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
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
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
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
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 〈◊〉
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
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
flesh provoked thee to wrath O let his chastity procure thy Mercy that as my pollution seduced me to fal so his purenes may reduce me to thy favour My disobedience deservs sharp revenge but his obedience merits much more Mercy for what can Man deserv to suffer which God that made Man cannot merit to be forgiven When I ponder the greatnes and grievousnes of his Passion I see the saying tru That Jesus Christ can into the World to sav the chiefest sinners Darest thou then O Cain cry thy sins are greater then can be forgiven thou liest like a murderer the Mercies and merits of one Christ are sufficient to sav millions of Cains if they wil beleev and repent For al sins are finit but Gods Mercies and Christs Merits infinit therfore O Father for his bitter death and bloody passion pardon al my sins deliver me from the vengeance they hav deserved and let his merits make me partaker of thy Mercies My importunity shal never ceas to cal and knock with the Man that would borow the Loafs til thou open the gate of thy Grace If thou wilt not bestow the Loafs yet Lord vouchsafe the Crums of thy Mercy which shal suffice thy hungry Hand-maid Lastly sith thou requirest nothing but to lov thee in truth of heart wherof a new Creature is the truest outward testimony and 't is so easy for thee to make me such as bid me be so Creat in me O Christ a new heart and renew a right spirit within me then shalt thou see how mortifying old Adam and his corrupt lusts I wil serv thee as a new Creature in a new life after a new way with a new toung new words and new works to the glory of thy name and gaining of other sinful Souls to the Faith by my devout exemple Keep me for ever dear Saviour from Hels torment and Satans tyranny So when I shal leav this life send thy holy Angels to carry me as they did Lazarus Soul into thy Kingdom receiv me into that most joiful Paradise which thou promisedst to the penitent Theef who at last gasp so earnestly begged mercy and admission into thy Kingdom Grant this O sweet Saviour for thy names sake to whom I ascribe as is most du al Prais power and glory for evermore Postscriptum sacratum A very pious Postscript THis Appendix is annexed chiefly to the premisses out of Mr. Henry Smiths Arrow against Atheists to this effect The main marks of Messiah to com were manifested in Christ alone specialy how the Jews should not know or acknowledg Psal 12. 22 Isâ—i 53. 3. him but reject and refuse him to the end he might be doon to death for Mans salvation according to Gods determinat Decree For if they had received him as the tru Messias surely he had not bin so But becaus they denied derided and put him to death doubtless he was so Al particular Promises and Prophecies pointing out the Messiah were fulfilled in him or by him as that the Womans seed should break the Serpents head that a Virgin should bear him the Birth place Bethleem al Infants thereabouts slain for his sake Kings to adore him with presents of Gold and other gifts he should be presented at Jerusalem for the greater glory of the secund Temple fly into Egypt and be caled thence a Star should shew his coming into the World John Baptist caled Elias becaus he cam in his Spirit and Power should go as a Messenger or Usher to prepare the way before him and cry in the Desart that he should be poor abject and despised of Men preach with al humility and meeknes of spirit doo many miracles and heal al Diseases be slain for Mens sins betraied by his own Disciple which dipped in the dish with him be sold for thirty silver peeces with which a Potsherd field must be bought the Traitor to be cut off and another take his Office he should ride into Jerusalem on an Asses Foal be apprehended arraigned beaten buffeted scourged spit on his hands and feet nailed his side pierced he to drink Vineger and be crucified among Malefactors his cloaths divided and lots cast for his Coat but not a bone broken he should rise from death the third day ascend into Heaven and sit at his Fathers right hand as a Conqueroâ— Al which were pointly verified in him or perfectly performed by him The time of Messias coming concurs soly in Christ for Daniel foretold how in the fourth Monarchy the eternal King Dan. 2. 39 44. shal com and build Gods Kingdom through the World which befel under Augustus Caesar founder or establisher of that Agge 2. 8. Empire Agge foreshewed that the desired of al Nations shal com and the secund hous filled with greater glory then the first for Herod built and beautified it outwardly in great pomp and Christ graced it inwardly with his glorious presence yea Malachy Mal 3. 1. saith He shal com during the secund Temple and Daniel Dan 9. 