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
before their deaths they ordeined som Disciples as Superiors over several Churches and Presbyteries 4. That such were stiled Prelats set over and Bishops or Overseers 5. That Peter and James Apostles Marc and Timothy Evangelists Gaius and Lynus two of the seventy Disciples Titus Onesimus Evodius Clemens Lucius Apelles Denys Areopagit Polycarp Ignatius Anacletus Apostolic Men were actual Bishops in several Sees as Ignatius Tertullian Irenaeus trusty Trustees avow 6. That in after ages Bishops were chosen by Presbyteries not occasionaly like Presidents or Moderators in Councils nor annualy as Maiors of Cities but perpetualy for life like Masters of Colleges to govern their Dioceses 7. That such continued in al christian Churches by the titles of Bishops or Prelats til Luther stiled them Superintendents 8. That after-Records or Catalogs of Episcopal continued successions are extant every wher beyond cavil or contradiction 9. That al Elders or Presbyters with Deacons Evangelists c. were Clergy Men by imposition of hands til Calvin occasionaly admitted Laics Joint Rulers in shew with Clerics which form hath since crept into a few Churches as novities stil find vulgar intertainment like new Brooms 10. That ther is no semblable color for conterfet Lay-Elders to meddle in Church matters nor ever were any such except Church-Wardens to keep the common Stock Goods and Utensils safe What needs more light at noon The blind are never the better nor wil deaf Adders be charmed So far the History Gaudenus de Episcopatu Gauden about Episcopat In his Hicrospistes or Defens of English Ministry and Ministers LEt Dr. Gauden a learned Divine ful of piety and free Appendix from partiality moderat the matter who in his Elegant Apology for the Ministry hath thes passages in sundry places He dotes not on any dross or rust which antient venerable Episcopacy may in many revolutions of ages easily contract and be as easily cleered nor likes thes rigid reformations which som rash envious ambitious Presbyters driv on who know not how to shav their Fathers Beards without cutting their Throats pair their Nails without cropping their Hands nor as unskilful Chymists refine from dross without consuming what is Pretious nor as blind Empirics purge bad Humors without casting into bloody Fluxes Our Lord Jesus Christ the tru Messias Son of God Angel of the new Covenant the great Apostle Bishop and Father of our Souls Author and Finisher of our Faith Suprem Lord and King Eternal high Priest and unerring Prophet of his Church was sent by Gâ—d the Father to perform al Prophecies fulfil al righteousnes and settle a visible Ministration of holy things in his Church who cam not in his own Name as Man to be Mediator or to take the Honor of Prophet Priest and a King over it but had his Mission from the Father by evident Witneâ— from Heaven both before and at his Birth but more eminently at Baptism by the visible Shape of a Dov and audible voice This is my beloved Son in whom I am wel pleased being annointed with gifts of the Holy Ghost abov al as Head of the Church Thes were attended with infallible Signs and Wonders while he taught the Mysteries of his Kingdom and instituted holy Rites to distinguish his Church from the World by thos Seals and Pledges of his lov in dying for the Faithful when he shed both Blood and Water on the Cross Which having personaly accompiished as to the meritorius part of his Ministry he being no more to convers in a visible Human presence on Earth did after his Resurrection commit the Keis of his Kingdom to the twelv Apostles aforechosen as Stewards or Ministers of his Houshold instructing them on what fundation of Faith to build his Church and by what Sacramental Signs to confirm Beleevers bidding them to Teach and Baptise al Nations to ordein Disciples that should succed and so breathed on them promising to send his Spirit as he did after his Ascention and to be with them til the Worlds end This cannot be meant of their Persons who shortly died but of their Survivers or Successors in the Ministry to whom the same Authority and assistance belongs by divine durable Charter or Commission for publication and confirmation wherof the Holy Ghost cam on them in shape of firy Cloven Toungs filling them with miraculous gifts fit for the first planting of the Church and al Ministerial power derivable to others for propagation and perpetuity therof Which whol fram or Fabric was the proper effect of his Prophetic Wisdom for instructing his Church an Act of his Kingly power in governing it and the fruit of his Priestly care for a right Liturgy or Officiating to be stil continued by an holy Succession of Evangelical Ministers in his Name to Teach Guid and Govern it in al holy Duties He made Apostles Prophets Evangelists Pastors Teachers for the work of Ministry and edyfying of his body who had divers gifts as be several parts in our body so that al are not Prophets or Pastors which are Beleevers or Members as every bodyly part is not an Ey tho it partakes the same Soul as Beleevers doo the same Spirit in differing ministrations of which Gifts thos only are to Judg whom the Spirit sets Successivly in the Church with power to ordein others without which divinely constituted Order began by Christ derived to the Apostles and delegated to their Successors the Church long ago had bin a Monster made up of confused excrescences or heaps of Heresies Sects Schisms and blind Baiards as such mishapen prodigies start up daily who having cast off Sacred Order doo in their varieties exced the promiscuous productions even of Afric The Apostles accordingly first filled up Judas place by Lot out of the seventy Disciples and took care to ordain others which should so doo after them distributing their own labors into several Churches som of Circumcised Jews others of Gentils among whom they exercised Divine power and Authority with al fidelity as Christs Ambassadors Heralds and Laborers in his Husbandry or Espousers to make a Mariage betwen Christ and the Church which office none without do delegation might presum to perform During which primitiv purity they ordeined Elders in every City and Country charging them to fulfil the Ministrey and feed their Flocks both in tru Doctrin and good Diciplin over whom the Lord had made them Overseers by the Apostles assignation Som of which had charge to settle a Succession of such as should be apt and able to teach the Word of Life that Christs Institution might be kept unblamable til his secund coming by an holy Order or Office of Ministers duly made by solen imposition of sacred hands as a visible token of their peculiar designation to this function Thus beyond al doubt or disput which none but Atheists or Infidels wil deny Christs holy Ordinance was carried on successivly for three generations 1. In the Apostles 2. From them to Elders and Rulers 3. From them to others which
except a quinquennial Eclips since Edward 6. of blessed memory began A. C. 1547. the Reformation Al which particulars with many mo are previously and pregnantly proved in the premisses which shal not be vainly reiterated Thes points are presented to public sifting or scanning sans scandal or scurrility with hope of like liberty stil allowed to Scholars as the Adversaries ever exercised against Episcopat freely if they kept their Pens from treason and sedition as Penry in his Martin Mar Prelat did not even when Prelats most swaied or domineered For no Sect can or dare say al their Tenets are infallible Truths why then wil they not patiently permit them to be tried by the Touchstone of Gods Word for the better ventilation of verity without bitternes or asperity His positis quis non frendet vel cornua tendit Foelix a tergo quem nulla Ciconia pinsit Thes things thus laid who wil not push or winch Hee 's happy whom no stork behind doth pinch Supplementum mutuatum A supply taken from many THes were Adversaries or Antagonists to Presbyterians who may be fit Accusers but no good Judges nor shal any of their railings or revilings be produced but only such probable testimonies as concern matters of Fact Doctrin or Disciplin laying aside al uncharitablenes Wheras Christ hath three Offices of King Priest and Prophet they differ under which to darrain their Disciplin They say he is considered as Son of God or secund Person in Trinity so al Persons and Princes Beleevers or Infidels are his Vicerois in their Dominions or as Mediator Head or Governor of the Church so al Pastors Teachers and Elders are his immediat Vicars or Officers but civil Magistrats only Patrons and Protectors the one in Spirituals the other in Temporals To this they al stick as limpets to astone but dissent in particular points of the foundation Cartwright confines Christ as Son of God coequal with the Father to be Ruler of Civil Stats but not as our Saviour or Redeemer the Humble Motioner saith he hath power over al Principalities in Heaven and Earth not simply as secund Person but as Son of God Manifested in the Flesh having sole authority not only as God and Man but as meer Man Cartwright contests that Christ in governing secular Stats hath no Superior the Motioner saith As he is King of Kings and Lord of Lords he receivs this power of the Father to whom Beza assents that God governs the World in person of his Son as made Man and al power given him in Heaven and Earth is spoken properly of his Humanity If then Christian Princes hav power under him as Mediator God and Man nay as Head of the Church their Presbyteries or Elderships hav not sole stroke in spiritual matters of Rulership Snecanus stifly holds That St. Paul speaking of Christs body intends 〈◊〉 â—or 15. 24. Eâ—h 1. 20 21. Coâ—â—s 1. 1â— 17. civil Magistrats as Church Officers joyntly with Aldermen and 't is great rashnes to exclud them accompting such for Adversaries and Anabaptists Ob. Cartwright opposeth that Christ being sole Head of Rom. 12. al the Church and every particular Congregation which hath a wel ordered Eldership is never severed from his whol Body 1 Cor. 12. nor any part of it Ergo ther needs no subordinat Head or Governor over any Christian Church Sol. This Sophistry is soon retorted thus Christ is our Priest Prophet Pastor who is never absent but able to perform al such functions Ergo we need no Ministerial Officers or Presbyters as if he sitting personaly in Heaven had not set such to Preach and preside here visibly on Earth Repl. He enjoyns If the civil Magistrat hath right to rule in Christs Body the Church it shal hav two Heads which were monstrous Ergo 'tis absonous Sol. Ther is a Ministerial Head or Spiritual so Christ is soly over the whol Church which to claim as the Pope doth is Antichristian usurpation and a Magisterial or Temporal which imports only a secular Ruler as al Princes are in their Dominions so a like inference may be made if the Common-wealth belong both to Christ and civil Magistrat it shal hav two Heads which were as Monstrous but neither is necessary Princes may be Christs Substituts or subordinat Rulers even in Spiritual causes better then base Rustiâ—s or Mechanics admitted to be Elders 'T is a tru Tenet that Christ constituted his Disciples to assist in his Priestly Office on which score we defend against Papists that every ordeined Minister is so wel his Vicar as the Pope having equal power to Preach pray and dispens Sacraments but the Author of Ecclesiastic and civil Polity denies Pastors to be Châ—â—sts Vicars as he is p. 68. Priest for so the Pope the Devils Vicaâ— assums it but only as a Prophet which is a novel Paradox disclaimed by his Brethren For Fâ—nner finds only two Offices making Prophecy part of his Priesthood so it results they be his Vicegerents for Regiment only as Kings and al would fain be so if they could deriv a Roial right They urge against Bishops how his Kingdom is not of this World yet place it in the Consistorian Eldership for Beza saith Christ as King and Head of the Church rules it by Pastors lawfully caled which Cartwright and Fenner confirm Sonnius saith Christ executs his Regal Office by the internal government of his Spirit and external of the Ministry how then doo Lay-Elders being no Priests nor Prophets hold their regency For Christ is suprem Soveraign the Presbytery his Kingdom and Spiritual Elders his Vicerois so Laics are but pety Princes like the idle Kings of France meer shadows or Cyphers Beza De Presb. p. 188. saith every Eldership is Christs Tribunal which is parallel to the Canonists parasitic position that the Pope and Christ hav but one Consistory For as Papists prohibit al Appeals from Christs Vicar so they hold it hainous to appeal from the Genevan Consistory being Christs Tribunal beyond comptrol So what they deprav or disprov in others they-selfs practis and patronize 1. They blame Bishops as they doo the Pope for medling Criminations with many matters and Lording it over others alleging our Saviours saying Vos vero non sic and St. Peters precept Luke 22. 26. 1 Pet. 5. 3. not as Lords over the Clergy which is meant of abusiv ambition Yet their Elderships undertake a Sea of affairs in ordine ad Christum like Papists which they hook in within the compass or cognisance of their Consistorian Commission Al Crimes saith Knox which deserv death by Gods Law Murders Adulteries Sorceries Blasphemies Heresies railings against the Sacraments incur Excommunication in which Cases Summons must be sent to the Offenders Parish or if he hath no setled abode to the chief Town of that Division to appeer and answer at a set time or shew caus why Excommunication should not be denounced but if he appeer not he is to be Excommunicat
