one end nor is it so sole-sufficient to shuffle out the right religious celebration of al other Festivals for wher is it said we shal sanctify that only or why doo we ordain others upon occasions the Ascension was Christs last act of appeering on Earth yet may it not exclud the commemoration of his Resurrection no more then that can includ the celebration of al antecedent blessings or benefits imparted by his Passion Circumcision Nativity and Conception let God be glorified in al his wondrous works yea thos Annal Fests were instituted by the same authority that the weekly Lords Day tho this haply first by the Apostles meeting theron A. C. 324. to break bread which yet they did at other times but Constantin published the first Edict or Law for strict observing of it which Decree enjoyns also an Anniversary celebration of other Fests consecrat to our Saviours name as Eusebius and Sozomen relate thos words of the fourth Commandement six dais thou shalt labor are only permissiv thou shalt hav leav to labor six dais not preceptiv to injoyn it sith the sole intention is to sanctify the seventh Master Fisher who writes judiciously of this subject saith Of Gospel Festivals that the moral part of the fourth Commandement in the first words Remember to keep holy the Sabbath Day injoyns only a Sabbath no precise particular time to Gods public service but the Ceremonial commands the seventh day since abrogated on which God rested to be halowed yet the Lords Day is not appointed to be sanctified by the Letter of that Commandement nor is it moral no nor doth the Gospel giv any warrant to keep it weekly St. John specifies two times of Christs appeering to his Disciples John 20. 9. 19. after his Resurrection 1. At evening the same day he Luk 24 29. 33. 41. 42. rose when they assembled with the dores shut for fear of the Jews and had broild fish with an Hony comb for supper but they met not to celebrat his Resurrection as new Sabbatarians teach nor had they any Praying Preaching or other Divine duties ther mentioned For Mary Magdalens going to the Sepulcher with Spices and the two Disciples traveling John 20. 26. to Emaus cleerly convince it in their reput to be a or commonday 2. After eight dais or when eight dais were complet which haply was the ninth so it fals on the secund third of next but cannot be on the first day of the week unles they say as som doo that after eight dais must be interpreted before eight dais viz. on the seventh which is preposterous In al the Acts of Apostles is no appointment of holy Assemblies on the first day abov the rest St. Paul being to depart next morow cam together with the Dâ—sciples at Troas on the Acts 15. 28. 29. first of the week to break bread which al grant was Sunday night and continued together til Day-break must we therfore keep the Lords day from Sunday night til Monday morning or rather from Saturday night to Sunday night as they say surely they then met daily to Pray Preach and break bread without distinction of one day before another and that assembly was in the night when the Lords day was past In al the sacred Epistles of Paul James Peter John Jude is not one syllable of the Lords day thos words ther remains therfore Heb 4. 9 11. 14. a rest to Gods People are not meant of a temporal weekly rest but a spiritual eternal in the Heavens wher Christ Jesus our high Priest is gon before us into which Men must striv to enter by Faith being begun in this life by ceasing from sin and dooing righteousnes but finished or perfectly continued in the life to com Indeed St. Johns speech That he Rev. 1. 10. was in the Spirit on the Lords day at Ile Patmos shews ther was a day then so caled but whether it were a Festival whether weekly or Annal And if weekly whether the first of Christs Resurrection or sixth of his Passion which the Greecs kept weekly til Constantins Edict and Patmos is a Grecian Iland is not expressed nor is the weekly celebration of it commended or commanded in sacred Scripture Yet it is very antient even in the Apostles dais grounded on the foresaid words and generaly received in al Churches so 't is a custom constitution or tradition of the Catholic Church but no Doctrin or Article of Faith prescribed in Gods Word as al Orthodox Authors agree The Church set it apart in stead of the seventh day on good grounds 1. The Morality of the fourth Commandement requires set dais or times for Gods public service so the Church according to the liberty wherwith Christ hath made her free consecrated the first day among other Annals to be weekly kept holy without any affiâ—mation of morality which is but the blind zele of som men 2. The equity of a seventh day under the Law moved the Church to assign a like proportion of the first day every week to be Religiously halowed howbeit shâ— hath sufficient Reasons to refuse the last day and chuse the first 1. that by not observing the Sabbath Christians might be and they are freed from the yoke of the Ceremonial Laws 2. that herby a difference or distinction might be put betwixt us and the Jews The like two motivs or inducements she hath to chuse the first 1. Becaus God began the Creation on that day 2. In memory of our Saviours Resurrection becaus therby he mightily declared himself to be the Lord in which regard t is caled the Lords Day yet t is so spoken by way of affirmation not appropriation as if he declared himself to be the Lord at Mat. 1. 