26. That it shal not be demolished til Messias be slain who foretold its destruction Jacob told his Sons That the Scepter shal not Gen 49. 10. depart from Juda til Shiloh com which is the Gentils expectation Al which circumstances completly cohere with Christs first coming in the appointed time He must be an everlasting Psal 89. 3. 4. King for God saith I hav sworn to David my Servant I wil prepare thy Seed for ever and build up thy seat to al generations which cannot sort to Solomon for his Kingdom was rent by Jeroboam and after suppressed by Nabuchodonosor nor can the words for ever be applyed to any temporal King but eternal which must descend from Davids loins and linage This Premist Jer. 23 5 6. God confirms saying Behold the dais com that I wil rais up to David a righteous seed he shal reign a King to doo judgment and justice on Earth in his dais Juda shal be saved and Israel dwel safely and this is the name men shal cal him Our just God To whom can this consort sav to the Son of God caled Catexockâ—n the Son of David who was his Father in the flesh and bore his type or figure Hence Ezekiel and Hose stile the Messiah David Ezâ—k 34 33. Hos 3. 5. being to descend of his seed I wil set over them a Shepherâ— even David my Servant he shal be their Shepherd and I wil be their God and my Servant David a Prince among them Now becaus the Jews look for Messias to be a Temporal King to reign in Judea and subdu their Enemies as Chiliasts deem or dream he shal doo at next coming with his Martyrs the confutation of their fond conceipt wil be a strong confirmation of the contrary For their expected time of the Messias as the Mahometans of their fals Prophet is long ago expired yet no such Terren King ever reigned ther and it repugns Scripture Daniel cals him An eternal King and
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
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
5. 14. Wood to devour them Eliah brought tru fire from Heaven on Ahazia's Captains as Moses and Aaron did on Corah 2 Chr. 10. â—2 and his complices but the witnesses fire is symbolical or spiritual as Egypt and the wildernes is after so taken They had power to shut Heaven that it rain not both being mysticaly meant one for the power of the Keis to shut it against thes new Idolaters the other for the dew of Gods Word that it shal not descend or destil on them For they debar them from hope of eternal life promised only to tru Worshipers til they shal return to serv one God by one Mediator Christ Jesus according to their Covenant in Baptism and put an end to the mourning witnesses Prophecy As Elias restored not rain to Israel til Baals Prophets were destroied When they be about to finish their testimony the Beast ascending Vers 7. from the bottomless pit shal make war against them and kil them This is their destiny at end of their Prophecy sutable to our Saviours passion for having ended his preaching in three yeers and half as the witnesses did their testimony he is slain by this Roman Beasts Deputy under the sixth Head who on the third day after in a great Earthquake rose from the dead and fourty dais after being received in a Cloud ascended into Heaven Al which he resembles to the witnesses slaughter that as they bear the likenes of thos three famous couples in their function so they should conform to their Lord Christ that faithful witnes in suffering When they were about to finish their testimony having brought part of the holy City or Province to renounce Idolatry and cleans the Temple within themselfs they began to put off sackcloth yet were not wholy freed from fear for the Roman septicep Beast chasing at their so far prevailing shal make war and kil them The first part touching their mourning hath bin performed since beginning of Reformation til this present But the last of war is to com Brightman thinks it already accomplished in the Smalcaldian war by Charlâ— the fift Others apply it to the lat German war and it were wel if such doleful disasters were past but it cannot be sith the tragic times of the Gentils trampling on Christian Religion fourty two months cannot be fulfilled so long as the Beast reigns nor the dais of the witnesses wailing which contemporize with them whos killing next foregoes Romes ruin as the Crier of the Phials to the fifth of which this ruin belongs apertly declares For this destruction is the last which shal be more grievous then any yet and a sign that the 〈◊〉 â—1 â—0 witnesses VVoes shal instantly end with Romes ruin as Jerusalems siege by Cestius Gallus before the sackage by Titus was foretold by Christ to be a Forerunner of their utter desolation so is this of Babylons fal Slaughter signifies Death whether taken properly or metaphoricaly and analogicaly For 't is a civil death when any being setled in a Politic or Ecclesiastic State ceaseth to be as he was and he is said to kil him that bereavs it in which sens divers are killed daily So in sacred stile to liv is to be and to dy not to be as we dy to sin and Satan when we ceas to be their Slavs and liv to Christ when we becom his 