Thes are compared to three famous Pairs in the old Testament viz. Moses and Aaron in the Wildernes who turned Waters into Blood Elias and Eliseus under the Baalitic Apostacy who shut Heaven from rain and Zerobabel with Jesua at the captivity who recovered the Jews liberty The great City spiritualy caled Sodom and Egypt afterward Ibid 〈◊〉 8. great Babylon and the Whore wher our Lord was crucified is Rome in whos Street or Province for so street is often taken they shal be slain as our Saviour also suffred The Woman travelling with Child clothed with the Sun of Rev. 12 v. 1. c. Righteousnes having the Moon the lawish Pedagogy and Ethnic Idolatry under hir feet and on hir head a Crown of twelv Stars is Gods tru primitiv Church then in continual parturition of spiritual Children The great red Dragon with seven Heads and ten Horns and Ibid. v. 3. 4. seven Crowns on his heads whos Tail cast a third part of the Stars to Earth watching the Woman to devour hir Child is Heathen Rome worshiping the Devil which subjected three parts of the then known World to hir rule or Empire whos rednes denots hir embruing in Saints blood laying wait for the Child as Pharaoh did for Israel and Herod for Christ The Manchild who was to rule al Nations with a rod of Iron Ibid v. 5. is mystical Christ or Son of the Church formed in his Members as shal be shewed The Womans Child caught up to God and his Throne is not Identice v. 5. Christ Theanthropos the Virgin Maâ—ies Son as many mistakingly maintain who is properly and personaly lift up to Gods Throne sitting at his right Hand but mystical Christ or annointed Son of the Church analogicaly advanced to the imperial Throne as al higher Powers are of God which is meant and realy fulfilled by Constantine and his Christian Successors The Angel Michael who with his Angels fought against the Ibid. v 7. Devil and his il spirits is not Christ as som suppose but one of the chief Princes or seven Archangels specified by Daniel caled the great Prince which stands for the Children of Gods People being a principal Patron or Protector of the Faithful against Satan whom he here overcam to whos honor the primitiv Church consecrated September 29. day The great Eagle whos two Wings were given the Woman to Ibid. v. 14 15. fly into hir place in the Wildernes to be nourished for a time times and half is the Roman Empire divided into East and West which protected hir in an Erimitical estate from the Dragons fury in perfect tranquility for 1260. annal dais but tossed with a flood of Heresies cast from the Serpents mouth to seduce hir The Beast rising out of the Sea with seven Heads and ten Rev. 13 v. 1 2. Horns having on his Horns ten Crowns and on his Heads the name of Blasphemy is the secular Empire which had Blasphemous new devised Idolatry on his seven Heads at Rome which was shared into ten Kingdoms or dominions and al worshiped the Dragon becaus he gav his power seat and great authority to this Beast for worshiping or serving him The Beast coming out of the Earth which had two Horns like Ibid. v. 11 12 a Lamb but spake as a Dragon is the Spiritual Roman power or whol Papacy whos two horns of a Lamb signify as Mr. Mede opines the power of binding and loosing but as others aver the two Keis and two Swords born before the Pope to typify his spiritual and temporal Jurisdiction which seems properer and probabler but his Doctrins are the voice of the Dragon The Image of the ten-horned Beast which was wounded and did Ibid. v. 14 15. liv or reviv is the West Empire or seven headed Beast of Rome which lay suppressed long but restored by Pope Leo 3 who ereated Charlemaign Emperor and his Successors enjoied it for six descents til it was translated into Germany The Beasts mark or name which is al one as 't is after caled Ibid. v. 16. 17. the mark of his name Rev. 14. 11. without which none could buy or sel is Papal Anaâ—hema or Excommunication as Master Mede maintains which excluds Men from civil Commerce company and communion but this by his leav is a prohibitiv brand to exclud such as hav it not permissiv to admit such as hav it and repel only thos that hav it not Nor can it be applyed as a name or mark Why not rather Roman Catholic being a name which al the Beasts Folowers arrogat as their peculâ—ar mark or badg nor can any sav such communicat The number of his name 666 being the number of a Man Ibid. v. 18. becaus set in numeral letters is the two horn'd Beast whos name wherin that number is infolded is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which grew up when Theodosius divided the Empire into East caled Greecs and West clyped Latins or Rome which name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subducting the letters of number as Hebrews Greecs and Latins use in Chronograms by fatal instinct make 666. Vicarius Dei generalis in terris subtracting the Roman numeral letters import 666 but this is a periphrastic title no personal name as the other The Lamb standing on Mount Sion and with him 144000 Rev. 14. 1 c. undefiled Virgins having his Fathers and his name writen in their foreheads who folow the Lamb wherever he goeth is the Lord Jesus and his impolluted Church which hated spiritual whordom or Image-worship and continued constant in the tru Faith amidst Papal pâ—rsecution as a pure Virgin under Babylon being the Apostleâ— genuin Progeny The name or marke of the Lamb and his Father is the sign of Idenâ—ice the Cross in Baptism as a Seal of their Faith and Ensign of Christian Profession to discern them from Infidels maugre the malice of al Snarlers Scoffers or Slanderers The Harvest ripe to be reaped into which the Son of Man Ibid. 〈◊〉 〈◊〉 thrust his Sickle is the cutting down of mystical Babylon or destruction of the Romisâ— Beasts whol dominion The Vintage or Winepress of Gods wrath without the City Ibid. v. 17. ad finem from which cam blood to the Horsbridles by the space of one thousand six hundred furlongs is the final fatal perdition of the Beast and fals Prophet with al their Complices Comrads and Confederats which shal be acted or accomplished with horrid slaughter at the battle of Armageddon one thousand six hundred furlongs or two hundred miles without the City but whether in Palestine or the Popes Territory is not reveled The seven golden Phials of Gods wrath which seven Angels Rev. 15 v. 7. having the seven last Plagues received from one of the four Beasts are so many degrees of punishments preceding the Antichristian Beasts ruin even as it grew up gradualy to greatnes as ther must be a paralel proportion in al things The three unclean Spirits of
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
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
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 〈◊〉
1 31. Resurrection when al power in Heaven and Earth was given him being set abov al Principalities yet the full accomplishment is not til last day when Death Hel and Satan shal be made his footstool Al this cannot be verified of the interstitial Millenium for yer that inchoats many things must terminat which cannot be subjected nor his chief Enimies subdued sith Death shal stil hav dominion Satan only bound in the bottomless pit not cast into the burning lake and Hel not utterly trod under foot Ob. Jeremy saith They shal say no more the Arc of the Lords Jer. 3. 16 17. Covenant nor shal it com to mind or memory then they shal cal Jerusalem the Lords Throne and al Nations shal gather to it nor shal they walk after their hearts imaginations Ergo al past things shal be forgot and Israel return to Jerusalem which shal be a Throne of Glory and al Nations joyn to them al which can be fulfilled at no time sav in thos thousand yeers Sol. The old things to be forgot are lawish Ceremonies not Gospel Ordinances the Arc and Temple were by Christs first coming removed the walking of Juda and Israel together with the Nations conjoyned imports the caling of Jews and Gentiles to the tru Church Heavenly Jerusalem For so saith Isaiah It shal com to pass in the last dais that the Lords Isai 2. 2 3. hous shal be established in the Mountain top and al Nations shal flow to it for out of Sion shal go a Law and the Lords word from Jerusalem The last dais were the Apostles times who from Sion and Jerusalem blew the Gospel Trumpet to al people as Jeremy speaks I wil giv you Pastors according to my Jer. 3 15. heart Christ and his Apostles which shal feed you with knowledg and understanding The walking after Gods heart implies no freedom from sin but a state of grace wherin God givs new hearts and writes his Law therin their main ground that Jerusalem new built shal be a Throne of Glory being before Jer. 〈 ◊〉 〈◊〉 but his footstool is a groundless crotchet for Sion Jerusalem and the Arc are caled in the old Testament not only Gods footstool but his Throne and in the new Testament not only his Throne but footstool Thus like other Sects they sens the Scripture literaly or tropicaly as they list Ob. Daniel saith In the dais of thes Kings God shal set up a 〈◊〉 2. 44. kingdom never to be dâ—stroyed but shal stand for ever Ergo Christ shal hav an everlasting kingdom and Jerusalem enjoy endless joy on Earth Sol. What a pretious inference is this so Preachers quote Texts and people turn their Bibles but may go beyond Seas to seek their glosses Daniels everlasting kingdom is meerly spiritual and celical as the Angel said to Mary The Lord shal Luk 1. 32 33. giv him his Father Davids Throne and he shal reign over Jacob for ever This kingdom for the matter is everlasting being the Glory which the Saints shal enjoy for ever with Christ in Heaven but for the maner of administration he shal resign it to the Father when the work of Redemption is perfected but no Millenar Earthly kingdom as they dream Ob. Saint John saith He was clothed with a vesture dipt iâ— Rev. 19. 13 14 15. blood Ergo Christ shal slay his Enimies and embru his vestments in blood that none shal be left to trouble the Church during that Millenar reign Sol. So they say but the next words speak contrary for his Armies in Heaven not on Earth folowed on whit Horses clothed in fine whit linnen not bloody yea his war-weapon is a sharp sword out of his mouth not in his hand who shal rule the Nations with a rod of Iron and tread the winepress of Gods wrath In a word thes bloody battles are not ascribed to Christ literaly as appears by a parallel place Who is this that coms from Isai 63. 1. c. Edom with died garments from Bozra meaning Christ by reason of the slain Edomits when in property of speech he had no body or bloody raiment being seven hundred yeers before his byrth Ob. 'T is said the City had no need of Sun or Moon and the Rev 21. 23. 24. Kings of the Earth bring their glory to it Ergo Jerusalem ther meant shal shine in great temporal glory and terren Princes be subdued to it at Christs coming to reign a thousand yeers Sol. Indeed Heavenly Jerusalem is ther meant and al such places or passages are Allegorical to shew the Churches condition on Earth and Saints state in Heaven which is elswher expressed by Metaphors of gold pretious Stones Fountains Fruits c. but to interpret them literaly of any City on Earth is like the Athenien Dotard who deemed every ship that cam into the Harbour to be his own Ob. Zechary saith hee that is feeble among them at that day Zech. 12. 8 9. shal be as David and Davids hous as God I will seek to destroy al Nations that shal com against Jerusalem Ergo the Saints who are to reign with Christ shal excel in glory and he wil destroy al Jerusalems Enimies Sol. Excellent inferences Ergo Potlid The Prophet plainly speaks of gifts poured on al Saints of the new Testament by the spirit of supplication which makes the least of them like David yea greater then John Baptist as Christ declares but Mat. 11. v. 11. what is this to earthly Jerusalem or Chiliasts Mathematical Kingdom Surely ther is no soundnes in it nor semblance for it in al Gods book Other places are heaped up which like Bay leafs cast into fire make much crackling in Pulpits and Pamphlets but if al the former be shadows the rest wil vanish into vapor Ob. The word Day in Prophetic phrase or Hebrew Idiom signifies som space of time not simply twelv or twenty four hours as the day of tentation in the Wildernes is fourty yeers long the Day of Babylonish captivity seventy Giv us this Day our daily Bread purports our term of life and 't is somtimes used for Eternity this day shâ—lt thou be with me in Paradise Ergo the Day of Judgment is to be taken in the same sens Sol. The antecedent is granted and consequent shal not be denied for none can tel how long that Judgment shal last specialy sith time shal be no more as the Angel swore Yet Mr. Mede makes it a continued act with the reign of just one thousand yeers For as Rabbi Elias confines the Worlds continuance to 6000. yeers so he puts the Millenium of Messiahs glorious reign to be a periodical consummation of al things when shal be a Sabbath of Eternal rest Why then doo common Chiliasts assign one thousand to that reign either before at or after the Judgment day Let them render a reason of the one and the other wil soon be resolved why Day implies a larger space more or
