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
Fire was cast into Sea and a third part becam Blood At the third A great Star caled Wormwood burning as a Lamp fel making a third part of Rivers and Fountains bitter that many died of them At fourth A third part of Sun Moon and Stars was darkned that the day and night for a third part shined not Here intervens as a preparatory transition to the three last Trumpets An Angel flying through midst of Heaven crying a loud Wo Wo Wo to the Earths Inhabiters by reason of the three Angels yet to sound The fift sounded which is the first Ch 9. 1 Wo. of Wo And a Star fel from Heaven to Earth and he opened the bottomless Pit with a Key whence arose Smoke darkning Sun and Air out of which cam Locusts whos effects are notably described together with their King Abaddon or Apollyon The sixt or secund Wo sounded whâ—ch 2 Wo. Ch. 10. loosed four Angels bound at Euphrates who were prepared to slay a third part of Men their Army being two hundred thousand thousand Horsmen which are largely described with their woful effects Here a mighty Angel Jesus Christ descended with a litle Book in his hand open who set his right Foot on the Sea and left on Earth swearing with lifted up hands by him that livs for ever ther should be no more time but at sound of the seventh Trumpet the mystery of God shal be finished as he declared to the Prophets This Angel cried loud as if a Lion roared or seven Thunders uttered their voices which John was about to writ but a voice from Heaven bid him seal it up and eat the little Book which in his mouth was sweet as Hony but made his Belly bitter that he might Prophecy Then â—b 11. was John bid to mesure Temple Altar and Worshipers with a reed but not the out Court for the Gentils must tread the holy City under foot forty two Moneths and he gav his two Witnesses power to Prophecy one thousand two hundred sixty dais clad in Sack-cloth but the beast rising from the bottomless Pit shal kil them whos dead Bodies shal ly in the street of the great City three dais and half unburied who shal reviv and ascend to Heaven to their Enimies great grief and terror The seventh 3 Wo. or third of Wo sounded which finished Gods mysteries and his Churches miseries then were great voices heard in Heaven saying the Kingdoms of this World are becom the Lords and his Christs to whom the twenty four Elders sung a gratulation attended with Lightnings Thundrings Voices Earthquake and great Hail Here the first Prophecy or System of Visions which contains chiefly the fourth Empires condition ends after which the secund contemporar with the former of Seals and Trumpets folows foretelling the Churches future state til the last day Herin three principal points are handled 〈◊〉 1. Hir tribulations 4 Vision by several Enemies 2. Hir deliverance by their destruction 3. Hir happy condition after deliverance Most Interpreters make both Visions one continued Prophecy yet not so properly tho in substance neer one The Churches persecutions Ch. 12. by several Enimies are pourtraied in this fourth Vision but the parturient Womans pursuit by the Dragon most pointly who waged war with the remnent of Hir seed The Dragons Ch. 13. instruments are the Beast with seven heads and ten borns rising from the Sea and that coming out of the Earth which had two horns like a Lamb but spake as a Dragon The events Ch. 14. of this persecution is the Saints victory by their constant confession of Christ even to death which is amplified by the causes and effects The Vision of seven Phials ful of Gods wrath and the seven 5 Vision last plagues poured out by seven Angels declare the Churches Ch. 15. deliverance by hir Enimies destruction The first poured his Ch. 16. plagues on the Earth the next on the Sea the third on Rivers and Fountains the fourth on the Sun the fift on the Beasts seat the sixt on Euphrates the seventh into the Air whos effects see in the context In the sixt Vision many mysteries are manifested being before 6 Vision Ch. 17. but obscurely mentioned which point out the Rise Reign Seat Vassals Success and final fal of Antichrist with al the Churches Enimies Here behold the great Whores judgment and event wherin a lifely description of the Whore to be judged both by visional representation of a Woman sitting on a scarlet Beastful of Names of Blasphemy having on hir forehead a Name writen A Mystery Babylon the Great Mother of Harlots and Abominations and by real explanation that the Beasts seven Heads are seven Hils and ten Horns ten Kingdoms The Instruments which shal destroy the Whore are thos ten Horns or Kings who shal hate and make hir desolat or naked eat hir flesh and burn hir with fire The promulgation Ch. 1â— of Babylons perdition is performed by three Angels one declares the certainty 't is falen and becom the habitation of Devils another warns al Gods People to com out of hir for fear of hir plagues setting forth hir Vâ—ssals sad laments crying alas alas that great City the last seals up hir ruins irrecoverablenes under the type of A great Milstone cast into the Sea Then folow gratulatory Ch. 19. exultations of the Heavenly company singing Halelujah to God both for the Whores judgment and preparation of the Lambs Wife to marry with him together with the Lamb and his Armies total conquest over the Beast fals Prophet and earthly Kings with their Armies wherto al Fowls are invited to eat their flesh The last Vision shews the event of the Whores judgment 7 Vision Ch. 20. which is triple 1. The Saints safety by chaining up the Dragon or Devil for one thousand yeers in the bottomless pit 2. The Martyrs living and reigning with Christ one thousand yeers but the rest of the dead lived not again til thos yeers were finished 3. The Saints miraculous deliverance from the Nations Gog and Magog by fire from Heaven to devour them when their Deceiver is cast into a Lake of fire and Brimstone wherupon folows the general judgment of the dead smal and great according to their works So far the Church Militants future state on Earth next folows the Triumphants happy condition in Heaven for ever which is gloriously decyphered with the Water of Life and Tree in midst of the Street as the Text Ch. 211 Ch. 22. shews The conclusion with its three parts is Analysed at first among the three chief Heads of this Prophecy which shal not be Tautologicaly repeated or reiterated Mr. Dury in a prolix Preface to the German Divines Clavis hath prefixed an ample Analysis which is abundantly abridged and annexed for variety of wit The Title tels that the Book Ch. 1. v. 1. is a Revelation of Jesus Christ who is the Subject-matter sith the sole scope is
to make him manifest This Title contains three things 1. the Author God who gav it to Christ 2. The use for which he gav it to shew his Servants the things that shal shortly befal 3. The means by which Christs manifestation is put forth to this use 1. He sent and signified Ibid v. 2. 3. c. it by an Angel to John 2. The Preface directs either generaly to al Churches that bear record of Gods Word and Testimony of Jesus and al things he saw which wil make them blessed that read hear and keep the same or specialy to the seven Asian Churches of Jesus Christ who is described 1. By the properties or effects of his first coming in the Flesh who is the faithful Witnes and first begotten of the dead Prince of al earthly Kings which loved us and washed our sins in his Blood making us Kings and Priests to God his Father 2. By the properties and effects of his secund coming with Clouds when every Ey even thos that pierced him shal see him and al Kindreds wail becaus of him 3. By a narrativ of the Visions which extends from ch 1. v. 9. to ch 22. v. 6. 