〈◊〉 Sevants To apply it Such as is the witnesses resurrection after three dais and half such is the slaughter but that is analogical sith no proper can be til Christ com to Judgment Ergo the other So this death may be a dejection from the Place or Office which they enjoied in the Reformed Church or not leading a Prophetic life to preach or exercise their spiritual Function as yerst which often haps in distracted times This Note last war of the Beast is not like the former waged with the Rev. 13 7. Saints who had it given to overcom them for why should it be said peculiar to this last time if familiar before But the former was against Saints in general this with the Prophets viz. Bishops and chief Ministers in special as is evident by event For that was with success wher the Beast prevailed over every Tribe Toung and Nation this with his sodain fatal fal or ruin Their dead Bodies shal by in the street of the great City spiritualy 〈◊〉 stiled Sâ—dom and Egypt wher our Lord was crucified This City is Rome caled great being Queen of the World and stil Quean with whom the Kings of the Earth commit Fornication and the Inhabiters made drunk with the wine of hir abomination as 't is said the Woman which thou sawest is that Rev. 17. 2. 〈◊〉 great City and this Epithet is often given hir as great Babylon the great Whore c. But he that deems Jerusalem meant had need of Ellebor to purg his brain for no Jerusalem was then extant nor the old ever caled great til that title is ascribed to new Jerusalem Rome is spiritualy stiled Sodom for Luxury Rev. 21. 10. and Egypt for Cruelty wherby the holy Ghost intimats that wherever Sodoms plagues or Egypts punishments are specified they are mysticaly meant as here So that great City is certainly Rome but what street means is not so cleer for it cannot be taken literaly sith our Lord was slain in no street of Rome or Jerusalem but without the Gate in Golgatha Street also is taken in the singular number as if it were only one yet in a City are many The witnesses Carcases lay in the street wher they were slain which the People Kinreds and Nations triumphantly beheld not suffering them to be buried but Men seldom make war within the City wals but in open fields or Provinces of a State Whence it may be inferred that the street wher our Lord also was crucified intends som Province pertaining to Romes dition or dominion as Jerusalem then did which sens the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wil wel beaâ— Many interpret it of Christs suffering by Romes power which may be probable but not so fitly or fully as of the place which is more persuasible being their Province The People Kinreds Toungs and Nations shal see their Vers 9. dead bodies three dais and half but not permit them to be put in gravs 'T is a doubt whether this be cruelty doon in despite and disgrace by Enimies to deny them burial or courtesy of Friends and Favorers to provide for their rising again nor can it be decided but by fulfilling the Prophecy For in the first sens it must be a type or token of ignominy intended by the Beasts folowers against them In the last 't is a rescu of Reformists wherto the text-phrase rather inclines for in the insuing vers 't is said of the Enimies they that dwel on Earth shal make merry and send gifts one to another but here People Kinreds Toungs and Nations which denots divers dispositions The time
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
15 16. cried to the Lycaonians we Preach that ye should turn from thes vanities to the living God who in times past suffred al Nations to walk in their own wais but now the time of his Judgment is com The Instruments used to denounce Gods judgments were holy Bishops and Confessors who first opposed Martyrs Reliques as appeers in the story of Vigilantius and others but A. C 720. afterward more conspicuously in the Greec Church against Image-worship which many zelous Emperors Leo Isauricus Constantinus Iconomachus Leo Armenius Michael Balbus Theophilus stisly opposed yet in fine it prevailed by the power and policy of the two horned Beast and fals Prophet For tho som condemned Images yet many favored invocation of Saints under which notion Iconolatry crept up closly which Constantin with divers orthodox Fathers impeached of error For the nominal honor of Saint given to Apostles Martyrs and Confessors was never denied til in this last ignorant age by giddy Sectists as a Christian compellation but only the real invocation and intercession which drew on superstitious adoration of their Images yet to decry the name of Saints to such is no less erroneous though not so enormous The cry of this flying Angel sounded in the West so wel as East for the Synod of Francfort under Charlemaign of almost three hundred A. C. 790. Bishops condemned Image-worship and the secund Nicen Council which established it So the Synod of Paris summoned A. 825. by his Son King Lewis declared it to be impious and rejected that Nicen cru as superstitious Now listen to the secund Angels proclamation Ther folowed another Angel