one 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
reveled in his holy Word 7. Their clashing contradiction is a plenary confutaâ—son for som say no mixtils or Animats shal subsist but only Câ—lical bodies and two Elements yet can shew no caus or colour why they rather then the rest or how the world shal be more glorious being as a bare house unfurnished and unhabited sith variety makes it Mundus or comly som that al creatures shal be restored so wel as men yet know not how to stow them as two were of ech kind in the Aâ—c in the world unles they fain it of infinit capacity som that such only shal be reserved as are extant at last day that is good luck and bad as al the world is now ruled for why they rather then the rest sith al shal be incinerated so wel as thos already corrupted som that none now or then existent are capable of restitution or resurrection but new shal be formed of rare kinds like thos in the Lunar world to serv the Saints in a new material world to com Touching this Earth som say it shal be refined like gold in the fire and bettered or beautified tenfold for the Saints mutual commerce som that it shal be a mansion for such as neither deserv Heaven for their good deeds nor Hel for hainous crimes som that it shal be the habitation of unbaptized Infants which they hold better then Saint Austins dark dungeon Thes are al carnal conceipts or ungrounded unwarranted Phantasms sith the kingdom of Heaven is stiled the Seat of blessed Spirits wher they shal reside as in their proper place of perpetual possession not as an Inn to lodg in for a space and at last leav it for ever nor shal they hav a City hous and country Grange to remov from Heaven to Earth at pleasures as som sottishly surmise but shal enjoy a Heavenly habitation and beatific Vision for their eternal inheritance which wil be no boot to change for an Earthly mansion though they should enjoy Christs personal presence to boot which they also hav stil in Heaven Most Greec Fathers with many Latin assert annihilation Authorities Hilari saith this Heaven caled Firmament shal pass away and not be but that invisible wherin God dwels abides for ever Clement fains his Master Saint Peter to tel Simon Magus that ther be two Heavens one superior increat eternal wher blessed Spirits inhabit another inferior visible studded with stars which at last day shal be abolished Saint Jerom saith thos two Fathers Opinion was most approved as cohering with Saint Pauls saying The things seen are temporal but thos not seen 2 Cor. 4. 18. eternal meaning that al Visibles shal perish to nothing but invisibles abide for ever in infinity Dr. Hakewil cites sundry late L. 6 Apol. sub â—â—nem Protestant Professors as Patrons of annillation viz. Luther Melancthon Bucer Beroaldus Bartolinus Vorstius Junius Rivet Hunnius Tilenus Cassanius Meisnerus Polanus Martinius Brentius Wollebius Gerard Arnobius Frantzius and others whos pregnant testimonies to that purpose he produceth worthy of exact perusal which to recit or capitulat consorts not with my affected brevity who must hasten to answer the Ronovators and Substitutors Arguments Ob. Saint Peter saith The Heavens must contain Christ til the Acts 3. 19 21. times of refreshing and restitution of al things which God hath spoken by al his holy Prophets Ergo al shal be restored Sol. The Syriac Interpreter renders it til the end of al times or worlds consummation but the times of restitution or refreshing signify the complement of our Redemption for as Calvin comments becaus our restitution or redemption is yet imperfect while we grone under the bond of bondage we shal be restored to liberty at last day when 't is perfected but speaks nothing of the Worlds renovation after 't is burnt nor can it be wiredrawn or wrested to any such construction if rightly sensed Ob. David saith God laid the Earths foundations that it Ps 104. 5. shâ—uld not be removed for ever So Salomon One generation passeth and another coms but the Earth abides for ever Ergo Eccles 1. 4. shal not be annilled Sol. Thes places are stifly urgd against the Earths diurnal motion with more color then to oppugn abolition yet truly against neither for the intention is that by Natures cours it is laid to remain for ever without decay or diminution in the whol like other elements had not God decreed to dissolv it but the parts of them al are subject to jugial alteration and corruption the word for ever is so long as Time or the World lasts so caled in comparison of mans mortal condition as circumcision is stiled perpetual Repl. The Lord saith Lo I creat new Heavens and Earth Isai 6â—â—7 Rev. 21. 1. for the former shal not be remembred So Saint John cals them new for the first passed away and ther was no more Sea so Saint Peter The Heavens shal pass away with a nois and Elements 2 Pet 3 10. 13. melt with heat but we look for new Heavens and Earth Ergo being burnt they shal be refined and renovated or new created and substituted but not al utterly abolished or annulled Sol. See how partial Sectists are it was pressed last that the Earth abides for ever now that it shal be renewed or a new surrogated but truth lies in the kernel of genuin sens not in the shel of words surely they are not meant literaly of material Heavens and Earth or if they be it tends rather to annillation then restitution oâ— substitution for Isai saith The former shal com in mind no more Saint John They passed away and there was no more Sea Saint Peter The Heavens shal pass away with a nois and Elements melt with heat how then renewed such as constru to perish pass away be no more c. of the worlds instauration or melioration and not of annihilation must answer wher in Grammar 't is so taken for in Philosophy and Theology renovation diametraly differs from destruction Beza applies Isais alleged words to the Churches State or Christs kingdom which also alluds to the Saints condition in Heavenly Jerusalem as Saint Johns immediat ensuing words import I saw the holy City new Jerusalem Rev 21. 2. coming from God prepared as a Bride trimmed for her husband which intimats their continual cohabitation or hir eternal Mansion with God hir Bridegroom So Saint John and Peter by new Heavens intend the Saints glory in new Jerusalem with God or the Lamb and not any material new Heavens as al authentic Authors expound Rep. Isaiah saith The Moons light shal be as the Sun and Isai 30. 26. Suns sevenfold as of seven dais Ergo at last day al things shal be perfected in far greater glory not totaly abolished to be no more Sol. The Prophet speaks Mysticaly and Metaphoricaly as oft elswher of the Church under Christ which he cals a new Heaven and Earth as the new Heavens
and Earth which I wil Isai 66. 22. 23. make shal remain before me so shal your seed and name continu from one Moon to another and from Sabbath to Sabbath shal al flesh com to Worship before me saith the Lord. All which Texts our Expositors aptly apply to Christs kingdom when his Church shal be renewed but no new world implied so thos words of the Moons light as the Sun and Suns seven fold are meant of the Churches restauration whos glory shal septuply exced the Suns splendor as Junius interprets which consorts to our engllsh Annotations for by the glory of thos excellent Creatures is shewed the super eminent beatitud of Gods children in Christs kingdom the Church but tend nothing to a new real material World Rep. David saith Thou shalt change them as a Vesture Ps 102 26. 27. and they shal be changed which Saint Paul repeats of thes material Heavens and Earth Ergo they shal hav a perfectiv alteration Heb. 1. 11. 12. no destructiv annillation Sol. Both indeed speak of thes Heavens and Earth but neither of any perfectiv renovation sith both say they shal perish by the word Balah which properly purports Brought to nothing for change is many wais as in quality better or wors in quantity bigger or less in substance by generation and corruption but mostly by annihilation which is the greatest mutation ab ente ad non Ens even to nothing So Bellarmin blunders on that Psalm God only is unchangeable who brought the Heavens from no being to be and wil reduce them from a being not to be concluding al other Creatures in the same condition Bartholinus observs that mutation is often taken for annillation as Can. 2. 11. the Winter is past i. quit extinct Isai 2. 18. the Idols shal utterly abolish Now the Heavens also may be said to be changed in respect of us who shal be translated from a material visible World to an immaterial invisible Kingdom from a terren possession to a Celical Paradise stiled new Jerusalem and a new Heaven The approved Annotations interpret al Texts of new Heavens and Earth Tropicaly touching Christs Kingdom or Church See Psal 110. 3. Jer. 31. 36. Jer. 33. 26. Joel 2. 28. Hebr. 12. 28. and elswher Ob. St. Paul saith The fashion of this World passeth away 1 Co◠7. 31 Ergo the extern form only shal be altered but the essence or substance not abolished Sol. Are thes handsom inferences The Apostle asserts nothing of the material World but only denots the vanity of mundan matters that al passeth away like a tale that is told as Calvin and Junius interpret Ob. Christ saith som shal sit at my right hand som at my left Luk. 22. 30. ye shal eat ana drink at my Table in my Kingdom Ergo the Saints shal sit and eat corporaly at his Table in his Human Kingdom Sol. This is a gross carnal conceipt of Chiliasts and other Novists addle devisers who hold a new World shal be created for Christs personal Kingdom wher he shal reign or reside for ever resigning the highest Heaven to his Father as if Infinity could not contain al things Christ speaks of eating and drinking at his Table Tropicaly as al sober Orthodox agree deriving it from his last Supper which he newly instituted before thos words were uttered signifying the effect of it that therby they shal participat eternal life in his Heavenly Kingdom not at Jerusalem a thousand yeers before the Judgment as common Chiliasts conceiv nor after it for ever in a new created World to com as other Opinionists deem or dream Ob. St. Paul saith The Creatures shal be delivered from corruptions Rom 8. 21 22 23. bondage into the glorious liberty of Gods Children for the whol Creation grones and travels in pain together til now and not only they but we also which hav the first fruits of the Spirit even we groan within waiting for the adoption to wit redemption of our body Ergo al Creatures shal be restored Sol. This is like a Rabbets head left last to slay as requiring most labor for such obscure places al Sectists obtrud as Men lov to fish in troubled waters 'T is most abstruse of any in the new Testament as St. Austin avers wherto many apply St. Peters words That in Pauls Epistles som things are hard 2 Pet. 3. 16. to understand which the unlearned and unstable wrest as they doo other Scriptures to their own destruction 'T is a good cavest for bold Buzzards not to build doubtful doctrins on dark Oracles without good guids unles they be found or founded on Faiths analogy elswher The first words The Creatur shal be delivered from Corruptions bondage may best be doon by annillation being therby freed from Mens abuses and farther possibility of decay tho not restored to perfecter estate as the letter seems to say The next Into the glorious liberty of Gods Children may be safly expounded together with their liberty or by reason of it or at same time with it So St. Chrysostom best skild in his Mother toung interprets the particl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together for or by reason of that they shal be freed by means of the Saints liberty Semblably St. Ambros saith it shal be at the same time together when the Saints shal attain their glory which two Expositions seem soundest to salv al scruples For dumb Creatures cannot be coheirs with the elect of eternal bliss by redemption or resurrection of the body as the bare words imply having no saving faith in Christ Thos words Not only they but even we which hav the first fruits of the Spirit groan within our selfs waiting for the adoption even the redemption of our body plainly distinguish betwen the Saints state who groan and wait for the redemption of the Body and al other Creatures which groan only to be delivered from corruptions bondage together with the liberty of Gods Children or at the same time or by means of it Which deliverance may best be atchived by a total final abolition when they shal no more be subject to slavery abuse and villany This cleerly resolvs al difficulty to interpret the particile into by together with the liberty of Gods Children according to thos two orthodox Fathers authentic exposition Such as assert any other liberty of restauration or melioration must answer al foregoing Arguments for annihilation or shew sufficient caus why som shal be restored and not al sith St. Paul names the whol Creation or every Creature Kinds and Individuals To say Mixtils Vegetals and Bruts shal partake the glorious liberty of eternal felicity with Gods Sons or Saints is a Brutish buz which no sound sober Divines dare own He useth the phrase of delivery from corruption rather then annihilation as parrallel to Mans manumission from like bondage Marlorat who is for restitution comments thus hence it appeers into how great glory Gods Sons shal be