4. By the conclusion comprised ch 22. v. 6. ad finem Here consider 1. The certainty importance and use of it 2. The effects which it wrought in John who was ready to worship the Angel but bid to forbear 3. The command which he had not to seal the Prophecies with the reason of it 4. The authority therof is repeated becaus Jesus sent his Angels to testify thes things in the Churches becaus 't is ratified by the Spirit Bride and al Beleevers becaus the perfection is such as no thing may be added or subtracted on pain of eternal plagues and perdition The Contents of the Prophecy are triple 1 The things which John saw in the first Vision viz. 1 Vision Chap. 1. Christs presence with his Churches who is their Mediator and high Priest as walking in the midst of the seven golden Candlesticks their King as holding their seven Stars or Angels in his right hand and Prophet as out of whos mouth went a sharp two edged sword of Gods Word 2 The things which then were Chap. 2 3. viz. the seven Churches to whom John by Christs appointment sent Epistles wherin al perfections and imperfections promises and menaces admonitions and reproofs exhoâ—tations and precepts are intended to al Churches and Pastors so wel as thes sith no Prophecy is of privat interpretation for the proem and period of every Epistle is Let him that hath an ear hâ—ar what the spirit saith to the Churches 3 The things to bâ—fal hereafter Ch. 4 tâ—l ch 22. which transcend from the Churches on Earth to the Kingdom of Heaven wher John saw the things which must be hereafter The secund Vision shews 1 What the Churches constitution 2 Vision in Heaven is how ordered about Gods Throne and set in his presence 2 What the administration of affairs in Heaven and Chap. 4. the Churches government on Earth by Jesus Christ is who a spotless Lamb flain meritoriously purchased that honor to open Chap 5. the sealed Book of Gods Counsils being his seven Eys of Wisdom and seven Horns of Power able alone to discharge such a trust 3 What changes chanced in the World and the Chap. 6. Churches condition at opening of the first six seals wher is shewed how at preaching of the Gospel great troubles and terrible Chap. 7. wars arose among Men wherin Christs Martyrs ly as Sacrifices under the Altar crying for vengeance but are comforted that they shal be avenged after a short season and their Enimies terrified at first executing of the Lambs wrath upon them Yet lest judgment prepared should fal on his Friends a preventiv Chap. 8. provision is made to seal and sever them from the rest that no hurt heat or hunger shal annoy them 4 What destruction betides or is brought on the World at opening the seventh seal and what glory to the Saints which last includs al that folows to the end of this Book Here seven Angels with seven Trumpets declare Gods Judgments on the Earth but the three last remarkably differ from the four first which giv warning of great Wo thrise threatned by tripetion to the Earths Inhabitants but the four first tend to depriv the World of a third part of their comforts as in trees green grass the Seâ— with al Animals therin Ships Rivers Fountains Sun Moon Stars the light of day and night The three Wo-Trumpets Chap. 9. produce heavier plagues both by Locusts which shal so torment Men that they shal seek death but not find it and Euphratean Horsmen which shal slay a third part of Men yet the rest repented not The third Vision of A mighty Angel coming from Heaven 3 Vision Chap. 10. clothed with a cloud and Rainbow on his head his face like the Sun and feet as pillars of fire who stood on the Sea and Earth had a litle Book open in his hand which John being bid eat up and inabled him to Prophecy The three past Visions shew three substantial Note differences of things reveled to John and three main changes of his Spirit in receiving them the first contains Christs ministration of his Offices on Earth among his Churches the next of his Offices in Heaven over al the World to preserv and propagat his Church the last of his Offices both in Heaven and Earth to finish al wickednes in the World and to perfect his Churches felicity In al which manifestations he is presented sutable to the things reveled 1 As a Man in dealing with Men 2 As a Lamb offred to God in dealing with God 3 As a mighty Angel to incounter Satan with his Angels and powers of darknes in the World The matter of this Vision is Chap. 11. to shew when and how the mystery of God spoken by the Prophets shal be finished wherin 1 John had a Reed as a Red given to mete the Temple Altar and them that worship 2 The out-Court is given to the Gentils who shal tread on the holy City fourty two moneths 3 The two sack cloth witnesses had power to Prophecy one thousand two hundred and threescore dais 4 The Beast rising from the bottomless pit shal slay them but after three dais and a half they revived and ascended to Heaven in a cloud which terrified their Enimies 5 Great joy was in Heaven becaus this worlds Kingdoms are becom the Lords and his Christs that he may reward his Saints and Servants Ther folow several subordinat Visions which concern the Church typified by a woman Chap. 12. and respect 4 times 1 Before she fled into the wildernes who brought a Man-child which the Dragon waited to devour but he was rapt up to Heaven and the Dragon with his Angels cast to Earth by the Angel Michael yet he persecuted the Woman and made war
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
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
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
11. 15. Christs who shal reign for ever What can be cleerer Ergo the Time which the Angel swore shal be no more is the period of al four Monarchies in general or Roman in special which is one effect of a time times and half This consummation of Gods mystery is the matter of the seventh trumpet attended with seven thunders which uttered their voices while the Angel proclamed it and synchronize with that trumpet But John is bid to seal up thos things of the thunders being inscrutable til the proper times that God shal revele it This trumpet discovers the mystery reserved to another place but both Prophecies of the Seals and litle Book are concluded with one issu which this trumpet exhibits the ful opening wherof is deferd til a ful passage be made to the litle Books new Prophecy and then the seventh trumpets mystery which is the Catastrophe is aptly and amply declared as shal be shewed Hence this busines is undertaken by no other Angels but by that excellent one who held in his hand the litle Book eaten by John If that Angel be Christ as his Roial attire and furniture imports this suspending the last sound in favor of the other Prophecy agrees to none so wel as him but if it were Michael the great Prince or another Angel clothed in linnen and his Dan. 1◠〈◊〉 Dan. 1â— 6. â—oins girded with fine gold of Vphaz as appeered to Daniel the case alters not being from God Here the first part or Prophecy of Seals ends touching the 2 Part. Empires affairs the next or nobler concerns the Churches fate to be agitated John proceds herein The voice which I heard Rev 10. 8 9â— 10 11. from Heaven spake to me again saying Take the litle open Book in the Angels hand who oat it up as he was bid wherby he was prepared to Prophecy again before many People Nations Toungs and Kings but the mystery to be reveled was sweet as hony in his mouth and the secret part of the Churches woful condition bitter as Aloes in his maw the representation is taken from Ezekiel The Prophecy proceds which begins from Ezek 3. 1 2 3. his work about Gods Templeâ— which presents the Churches duple state by two Courts one measured and another cast out Ther was given me a reed like a rod and the Angel said Rev. 11. 