crying Babylon is falen is falen Vers 8. that great City becaus she made al Nations drink the Wine of the wrath of hir fornication He declares the foundation of Babylons ruin to be laid wherin he imitats Isaiah touching Isai 21 9. Babylon in the same words is falen is falen when the Medes and Persians were about to destroy hir The Ministers of this cry against mystical Babylon were the Waldenses and Albigenses who by word deed and death declared Rome to be Apocalyptic Babylon for hir Spiritual whordom of Idolatry wherwith she intoxicated al Nations Thes Champions began hir downfal for multituds of Men in al hir Provinces gradualy started or revolted By poisoned Wine is meant the amorous philâ—ry or sorcery of hir spiritual fornication but the Wine of hir wrath alluds to mortiferous potions usualy given to Malefactors specialy among the Grecians in antient times The third Angel folowed saying aloud if any worship the V. 9. 10. 11. Beast and his Image and receiv his mark in forehead or hand he shal drink the Wine of Gods wrath mingled with the Cup of his indignation and shal be tormented with fire and brimstone in presence of the holy Angels and the Lamb and the smoak of their torment ascends up for ever and ever They hav no rest day or night which worship the Beast and his Image and receiv the mark of his name This Angel proceding farther then the two former forewarns the Beasts folowers how dreadful dangers hang over their heads unles they speedily shun his society The chief Minister of this cry was Luther with his Sectators Successors who began that great glorious Reformation when whol Stats Kingdoms and Provinces not single Men as before cast off the Beasts yoke with al his abominations Here is threatned a terrible punishment look to it Romish Catholics if they persist in their old drunkennes they shal drink the Wine of Gods wrath mix'd with bitternes Myrrhe Aloes Gal Frankincens or Wormwood such as the Jews gav them that were put to death and offred to our Saviour Here the first Angel admonished them to worship God aright the next menaceth ruin to Babylon and this denounceth judgment to al his Folowers Here is the Saints patience Here are they that keep Gods Vers 12. Commandments and Faith of Jesus This cry is the Touchstone to try the Saints patience in so long expecting the Beasts punishment not being dejected or discontented at his prosperity nor deterred with his tyranny in obedience to Gods Commands and Faith of Jesus by abondoning the Beasts communion and renouncing his Image mark or cognisance I heard a voice from Heaven saying Write blessed are the Vers 13. dead which dy in the Lord henceforth saith the Spirit that they may rest from their labors and their works folow them This declaration most Men refer to the preceding words as a comfort henceforth to the Saints in the Lord but they rather tend to the subsequent matters as a warning of the Judgment and Resurrection to com under the seventh trumpet As if he said Now is the time wherin thos that dy in the Lord shal rise to a blessed life eternal This interpretation seems best for three reasons First becaus the day of death is never caled a reward but Judgment and Resurrection is Secundly becaus a Voice from Heaven imports som notable matter insuing nor is any command given to write sav only at beginning Thirdly becaus R. v. 11. 11. 18 it agrees with the seventh trumpet wherin the caus of thos that dy in Christ shal be judged and God shal reward his Servants which fear his name as here 't is said Blessed are the dead from this time that they may rest from their Labors and their works or a blessed reward folow them Both expositions intend specialy such as dy for the Lord viz. Martyrs who giv their life 's for Christ rather then other Saints or Confessors which dy in the Lord and put faith in him for so the context evidently evinceth or argueth by the Saints patience in suffering persecution even to death I looked and lo a whit Cloud and on it one sat like the Son of Vers 14 15. 16 Man haveng on his head a golden Crown and in his hand a sharp sickle and another Angel cam out of the Temple crying aloud to him that saâ— on the Cloud thrust in thy sickle and reap for time is com and Harvest is ripe and he thrust in his sickle and the Earth was reaped By Harvest three things are meant viz. Cutting of Corn gathering it in and threshing it out Hence a duple Parabol of contrary sens is used in Scripture one of killing or destroying by cutting down and threshing as Jeremy saith Babylon is a threshing floor 't is time to thresh hir Jer. 51. 33. yet a litle while and Havest time shal com So Isaiah speaks of Israels overthrow by Tiglatpeleser It shal be as when the Harvest Isai 17. 5. man reaps the ears of Corn with his arms Another of saving or restoring by gathering in used in the new Testament as Christ saith The Harvest is great but the Laborers or Gatherers such as shal be saved are few Now which of the two is here presented rests to be sifted or scanned by order of things doon The treading of
