ly hid in Barly Wheat Plants Grain or Seeds are easily extracted by destillation 24. In Plants the Earth is a Womb to bring forth Seeds by supplying heat from the Sun and moisture from Soil wherby the Spirits in Seeds swel and extend the matter to fit proportion of several Figures 25 In Egbreeders Male and Female must concur to make them fertil but to hatch and inlifen them any heat natural or artificial if wel ordered wil suffice becaus the yelk is moist enough and needs only help of heat to rouz up the whits spirits 26. In perfect Animal-begetters both Sexes must actualy join to make one mass of Seed which being aptly mixd spirituous substance of that mass is blown up and augmented by heat of the Matrix and moisture of menstâ—ual Blood which begins to form the Birth and in fine brings 〈◊〉 to perfection 27. To the generation of living Creatures Seed is not simply necessary but a mixture of inâ—â—fening qualities in
difficulties emergent which shal be curtly explained In this deep dark discurs divers Objections occur which wil require debate and resolution 1. Whether the Text not torted but literaly or tropicaly Doubts referred to the times hath bin rightly unfolded 2. Whether the Figures or Images which make thes mysteries obscure be cleered by other places of the Apocalyps and Prophets from whom they are taken and applied to Things as the Text and Times require 3. Whether what is past or now in acting should be serchd in the Acts of the Roman Empire to see what may be more sutably applied another way without disturbing the method oâ— harmony 4. Whether the Text doth tel what is to be expected at end of Gods determined time on the fourth Monarchy and Papacy viz. when the fourty two months or 1260. yeers expire Hence riseth a main rub whether the Epoche or beginning Answer of thos 1260. yeers be rightly related to An. 395. at Theodosius death This is proved in the previous Prophetic Key by certain characters or marks to be summarily repeated 1. Becaus Daniels Epoche of 1290. dais fals exactly on An. 365. when the Temples grand desolation hapned under Julian so the 1260. must com 30. later An. 395. sith they shal end together 2. Becaus at the Empires bipartition An. 395. the Roman Eagle got two wings and the Barbarians broke in driving the Woman into the Desart wher she must be fed three times and half or one thousand two hundred threescore annal dais the period wherof fals An. 1655. 3. Becaus the treading of the holy City or Church fourty two months begins at that Invasion and ends alike 4. Becaus at that Invasion the ten hornd Beast rose from the Sea and soon clipped the Eagles wings that in threescore yeers An. 455. al ten horns or Kingdoms visibly appered Hence Authors date the Prolog of the Empires decay at Theodosius death and Ecclesiastic writers from St. Pauls words agree That Antichâ—â—st shal arise â— Theâ— 2 6 7. when the Empire begins to fal generatio unâ—â—s est corruptiâ— alterius So Tertullian Irenâ—us and many mo define 5. Becaus the two hornd Beast west Antichrist cam out of the Earth silently An. 395 when he assumed a primacy or preeminence both in Civil and Spiritual affairs which he never before arrogated over other Churchâ—s For Aeneas Sylvius afterwâ—rd Epist 28â— Can. â—6 Pope writes That til the Nicen Synod smal respect was shewed the Roman Sea but every one lived to himself In the third Carthage Council An. 390. a Canon passed That the first Bishop shal not be stiled chief Priest or Prince of Priests but Bishop of the first Sea For Innocent first A. C. 404. usurped authority over Princes and Prelats as Presbyters wil hav suprem Magistrats submit to them like Sheep to their Shepherds who Excommunicated Arcadius Emperor of Constantinople and removed Chrysostom the Patriarch busily bestirring to get a primacy over al African Churches His successors Zosimus Boniface 1. Celestine 1. attempted the like Hist l. 7. c. 3â— aspiring as Socrates storieth but Siricius first forbad Priests to marry which St. Paul cals the Doctrin of Devils 6. Becaus the two Witnesses at end of thos one thousand two hundred sixty yeers shal be subdued and slain but two accidents shal befal after the seventh Trumpets sounding Romes destâ—uction and determination of the secund Wo so that haply the Witnesses shal be raised he flatters himself and his Brethren before A. 1655. for smal circumstances are not regarded in great Prophecies Hereto may be added som new Arguments 1. St. Austin Proofs writes how the Gentils reported that St. Peter prophecied Christian Religion should dure but 365. yeers which he reputed a Heathen fiction yet haply he predicted the continuance without interruption should be so long For Christ at 30. yeers was baptized and began his Ministâ—y which being added to 365. foretold by St. Peter make 395. at which time Antichrist appeered the holy City was calcitrated the Witnesses mourned and the Woman fled as is plainly prespecified 2. That the 6000. yeers of the Worlds durance from the Creation equivalent to the six dais works every day 1000. yeers expire next yeer 1655. which he strangely strivs and strains to justify but that Rabinical prediction is a frivolous fiction and his computation a ridiculous distortion for that 6000. yeers fals short A. 1655. about 315. yeers by the best accompt 3. The yeer of the Flood began A. M. 1656. which concurs with A. C. 1655. complet or 56. current when the Dan. 7. 11. Rev. 19. v. 20. Churches Enimies shal be destroied with fire as the old World was by water this indeed is a brat of many Mens brains which haply Men shal shortly see dashd against the Stones 4. The Roman Monarchy initiated when the Suns Eccentricity was greatest whence Astrologers Aueis nulla fides infer that it shal end when 't is least which som refer to last yeer 1653. but this bare guesse is notum per ignotius 5. The Turcs hav two Prophecies to be read in the Author touching their Empires expiring that this young Achmet the secund Son to Ibrihim shal be the last Emperor For surely strange alterations hav hapned since Achmets death A. 1617. who contrary to custom having three young Sons caused his Brother Mustapha to succed a precedent never known before but he after nine Months reign deposed and Achmets eldest Son Osman set up whom the Janizaries strangled with his Wife and two infant Sons A. 1622. Next succeded his Brother Morat or Amurat the fourth who died Issuless A. 1640. and after him Ibrihim or Abraham whom the Janizaries also bowstringd with his three Wifes A. 1648. but advanced his sole Son Achmet aged six now twelv yeers who reigns at their devotion or disposing and is like to be the last if such fopperies be worthy of faith By al which premisses 't is probable 1. That the two Chronicisms Inferences character 1290. and 1â—60 are incident to A. 365. of Julian and 395. of Theodosius as foresaid 2. That the Terminus a quo of Daniels 1290. yeers can be applied to no other then A. 365. when God blew up the foundations of Jerusalems Temple 3. That the Epoche of thos 1260. yeerâ— must be referred to A. 395. becaus both numbers necessarily expire together 4. That the ten-hornd Beast began from A. 395. til 455. becaus the Eagle got two Wings A. 395. and his ten horns appeered A. 455. 5. That in al Roman Histories no yeer sutes so semblably to al Characters as 395. Ergâ— we may stick to it and expect the event A. 1655. specialy sith killing the two Witnesses eventualy provs the thing Som are shy to put a Period of thes Prophecies so precisely at A. 1655. but let such consider 1. That the Angel held up his hand to Dan. 12 7 11. Rev. 10 5 6 7 Heaven and swore by him that livs for ever it shal