〈◊〉 measure Gods Temple and Altar and them that worship but the Court without measure not for 't is given to the Gentils who shal tread the holy City under foot forty two Months Here the primitiv state of Christs Church conformable to Gods Word is described by measuring the inner Court the type wherof an Angel shewed to Ezekiel The outer Court not to Ezek 〈◊〉 be measured sets forth Gods holy City or Christian Church which must be given to new Idolaters caled Gentils becaus they defiled it with Antichristian Apostasy fourty two annal months as shal be fully handled in the Story of the two horn'd Beast contemporizing herwith Jerusalems Temple had two Courts 1 Inner wher the burnt Offrings Altar stood at the 2 〈◊〉 Temples entry which was open only to Priests and Levits 2 Outer or great Court common to the People cald the Court of Israel The first termed Thyasterium or Altar of Sacrafice John is bid to measure but ths outer is given the Gentils to prophane fourty two months If it be said 't is the holy City not out Court which must be troden under foot 'T is answered that both are one and cald the holy City becaus People assembled here for holy Services To thos Herod at rebuilding the Temple added a third for Gentils and unclean persons who were prohibited the two others I wil giv power to my two witnesses V. 3 4 5. who shal Prophecy in sackcloth one thousand two hundred threescore dais thes are two Oliv Trees and two Candle sticks standing before the God of the Earth If any wil hurt them fire proceds from their mouths to devour their Enemies and if any wil hurt them he must thus be killed Thes mourning witnesses are Preachers or Patrons of divine truth which shal bewail the filthy pollution of Christs Church Idolizing like Gentils as Monitors to desist from their abomination and guids for the Saints to persist pure They are named two according to three famous Pairs in the old Testament viz. Moses and Aaron in the wildernes Elias and Elisaeus under the Baalitic Apostasy Zerobabel and Jesua at the Babylonish Captivity For they sympathise with thos types in number power and acts as the state of the Church when thes Prophecied suting with that of Israel is resembled to the wildernes Baalatism and Babylon V. 6. Thes hav power to shut Heaven that is rain not during their Prophecy as Elias and Elisaeus had and to turn waters into blood as Moses and Aaron had and to smite the Earth with al plagues so oft as they pleas Thes are caled Oliv Trees and Candle sticks standing before the Lord like Zerobabel Prince of Juda and Jesua the high Priest whom God annointed to restore Zech. 4 3 11. the Jewish Church under Captivity as Zechary alluds This Prophecy til the seventh trumpets sounding is not presented in Vision but dictated by an Angel personating Christ The witnesses are caled two as the Law requires to confirm every word and in regard of Gods two Tables or Testaments which they used in Prophecying They shal Prophecy one thousand two hundred threescore dais being forty two months which are not natural dais nor three dais and half when they shal ly dead so meant becaus the Beast whos time they contain contemporized with the hundred fourty four thousand sealed and they with the six first trumpets which cannot run out in so short a space as 1260. dais If any ask why the Gentils prophanation Note is measured by months the witnesses defending Gods pure Worship by dais 't is becaus Idolatry is the power of darknes or night which the Moon rules but tru religion compared to light or day which the Sun governs So Paul is said To turn the Gentils from darknes to light from Satans Acts 26 18. power to God Sith then Months are measured by the Moons motion but dais and yeers by the Sun the Beasts blasphemy is stil reckoned by months and the Womans stay in the wildernes by dais or yeers Zechary likens the two Oliv trees to the Zech. 4. 14. two annointed Zerobabel and Jesua which stand by the Lord but he mentions only one Candlestick signifying the Temple of that time and John two implying haply the East and West Church as it was divided during the witnesses mourning Thes did not avenge or afflict their Enemies by war and weapons but by fire from their mouths or denouncing Gods wrath on the abusers of his Ministers As the Lord speaks to Jeremy I wil make my Words in thy mouth fire and this Peo-ple Jer
Popish Clergy of whom shal perish seven thousand a few more or less Ther is a third interpretation that by names of Men are meant Companies Corporations Cities Boroughs or Societies which hav their names so wel as Men but we may not rashly resolv future things whos chief commentary is event nor is name tied to any one certain signification The secund Wo is past and lo a third coms quickly The fifth V. 14. Trumpets Earthquake ended with the secund Wo of the sixth and the Witnesses mourning prophecy is to finish together with it being al synchronicals If then the sixth Trumpets Wo or plague be the Turcs over flowing from Euphrates into the Empire doon long ago this end of the same plague must be a drying up of the said water at pouring out of the fifth Rev. 16. 1◠c. Phial wherby the way is prepared for the East Kings to com in but lest a gap be left betwen either Trumpet the seventh seems to begin so that wondrous preparation of the Dragon Beast and fals Prophet for the last war in Armageddon with its issu should be set here at beginning of the seventh to which the war pertains Hence a doubt occurs not to be slighted sith ther is one term Doubt of the Beasts fourty two months and witnesses one thousand two hundred sixty dais which expired with the sixth Trumpets plague or secund Wo it may be asked why the Beasts months are reckoned no farther sith after that term much of the Beast remains unabolished til the seventh Trumpet begins This is doon either becaus the Jews conversion being as a Resolv new Kingdom then commenceth or becaus in the Beasts continuance special consideration is had to the Empire of Rome-City which being the Beasts throne is overthrown in that great Earthquake so the Beast being driven from his Metropolis shal as it were change his form and be no more a Kingdom of seven Hils which is another signification of the seven Heads At sound of the seventh Trumpet or last Wo Christs imperial V. 15. 16. 17. 18. 19. reign in that great day of Judgment is touched the interpretation wherof he suspends til the end of al that he may handle the prophecies pertaining therto jointly together To make up the Body of the open Book the other prophecies of Ecclesiastic affairs com to be knit to the same among which the Woman in travel or Church laboring to bring forth Christ as spiritual Head of the Empire is chief which after 300. yeers persecution she effected in Constantin but hir Enemy the red Dragon watched to devour the Child Ther appeered a great wonder in Heaven a Woman clothed Rev. 12. v. 1. with the Sun the Moon under hir foot and on hir head a Crown of twelv Stars Lo a glorious Image of the primitiv parturien Church which shined by the faith of Christ the Sun of righteousnes treading under foot the Worlds rudiments both Lawish shadows and Heathenish superstitions and triumphing in the Ensigns of Apostolic Ofspring Most Men make the Moon a Type of terren transitory things which the Church contemns as below hir self This is tru but no wher so noted in Scripture which should be our warrant Indeed most Fests wher Typical worship was celebrated by Sacrifices as new Moons Paschal Penticost Tabernacles and Ecclesiastic yeer were ordered by the Moons motion which may resemble Mosaical worship put under foot by reveling of Christ who blotted out the hand writing of Ordinances and nailed them Colos 2 14. to his Cross as St. Paul speaks So sith God made the Sun a great Light to rule the Day and Moon a lesser to govern the Night she may be a symbol to signify the power of darknes or Satans worship and his spirits in Idols wherby the matter may be referred to Baptism by which the Church being illumined trampled on Idolatry renouncing the Devil and al his works Hence such as abjured turned to the West wher night begins as contrarily al Professors of Christs Faith and holy Trinity looked to the East wher Sun dispelling darknes begins the day She being with Child cried travelling in birth and was in pain V. 2. to be delivered The Church universaly and separatly taken as an Idaa is a Mother but in relation to Children continualy begot in hir is said to travel or bring forth See Isai 54. 1. Ezek. 23. 4. Hosea 2. 45. The throws or torments in travel are painful pangs or paroxisms of persecution which the infant Church suffred in parturition For tribulations are usualy resembled to sorows in Childbearing Isai 66. 7. Jer. 30. 6 7. Mat. 24. 8 9. Marc 13. 8. and elswher Another wonder appeered in Heaven lo a great red Dragon V. 〈◊〉 〈◊〉 with seven Heads and ten Horns and seven Crowns on his Heads his tail drew a third part of the Stars and cast them to the Earth This is a type of heathen Rome worshiping the Dragon who drew a third part of Stars with his tail to Earth or subjected three parts of the Worlds Rulers to his Empire The effigies of a Dragon points out his Pagan worshipers Enimies to Christianity as the Serpent was to the Womans seed but his rednes notes his embruing in the blood of Saints This type represents Pharaoh the old Synagogs cruel enemy bearing Children in Egypt as the Roman Dragon was of the Christian Church Ezek. 29 3. bearing hir Children For Ezekiel cals Pharaoh the great Dragon lying in midst of his Rivers and David saith thou brokest Ps 74. 