This is the whol cru or circuit of Papal Communion containing al Nations Kingdoms Dioceses conjoind in spiritual society though dis-joined severaly This becam cold or congeled as a dead Mans blood when the Pontifical Sea is dismembred which Luther and other Reformers performed when they drew off whol Lims of People Provinces Princes and Potentats from Papal communion The third is poured on Rivers and Fountains of Waters which Vers 4. 5. 6. 7. becam blood thou Lord art righteous becaus thou hast judged thus for they hav shed the blood of Saints and Prophets and thou givest them blood to drink The Rivers and Fountains of the Beastian world are the chief Champions of Antichristian Jurisdicton whether Ecclesiastics Priests Jesuits Moncs Friers or Secular Governours who uphold the declining Papacy For their Emislaries were justly doon to death in England as they unjustly served the Saints Yea the Duch began to revenge that blood which Duke d' Alva and the Spanish Inquisition cruely spilt to fulfil this Phial The fourth is poured on the Sun and Men were scorched with Vers 8 9. great heat who blasphemed Gods name which hath power over thes plagues but repented not to giv him glory To know what Sun signifies in the Antichristian world we must serch what Heaven imports which is either the Popes universal Authority or any eminent Monarchic power in the Beasts world Now in it are sundry Stars of several magnituds Kings Princes Dukes Prelats Free States yet but one Sun which seems to be the German Emperor the King of Spain being the Moon who hath bin of the Austrian Family two hundred yeers This is the Sun on whom the fourth Phial shal be poured to his conversion or confusion The fifth is poured on the Beasts Seat Rome City and his Vers 10. 11. Kingdom was dark and they gnawed their toungs for pain blaspheming the God of Heaven becaus of their pains and sores but repented not of their deeds Here the holy Ghost useth no Allegories becaus great light shal then arise to the Prophecies by this evident sign wherby wil appeer what Phials are past and what to com This destruction of Rome seems to be intimated before but the name Pope shal not quit perish only his Rev 11. V. 12. 13. glory and greatnes shal be clipped that they shal bite their toungs through teen and curs God persevering stil in the Kingdom of darknes to despise light The sixth shal be poured on Euphrates and the water dried Vers 12 up to prepare a way for the East Kings Thes Kings seem to be the Jews which shal be converted whom haply the Beasts Folowers wil misdeem to be Antichrists Army rising from Don as they dream and so shal be hardned in their error To prov that the Jews are meant by East Kings this reason is pregnant becaus this is the penultimat Phial and unles they be then converted they must needs perish with Christs Enimies among whom they yet abide at the day of universal Judgment which the seventh or last Phial shal bring on them Isaiâ—h saith The Lord shal destroy the toung of the Egyptic Sea and with a Isai 11. 15. 16. mighty Wind shal shake his hand over the River and smite it in the seven streams and make Men go over dry shod Ther shal be an high way for his People left from Assyria as it was to Israel at their Exod out of Egypt but this Prophecy seems not so pregnant for Euphrates and Assyria as for Nilus and Egypt Now by Euphrates the Turcish Empire is mysticaly meant which borders Eastly on it who shal be thes new Converts chief obstacle and the Beasts best bulwork but this Euphratean deluge shal be dried up or destroied yet whether by the Jews or other Aliens or their own intestin discords is not reveled Vers 17. The seventh or last is poured into the Air and ther cam a great voice out of the Temple of Heaven from theThrone saying It is doon Hereby is meant the power or Prince of the Air even Satan who fosters not only the Beasts dominions but al Christs Enimies in what Coast Climat or Country soever for as the Beast had his Spirit or Life from him at first so the last Fortunes of al his Folowers and Worshipers shal depend chiefly on his charge or conduct as appeers by the preparations of so many Aids and Allies for war to be procured in this last Phial by his Diabolical devises Who bestirs by al means possible both of his Lieftenents the Beast and fals Prophet and by his own Artificies to rais this universal Army in the last danger of his Kingdom Vers 13. 14. For ther cam three unclean Spirits Devils working miracles like Frogs out of the Dragons Beasts and fals Prophets mouth which go forth as Emissaries with Summons to the Kings of the whol n orld to gather them to the battle of the great day of God Almighty So the Prince of the Air musters al his Forces and Fautors to assist thos two at this last exigent on whom being pent up in a Coop at Armageddon This last Phial shal thunder not with arm of Flesh as formerly but an Heavenly voice of revenge wherby the Beasts total downfal shal be consummat not only within Babylons wals as before under the seventh Trumpet but of the whol City wherever scattered or dispersed Yes of al Kings Cities or Stats which committed filthines of fornication with hir Idol fals Gods together with other forren Tyrans joining in opposition against Christs holy Spous or Church V. 19 20. 