23. no other time or no day els to be termed the Lords 1. For he mightily declared himself to be the Lord by being born of a pure Virgin as no meer man ever was and that is so wel to be caled the Lords day yea he self expresly cals it his day John 8. 56. Semblably in sustaining Gods wrath for the sins of the World he mightily declared himself to be the Lord and the Passion day may be so stiled Again by ascending into Heaven in his Apostles view he mightily declared himself to be the Lord and that is also the Lords day 2. Christ by his Resurrection occasioned the first day to be kept holy whence som Writers say he changed the Sabbath into that day not as if he were Author or Institutor and did actualy set it apart to be halowed but only was Causa sine qua non or occasion of it as 't is said here the Papists made Nov. 5. an holy day yet the Parlement inacted it 3. That Christs rising is a part of Mans redemption but not the whol work but his Incarnation Birth Passion Ascention hav their several shares so wel as the Resurrection Sith then to be conceived born crucified buried rise again ascend
prophaned or mispent in riotous revellings by wicked persons specialy sith 't is founded in honor Thâ—s three are 〈◊〉 of our Saviour and commemoration of his chief mercy 4. Whether an express warrant of Christs precept or his 4 〈◊〉 Apostles practise be necessarily required to ratify every Religious Rite of the Church Or whether late Reformists walk by that Rule of Scriptural authority in sanctifying arbitrary daiâ— of Thanksgiving and Hamiliation with many mo Ordinances Customs and Ceremonies which they use 5. What warrant is ther to annul the seventh day Sabbath 〈◊〉 〈◊〉 or surrogat the Lords day in stead sav only that the Apostles somtimes meet on the first day to break Bread Yet the observation of this is no abolition of that specialy sith they stil frequented the Jews Synagogs on thos dais to convert them Or what for the Name sav that St. John saith He was in the Spirit at Patmos on the Lords day Yet is ther no irrefragable evidence that it was the first day Oâ— what for Pedo Bâ—pâ—sâ— excâ—pt that the Apostles Baptised whol Families in which most probably not infallibly were som Infants The bare letter reacheth not so far to assert a precise precept or precedent for either but we rely on the Churches testimony tradition interpretation and authority for al three with many mo Why not then in this point of holy Fests instituted and iâ—tended soly to our Saviours honor and service wherin is no danger but much devotion and sanctity 6. Whether Quis requisivit who required it be rightly 6 Qâ—â—â—e applied to such cases specialy the three precited Or whether it may not be better retorted who requires thes irregular Fests and Fasts appointed by particular Churches or privat Congregations upon arbitrary wil-worship or ordinary occasions Hav not Church Governors so much power or authority as modern Innovators Consider that thos great Clercs had far cleerer judgments to discern truth then silly shalow Sciolists and know that in al matters or mysteries of Religion 't is safer to offend by way of piety humility and devotion then in proud self-lov contempt or despication To take a sober reckoning on the other side what warrant hav Ministers to examin Communicants before the Lords Supper and repel whom they lâ—st Christ at first institution whos patern they pretend to folow in al particles did not examin his Disciples nor bid them so to doo but admitted Judas to partake it at his own Luk. 22. 21. peril knowing him to be a Traitor and Reprobat St. Paul 1 Cor. 11. 28. exhorts every Man to examin himself and so eat of that Bread and drink of that Cup but neither he nor any of the rest practised examination of others so ther is no precept practise or precedent for this modern innovation Yes say they St. Peter bids al be ready alwaies to render a reason of the hope in 1 Pet. 3. 