13. 14. the heads of Dragons Egyptians in the waters The Dragon stood before the Woman ready for delivery to devour hir Child so soon as 't is born as Pharaoh laid wait for old Israel born in Egypt and Herod for Christ in Judea which places are sited in Afric and Asia so the Roman Dragon in Europ watched for mystical Christ which the Church was to bear that he might soon slay him after birth She brought a Manchild who was to rule al Nations with a V. 5. Rod or Scepter of Iron She bore mystical Christ formed in his Members not the Son of Man as St. Paul saith My litle Gal. 4 19. Children of whom I travel in birth again til Christ be formed in you Here a Christ is pourtraied as Prophetic types use not properly Theantropos but analogicaly a Son of the Church who was to rule al Nations with an Iron Scepter or Sword sith they were not Citizens or Denisens but Enemies Rev. 19. 15. or Aliens As 't is said Out of his mouth went a sharp Sword that he should smite the Nations for he shal rule them with a rod of Ps 2 9. iron Which words are taken from David and applyed to mystical Christ or a Christian Man to whom Christ the Head promiseth like power under name of the Church of Thyatira Rev. 2. 26. Hir Child was caught up to God and his Throne Real Christ is
the Winepress at Vintage which succeds this Harvest is the same with that bloody slaughter executed by him which sat on the whit Hors wher 't is said He treads the Wine-prâ—ss of the fierce wrath of Almighty God Rev. 19 11. 15 which provs that the two Prophetic Parabols here no other interveining signify the same matter or if divers yet som way tied together sith then Harvest ther goes next before Vintage here and the preparation of the Lambs mariage and Babylons destruction preceds that cruel slaughter ther it must needs folow that the said preparation and destruction are this Harvest or belongs to the same with it or the Harvest with them If Babylons destruction be the Harvest it agrees to the type of cutting down and threshing sutable to Jeremies foretelling old Babylons fal by the same figure but if both Harvest and Vintage which end the yeer set forth the consummation of things the Harvest preceding in time then both may signifie the period of Roman tyranny wher Harvest may denot the Cities overthrow as first fruits and Vintage insuing the Beasts who Kingdoms ruin Haply Harvest may imply that preparation to the Lambs mariage or adorning his Bride or somthing to be doon therat which probably is the Jews conversion and gathering of Israel so long looked for Thes are they in our Maâ— 22. 1. Saviours Parabol who being invited to the Kings Sons wedding refused to com but being now ready make hast For the Gentils cannot be this Bride sith they hav bin the Lambs Spous abov one thousand six hundred yeers ago With this conversion or return of Israel who shal be ascited as part into the Lambs Virgin company shal be joined the Turcish Empires cutting down typified by drying up of Euphrates at pouring Rev. 16. 12. out the sixth Phial that the way of the East Kings may be prepared For the time of this Phial pointly agrees with the Brides preparation being set betwen Babylons overthrow and the Enimies last slaughter Christs Church which by Israels conversion wil seem dupled shal hav ech a peculiar Enimy one the Roman Beast of uncircumcised origin the other the Mahometan Empire of circumcised Of-spring derived from Ismael which was ominous and odious to Isaacs Issu the abolition of both being to be accomplished at Christs coming So Harvest may resemble the first and Vintage the last Joels Joel 3. 1. 2. 13. Prophecy whence this duple type is taken treats of Israels conversion saying In thos dais when I shal bring again the Captivity to Juda and Jerusalem I wil gather al Nations into the Valley of Jehosaphat and plead with them ther for my People and heritage Israel whom they hav scattered among Nations and parted my Land Then folows by Hypotyposis put ye in the sickle for Harvest is ripe com get ye down for the Press is ful the Fat 's overflow and the wickednes is great Now though both notions of Harvest one to gather in the other to cut down and thresh comply to Israels gathering into the Churches Barn and subduing the Enimies with slaughter yet becaus the Churches vindication is here handled the sens of cutting and threshing is to be preferd The Lord is Christ the King stiled the Son of Man whos power next appeers Another Angel cam out of the Temple in Heaven having 〈◊〉 18. 19. 20 also a sharp sickle and another from the Altar which had power over fire and cried loud to him that had the sickle saying thrust in thy sharp sickle and gather the clusters of the Vine for hir grapes are ful ripe And the Angel thrust his sickle into the Earth and gathered the Vine nnd cast it into the great Winepress of Gods wrath and the Press was trod without the City and blood cam out even to the Horsbridles by the space of one thousand six hundred furlongs Here a Vintage is described which Parabolicaly in Scripture signifies bloody slaughter and this is the same with that great carnage expressed by the same words which shal be in the war of that great day at last Phial For Rev. 19 15. both are the ruin of one Enimy and ech shal befal at last on the Beast and fals Prophet with al their Complices and Confederats If then this Vintage be that slaughter it must fal on the said Enimies So the Vine or Vineyard is the Beasts Dominion the ripe Grapes his Assistants ful of blood-guilt ripe for judgment the Vessel or Wine-press the place of slaughter caled Armageddon or destruction but wher this place or pitchâ— field shal be is not reveled nor may be curiously inquired Yet the holy Ghost points out its dimension to be one thousand six hundred furlongs without the City but within the Region or Territory therof St. Jerom computs Palestin to be 200. Epist ad Dard Italian miles long which make one thousand six hundred furlongs eight to a mile whence many conject or conceiv that ther shal be this great battels Cockpit specialy sith it hath an Hebrew appellation which such as beleev Antichrist shal com from the East or descend of Dans Tribe easily credit but we who find him seated in west Babylon can hardly relish it unles we deem as divers doo that after Romes demolition he shal divert into the East as som of his sworn Vassals suppose he shal reside at Jerusalem before the day of Judgment For 't is not probable he wil freely lead an Army as he perswaded Princes to doo into Palestine leaving so many Enimies behind his back Som find a place in the West of like extent one thousand six hundred furlongs viz St. Peters Patrimony which from Rome to the farthest mouth of Po and Marishes of Verona is about two hundred miles long wher haply the blow wil be struck The Cutter of clusters is not the same with the Wine-press treader but hav several workmen for an Angel with a Vine-dressers sickle cut the clusters and gathered the Grapes but Christ the King with a troop of Rev. 19. 11. 13. 14. Heavenly Horsmen trod the Press clothed in a vesture sprinkled with blood whom the Armies in Heaven folowed on whit Horses Nor is the Grape-gatherer said to tread the Press but only to cast the cut Clusters into it and then the King coming with his Heavenly troop of Hors trod the Press without the City Then blood cam from the Wine-press to the Horsbridles for one thousand six hundred furlongs space So the sum may be the Angel Vintager with the Saints help shal lop off the Clusters belonging to the Beast and so force them into Armageddon wher the Lord Jesus shal tread them in a Wine-press as St. Paul saith The Man of sin shal be destroied by the Lord with 2 Thes 2. 8. the brightnes of his coming What can be cleerer yet no infallible certainty sav bare conjecture can be had before the event makes it evident Here our Author Atropos-like cutsoff the web of his