21. The Cities of the Nations fel and God gav Babylon the Cup of Wine of his fierce wrath Every Iland fled and the Maâ—ntains were not found a great Hail from Heaven every stone a Talent weight fel on Men who blasphemed God becaus of the Hail for the plague was exceding great Mr. Mede proceds no farther to the excution of thes threats on the great Whore sitting on the seven-headed Beast with ten horns who with the fals Prophet are to be cast into a burning Lake for ever as 't is expressed in the 17. 18. and 19. Chapters but treats tenderly with much modesty of Christs 1000. yeers reign on Earth with his Martyrs and som chief Saints at his secund coming to Judgment which last day he makes one continued act with the triumphant millenium of his reign to decline a third coming of Christ as common Chiliasts assign without warrant But this sublime speculation shal be suspended or superseded to the next Thesis peculiarly addicted or appropriated to this Subject This 1000. yeers reign after the Martyrs resurrection but before the day of Judgment is specicified in the twentieth Chapter of Apocalyps wheron the Millenars build their Doctrin beside som other obscure places in the Prophets which shal be fairly yet briefly debated or discussed in the Theory immediatly insuing Commentarii Compendium A Compend of the Comment THe Comment contains
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
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
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—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
one end nor is it so sole-sufficient to shuffle out the right religious celebration of al other Festivals for wher is it said we shal sanctify that only or why doo we ordain others upon occasions the Ascension was Christs last act of appeering on Earth yet may it not exclud the commemoration of his Resurrection no more then that can includ the celebration of al antecedent blessings or benefits imparted by his Passion Circumcision Nativity and Conception let God be glorified in al his wondrous works yea thos Annal Fests were instituted by the same authority that the weekly Lords Day tho this haply first by the Apostles meeting theron A. C. 324. to break bread which yet they did at other times but Constantin published the first Edict or Law for strict observing of it which Decree enjoyns also an Anniversary celebration of other Fests consecrat to our Saviours name as Eusebius and Sozomen relate thos words of the fourth Commandement six dais thou shalt labor are only permissiv thou shalt hav leav to labor six dais not preceptiv to injoyn it sith the sole intention is to sanctify the seventh Master Fisher who writes judiciously of this subject saith Of Gospel Festivals that the moral part of the fourth Commandement in the first words Remember to keep holy the Sabbath Day injoyns only a Sabbath no precise particular time to Gods public service but the Ceremonial commands the seventh day since abrogated on which God rested to be halowed yet the Lords Day is not appointed to be sanctified by the Letter of that Commandement nor is it moral no nor doth the Gospel giv any warrant to keep it weekly St. John specifies two times of Christs appeering to his Disciples John 20. 9. 19. after his Resurrection 1. At evening the same day he Luk 24 29. 33. 41. 42. rose when they assembled with the dores shut for fear of the Jews and had broild fish with an Hony comb for supper but they met not to celebrat his Resurrection as new Sabbatarians teach nor had they any Praying Preaching or other Divine duties ther mentioned For Mary Magdalens going to the Sepulcher with Spices and the two Disciples traveling John 20. 26. to Emaus cleerly convince it in their reput to be a or commonday 2. After eight dais or when eight dais were complet which haply was the ninth so it fals on the secund third of next but cannot be on the first day of the week unles they say as som doo that after eight dais must be interpreted before eight dais viz. on the seventh which is preposterous In al the Acts of Apostles is no appointment of holy Assemblies on the first day abov the rest St. Paul being to depart next morow cam together with the Dâ—sciples at Troas on the Acts 15. 28. 29. first of the week to break bread which al grant was Sunday night and continued together til Day-break must we therfore keep the Lords day from Sunday night til Monday morning or rather from Saturday night to Sunday night as they say surely they then met daily to Pray Preach and break bread without distinction of one day before another and that assembly was in the night when the Lords day was past In al the sacred Epistles of Paul James Peter John Jude is not one syllable of the Lords day thos words ther remains therfore Heb 4. 9 11. 