15 16. them with meeknes and fear Tru but speak sincerely is this given as a rule for Pastors to examin Communicants or rather for Al Christians to satisfy Infidels or others Read the next words having a good Conscience that wheras they speak evil of you as of il doers they may be ashamed that falsly accuse your good conversation in Christ Here is no cloke or color for examining Communicants therfore beware how ye wrest or wiredraw Scripture to serv turns Hos scrupulos solvas eris mihi magnus Apollo Cleer thes points and to me Great Phoebus thou shelt be This brief Essay or Epigram being a Theological Theory Corollary is purposly premised as a Prodrom or Patern of 670. such som larger som lesser to be published by Gods grace in two Folio Tomes so soon as they can be transcribed and impressed wherof the Enchiridion now com forth jointly with this work is as it were the Table or Catalog containing the Arguments of them al. Thus writers toil and travel in vain to pleas or profit variously disposed Readers led wholy by Opinion Affection or Prejudication most of which wil rather retribut sharp scofs and scurrilous censures then deserved thanks or commendations but 't is best Buoy-like to bear up amidst al boisterous billows of spite and scandal maugre Mens malice and al envious or venemous toungs To shut up al with two homespun verses His Epigramatibus facies non omnibus una Nec diversa subit quales soluere Gemelli Thes Essais hav not al one face to see Nor much unlike as Twins are wont to be Sitne superstitio Natalis Festa sacrare Christi inter varios lis odiosa fuit Ther 's hateful strife ' mongst som whether to keep holy Christs Birth-day Fest be superstitious folly Scaurus ait renuit Varus utri credere vultis Tam facile est lites conciliare graves Scaurus saith Varus gainsaith which wil ye Beleev So easy 't is great brawls t' agree In dextram potius pietate offendere praestat Quam laeva opprobriis spernere Festa sacra 'T is better right hand-wise by zele t' offend Then Holy dais left-like with scorn vilipend Discite quod verum est moniti nec temnite Christum Sed colite aeterno Festa dicata Deo Learn truth that 's taught and doo not Christ defy But Fests ordained t' eternal God apply Though my silly reason and shallow resolution specialy in Valeâ—â—ctâ—â—â— Dotage be no way regardable or reliable on in the learned Common wealth yet to satisfy som special Friends who earnestly entreat it I will openly unmasque or declare my judgment in six controversal points but very briefly and bluntly 1. Touching Mans Souls production I hold Traduction against the universal Tenet of Infused by Creating and Created in Infusing 2. For Predestination to eternal Life or Death I beleev it to be with reference to Gods prescience of pure simple Intelligence not of his free Pleasure to shew his Power by any absolut irresistiv Decree 3. Concerning Church Government I defend Episcopacy for the best form of Ecclesiastic Polity as instituted by our Saviour analogicaly and by his Apostles actualy or apertly but continued in al Churches ever since til Mr. Calvin changed it in case of necessity 4. About Christs Millenar reign on Earth immedialy before in or at the last day of judgment and general Resurrection of al human flesh and for his eternal personal reign on a new Earth resigning his kingdom of Glory to his Father my Opinion amidst such a copious cru of learned Clercs who debate it diversly both wais must needs be amphibolous or ambiguous like a giddy Ostrich which having laid hir first eg at rovers on the sands regards not wher she lais the rest nor on what heap she sits abrood but doo rather declare then incline to the former and profes my self advers to the later Me trahit in dubios aliorum assertio sensus An reget in Mundo hoc Christus an Arce Poli Others opinions make me doubtful whether Christ shal
of Holies once a year the Priests never the high Priest might mourn for none but Priests might for Father Mother Brother Son Daughter and next of Kin the high Priest had his Sagan or Substitut the Priests none Thes were the forms of Church government under the Law wherto that of the Gospel was in part conformed Christ had sole Evangelical Ministry being our Apostle Prophet Evangelist Bishop Pastor Doctor Mat. 10 1. c. Deacon in himself but chos twelv Apostles Assistant parallel to the twelv Patriarchs and twelv Princes of the Tribes sending them to preach heal and cast out Devils to whom when the harvest grew great he added seventy inferior Disciples Luk. 10. 1. c. like the seventy Fathers of Families and seventy Elders of the People whom he sent by couples into Cities wher he meant to com giving them power to preach the Gospel heal the sick tread on Serpents â—o Scorpions and subdu Enimies Thes two orders S. Paul cals Apostles and Prophets placing Prophets Eâ—hes 3. 〈◊〉 after Apostles as inferiors for from the seventy Matthias was chosen Apostle and Presbyters or Elders succeded the seventy but Bishops or Prelats the twelv as al Apostolic Antients agree This was the first model of Church regiment under Christ the chief Shepherd who before his Ascention made the twelv general Shepherds to supply his stead by a triple charge to Peter Thes had equal eminent authority or jurisdiction John 21. 1â— 16. 