This is the whol cru or circuit of Papal Communion containing al Nations Kingdoms Dioceses conjoind in spiritual society though dis-joined severaly This becam cold or congeled as a dead Mans blood when the Pontifical Sea is dismembred which Luther and other Reformers performed when they drew off whol Lims of People Provinces Princes and Potentats from Papal communion The third is poured on Rivers and Fountains of Waters which Vers 4. 5. 6. 7. becam blood thou Lord art righteous becaus thou hast judged thus for they hav shed the blood of Saints and Prophets and thou givest them blood to drink The Rivers and Fountains of the Beastian world are the chief Champions of Antichristian Jurisdicton whether Ecclesiastics Priests Jesuits Moncs Friers or Secular Governours who uphold the declining Papacy For their Emislaries were justly doon to death in England as they unjustly served the Saints Yea the Duch began to revenge that blood which Duke d' Alva and the Spanish Inquisition cruely spilt to fulfil this Phial The fourth is poured on the Sun and Men were scorched with Vers 8 9. great heat who blasphemed Gods name which hath power over thes plagues but repented not to giv him glory To know what Sun signifies in the Antichristian world we must serch what Heaven imports which is either the Popes universal Authority or any eminent Monarchic power in the Beasts world Now in it are sundry Stars of several magnituds Kings Princes Dukes Prelats Free States yet but one Sun which seems to be the German Emperor the King of Spain being the Moon who hath bin of the Austrian Family two hundred yeers This is the Sun on whom the fourth Phial shal be poured to his conversion or confusion The fifth is poured on the Beasts Seat Rome City and his Vers 10. 11. Kingdom was dark and they gnawed their toungs for pain blaspheming the God of Heaven becaus of their pains and sores but repented not of their deeds Here the holy Ghost useth no Allegories becaus great light shal then arise to the Prophecies by this evident sign wherby wil appeer what Phials are past and what to com This destruction of Rome seems to be intimated before but the name Pope shal not quit perish only his Rev 11. V. 12. 13. glory and greatnes shal be clipped that they shal bite their toungs through teen and curs God persevering stil in the Kingdom of darknes to despise light The sixth shal be poured on Euphrates and the water dried Vers 12 up to prepare a way for the East Kings Thes Kings seem to be the Jews which shal be converted whom haply the Beasts Folowers wil misdeem to be Antichrists Army rising from Don as they dream and so shal be hardned in their error To prov that the Jews are meant by East Kings this reason is pregnant becaus this is the penultimat Phial and unles they be then converted they must needs perish with Christs Enimies among whom they yet abide at the day of universal Judgment which the seventh or last Phial shal bring on them Isaiâ—h saith The Lord shal destroy the toung of the Egyptic Sea and with a Isai 11. 15. 16. mighty Wind shal shake his hand over the River and smite it in the seven streams and make Men go over dry shod Ther shal be an high way for his People left from Assyria as it was to Israel at their Exod out of Egypt but this Prophecy seems not so pregnant for Euphrates and Assyria as for Nilus and Egypt Now by Euphrates the Turcish Empire is mysticaly meant which borders Eastly on it who shal be thes new Converts chief obstacle and the Beasts best bulwork but this Euphratean deluge shal be dried up or destroied yet whether by the Jews or other Aliens or their own intestin discords is not reveled Vers 17. The seventh or last is poured into the Air and ther cam a great voice out of the Temple of Heaven from theThrone saying It is doon Hereby is meant the power or Prince of the Air even Satan who fosters not only the Beasts dominions but al Christs Enimies in what Coast Climat or Country soever for as the Beast had his Spirit or Life from him at first so the last Fortunes of al his Folowers and Worshipers shal depend chiefly on his charge or conduct as appeers by the preparations of so many Aids and Allies for war to be procured in this last Phial by his Diabolical devises Who bestirs by al means possible both of his Lieftenents the Beast and fals Prophet and by his own Artificies to rais this universal Army in the last danger of his Kingdom Vers 13. 14. For ther cam three unclean Spirits Devils working miracles like Frogs out of the Dragons Beasts and fals Prophets mouth which go forth as Emissaries with Summons to the Kings of the whol n orld to gather them to the battle of the great day of God Almighty So the Prince of the Air musters al his Forces and Fautors to assist thos two at this last exigent on whom being pent up in a Coop at Armageddon This last Phial shal thunder not with arm of Flesh as formerly but an Heavenly voice of revenge wherby the Beasts total downfal shal be consummat not only within Babylons wals as before under the seventh Trumpet but of the whol City wherever scattered or dispersed Yes of al Kings Cities or Stats which committed filthines of fornication with hir Idol fals Gods together with other forren Tyrans joining in opposition against Christs holy Spous or Church V. 19 20. 21. The Cities of the Nations fel and God gav Babylon the Cup of Wine of his fierce wrath Every Iland fled and the Maâ—ntains were not found a great Hail from Heaven every stone a Talent weight fel on Men who blasphemed God becaus of the Hail for the plague was exceding great Mr. Mede proceds no farther to the excution of thes threats on the great Whore sitting on the seven-headed Beast with ten horns who with the fals Prophet are to be cast into a burning Lake for ever as 't is expressed in the 17. 18. and 19. Chapters but treats tenderly with much modesty of Christs 1000. yeers reign on Earth with his Martyrs and som chief Saints at his secund coming to Judgment which last day he makes one continued act with the triumphant millenium of his reign to decline a third coming of Christ as common Chiliasts assign without warrant But this sublime speculation shal be suspended or superseded to the next Thesis peculiarly addicted or appropriated to this Subject This 1000. yeers reign after the Martyrs resurrection but before the day of Judgment is specicified in the twentieth Chapter of Apocalyps wheron the Millenars build their Doctrin beside som other obscure places in the Prophets which shal be fairly yet briefly debated or discussed in the Theory immediatly insuing Commentarii Compendium A Compend of the Comment THe Comment contains
from Fountains and Milk run in Rivers The World shal rejoice and al Nature be glad being manumised from the dominion of sin impiety and al error Beasts shal not feed on Blood nor Birds on prey but al things quiet and amicable Lions and Calfs shil eat at the same Cratch Wolfs shal not woorry Sheep nor Dogs hunt nor Eagles or Hawks doo harm Children shal play with Serpents Finaly it shal be as Poets tel of the golden age in Saturns time but they erred becaus tru Prophets to whos Eys divine Visions were presented as present foretel future contingents as if they were already acted which Prophecies when fame had spred prophane men not witting why they were uttered or when to be performed thought them to be antiently accomplished which yet could not be completed while Man reigned but when wicked Religions are extinguished and Sin extermined then shal the Earth be subdued to God and al thes things com to pass yea men shal liv long and happily reigning together with God The Kings of Nations shal com from the Earths ends with gifts to adore the great King whos name shal be reverenced and renowned to al People under Heaven and al Princes bearing sway on Earth so far this fine Orator and with such confidence as if he received it by special Revelation but later Chiliasts are contrary to him who say Christs millenar reign shal anteced the day of judgment but Lactantius that Christ shal first Judg the World Master Archer a most acut Lynx but boldest Bayard of al who shoots at blind mans Buts conjects from Daniels words From the time that daily Sacrifice Den 12. 11. 