14. a rest to Gods People are not meant of a temporal weekly rest but a spiritual eternal in the Heavens wher Christ Jesus our high Priest is gon before us into which Men must striv to enter by Faith being begun in this life by ceasing from sin and dooing righteousnes but finished or perfectly continued in the life to com Indeed St. Johns speech That he Rev. 1. 10. was in the Spirit on the Lords day at Ile Patmos shews ther was a day then so caled but whether it were a Festival whether weekly or Annal And if weekly whether the first of Christs Resurrection or sixth of his Passion which the Greecs kept weekly til Constantins Edict and Patmos is a Grecian Iland is not expressed nor is the weekly celebration of it commended or commanded in sacred Scripture Yet it is very antient even in the Apostles dais grounded on the foresaid words and generaly received in al Churches so 't is a custom constitution or tradition of the Catholic Church but no Doctrin or Article of Faith prescribed in Gods Word as al Orthodox Authors agree The Church set it apart in stead of the seventh day on good grounds 1. The Morality of the fourth Commandement requires set dais or times for Gods public service so the Church according to the liberty wherwith Christ hath made her free consecrated the first day among other Annals to be weekly kept holy without any affiâ—mation of morality which is but the blind zele of som men 2. The equity of a seventh day under the Law moved the Church to assign a like proportion of the first day every week to be Religiously halowed howbeit shâ— hath sufficient Reasons to refuse the last day and chuse the first 1. that by not observing the Sabbath Christians might be and they are freed from the yoke of the Ceremonial Laws 2. that herby a difference or distinction might be put betwixt us and the Jews The like two motivs or inducements she hath to chuse the first 1. Becaus God began the Creation on that day 2. In memory of our Saviours Resurrection becaus therby he mightily declared himself to be the Lord in which regard t is caled the Lords Day yet t is so spoken by way of affirmation not appropriation as if he declared himself to be the Lord at Mat. 1. 23. no other time or no day els to be termed the Lords 1. For he mightily declared himself to be the Lord by being born of a pure Virgin as no meer man ever was and that is so wel to be caled the Lords day yea he self expresly cals it his day John 8. 56. Semblably in sustaining Gods wrath for the sins of the World he mightily declared himself to be the Lord and the Passion day may be so stiled Again by ascending into Heaven in his Apostles view he mightily declared himself to be the Lord and that is also the Lords day 2. Christ by his Resurrection occasioned the first day to be kept holy whence som Writers say he changed the Sabbath into that day not as if he were Author or Institutor and did actualy set it apart to be halowed but only was Causa sine qua non or occasion of it as 't is said here the Papists made Nov. 5. an holy day yet the Parlement inacted it 3. That Christs rising is a part of Mans redemption but not the whol work but his Incarnation Birth Passion Ascention hav their several shares so wel as the Resurrection Sith then to be conceived born crucified buried rise again ascend
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
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
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
into Heaven had not bin sufficient singly unles al had concurred the Nativity day when he was openly manifested to Men being celebrated in memory of a work so wonderful as the Resurrection and the day instituted by the same authority of the Church is to be equaly esteemed as the weekly Lords day nor is this more or otherwise appointed to rejoyce in then the day of his Birth To this effect he which is not absolutly authentic in al circumstances but he bows a crooked stick back to make it straight and pregnantly provs the lawfulnes usefulnes and behoofulâ—es of celebratiâ—g Christmas with other Gospel Festivals which is al that I aim at sans comparing any to the weekly Lords day which may seem odious or scandalous to such as hav bin otherwise taught trained or tutored Howbeit to contemn it wilfully when it was established both by Spiritual and Secular Lawes to rail or vilify it to work upon it and restrain from Church which was too too frequent and familiar in times of yore must needs censure and condemn for peevish pervers malitious ignorance or wild zele sans knowlege For 't is a violation both of the fourth Commandment which they allege for Morality of the Lords day sith it was a day of rest appointed by lawful authority for Gods special Service and also of the fifth sith they despise and dishonor their Mother the Church in which respect Christ compares such to Pagans and Publicans Mat. 18. 17. beside the breach of al order and decency in Divine worship which St. Paul so much commendeth to be observed 1 Cor. 14. 