holy Land but Jerusalem the City of general worship more holy the Temple holier and Sanctum Sanctorum holiest of al places A Sacrament is a separation of som visible thing from common use consecrated to Gods service for a sign of our admission Sacrament into his Kingdom or a commemoration of the same Circumcision was the sign of admission in the old Testament Baptism in the new but the commemoration in the one was eating the Pascal Lamb once annaly to mind them of the night when they were delivered from Egypts temporal bondage and celebrating the Lords Supper in the other wherby we are remembred of our deliverance from sin and Satan by our Saviours crucifixon The Sacraments of admission Circumcision and Baptism are used but once to every one becaus we are admitted no oftner but thos of commemoration Passover and the Lords Supper often reiterated becaus we must be often minded of our deliverance and allegiance Ther be other Consecrations which in ample acception may be stiled Sacraments as the word implies a sacred institution for Religious uses as Ordination Matrimony and many mo but as it imports an Oath Promiss or Covenant of Allegiance to God thos precited are soly so named A Common-wealth cannot possibly consist wher any sav the Soveraign hath power to giv greater rewards then life or inflict Chap 38. grievouser punishments then death but sith eternal life excels temporal and endless torments exced death of nature 't is worthy to be wel weighed of al that wil obey Authority to avoid the calamities of confusion and civil war what is meant in Scripture by eternal life and endless torment as also for what offenses and against whom committed Men are to be eternaly tortured and for what actions to enjoy everlasting life Adam had enjoied it in the terren Eden Paradise for ever had he not broken Gods commandment to eat the forbidden fruit who had the Tree of Life allowed to eat but so soon Eternal Life Gen. 3. 22. as he tasted the one God thrust him out of the Garden lest he should take of the other and liv for ever So if he had not sinned he should liv on Earth perpetualy but mortality seized on him and al his posterity for this first sin Sith then he forfeted eternal life by sin he who is to cancel that forfeture must recover it by righteousnes which Christ Jesus did by satisfying for the sins of al that beleev in him and so recovered life eternal lost by Adam to al beleevers So saith St. 1 Cor. 15. 21 22. Paul sith by Man cam death by Man cam also the Resurrection of the dead for as in Adam al dy so in Christ shal al be made alife Touching the place wher Men shal enjoy eternal life the precited Texts seem to set it on Earth for if al forfeted it in earthly Paradise by Adam they shal enjoy it on Earth by Christ els the comparison were not consonant nor complet So saith David God commanded the blessing on Zion Ps 133 3. even life for evermore So St. John to him that overcometh Rev. 2. 7. I wil giv to eat of the Tree of Life in the midst of Gods Paradise Rev. 21. 2. 10. This was the Tree of eternal life on earth Again I saw the holy City new Jerusalem coming down from God as a Bride adorned for his Husband As if he should say new Jerusalem Gods Paradise or rather the Church Christs Spous shal descend from Neaven at Christs next coming to Gods people and Acts 3. 11. not they ascend to it So the two Angels in whit clothing said to the Apostles looking at Christ ascending This Jesus who is taken up from you into Heaven shal so com as you see him go up into Heaven As if they had said Glossa corrumpit textum he shal com down to govern them under his Father eternaly on Earth he coms to Judg not to Rule and not take them into Heaven This conforms to the restauration of Gods Kingdom began under Moses which was the Israelits Politic Mat. 12 30. government on Earth Christ saith In the Resurrection Men neither marry nor giv in mariage but are as the Angels in Heaven This describes eternal life like that which Adam lost at point of mariage For sith Adam and Eve if they had not sinned had lived on Earth eternaly yet could not continualy propogat Progenies becaus if immortals should immortaly procreat as Men doo now the Earth in short space could not afford Foot-room to stand on much less food to sustain them How then can a new created Earth except extended to Quaeâ—e iâ—finit immensity contain al Mankind which are unimaginable multituds born and to be born since the Creation Thes with sundry such quirks surpass the reach of reason to resolv The comparison betwen life eternal lost by Adam and recuperated by Christs victory over death holds thus that as he lost it by sin yet lived long after so a faithful Beleever recovers it by Christ though he dy 〈◊〉 natural death for a long time even til the general Resurrection for as death is counted from Adams condemnation not execution so is life reckoned from the absolution not from the Resurrection of thos elected in Christ Jesus Such are his specious speculalations favouring of singularity That Men after the Resurrection shal liv eternaly in Heaven Ascention into Heaven caled by St. Paul the third Heaven is not evident in Scripture by the Kingdom of Heaven is meant Gods Kingdom who dwels in Heaven which was Israels People whom he ruled by Judges Prophets and high Priests as Lieftenents til they rebelled and required a mortal King like other Nations So when our Saviour by his Ministers shal perswade the Jews to return and accomplish the fulnes of Gentils ther shal be a new Kingdom of Heaven becaus God whos Throne is Heaven shal be King yet it folows not that Man shal ascend to his seat of happines or higher then his Footstool No Man John 3. 13. hath ascended into Heaven but he that cam down from it even the Son of Man that cam down from Heaven Wher note that thos are St. Johns words not Christs as al the rest were who was not then in Heaven So David saith Thou wilt not leav Ps 16. 10. my Soul in Hel nor suffer thy Holy one to see corruption which St. Peter provs to be spoken of Christs Resurrection not of Acts 2 31 34. himself becaus David is not ascended into Heaven If any answer 't is tru they shal not ascend in bodies til the Resurrection but their Souls enter Heaven so soon as they dy As Christ confirms Who provs the Resurrection by Moses words Luk 20. 37 38. at the bush when he cals the Lord the God of Abraham Isaac and Jacob who is a God of the living not of the dead This cannot be construed of the Souls immortality sith Christ ther
Theoremata Theologica THEOLOGICAL TREATISES Octo Theses Theologicae Eght Thâ—ses of Divinity 1. Animae Humanae Productio Production of Mans Soul 2. Pura Dei Praedestinatio Divine Predestination 3. Verum Ecclesiae regimen The tru Church regiment 4. Praedictiones de Messia Predictions of Messias 5. Duae Christi Genealogiae Christs two Genealogies 6. Apocalypsis patefacta The Revelation reveled 7. Christi regnum in Terra Christs Millenar reign 8. Mundi hujus dissolutio The Worlds Dissolution Scandala si tulerit Criticus quicunque legendo Seria nil nisi me velle movere sciat If Critics ought in reading shal offend Know that I nought but weighty things intend Compiled or Collected by ROB. VILVAIN Price at Press in Sheets 3. s. LONDON Printed by R. Hodgkinsonne for the Author and are to be sold at his Hous in Thames-street neer Baynards-Castle A. D. 1654. Prefatio pro Theologis A Foretouch for Divines SI Medicus crepidam Medicinae transiat ultra Parcite Theiologi nil nisi vera cupit It a Phisition beyond his Art aspires Bear with 't Divines he nought but truth desires Justa pro se Vindicatio A just Defens of himself DUm velut Eccho sonans aliena reverbero verba Juste nemo potest insimulare probri While I shril Eccho-like others words relat Of wrong none can me justly criminat Mendae omissae emendandae The Errats to be emended This work hath few faults and thos of no moment which every Ey can soon espy and Pen emend so it shal sav the Author a labor to specify them Who in lieu therof hath published extempore a pety Pamphlet of Chronography 3. d. price at Press wel worth perusal which he that wil may annex to this Theologic Theory or buy by it self or leav as he lists being both of one Paper and Letter Anglica Prosa minus vitiis obnoxia Preli Carmina quà m latio scripta lepore sient Aâ—tamen hocce libro mendae evascre minutae Quas lector calamo rectificare potest English Prose is to Press-faults less inclined Then Verses are in Latin phrase inscrited Yet in this Book som smal faults hav passd by Which Readers may with Pen soon rectify ACADEMIA OXONIENSIS SAPIENTIA ET FELICITATE THEOREMATA THEOLOGICA THEOLOGICAL TREATISES Summa octo Theorematum A Summary of eght Theses OCTO Theiologi sublimia dogmata tractant Quae tenue hoc liquido stamine pandit opus Divines of eght high Mysteries doo treat Which this slight work doth with cleer stile repeat Octo a Theiologis Theoremata tradita constant Aliaâ— Ordine quae certo scripta sequente lâ—bro Eght Theories handled by Divines ther are Which in set rank the folowing works declare 1. Humanae Thesis est Animae Productio prima 2. Qûi Deus Adamum praedestinat altera tangit 3. Tertia qua forma est moderata Ecclesia pandit 4. Quarta Propheteias de Messia explicat omnes 5. Stemma Genethliacum describit proxima Christi Naturale legale 6. Maxima sexta aperit mysteria visa Joanni 7. Septima agit Christi de regno mille per annos 8 Extremum mundi excidium postrema remonstrat Mans Souls Production in first file doth proceed The next shews How of Adam God decreed The third in what form Church is rul'd declareth The fourth al Prophecies of Messia explaneth The fifth describes Christ duple Pedigrees The sixth unfolds Johns deepest mysteries The seventh Christs thousand yeers reign doth debate The last this Worlds destruction doth relate Questiones Emergentes Questions on the Theses An. Anima cujusque Hominis post Adamum sit ex traduce Praedestinatio sit ex puro Dei placito absoluto Decretâ— Regimen Ecclesiae sit Monarchicum Aristocraticum vel mixtum Propbetiae de Messia venturo praestitae sint in per ChristuÌ„ Duae Christi Genealogiae in Evangeliis sint verae perfectae Apocalypticae Revelationes futurae sint certo praenoscendae Christus regnabit in terris cum Martyribus per mille annos Mundus hic materialis annihilabitur post ultimuÌ„ Judicium Whether Every Mans Soul since Adams be generated by the Parents Souls Predestination proced from Gods pure pleasure and absolut Decree Church Government be Monarchic Aristocratic or mixed of both Al Prophecies of Messiah to com were fulfilled in and by Chist Christs two Genealogies in the Gospel natural and legal be perfect The Apocalyptic Revelations to com can be certainly foreknown Christ shal reign on Earth with his Martyrs one thousand yeers This material World shal be annihilated after the last Judgment Epistola gratulabunda An Epistle gratulatory To the Right worshipful my dearest of Friends John Mainard Esquire Serjeant at Law Honored Sir I Presume to prefix your Name before this Book not in expectance of perfunctory protection tho you best able to plead or patronize a good caus and a bad wil bewray it self wors by defending sith every Author must answer for his own faults but partly as a Testimony of my tru gratitud for al former favors and partly that it should try the touch-stone of your exact censure whos intellectuals having attained 50. Yeerâ— the Jubile of your age are now arrived to the zenith of perfection Such sublime speculations here handled soar abov the Sphere of your and my Profession yet sith our Theological teachers hav tendred them to public view with manifold jarrings or janglings among themselfs we both may boldly like the Bereans take leav to try whether thes things be so specialy such as concern our Souls salubrity or salvifical felicity I am sufficiently conscious by much mutual amity and acquaintance of your rare rational endowments for which you are bound to bless God the giver of al Goodnes as sharpnes of invention soundnes of Judgment suddennes of Apprehension fastnes of Memory firmnes of Entelechy and fluentnes of Expression or Elocution which I would not enumerat were they not evidently eminent to every ey with other strong practic parts fit for your Faculty which make you desirable of most men Howbeit I wil not accumulat Eulogies â—ho diserved lest it may render me suspect of flattery from which I was ever free but wish you abundance of divine Grace to dispens his Gifts like a faithful Steward for the general good of this Common-wealth and even so abruptly conclud with zelous wishes of welfare to you and yours who wil stil remain ready to serv you with the utmost of my Faculties Your most intirely devoted at al Essais Rob. Vilvain Hunc mihi vir multis titulis Charissime Librâ—â— Pro magnis meritis consecro jure tibi Non patrocinium cupio non ambio grates Tantum ego grati â—nimi pendo tributa mei Sir many wais most Dear this book I t' you Devot for great demerits justly du I crav no Patronage nor seek thanks to find But only tribut pay of gratful mind Non adulatorem simulo aut mendacia â—ingo Sed refero meritis inferiora tuis I play no