12. shal ceas and abomination which makes desolat be set up shal be one thousand two hundred ninty dais blessed is he that waits and coms to one thousand three hundred fifty fiv dais this is forty fiv mo then one thousand two hundred ninty and both Prophetic dais or yeers thes saith he began under Julian Apostata who revived Paganism and incited the Jews to rebuild their Temple but God defeated it by an Earth-quake and Subterraneal fires which cast up the foundations as Christ foretold So by his calculation the first sum 1290. should expire A. 1650. now past and the last A. 1695. 46. yeers hence But if that shal elaps too his Disciples like the Mahometans wil date it to a farther day He hath another cringe that no Soul ever entred the third Heaven no not Christs how then can he sit at his Fathers right hand But a Celical or Elementar Paradise as he promised the good Theef nor shal any Saint go thither til the last Judgment pass For Hâ—l he saith al Christians hav erred except himself for Hel wherto Reprobats now go is not the place of fire prepared for the damned at last day but a temporar prison in the Air Earth or Sea to confine their Souls til the Judgment day when they shal be sent into a most spatious Hel containing al the created World or what els is beside Gods mansion Lo the audacity and temerity of Sectists Who bear or boast as if they were inspired or of Gods Cabinet Counsil affecting novities tho never so fals frivolous or fanatical Thes great Clercs like Arrius and other learned Heretics Refutation mislead many ignorant Idiots specialy in dark mysteries but such squibs end in an Ignis fatuus of their fantastic brains for they hav no sound proof that Christ shal reign on Earth a thousand yeers but that the Saints shal reign with him in new Jerusalem which is no terren place but caled by Saint Paul Heavenly Jerusalem the City of the living God and by Joha that Hebr. 12. 22. Rev. 21. 2 10. great holy City descending down from God out of Heaven prepared as a Bride adorned for hir Husband the Lamb. The contrary Reasons are thes 1. Christ ascended into Reason 1 Heaven and shal com to judg the World Ergo not to reign a thousand yeers before that day for to say he shal descend to reign and ascend after a thousand yeers to com again is against the Scripture which warrants only two comings Master Mede to shun this Scilla fals into Charybdis of a strange singular crotchet making Christs secund coming to judgment one continued act with his millenar reign becaus Saint Peter speaking of the judgment day and perdition of ungoly men subjoyns immediatly or interruptedly that one day with the 〈…〉 3. 7. 8. Lord is as a thousand yeers and a thousand yeers as one day which he saith is meant precisely of that particular day but the same Apostle elswher saith God shal send Jesus Christ when Acts 3. 19 20 21. the times of refreshing shal com whom the Heaven must receiv til the restitution of al things as he hath spoken by al his Prophets This time of refreshing and restitution Chiliasts conceiv to be his millenar reign for they say none but Martyrs and som priviledged Saints shal partak the first Resurrection which is Dan. 12. 13. such a singular prerogativ as Daniel could not obtain it but by special promis but it shal be when the Jews refreshing by Christs presence shal com viz. at the general Resurrection For Christ saith I go to prepare a place for you I wil com again John 14. 2 3. and receiv you to my self that wher I am ther ye may be also this plainly provs that he wil com back but once at last day to tak his Disciples with him into Heaven not to dwei with them here a thousand yeers or for ever Saint Paul saith God Eph 1. 20. set Christ at his right hand in Heavenly places til the last day so David Sit at my right hand til I make thine Enimies thy footstool Ps 110. 1. c. which shews he shal not com thence til al is subdued to him at last day See Psalm 110 't is short but expounds four chapters of the Apocalyps 16. 17. 18. 19. cleerly 2. Al the godly or elect at Christs secund coming shal immediatly rise to glory upon sound of the Trumpet and 2. Thes 4. 16 7. thos then living shal be caught up in the Clouds together with them to meet the Lord in the Air Ergo he coms not to reside with them but to carry them with him for ever 3. Christ saith his Kingdom is not of this World but the Kingdom of God is within you that is Spiritual not Terren Luke 17. 21. or Temporal consisting in worldly Pomp Power Pleasure Armies Victories Slaughters Triumphs or such carnal courses as Chiliasts conceiv or vainly confide 4. The Church Militant is a amixd multitud of good and bad as a draw net which needs the comfort of Gods Word Sacraments and other Ordinances having Christ the high-Priest inceffantly interceding in Heaven on their behalf as Scriptures speak Ergo it shal not consist a thousand yeers soly of Saints which need no ordinary helps as they dream 5.
None know the day of Judgment nor direct time of it no not the Son of Man but if Christ shal reign on Earth one thousand yeers before it any Man can then tel it wil be one thousand yeers after 6. Jerusalem shal never be restored no more then Sodom or Samaria as the Prophets inform but eternal life in new Jerusalem is the reward of just Men at last day as St Paul Ezek. 16 53 Amos 5. 3. 2 Tim. 4 6. tels Ergo none shal reign on Earth with him in a rebuilt new Jerusalem much less he with them here 7. Antichrist is to be cast alife into the Lake burning with Brimstone at the Lambs mariage which shal be celebrat with his whol Church of Elect not part at the general Resurrection Rev. 19. Rev. 7. 20. Ergo he shal not be totaly destroyed til last day as is shewed 8. The reward of Mattyrs is eternal life in Heaven Ergo not temporal on Earth a thousand yeers but their Souls according to Chiliasts are in wors condition then other Saints which stay behind that space to enjoy the beatific Vision while they grovel below and return to bodies that eat drink sleep and delight in carnal things not like Christs glorious body nor thos immortal ones promised to the Faithful which must needs be irksom to them 9. The holy Martyrs Souls rest under the Altar in Heaven til their Brethren be fulfilled Ergo shal not return to reign here a thousand yeers Archer seing how absurd 't is to bring Rev. 6. 9. back Souls til last judgment rovs at random that no Soul shal enter the third or highest Heaven til then but abide in a sublunar Paradise with Enoch and Elias yet how knows he their Mansion is sublunar or can that be under the Altar To silv which scruple he frams a new Moon-calf-model of Heaven Hel and Paradise after his own Pythagorean Noddle 10. Antichrist is to continue til the last day of Judgment Ergo he shal not be fully or finaly abolished before thos thousand yeers commence as Chiliasts say who agree not together whether thos Saints during the millenium shal beget children as others then living must multiply incredibly nor how al shal be sustained with food and raiment whether miraculously or by industry Such are Sphynx Riddles and many mo Reasons may be alleged but let thes suffice Now to answer their arguments the chief arrows in their quiver folow who like al other Sects and Factions cul out the obscurest places of Scripture either misunderstood or misapplied or misinterpreted putting their own sens on them which shal be sincerely scanned Ob. To begin with their best Basilisc of battery Saint John Rev. 20 4 5. saith I saw the Souls of them that were beheaded for the witnes of Jesus who lived and reigned with him a thousand yeers but the rest of the dead lived not again til thos yeers were finished this is the first Resurrection Ergo they shal regin so long Sol. The Apocalyps is a most misty mistical Prophecy and this the darkest part which treats of the Resurrection only obiter or occasionaly wheras first Resurrection in al places els is spiritual of the Soul from the grav of sin to Grace and the very words apply to the Souls not Bodies of thos that were beheaded for holy Writ hath no first Resurrection of the Body but we must seek the tru meaning wher Resurrection is purposly handled and much more is here included or intruded in the premisses then the conclusion can bear for no Ey able to pierce a Milston is able to espy Earth