〈◊〉 by al Christians Pardon the prolixity of this Solution Ob. Som idely prattle that new yeers gifts and gratulations God giv you a good yeer c. savour of gross Gentil superstition Ergo c. Sol. They are meer civil courtesies no Religious Rites like presents sent to great Persons or privat friends and parallel to common salutations good morow good night good speed which are liable to no superstition so that mote is removed but if they would conscientiously cast out the beam of fastidious prejudication prophanation and defamation with al uncharitablenes remaining in their own eys they should more cleerly descry or discern good from evil light from darknes and verity from falsity Ob. Others cast a captious bone in my Dish that our state hath cashired set Fests together with Monarchy Prelacy Liturgy solen service at Burials Mariage by Ministers and other Religious Rites Ergo 'tis presumption to plead for or protect any one of them Sol. This is a two edgd Sword sharp on both sides wher a rude hobling vers must be remembred contra Argumentum eâ—siserum contendere noli but this in point of Evangelical Fests concerns Magistrats and Ministers not privat persons For if they dare to celebrat Christmas or other holy dais I wil presume to be present by way of devotion without wilful disobedience to Superiors so wel as at their arbitrary exercises of Thanksgiving or Humiliation appointed publicly by the State or privatly in particular Congregations upon self-devised Edw. 6. 5. 6. 〈◊〉 3. Eliz 1. c. 2. made A. 1645. occasions Two Parliments hav inacted a du celebration of Christmas with other Fests which stil stand inforce for one only ORder condemns holy dais not warranted in the Word yet Nov. 5. stands stil as 't is fit it should which cannot annul an Act sith 't is a Maxime in Law that every thing must be dissolved the same way 't is made Nor is Christmas contained in thos general words of that Order being warranted by the general words of Scripture instituted by Apostolic Churches and practised in the Reformed Yea the procurers of that Order who wronged many privat Men and very unjusty took from me a Mannor bought of the Dean and Chapter of Exceter worth twelv thousand pounds were since routed or thrust out of the Hous and publickly declared to be a Party or Faction Apostats from their first Principles Parl. Declar. Sep. 27. 1649 bearing only the name of Patriots and Lovers of Religion but indeed needed Reformation The authority of Divines assembly Antipol 256. is of no validity for Edward their Favorer saith That an Assembly chosen by Magistrats as that was by Parlement hath no power by any primitiv patern to draw up a Government or Directory of worship for so many Churches being about 10000. Parishes in England wherof most part had not one member present Mr. Fisher saith that Presbyterists decry Preaching or administring Sacraments on Christmas day or any other sav the weekly Lords day yet they Lecture any day or make Fests and Fasts at their pleasures nor wil permit any to communicat unles 〈◊〉 be confessed or approved by the Pastor and his Prâ—sbyâ—ery They Preach and Teach that 't is unlawful to eat Minâ—d Pyes Plum broths or Brawn in December to trim Churches or Houses with Holly and Ivy to stick a Câ—llar of Brawn or Rost Beef with Rosmary to play at Cards or giv mony to Tradesmens Boxes or send a couple of Capons or any other Presents at Christmas to use a Ring in Mariage or cover a Hers with a whit Sheet Al which with many mo such pety fopperies they cal Popish Antichristian superstitions yet they most sottish in so saying and seducing poor People into a dangerous detestation of observing our Saviours Birth day Fest Here I desire al to take notice once for al that in a larger Folio work intended to the Press so soon as this hand can transcribe it I no wher meddle with state affairs nor tax the suppression of any Religious Ordinances which were high presumption to doo for who made me a comptroler of others specialy my Superiors But only defend the lawfulnes of them leaving al to their free disposal I am a plain welmeaning Man who claim a Scholars privilege to dispute de omni Ente for better ventilation of verity but in the preceding Theological Treatise produce nothing sav what very learned Orthodox Authors prescribe publicly in Print which is a sufficient warrant The things in themselfs are the same under al mutations of State and used latly in our Mother Church nor should good writers turn their tunes with every Wind. I maintain Monarchy to be the best form of civil Government and Episcopy of Ecclesiastic I hold set Praier best in public Congregations and sacred Fests fit for special occasions beside solen seasons of fasting for our sins but prefine no rules in thos behalfs I like divine Service and Sermons at Funerals for the Auditors edification desiring the like shortly at mine own and dislike dumb shews but we may not be our own Carvers or Chusers and Inferiors must submit with al meeknes modesty and humility as I ever hav doon I approv Mariages by Ministers in public Churches before thos by Magistrats in privat places sith 't is a sacred Ordinance of God in Paradise and not simply civil or carnal Generaly