Devils like Frogs coming Rev. 16. v. 13 14. out of the mouths of the Dragon Beast and fals Prophet working miracles are Papal Emisaries or Ambassadors sent to sommon the Kings and Potentats of the whol World to the battel of that great day of God Almighty wherin the Dragon shal assist the Beast and fals Prophet with al his warlike powers worldly plots and wily policies but the seven Angels poured out their seven Phials of Gods wrath The Woman in rich attire sitting on a Scarlet Beast ful of Rev 17 v 3. c. names of Blasphemy having seven heads and ten horns on whos forehead was writ a Mystery Great Babylon Mother of Harlots drunken with the blood of Saints and Martyrs of Jesus is Romes Papacy which rides on the Empire in the seven headed City being both but as one head the seventh and last consisting of the Temporal and Spiritual State which is even the eighth yet one of the seven reigning jointly together The Man which sat on a whit Hors in Heaven caled the Word Rev 19 v 11 c. of God who was clothed with a Vesture dipt in blood having on it and on his thigh a name written King of Kings and Lord of Lords is our Lord Jesus who shal smite the Nations ruling them wiâ—h a rod of iron and subdu al with great slaughter The Beast and fals Prophet which shal be tormented in a lake Rev 20. v 10. of fire and brimstone for ever is the whol Papacy and Antichrist the Pope head of that State or Society The holy City new Jerusalem prepared as a Bride adorned for Rev. 21. vers 2 hir Husband is the Company of Elect ever ready to receiv hir Bridegroom or best beloved Lord. The Lambs Bride or Spous that great City holy Jerusalem is Ibid. v. 9 10. Christs Militant Church on Earth which jointly with the triumphant in Heaven makes Christs Spous Thes new notions of names forty four in number never vented til now wil if wel digested make the meaning more obvious in most mysteries Many mo circumstantial terms are sparsed in the Text which are amply unveled in the insuing Commentary but this short Index shal serv to lead strangers steps in this Labyrinth Analysis Apocalypseos The Apocalyps Analysed THree principal parts are considerable 1. The Preface Analysis Part 1. which is both general of the whol Prophecy noting the Matter Pen-Man and Profit and special relation to the seven Asian Churches and in them to the Catholic Church wherin is a nomination of the person writing and thos writen to with a salutation of them and description of Jesus Christ 2. The substance and Body of the Book which contains a narration of the Churches State both Militant and Triumphant The Militant is deciphered at present as it was when John wrot and for future as it shal be at last day The Triumphant is declared both for the inchoation at general Judgment and duration to eternity 3. The Conclusion which confirms the whol Prophecy 1. By an Angels testimony who shewed it to John from the Lord 2. By Christ who testifies it to be tru and amplified by Johns earnest request on the Churches behalf 3. By John who denounceth direful judgments on al that shal ad to or take from it with a salutation to the Saints at end of al. The particulars of the Church Militant exhibit two points 1 Vision Ch. 1. 2. 3. 1 A Vision of seven golden Candlesticks and seven Stars signifying the Asian Churches 2 A description of thos Churches in seven Epistles directed to the Bishop-Angels of thos seven Seas in al which is one current constant form observed which imports 1 A description of Christ Jesus sutable to his Vision 2 A narrativ of the good commendable or evil culpable in every Angel and Church 3 Promises or menaces proportional to their Virtues or Vices 4 An exhortation to attend things writen to the Churches The Churches State for future specialy in Europ is more mysticaly unfolded which is to premonish hir of grievous persecutions by Tyrans Heretics and lims of Antichrist against al which the holy Ghost givs many comforts That God wil be with her in al distresses whos tribulations shal terminat in short space but hir Enemies shal perish and she in fine set safe or secure in the life to com al which things are pointly or precisely expressed in six Visions one after another Thes are comprised in two Prophecies or Systems Ch 4 〈◊〉 11. of Visions contemporar the first begins with the sealed Book the last lasts to the end of Apocalyps taking in som passages of five Trumpets viz. the litle Book the measuring of the Temple the out Court not to be measured and fate of the two mourning witnesses The Churches future estate is reveled in a mysterious Vision 〈◊〉 Vision Ch. 4. of a Book fastned with seven seals wherin is comprised a preparatory to open them which displais God 's sitting on a Throne in Heaven with his Ensigns or Emblems of Majesty viz. twenty four Elders and four Beasts Lightnings Thunders Voices Trumpets seven Lamps which are his seven Spirits a Sea of Ch 5. glass like Crystal and Songs of prais by them al to him that sits on the Throne The sealed Book held in his right hand which none was worthy or able to open sav the Lamb shewed to John the Churches future state til the worlds end In the seventh seal are Ch. 6. presented seven Trumpets and in the last seven Phials of Gods wrath ful of the last seven plagues or punishments The first Seal shews a whit Horse the secund a red the third a black his Rider bearing Ballances in his hand the fourth a pale his Rider death with Hel folowing at heels the fifth the Martyrs Souls under the Altar crying for vengeance which had whit robes given them with promiss of complet glory when their felow Brethren should be fulfilled The sixth sets forth Gods direful Judgments on the Churches Enimies attended with dreadful signs viz. A great Earthquake the Sun becam black and Moon as blood the Stars fel to Earth Heaven departed as a scrole and every Mountain and I le moved out of their places Herat Kings great Men cheif Captains Bond and Free even al Persecutors fel to despair hiding in Dens desiring the Mountains and Rocks to cover them from the Lamb. The seventh contains more Mysteries then any viz. A Vision 3 Vision Ch. 7. Ch. 8. of seven Angels with seven Trumpets as shal be specified but the holy Ghost comforts the Church and an Angel seals Gods Servants in the Foreheads as a sign of their deliverance At opening wherof was half an hours silence in Heaven betokening great things to com and the Angels addressed to sound The first sounded And Hail mixd with Fire and Blood insued which burnt a third part of al green things At sound of the secund A mighty Mountain burning with
simply but as the Dragons Deputy or Dragon under the Beasts disguise For to worship the Beast unles as the Dragons Idolatrous Vicegerent was no more impious then to obey any temporal authority therfore the Beast signifies his Kingdom whos worship is subjection to it that is they freely obeied him as if none could resist his power but to worship him in a religious capacity as he resembles the Dragon is blasphemy against God Ther was given him a mouth speaking great things and blasphemies 〈◊〉 5. and power was given him to continu fourty two months The Beasts condition or constitution is exhibited before now rests to shew how he exercised the power delegated by the Dragon viz. blasphemy and cruelty This Vision agrees with Daniels Prophecy of the same fourth Beast and his last cours Dâ—â— 7. v. 8. here specified but the things declared to him more succinctly are here dilated more largely He had a mouth speaking great things saith Daniel which John cals blasphemies by which Idolatry is implied being the highest contumely against God He shal also continu to blasphem fourty two months during which space the Gentils shal trample on the out Court or holy City For sith this prophanation tends to the same impiety with the Beasts blasphemy both may signify the power of darknes or night measured by months or the Moons motion not by dais or yeers after the Sun els why doth the holy Ghost infer it immediatly upon the Beasts blasphemy unles the time be referred therto Ergo the Beasts 42 months begin not at this wrath and war with the Saints but at his Blasphemy So the meaning is that he continued to blasphem so long That by blasphemy is intended Idolatry or spiritual fornication is plain 1. Becaus Babylon the Beasts Metropolis is caled Mother of Harlots with whom the Kings and Inhabiters of the Earth Harlotized 2. 'T is such blasphemy as may fal into the courses of the next Foregoer or rather al the Heads which are charged with it but no blasphemy can be laid to his Antecessor not to al in common sav only Idolatry 3. The word blasphemy imports Idolatry in many mo places Isai 65. 7. Jor. 23. 15. 17. Ezek. 20. 27. Deu. 31. 20. 2 King 19. 22. Prov. 14. 31. Ps 44. 16. Psal 69. 10. in al which to rebuke reproch and blasphem God is al one sens He opened his mouth in blasphemy against God to blasphem Vers 6. his Name Tabernacle and them that dwel in Heaven What was spoken of blasphemy in general is here specificated by a triple Idolatry 1. He blasphems Gods Name or Peson by Image-worship ascribing it to Stocks and Stones 2. His Tabernacle or Christs Humanity wherin the Deity dwels personaly which Temple or Tabernacle is blasphemed by beleeving his Body to be daily made of bread becaus transubstantiating John 1. 14. Priests caus it to be adored for his tru Tabernacle 3. He blasphems Heavens Inhabiters Angels and Saints in caling John 2. 19. Hebr. 9. 11. Idols by their 〈◊〉 which is also a contumely against Christ their Lord for they are made Mediators or pretended Intercessors with him against their wils as Patrons or Pleaders for mortal Men in Heathen maner and many faigned miracles fabled fastâ—ed or fathred on them which is more blasphemy It was given him to make war with the Saints and overcome Vers 7. them and power was given him over al Kinreds Toungs and Nations This is his other part of power viz. persecution wherby he provs himself the Dragons Deputy Daniels words Dan. 7. 2â— are he made war with the Saints the Womans Seed and prevailed against them The Beasts whol reign is a war against the Saints but this is waged with bloody slaughter as 't is said vers 10. He that kils with the sword must be so killed For here the Secular Beast not Spiritual is meant which must be so handled He made not this war in Infancy but in maturity A. C. 1â—â—â— about the twelfth age from Christs nativity The first war fel heavy on the Albigenses Waldenses and other Professors of whom were slain only in France as Peronius tels about a million of Souls who were massacred by mighty Armies levied against Sarrasens which bloody broils lasted seventy yeers Many mo slaughters befel elswher for three hundred yeers after yet about An. 1500. sundry Stats Kingdoms Countries and Churches fel from the Beasts dominion against whom cruel wars were raised which continu to this day and shal not ceas til the Beast be destroied So this persecution for number of slain far exceds al the primitivs for from the Jesuits A. C. 1580. origin in thirty yeers space Baldwin computs nine hundred thousand L. de Antiâ—â—â— c. 16. Orthodox Christians doon to death by Executioners yea Duke d' Alva boasts that he executed thirty six thousand in Belgia and Vergerius vaunts that the Inquisition consumed a hundred and fifty thousand in thirty yeers by several tortures They excuse it that the Clergy doth it not but Magistrats yet they condemn them for Heretics and make the others their Hangmen For so 't is said here of the Secular Beast that he shal make war and overcom the Saints but of the Ecclesiastic that he shal caus so many as wil not worship the Beasts Image to be slain and not kil with the Sword or by his own hands His power reached over al the Roman dominion with so great persecution that no Kinred Toung or 〈◊〉 can resist his impiety yet al particular Men are not included in this generality for very many in al ages as God said he had seven thousand 1 Kings 19. 18. in Israel that never bowed knee to Baal kept their Covenant with the Lamb but al intire Kinreds or Stats served the Beast so thos few disperst in the Beasts Provinces made for a while the intemerat Virgin Church Al that dwel on Earth shal worship him whos names are not V. 8 9. writen in the Book of life of the Lamb slain before the Worlds foundation Lest any presuming on a catholic consent of Kinreds and Nations which folow the Beast or deterred with grievous persecution shal think they may run safly with the multitud the holy Ghost here reads their doom that their names are not registred in the book of Life Hereto is an Apostrophe annexed of attention If any hav an ear let him hear i. al godly Christians listen deeply and devoutly to what is foresaid not what folows of their unhappy condition which folow the Beast He that leads into Captivity shal go into Captivity he that Vers 10. kils with the sword must be so killed here is the patience and Faith of the Saints This is a consolatory close that God wil be their avenger to afflict their Adversaries with such measure as they mete wherof they being confident are no whit daunted with tribulations but patiently faithfully and constantly endure al expecting revenge