in al the Context nor that Christ shal reign with the Martyrs but they with him to the tru meaning of the words the very next much conduce They shal be Priests of God and Christ and shal reign with him Now his Priesthood is spiritual as his Kingdom so al Christians are Priests but not to offer bodily Sacrifices and al Kings but not to rule mens temporal stats els ther would be more Kings then Subjects in thos thousand yeers sith not only the Martyrs and a few privileged Saints but al the godly millions of millions that must be born in that space must reign as Kings nor can it in any property of speech be applied to Christs personal reign on Earth sith 't is eternal not to be measured by time but if it be referred to his regal office of Mediator that is far longer then a thousand yeers for if al his Monarchy past from his byrth til now 1654 yeers be cut off whith repugns al Scripture sith he stil sits on Davids Throne ruling his Church as King yet the future cannot be confined to so short a scantle sith sundry secular Stats Signiories or Soveraignties hav lasted far longer hence master Archer makes the millenium the evening or last daun of his personal reign contrary to master Mede assuming to the morning many mo as if Christ by his omniscience and opening the Books of every Conscience cannot dispatch Judgment in a moment but must imploy thousands of yeers as men will presum to appoint him Saint Paul hath three parallel phrases If Children then Heirs Rom. 8. 1â— of God and joynt Heirs with Christ if we suffer with him that we may be also glorified together here we are Heirs Sufferers and glorified with him yet none imply his personal presence with men here but our spiritual communion with him in Heaven the case is semblable of this Millenar reign which is meant mysticaly and metaphoricaly of the Saints eternal reign with Christ this is the King-key of al the Fabric and therfore so amply answered Ob. Daniel saith many not al that shal sleep in the dust of Dan. â—â— â— Earth shal awake som to eternal life and som to shame and everlasting contempt but al shal rise at last day Ergo this is meant of the Millenar reign and real first Resurrection of Martyrs and som special Saints to Earthly glory Sol. He had need of cleer Crystal Specticles or Galilaeus great perspectiv who can see such a meaning for the Prophet speaks soly of the last Resurrection which Martyrs shal not partake as Chiliasts teach nor the wicked of the first til thos one thousand yeers end The Word many so hotly pressed provs not that al shal not rise at once but that thos which rise shal be many So Dr. Deodat senseth it wel to the Original the multitud of them that sleep in dust shal awake For al and many are oftimes Synonyma signifying the same as several subjects prompt and plain precedents prov Repl. Daniel ads the wise shal shine as the Firmament and Ibid. v. 3. Saints as Stars but at last Resurrection they shal shine as the Sun Ergo he means the first Sol. He expresseth no absolut but comparativ glory of Saints As St. Paul saith ther is one glory of the Sun another of Moon and Stars so is your Resurrection Nor doth
yeer is a time of releas so the seventh Millenium shal be the Saints rest or reign the worlds releas 4. Christs coming is immediatly to folow Antichrists confusion and the seventh Trumpet with thos thousand yeers and other appendent Prophecies forego the great day of Judgment which the Jews so much celebrat and Christ with his Apostles commemorat This is no short space of hours but of many yeers in Hebrew dialect circumscribed with two real Resurrections as peculiar precincts Which day begins at the morning Judgment of Antichrist and other the Churches Enimies then alife by the Lords glorious appeering in flames of fire but ends at the general Resurrection and Judgment after the thousand yeers reign when Satan shal be loosed a short space and the wicked cast into Hel torments but the Saints translated into Heaven to reign with Christ for ever This St. Peter 2 Pet. 3 7. 8. 13 cals The day of Judgment and perdition of ungodly Men adding immediatly Beloved be not ignorant that one day ther newly named with the Lord is as a thousand yeers apertly intimating that the very Judgment day shal be a thousand yeers when he and his Brethren the Jews look for new Heavens and a new Earth wherin dwels righteousnes according to his promiss Wher was this promiss being before John saw the Apocalyptic Vision except in Isaiah I creat new Heavens and a new Isai 65. 17. Earth and the former shal not be remembred or com into mind Isai 66. 22. Again As the new Heavens and new Earth which I wil make shal remain before me so shal your seed and name remain which is a main evidence how God wil rebuild it 5. This is that Kingdom ready to judg the world as St. 2 Tim. 4. 1. Paul saith I charge before the Lord Jesus Christ who shal judg quick and dead at his appeering and his Kingdom For at last 1 Cor. 15. 24 28 general Judgment he shal resign the Kingdom of his Church to God the Father that he may be subject to him who subduâ—d aâ— to himself that God may be al in al. So far is he from entring a new Kingdom Ergo that which shal neither be before the Lords appeering nor after the last Judgment must needs be betwen both which is the Millenar reign This is a sly subtle Argument 6. This is the Son of Mans Kingdom which Daniel saw to Dan. 7. 14 27 whom was given dominion glory and a Kingdom that al People Nations and Toungs should serv him when dominion and greatnes of Kingdoms under Heaven shal be given to the Saints of the most high as the Angel interprets This cannot be after last Judgment sith he must then resign not receiv a Kingdom but his and Johns is the same becaus they begin at one term the destruction of the fourth Roman Beast viz. that in Daniel Dan. 7. 11. when he was slain and his body given to the burning flame that in John when the Beast and sals Prophet are cast alife into Rev 19 v 20. a lake burning with fire and brimstone As also becaus both their Judgments are alike which by comparing wil appeer For Daniel saith I beheld til the Thrones were set and Judgment given Dan. 7. 9 10 22 Rev. 20. 4. to the Saints who possessed the Kingdom So John I saw Thrones and they sat on them and judgment was given to them who lived and reigned with Christ a thousand yeers What can better conform or cohere For whatever the Jews or Christ and his Apostles delivered touching the great Judgment day is taken out of Daniels said Vision viz. that Judgment is to be accomplished by fire Christ to com in the Clouds in the glory of his Father the Saints to judg the World with him and Antichrist abolished with the brightnes of his coming Lastly This is that large Kingdom shewed to Nebuchadnezar in a statu of Dan. 2. 34. 35. 4 Kingdoms not that of a stone cut out of the Mountain while the series of Monarchy remained for this is Christs Kingdoms present state but the stone which becam a Mountain when al Kingdoms were utterly defaced or destroied which must needs be his Millenar reign 7. The Roman Empire is the fourth Kingdom reveled to Daniel Imagine confusa but not according to the distinction of Facts or specification of Fates as it was to John nor is it strange to see a thing unveled in general yet most particulars sealed or conceled For the surrogat Cal of Gentils in Jews stead was shewed to Peter and other Apostles but the particular Fates and Stats not known til Christ reveled them in Apocalyptic Visions For the order of times and cours of things to be acted was reserved til Johns revelation The Mother-Text whence the Jews ground an expectation of the great Judgment Day wherto almost al descriptions in the new Testament refer is Daniels said Vision of a Session when the Dan 7. 9 10. c. fourth Beast was to be destroied but the grand Assises resemble their Synedrion or chief Court wher the Pater Judâ—cii had his Assessors sitting on semicircle seats before him I beheld saith he til the Thrones were pitched not cast down as late Translations render and the Antient of dais Pater Consistorii did sit and the Judgment of the whol Sanedrim was set and the Books opened Here the name and form of Judgment is cited and twise after repeated 1. At amplification of the V. 21. 