cruelty and under color of abolishing Idols introduce Iconolatry or new devised disguised Idolatry termed Blasphemy against God his Name when ought is divinely worshiped beside him his Tabernacle viz. Christs Humanity wherin the Deity dwels by transubstantiation and them that dwel in Heaven Angels and Saints whom they John 2. 19. adore in derogation of Christs sole Mediatorship of Intercession The company of one hundred forty four thousand Virgins Râ—â— â—4 per 〈◊〉 folowing the Lamb forecited at the seventh Seal to connect the two Prophecies signify the Church in midst of Papacy persisting faithful to the Lamb and his Father who are the Apostles genuin progeny multipled by twelv Then folow three Angels sharply warning al the Beasts worshipers to withdraw from thos Idolaters lest they perish eternaly The first monisheth to worship God soly and sincerely which the Greec Emperors Leo Isauricus and others fulfilled when they suppressed adoration of Saints Images and Reliques The next threatens mystical Babylon for spiritual fornication with inevitable destruction which the Albigenses and Waldenses Ministers of this Cry performed by Word Deed and Death boldly proclaiming Rome to be Apocalyptic Babylon and Pope the fals Prophet The third denounceth horrid hidious torments easless and endless to al the Beasts train that shal abide in his obedience After this folows the Churches vindication against his Enemies under the types of Harvest which intimats the Brides preparation by the Jews conversion and Turcish Empires confusion and also Vintage which is the Beasts dominion the Grapes being his folowers but the Wine-press Armageddon the Shambles or Slaughter place specified in the seventh Phial Wher the Grapes being gathered together by the Angel Vintager wâ—th the Saints help shal be trod by the Lord Jesus at his coming but both are obtained by praier of the Church Universal Next seven Angels having seven gold Phâ—als ful of Gods Rev. 15. per totâ—m wrath at whos pouring out the pure Church sung a triumphant Hymn of Moses and the Lamb signify the Antichristian Beasts ruin with the sevenfold plagues or degrees therof for whatever any Phial is poured on suffred prejudice therby The first is poured on the Earth or common sort of Christians Rev. 16. per totâ—m fulfilled by the Waldenses Albigenses Wiklifits Hussits and others The next on the Sea or Popes jurisdiction accomplished by Luther and other reformers The third on Rivers or Ministers and Maintainers of Antichristian Doctrins haply Priests and Jesuits by Laws executed in England or elswher The fourth on the Sun or German Empire stil in executing The fifth on the Beasts Throne Rome which shal be shortly effected The sixth on Euphrates to prepare a way for the East Kings or Jews conversion by removing the Ottoman Empire a main obstacle The seventh into the Air or Satan Prince therof which infolds al Christs Enimies to be levied under his conduct and shut up in Armageddon for the great battle After that mystical Babylon the great Whore is described to Rev. 17. per totum John resembled to a Woman in rich attire sitting on a scarlet Beast the Empire having seven heads seven Hils or seven sorts of successiv Rulers and ten horns or Kingdoms as the Empire is divided which may seem another Ruler but is the same being that great City reigning over the Kings of the Earth The gold Cup in hir hand alluds to Whores Stews where such pranks are plaid Afterward another Angel shews Babylons fal with great Rev. 18. lamentation made by Monarchs Merchants Mariners and mighty Men who bid Gods people com out of hir lest partaking of hir sins they receiv of hir plagues Then the Saints prais God for his judgments on the great Rev 19. Whore and avenging their blood after which folows the Lambs mariage with his Wife and the Fowls are caled by another Angel to the supper of the great slaughter when the Beast and fals Prophet were taken and cast a life into a Lake of fire burning with brimstone The seventh Trumpet with the thousand yeers pertaining Rev. 20. granted to new Jerusalem Christs Spous on this Earth signifying the day of Jndgment is circumscribed with two real resurrections 1. As the morning beginning with the Judgment of Antichrist and fals Prophet the chaining of Satan the Devil and casting him into the bottomless pit for a thousand yeers after which he shal be loosed a short space 2. As the Evening ending with the general Resurrection and Judgment when the wicked shal be cast into Hel to be tormented for ever and the Saiâ—â—s translated into Heaven to reign with Christ their King for evermore Mr. More who translated the whol work into English made this compend of the Comment not the Key of Synchronicisms which is here much alterâ—d abridged and accommodated to vulgar capacities being made most pervious and perspicuous differing mainly from the Translators patern and more conform to the Authors prototype Monitio pro Catholicis A warning for Catholics HEnce results a caution or Conclusion to al Roman Catholics worth serious observation which concerns neerly their eternal bliss or bale joy or pain 1. That Rome is mystical Babylon or great whore with whom the Kings and Earths Inhabiters commit spiritual fornication and from whom we are bid to depart lest we partake of hir plagues al so plainly proved or pourtraied as cannot be comptroled or contradicted 2. That Iconolatry flatly forbid by the very letter of the secund Commandment which is therfore expunged and the last bipartited being otherwise before is Analogical Idolatry or Devil-worship though not the self same with Heathen but disguised under new names or notions of Angels and Saints which are made Mediators of Intercession yet thos blessed Spirits hear not their Orisons and hate such honors as derogatory to our Kingly Redeemer who is sole Intercessor between God and Man 3. That the whol Papacy or body of Religion under the Pope as Head is the Beast with two horns like a Lamb whos Vicar he pretends to be but speaks as a Dragon in the Doctrins of new devised Idolatry and Mens Traditions 4. That the Pope is the fals Prophet and seven headed Beasts Image which he caused to be caled the holy Roman Empire whos Seat Power and Authority he assumes 5. That Roman Catholic which is contradictio in Adjecto sith no particular Church can be caled Catholic or Universal is the Beasts name and Oath of Supremacy wherby Men are reconciled to the Pope or Church of Rome his mark without which none may buy or sel spiritual wares both being badges belonging to the Popish Profession 6. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latin oâ— Roman in numeral Greec Letters makes 666 the number of the Beasts name which the holy Ghost bids Men to observ neerly and precisely points out who he is 7. That the Papal State is the Rev. 17. 5. 6 Woman richly clad on whos forehead was writ a mystery Great Babylon
Pray and lift up your Heads 1 Thes 5. 2 3. for your redemption is at hand but such as liv securely as assured of their salvation speaking peace and safety to their Souls Sudden destruction shal com upon them as travel on a Woman With Child and they shal not escape The day of the Lord shal com as a Thief in the night therfore watch and pray for great things and terrible revolutions are at dore to befal at end of A. 1655. wherin this Author is most confident who proceds thus It rests to be shewed 1. What hitherto hath bin fulfilled 2. What at present is effected 3. What shortly is to be expected which is chiefly contained in the 11. and 16. Chapters The Revelation describes the State of Christs Church in the new Testament and what shal betide the fourth Monarchy under which it subsists This description includs three Periods of time 1. The Dragons Ethnic Kingdom when seven Crowns 1 Period stood on his seven Heads being publicly adored and Christians persecuted by Pagan Emperors to which reign Constantin Rev. 12. 3. Rev. 13. 1. 2. put a Period A. 312. and the Church triumphed til Theodosius died A. 395. At which time the Devil left his shape of a Dragon resigning his Host Seat and great Authority to the Beast with seven Heads and ten Horns which rose from the Sea 2. Antichrists Vicarian Lieftenentship under the Dragon 2 Period Rev. 12. 15 16. from A. 395. til A. 1655. now neer During which space the Pope or fals Prophet blasphemed Gods name and persecuted his Saints for one thousand two hundred sixty yeers but when the Dragon was cast to ground he cast water out of his mouth as a Flood to carry away the VVoman that is he stirred the North Nations to invade the Empire and infest the Church but the Earth swalowed the Flood for they embraced Christanity and erected sundry Kingdoms The Dragon seing Idolatry could not be publicly erected resigned to the Beaâ—t risen from the Sea on which the great Whore or Antichrist the Dragons Deputy Vicar crept up in thos wars rode his seat power and authority viz. his host of Devils or Idols wherin Ethnics worshiped him which his Antichristian Vicar stil continues under the name of Saints Herof St. John speaks Rev. 13. 3 4. al the World wondred at the Beast but worshiped the Dragon which gav him power and the Beast also saying who is like him or able to make War with him This Lieftenentship is to last forty two months or one thousand two hundred sixty annal dais which beginning A. 395. must end A. 1655. as is said Then folows the Churches tru peace or prosperity at last 3 Period Rev 20. 1 2 3. Period for at sound of the seventh Trumpet the seventh Wo cam on the Empire and the seventh Phial of Gods wrath was poured oâ—â— wherwith the Churches Enimies are cut off and the Devil shut up in the bottomless Pit for one thousand yeers so that nothing but tru tranquillity can insu Hence the Church Rev. 11. 15. exults with great voice saying the Kingdoms of this World are becom the Lords and his Christs who shal reign for ever To thes three times al three Parts of the Apocalyps are Analysis squared for the Son of God desâ—ribes the state of his Church and what shal befal the Empire in a triple maner 1. By seven Epistles chap. 2. and 3. 2. By a Book sealed ch 4. 5. 6. 7. 3. By a litle open Book ch 10. to the end He also appeered to John in several shapes 1. As a Son of Man ch 1. who suffred in the fiâ—â—t Period 2. As a Beast like a Lamb with seven Horns and seven Eys ch 5. which fights in the secund Period 3. As a strong Angel clothed with a Cloud ch 10. who reigns having al things put under his feet in the third last Period As a Son of Man in mâ—â—st of seven golden Candlesticks he declares the Churches condition in general by seven Epistles wherof the two siâ—st belong to the first Period the â—iv last to the se und but the Promises ch 2. and 3. to the last As a Lamb he opens the sealed Book Gods hidden Decree implying the Roman Empires estate distinctly under which the Church is built and subsists ch 4. 5. 6. 7. 8. and 9. viz. in the Politic State for the first Period til A. 395. which by opening the six first Seals is performed the Ethnic Emperors condition is shewed in the first fiv but the fal of Paganism in the sixth from Constantin to Theodosius death In the secund Period from A. 395. to 1655. when the seventh Seal is to be opened seven Angels with seven Trumpets declare by seven Judgments then executed the Empires ruin Ch. 8. 1. By Barbarians A. 395. 2. By Romes first sackage A. 410. 3. By suppressing the West Empire in Augustulus A. 476. 4. By abolishing al public Offices A. 552. 5. By Sarrasens as the first Wo tels ch 9. 1. to 12. 6. By Turcs ch 9. 13 to 19. 7. By Papists palpable Idolatry Murders Sorceâ—ies Fornications and other abominable sins as in the secund Wo ch 9. 20 21. In the third Period at entry of A. 1655. the seventh Angel sounds and Judgment is executed with the third Wo on the Churches Enimies wherby Gods mystery is fulfilled ch 10. 9. As an Angel covered with a Cloud having a litle Book opened which John swalowed he foretels what shal befal the Ecclesiastic State in al three Periods 1. The Church is built up under persecutions ch 11. 1 2. 2. 'T is gloriously beautified with the Sun having the Moon under foot as despising al mundan things and a Crown of twelv Stars the twelv Apostles on hir Head ch 12. 1. 2. 3. The red Dragon raiseth many Heresies and troubles but Constantin as Michael overcam him and expeld Heathenism v. 9. In the secund Period thes seven Synchronicisms are set forth 1. The holy City trod down by the Gentils ch 11. 2. 2. The two VVitnesses mourn in sack cloth v. 3. to 10. 3. The VVoman fled into the Desart ch 12. 6 to 14. 4. The ten hornd Beast blasphems God and makes war with the Saints 5. The two hornd drivs a pety pedâ—ing trade ch 13. per totum 6. The company of one hundred forty four thousand sing a new Hymn and liv blamless ch 14. 1. to 6. 7. The VVhore of Babylon or Papal Hierarchy rides and rules the ten hornd Beast of free accord ch 17. Herupon God forewaâ—nd hir by declaring his plagues and punishments ch 15. and 16. but when no redres folowd he past sentence to confound hir Hence in the third Period the Churches joy or ovation over hir Enimies total ruin is displaied with hir wished peace or tranquillity ch 19. Thes are the general Contents of al but many mo important particulars relating to our times occur which shal be summarily collected for the Churches
prophaned or mispent in riotous revellings by wicked persons specialy sith 't is founded in honor Thâ—s three are 〈◊〉 of our Saviour and commemoration of his chief mercy 4. Whether an express warrant of Christs precept or his 4 〈◊〉 Apostles practise be necessarily required to ratify every Religious Rite of the Church Or whether late Reformists walk by that Rule of Scriptural authority in sanctifying arbitrary daiâ— of Thanksgiving and Hamiliation with many mo Ordinances Customs and Ceremonies which they use 5. What warrant is ther to annul the seventh day Sabbath 〈◊〉 〈◊〉 or surrogat the Lords day in stead sav only that the Apostles somtimes meet on the first day to break Bread Yet the observation of this is no abolition of that specialy sith they stil frequented the Jews Synagogs on thos dais to convert them Or what for the Name sav that St. John saith He was in the Spirit at Patmos on the Lords day Yet is ther no irrefragable evidence that it was the first day Oâ— what for Pedo Bâ—pâ—sâ— excâ—pt that the Apostles Baptised whol Families in which most probably not infallibly were som Infants The bare letter reacheth not so far to assert a precise precept or precedent for either but we rely on the Churches testimony tradition interpretation and authority for al three with many mo Why not then in this point of holy Fests instituted and iâ—tended soly to our Saviours honor and service wherin is no danger but much devotion and sanctity 6. Whether Quis requisivit who required it be rightly 6 Qâ—â—â—e applied to such cases specialy the three precited Or whether it may not be better retorted who requires thes irregular Fests and Fasts appointed by particular Churches or privat Congregations upon arbitrary wil-worship or ordinary occasions Hav not Church Governors so much power or authority as modern Innovators Consider that thos great Clercs had far cleerer judgments to discern truth then silly shalow Sciolists and know that in al matters or mysteries of Religion 't is safer to offend by way of piety humility and devotion then in proud self-lov contempt or despication To take a sober reckoning on the other side what warrant hav Ministers to examin Communicants before the Lords Supper and repel whom they lâ—st Christ at first institution whos patern they pretend to folow in al particles did not examin his Disciples nor bid them so to doo but admitted Judas to partake it at his own Luk. 22. 21. peril knowing him to be a Traitor and Reprobat St. Paul 1 Cor. 11. 28. exhorts every Man to examin himself and so eat of that Bread and drink of that Cup but neither he nor any of the rest practised examination of others so ther is no precept practise or precedent for this modern innovation Yes say they St. Peter bids al be ready alwaies to render a reason of the hope in 1 Pet. 3. 15 16. them with meeknes and fear Tru but speak sincerely is this given as a rule for Pastors to examin Communicants or rather for Al Christians to satisfy Infidels or others Read the next words having a good Conscience that wheras they speak evil of you as of il doers they may be ashamed that falsly accuse your good conversation in Christ Here is no cloke or color for examining Communicants therfore beware how ye wrest or wiredraw Scripture to serv turns Hos scrupulos solvas eris mihi magnus Apollo Cleer thes points and to me Great Phoebus thou shelt be This brief Essay or Epigram being a Theological Theory Corollary is purposly premised as a Prodrom or Patern of 670. such som larger som lesser to be published by Gods grace in two Folio Tomes so soon as they can be transcribed and impressed wherof the Enchiridion now com forth jointly with this work is as it were the Table or Catalog containing the Arguments of them al. Thus writers toil and travel in vain to pleas or profit variously disposed Readers led wholy by Opinion Affection or Prejudication most of which wil rather retribut sharp scofs and scurrilous censures then deserved thanks or commendations but 't is best Buoy-like to bear up amidst al boisterous billows of spite and scandal maugre Mens malice and al envious or venemous toungs To shut up al with two homespun verses His Epigramatibus facies non omnibus una Nec diversa subit quales soluere Gemelli Thes Essais hav not al one face to see Nor much unlike as Twins are wont to be Sitne superstitio Natalis Festa sacrare Christi inter varios lis odiosa fuit Ther 's hateful strife ' mongst som whether to keep holy Christs Birth-day Fest be superstitious folly Scaurus ait renuit Varus utri credere vultis Tam facile est lites conciliare graves Scaurus saith Varus gainsaith which wil ye Beleev So easy 't is great brawls t' agree In dextram potius pietate offendere praestat Quam laeva opprobriis spernere Festa sacra 'T is better right hand-wise by zele t' offend Then Holy dais left-like with scorn vilipend Discite quod verum est moniti nec temnite Christum Sed colite aeterno Festa dicata Deo Learn truth that 's taught and doo not Christ defy But Fests ordained t' eternal God apply Though my silly reason and shallow resolution specialy in Valeâ—â—ctâ—â—â— Dotage be no way regardable or reliable on in the learned Common wealth yet to satisfy som special Friends who earnestly entreat it I will openly unmasque or declare my judgment in six controversal points but very briefly and bluntly 1. Touching Mans Souls production I hold Traduction against the universal Tenet of Infused by Creating and Created in Infusing 2. For Predestination to eternal Life or Death I beleev it to be with reference to Gods prescience of pure simple Intelligence not of his free Pleasure to shew his Power by any absolut irresistiv Decree 3. Concerning Church Government I defend Episcopacy for the best form of Ecclesiastic Polity as instituted by our Saviour analogicaly and by his Apostles actualy or apertly but continued in al Churches ever since til Mr. Calvin changed it in case of necessity 4. About Christs Millenar reign on Earth immedialy before in or at the last day of judgment and general Resurrection of al human flesh and for his eternal personal reign on a new Earth resigning his kingdom of Glory to his Father my Opinion amidst such a copious cru of learned Clercs who debate it diversly both wais must needs be amphibolous or ambiguous like a giddy Ostrich which having laid hir first eg at rovers on the sands regards not wher she lais the rest nor on what heap she sits abrood but doo rather declare then incline to the former and profes my self advers to the later Me trahit in dubios aliorum assertio sensus An reget in Mundo hoc Christus an Arce Poli Others opinions make me doubtful whether Christ shal
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
even tru Philosophy against Laws but Ecclesiastics who are subject to any State hav no proper right to govern but al what they assum to doo is meer usurpation tho they gild it with the gloss of Gods right Tully tels that one Cassius a Roman Judg if the Witnesses could not make cleer a crime would ask the accusers Cui bono what profit the Prisoner expected by the fact For no presumption so evidently declares the guilt of an Author as the gain which he shal get by the action So in the foresaid cases it must be inquired what gain glory or greatnes accrued to any by holding the same 1. That the Church militant on Earth is Gods Kingdom of glory or Land of Promiss not that of Grace which is but a Promiss of the Land thes benefits arise to the Clergy that the Priests Pastors or Prelats acquire as Gods public Ministers or Teachers of the People a right to govern the Church and consequently the Common-wealth both being the same Persons Hence the Pope prevailed with al Christian Princes subjects to beleev that to disobey him in spiritual causes was to oppose Christ himself whos Vicar he was as St. Peters successor which in effect is to usurp an universal Monarchy over al Christendom For tho the Christian Emperors at first constituted them suprem teachers in al their Dominions under them by the title of Pontifex Maximus or cheif Prelat yet when the Empire was divided and after dissolved he easily induced People being his Subjects already to adore him as Christs Viceroy in the Church as his Kingdom of Glory so it may be presumed that he having the best benefit by this universal Monarchy was author of that Theory Afterward when Princes Stats and Churches rejected the Popes universal power the civil Soveraigns should hav reserved their right before they let it go as England in effect did sav that the Clergy maintaining their function under them to be Gods right seemed to usurp if not a Supremacy yet an independence on civil power yet seemed only acknowledging a right in the King to suppress the exercise of their function at his pleasure Indeed wher the Presbytery prevailed tho they abandoned many Romish Doctrins yet this that Christs Kingdom is already com and began at his Resurrection is stil retained Yea they claim power to excommunicat Kings as ordinary Sheep of their Fold and be sole Moderators in al matters of Religion wher they rule as the Pope chalengeth it over al Christians For to excommunicat a Soveraign is to repâ—l him from al places of public service and resist him by the Sword as they did in Scotland So to excommunicat any privat Person without the Soveraigns leav is to bereav his lawful liberty and usurp unlawful power over their Brethren To uphold this spiritual Soveraignty non minor est virtus 1 Infallibility quam quaerere parta tueri they use many Engins 1. To perswade that the Pope in his Pontifical Chair or public capacity cannot er so Presbyters would be beleeved in Pulpits 2. That Bishops hav not their right immediatly from God 2 Suoâ—ection of Bishops nor mediatly from Soveraigns but soly from the Pope that they may side with him upon al occasions wheras Presbyterians shuffle off Prelats to usurp their power 3. That al Clergy-Men Seculars and Regulars are exempt 3 Exemptions of the Clergy from power of Civil Laws who wil be protected by the State yet pay no part of public expens to prop their power nor are liable to penalties the Presbyterians wish it to themselfs 4. That their Priests must be stiled Sacerdotes Sacrificers 4 The Name Sacerdotes which was the Israelits title both of their civil Magistrat while God was King and public Ministers afterward which with makâ—ng the Lords Supper a Sacrifice puts People in beleef that the Pope hath the same power over al Christians which Moses and Aaron had over Israel both Civil and Clerical the Presbyters are intitled Elders who were chief Assistants to the Apostles 5. That Marriage is a Sacrament which givs the Clergy 5 Mariage a Sacrament authority to judg the lawfulnes of it and consequently what Children are legitimat Presbyterians pretend no proper right in this kind sav only to hav the father at Baptism testify the child to be his own which is of no great use 6. That Priests may not marry which assures the Popes 6 Priests Celibat power over sundry Princes for if a King be a Priest as many Soveraigns are Prelats he cannot marry nor transfer his Regal right to Posterity without the Popes special dispensation Presbyters are no way guilty herin who marry twise thrise or four times 7. That auticular Confession is a Sacrament wherby they 7 Auricular Confession acquire better intelligence of Princes purposes and Peoples projects in the Civil State then thes possibly can of their subâ—leties stratagems or machinations in the Ecclesiastic Polity here the Presbyterian parallel ceaseth 8. That to Canonize Saints and declare Martyrs pertains soly 8 Saints Canonization to the Pope which assures his power among simple sottish people who wil obstinatly oppose their Soveraigns either hostily or proditoriously even to death if the Pope Excommunicat or pronounce them Heretics and Enimies to the Church 9. That divers doctrins Transubstantiation Penance Absolution 9 Doctrins remitting and retaining sins greatly ratify this spiritual Monarchy among the vulgar 10. That the devise of Purgatory justification by external 10 Purgatory works and sale of Indulgences doo chiefly inrich the Clergy the subtraction wherof excited Luther to revolt from the Pope who conferred the Indulgences of al Germany on his Sister 11. That by Demonology Exorcisms and other bug Bear 11 Demonology Rites they keep or think they keep people the more under their girdle as doubtless men stand in more aw of them 12. That Aristotles Philosophy Metaphisics Physics Ethics 12 School poâ—nts Politics precited and School Divinity taught in every University erected or regulated by the Popes authority keep al thos errors from being detected and make men mistake Ignis fatuus of vain Philosophy for his very Light of the Gospel So that Roman Quaere Cui bono descries the Pope to be principal Author or Fautor of thos dark doctrins from which Good Lord deliver us Ther be three knots on Christian liberty 〈◊〉 Knots untied 1. That which the first Presbyters knit who assembling to agree what they should teach and binding themselfs to teach nothing against their assemblie Decrees deemed People obliged to folow their doctrins and forsook ther company then caled Excommunication if they refused 2. That which Presbyters of the chief City or Province got on Parochial Ministers caling themselfs Bishops or Prelats Is Quâ—â—e it not the same office or order which Saint Paul first conferred on Titus and Timothy to reside over al Presbyters in Crete and Ephesus compare them no Eg can be