22. â—6 wicked horns tyranny when judgment was given to the Saints of the most High 2. In the Angels interpretation That the Judgment shal sit and take away his Dominion to consume and destroy to the end Wher note that Cases of Dominion Blasphemy Apostasy or the like belonged to the Sanhedrim whence St. Jude and the Jews cal it The great day of Judgment Jude v 6 7. and describe it by fire becaus the Throne was a firy flame and wheels as burning fire a firy stream issued out before him and the Beasts body was given to the burning flame The like expressions are in the Gospel wher this day is intimated or inferred the Son of Man shal com in the Clouds in the glory of his Father with his holy Angels thousand thousands ministred to him as Daniel saith I saw one like the Son of Men coming in the clouds to the Antient of dais Hence St. Paul learning that the Saints shal judg the world becaus Thrones were set and judgment given them confuted the Theslaloniens fals fear of 2 Thes 2. 2 3. Christs coming then at hand becaus that day cannot be til the Man of sin first com and reign his appointed time as Daniel foretold whos destruction shal be at the Son of Mans appeering in the Clouds but not before For Daniels wicked horn or Beast acting in it is Pauls Man of sin as the Church from hir in fancy ever interprrted 8. The Kingdom
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
liker one another 3. That which the Bishop of Rome the Imperial Metropolis assumed as Pontifex Maximus over al Bishops in the Empire Thes three were ravelled or resolved here by the same way but preposterously for order the last first and first last For Queen Elizabeth totaly dissolved the Popes power but Bishops retained their Jurisdiction under hir as under the Pope yet with a claus or claim of jure divino derived from God 2. The Presbyterians in Parlement put down Prelats with al their pomp which perhaps they repent since and so the secund knot was untied 3. The Presbyterians soon after were unhorsed or at least unsadled and so the last untwisted So we are now reduced to the Independence of primitiv Christians 〈◊〉 to folow Paul Cephas or Apollos was not that stiled Schism as every Man likes best Which if it be without raising debate or measuring Christs doctrin by our partial affection to his Ministers Person is perhaps best but not absolutly 1. Becaus ther ought to be no power over Mens Consciences fav by the word it self working Faith in every ones heart according to Gods purpose 2. Becaus such as teach ther is great danger in every litle error should not require a Man endued with his own reason to folow any others opinion or most voices of many Men which is to hazard his salvation at Cross and Pile What is it then for People to Quaere obey the chief Civil Ruler in al points of Religion Lastly he compares the Papacy specialy in the point that Compâ—risons the Church Militant is Gods Kingdom spoken of in the old and new Testament to the Kingdom of Faieries or old Wifes fables teaching Ghosts and Spirits with the fine feats which they are fained to play at night For the Papacy is the Roman Empires very Ghost sitting triply Crowned on its Grav for the language used in their Liturgies is Latin or old Roman toung The Faieries in al parts or places hav only one universal King caled Oberon but in Scripture Beelzebub Prince of Demons such is the Pope in his Clergy over the World The Faieries are Spirits of Ghosts inhabiting darknes solitud or Gravs so are Ecclesiastic spiritual Ghostly Fathers who walk in dark Doctrins Cels Cloisters Churches and Church-yards Faieries hav inchanted Castles and Gigantic Ghosts domineering over al Regions round about so hav they Cathedral Churches which by virtu of Holy water and charms cald Exorâ—isms can turn Towns into Cities or Imperial Seats Faieries take Children out of Cradles and change them to natural Fools caled Elfs fit only to doo mischief so they bereav young Men of Reason by certain charms composed of Metaphysics and Miracles with old Traditions and abused Scriptures wherby they becom good for nothing but to execut their Superiors secret commands Faieries are never seized on nor brought to answer the hurts they doo so Ecclesiastics vanish from al Tribunals of Civil Justice When Faieties are angry with any they send Elfs to pinch them so if the Clergy take teen against any State they make superstitious Subjects to pinch their Princes or one Prince inchanted with promises to pinch another Faieries marry not but their Incubi couple with flesh and blood so their Priests marry not nor are any of the chastest sort Faieries hant Daieries and feed or feast on the fat of Cream which they skim from Milk so that Clergy is crammed with Cream or fat of the Land by Zeloâ—s devotions or donations and toillest Tiths In what Shop or Officin Faieries make their Inchantments old Wifes resolv not but the Clergies operatories are Universities erected and established by the Pope What coin Faieries use no History records but Popish Ecclesiastics in al Receipts accept the same mony we doo yet being to repay doo it in Masses Indulgences and Canonizations Finaly Faieries hav no real existence but in the fancies of fond ignorant Idiots rising from old Wifes traditions or young Poets fictions no more hath the Popes spiritual plenipotence beyond the verge of his own civil Territories caled the Churches Patrimony any right or reality sav only in the Panic fears of silly seduced People which stand in aw of his Excommunications upon hearing of fals Miracles Traditions and interpretations of Scripture Thes are Mr. Hobbs singularities with many mo superseded but his special Tenet is that God was the Israelits sole King to whom Moses Aaron Josua Judges and high Priests were Lieftenants or Deputies and they his peculiar chosen People by Contract or Covenant for many ages til at last they cast him off and would hav an Earthly visible King like other Nations but Christ shal be King over al the chosen People of Beleevers at the last day of Judgment and Resurrection of Men with whom he shal reign personaly in Earthly Jerusalem for ever The premisses speak him to be a singular Scholar of most acut wit who hath a rare invention ready pen concise stile and elegant elocution with whos Apollinean Harp my poor Panlike Pipe cannot contend Cedat Apollineae Panis Avena Lyrae Let Pans plain oat-Pipe yeeld To Phaebus Harp the Field In such points wherin he and I differ specialy Four I only confirm mine own Opinion by Scripture but no way confute his by Arguments but hav selected sundry excerptions and subnected som scattered quaeres extempore for the Readers better satisfaction to ruminat on I hope he shal hav no just caus nor any Author els such is my sollicitud in exemplifying exactly for any falsification to say with Martial Quem repetis meus est O Fidentine Libellus Sed male dum recitas incipit esse tuus Fidentin the Book which thou repeatst is mine But while thou il recit'st 'gins to be thine It rests that according to my common cours or custom I doo close up the Catastrophe of al with an Essay or Epigram applied to Mr. Hobbs Domino Hobso Epigramma An Essay to Master Hobbs The seven Distichs in Defens of Mans Soul Church government Christs and the Saints eternal reign in Heaven SIR having a purpose in my extrem old age to publish a few Theological speculations tho beyond the lists of my Phisical Profession that they may remain the Heir of my Brain sith God hath bereaved the Heir of my Body I met with som strange seeming passages or positions in your learned Levithâ—n which is diversly censured as al others works are and generaly construed to savor of self-conceit contrary to my tenets which I was bound by scholastic ingenuity fairly to vindicat but not to refut yours being far unable to grapple If you take me for an Emulist or Antagonist God the heart searcher knows me to be neither who would gladly imitat not emulat your accomplished abilities sans sordid envy and doo affect your person with amicable amity free from servil flattery Figulus Figulo invidet a quality of base Mechanics never tainted my thoughts nor is fit for any free minded Artist to intertain but Ais
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