Aio Negas Nego a property of self-secking turn-coat Parasits becoms no tru Scholar nor ever harbored in my candid Dov like habitation the worth of Mutâ—â—m aâ—â—ilium your work wil shine the better and brighter by this foil or at least spread farther Opposita juxta se posita magis melius elucescunt and my Book haply wil be more esteemed becaus it brings such dainty exotic fruits and excellent flowers from your ful furnishd Eden When Sir Francis Bacon Viscount St. Alban intended to divulge his Instauratio Magna to new model al liberal literature he sent a MS. copy to crav Sir Thomas Budleis accurat judgment on it who after perusal highly commended as indeed it deserved both stile stuf and structure but told him the world would never want new Devisers and old Readers like Carriers horses could not leav their beaten Road being more addicted to antiquity then novity the application is obvious and superfluous Of later ages many Mr. withers and others men hav translated Davids Psalms into English meters seeking a priviledg to print them with our Bibles instead of thos allowed by Queen Elizabeth but could never obtein so base a Monopoly savoring more of filthy lucre then Scholastic ingenuity King James compiled a Translation but neither he nor his Son caused it to be inserted in the Bible sith new things seldom excel the old I wish you would revise or examin my excerptions not exceptions as Aliens and not your own to see what faults you can find in the Positions so wel as misprisions that fitting retractations may be made by your self or me or both in future Editions or new Additions for al men are too partial and obnoxious to errors To recapitulat the points that I dissent in are 1. That mans Summary Soul is an immortal substance first inspired by God into Adam and ever after produced successivly one from another though most Divines differ from us both by virtu of the general benediction to Increas and Multiply in their kinds but not life or breath only which as an accidental quality or effect of the Soul vanisheth ceaseth and perisheth with the Body That after separation from the Body by Death it subsists in Heaven or Hel for ever whereas al Essential parts els extinguish with their Bodies 2. That Church government belongs to the Clergy or Ecclesiastic Hierarchy being a Body distinct but subordinat from the Civil State 3. That the real kingdom of Heaven Gods high Throne wher Christ sits at his Fathers right hand in glory shal be the Elect Saints eternal Mansion wher they shal enjoy the beatific Vision or blessed presence of the sacro sanct Trinity face to face eviternaly 4. That Christ shal reign or remain in this Kingdom of Glory for ever resigning the Kingdom of Grace or Government of the Church to his Father that God may be al in al but not in any new finit World on Earth sith after the general Judgment al shal be infinity Your other Tenets touchig Gods Kingdom in Israel by contract or Covenant that Hel Hâ—lfire Torments Tormentors Satan Devil Accuser Dâ—sticier and such like are meant Metaphoricaly which al Divines take realy for the Vally of Hinnon caled Gehenna Bâ—imstome Lake of Sodom and Gomorrha the Churches Enimies or temporal Foes but no real Fiends which fel by pride that Christ never dispossessed any Men of Devils but only hâ—aled their bodily diseases or violent maladâ—es that ther is no Demonology Sorcery Witchery or Witches yet such justly deserv death for their fals opinion and wiâ—ked intention to doo mischief if they could which is hard Justice that suprem Soveraigns in al Stats whether legal Successors by long lineal Ancestry or late Conquerors and Intruders by power or policy are to sway al matters of Religion by their decrees dictats or directions both in defining the Canon of Scripture and al Articles of Faith wherto People must simply submit or implicitly obey whatever the civil Magistrat shal impose or innovat in Doctrin or Dâ—sciplin which is contrary to what they are taught that in such cases of Conscience they must rather obey God then Men. This the stubborn English wil scars subscribe whos contumacy was such against our last King that they rooted out him and his posterity upon pretext of Tyranny wherwith the mutinous male-contented multitud usualy brand or blast al their Roial Rulers Indeed Men ought with the noble Bereans to sift or serch whether thes things be so or no els al Common-wealths shal be stil Subject to put on new Masques or Visors of Religion at their Princes pleasures as Camaeleons change colors wheras Catholic constancy even with loss of life was ever esteemed the best blessed seed to sow Christian soil either under Pagans or Papists as our Marian Massacres make manifest but versatil wits like Weather-cocks can turn every way or with every wind to serv turns as Proteus is fained to vary Nunc violentus Aper nunc quem tetigisse timeres Anguis erit Now a fierce Bore fearful to see Next Snake horrid to touch hee 'l be Al the premised Positions with som other suspected Novities I touch not nor trench upon but commend them to the Readers free judgment If you wil deign to accept thes bold addresses or advertisments from an old Dotard who intends them fairly sans scandal or scurrility in good part you shal shew a laâ—dable disposition and liberal education according to the tru intention as they are tendered for the public behoof or benefit of the literary Republic if not I hav discharged my duty Docte tuum Nomen colo magnopereque recordo Si modo veridicus vis humilisque fore Noli Animam violare tuam nec tollere nostram Quam simul Authorum comprebat omne genus Nec tunicam spoliato tuam renuendo Ministros Jure suo Gregibus posse praeesse suis Nec Christo Sanct is Terrestria pradia finge Qui modo celsa Dei Coelica regna tenent Nec Tropice reputa Reprobos descendere ad Orcum Nec Coelum Electis detrahe post obitum Parce mihi mea si Theoremata redderâ— certo Justis vindiciis sospita ab omne malo Audeo non verbis contendere viribus impar Artibus Ingenio Literulisque bonis Unius haud oculus licet integer omnâ—â— cernit Multa scienda sapis tu resipisce tamen Learnd Sir your Name I lov and weigh greatly If you 'l embrace truth and humility Doo not your own Soul wrong nor ours take away Which Authors of al sorts maintaind alway Nor doo your Coat desile right to deny That Pastors hav power their Flocks to rectify To Christ and Saints fain not Earthly mansions Who now posless Gods Heav'nly habitations Nor deem the Damnd go t' Hel Tropicaly Nor Heaven after Death to th' Elect deny Spare m' if I to guard thes Theses contend And by just means from al il to defend I dare not striv in words being short in
of the Son of Man and Saints of the most High in Daniel begins when the great judgment sits but Christs Millenar reign is the same with Daniels Ergo it begins at the Great judgment That both are one self Kingdom appeers thus 1. They both began at the fourth Beasts destruction Dan 7. 11. â—2 2â— that in Daniel when he was slain and his body given to burning flame That in John when the Beast and fals Prophet Rev. 19 20 21. Daniels wicked horn were cast alife into a lake burning with brimstone 2. Becaus John begins the Millenium at the same judgment Session for both say they saw Thrones and thos that sat on them and the Saints lived or reigned with Christ the Son of Man If then thos yeers begin with the judgment day it cannot consummat til the end for Gog and Magogs destruction and general Resurrection is not til then Ergo the thousand yeers are included in that judgment Day Hence it results that what Scripture speaks of Christs Kingdom at his secund coming or at Antichrists confusion is of necessity the same which Daniel saw should be then and consequently the Millen reign is included betwen the commencement and consummation of that great Day So thos sayings of St. Luke concerning Luke 17. 20 19 11 2â— 31 Christs coming in Clouds with power and great glory concluding when yee see thes things com to pass know that the Kingdom of God is at hand refer to Daniels Prophecy being no wher els found in the old Testament for Christ cals himself oft the Son of Man as he is stiled in that Vision of the great Judgment wherof we must at his secund coming expect the accomplishment 3. The Apocalyptic thousand yeers folow the times of the Beast and fals Prophet as the series shews which if we deny we must disclaim Rome to be Babylon the Papacy the two hornd Beast Antichrist the fals Prophet and the Apocalyps Canonical as the Opposers of old Chiliasts were driven to doo 9. Thos thousand yeers are yet to com but what the maner or condition of that Kingdom means Men much differ Most say Antichrist shal not be fully or finally destroied til Christ com to judgment which may be asserted without holding that this shal be before that Day as common Chiliasts contend for it may be a third time during it which shal continu so long At entrance wherof the Beast and Antichrist must perish for this is not a Day of few hours but a continued act of divers yeers wherin Christ shal destroy al his Enemies beginning with Antichrist and ending with the general Resurrection which is his Millenar reign in new Jerusalem So ther is one only Millenium which begins at the Beasts perdition when Satan shal be bound in chains and cast into the bottomless pit being before only cast from Heaven or the Imperial Roman Throne in Constantins time not to peep out til the thousand yeers expire 10. The first or secund Resurrection are proved to be boâ—h real 1. The place of the first Resurrection seems plainest for Rev. 20. 4 5. allegory sith it refers to the Martyrs rising 2. 'T is said Thos that were beheaded for Jesus lived and reigned with him a thousand yeers but the rest of the Dead lived not again til that time was finished Ergo if one be literaly of them which lived not again til the thousand yeers end the other must be so too of thos that lived and reigned when that time commenced caled the first Resurrection 3. Though the Jews had no direct distinct notice of two Resurrections sav only in gross to be at the judgment Day yet they expect such wherin som which rise shal reign somtime on Earth as 't is said The Souls of the Wisd 3. 1. 〈◊〉 righteous shal in time of their Visitation judg the Nations and their Lord shal reign for ever So the twenty four Elders sing We shal reign on Earth 4. The whol Church after Apostles Rev 5. 10. held as Justin informs that the first Resurrection belongs soly to Martyrs and chief Confessors as a special privilege which made Men much more affect Martyry and induced praier for the Dead that they might partake that Resurrection as Tertullian tels Thus we are bound to beleev the matter but the maner of the Saints thousand yeers reign with Christ in new Jerusalem is not so cleerly unveled 11. New Jerusalem and the Nations walking in the light of it are not one for new Jerusalem is not the whol Church but the new Worlds main Metropolis The Nations which walk in hir light shal be happy and glorious but changable and liable to great commotions at end of thos thousand yeers wheras thos in new Jerusalem shal be manumised from al mutation on whom the secund death hath no power and God shal wipe al tears from their eys Christs words prov God said to Moses Mat. 22. 32. Exod 3 8. I am the God of Abraham Isaac and Jacob he is not God of the Dead but of the living that they shal possess Palestin the Land of promiss in person which yet they never enjoied but as Strangers or Sojourners For the Covenant is made to ech so wel as to their seed viz. to Abram Gen. 13. 15. Gen. 15. 7. Gen. 17. 8. to Isaac Gen. 26. 8. to Jacob Gen. 35. 12. to al three jointly Exod. 6. 4 8. Deut. 6. 18. Deut. 11. 21. Deut. 20. 30. Now this promiss is not yet performed to them nor shal be while they ly dead Ergo they must be raised to inherit the promised Land from which places the Rabins proved the Resurrection against the Sadduces This St. Paul intimats saying Abraham looked for Hebr. 11. 10. a City whos builder is God Again now they desire a better Country that is an Heavenly or from Heaven for God hath prepared for them a City This probably is new Jerusalem said to com down from God out of Heaven prepared as a Bride adorned for hir Husband Zacharias in his Prophetic Benedict us saith to Luke 1. 72. perform the mercy promised to our Fathers and to remember his holy Covenant meaning how he wil herafter remember to fulfil his Covenant to them of possessing the promised Land in persons which is not yet doon so they must liv bodily at first Resurrection to enjoy this promiss actualy Christ saith many Mat. 8. 11. 12. not al shal com from East and West who shal sit down with Abraham Isaac and Jacob in the Kingdom of Heaven but the Children of the Kingdom shal be cast into outer darknes This seems to imply their Kingdom of new Jerusalem which shal dure one thousand yeers 12. Christs Kingdom the Church wher he reigns in his Church is one thing and that wher the Saints shal reign with him another the first began at his first coming which he shal resign to the Father the last is to commence at his secund and continu