17. jointly and severaly to lay on hands at Ordination and confirmation to command contermand censure bind or loos which before their deaths som of them devolved on Bishops as their indubitat successors At first the whol weight of Church affairs lay soly on them but upon the Greecs complaint how their Widows were neglected they ordeined by imposition of hands which severs Men to sacred functions Aâ—◠〈◊〉 1 2 〈◊〉 seven Deacons to distribut offerings and serv Tables Afterward upon the Disciples dispersion at Stephans death arose Evangelists whos duty was to preach but no distinct order Then that the Church so planted might perpetualy be watered they ordeined Priests or Presbyters like the seventy Disciples for constant attendance in al places Lastly to continâ— the Government which rested in themselfs they appointed Overseers Greecly Episcopi by S. John Angels vulgarly Bishops to supply their steads after them to whom the chief charge to command correct ordein oversee was committed or conferred specially for suppressing of Schisms which spread in the Churches of Rome Corinth Galatia Philippi Colossi Thessalonica and Indea For S. Paul first constituted Titus Bishop of Cret and Timothy of Ephesus with their territories whos patern S. John and other Apostles folowed If then this office was necessary in thos times being the best remedy to repel Schisms as S. Cyprian and Jerom testify how much more in after ages when Sects so swarm and Ambition Avarice Pride Philancy Envy Emulation Discord and Division multiply dayly this power then was not personal in the Apostles alone not temporal to end or expire with them nor common to inferior Disciples but perpetual to abide til our Saviours secund coming and confined to Bishops for redress of al exorbitant enormities specialy Schisms and Heresies What single Presbyters did ever exercise any act of jurisdiction in al the Scripture or prime Churches In a family are divers officers but one Oeconomus or chief Steward In a Ship many Mariners but one Master in a Camp sundry Captaines but one General so in a Church of large extent several Ministers but one Bishop hee is to take charge of al Churches as Titus did of al Cret a goodly I le to see Presbyters doo their duties to correct what is faulty to confirm what is orderly and reform abuses He is chief in ordeining Presbyters as S. Paul had company at Timothy's ordination yet he sole ordeiner which none can deny as Christ shal be sole Judg at last day yet The twelv Apostles sit 〈◊〉 19 28. on twelv Thrones to judg the twelv Tribes of Israel 'T is a Luk. 22 30. silly Sophisters squib to say Bishops are caled Elders and contrarily Ergo both are one Order or Office Indeed such names at first were promiscuous but functions stil distinct as every greater contains a lesser So Apostles were stiled Presbyters or Elders Deacons or Ministers Doctors or Teachers Prophets and Evangelists Yea that title was inlarged to Barnabas Paul Andronicus Epaphroditus Titus Timothy so Presbyters are clyped Prophets and Prelats yet Chrysostom saith can be but one Bishop in a City Semblably Bishops are stiled Apostles Elders and Deacons while ter ms or titles were common but never in after ages as Theodoreâ— Jerom Oecomenius and the Fathers aver Distingue tempora concordabunt res nor doth community of name argu identity of nature or office Thus episcopat is of divine right if not primary or immediat from Christ as in ordaining the twelv to includ their Successors yet secundary or mediat from the inspired Apostles who substituted Bishops to succed For as our Saviour in som sort instituted his own day to be sanctified weekly in stead of the Creatific Sabbath by actual rising from death which his Apostles celebrated by their practis of meeting to break bread every first day So he may be said to ordein Prelats and Presbyters who are of equal right Analogicaly by chusing twelv Apostles and seventy Disciples whos rooms thos two orders supplied yet the Lords day is not so subject to mutation by Man sith it hath a moral right by the equity not Letter of the fourth Commandment which Men and Angels cannot alter But the other two orders may if the end for which they were instituted be changed els not Al which premisses wil plainer appeer by particulars drawn from primitiv fountains which flow from the Rock of Faith and shal not be falsified in the least point The Apostles sent to Teach and Baptise al Nations had the whol world in common for their general Dioces but som attended special Churches as Rulers or Overseers and in fine set Bishops of 1 〈◊〉 ruling Elders or Bishops in their Chairs or Charges For James the Just caled the Lords Brother becaus born of Mary Cleopas the blessed Virgins sister resided and presided at Jerusalem as his proper Sea partly of his own authority and partly by the Apostles appointment as appeers by Pauls coming thither Acts 21. 〈◊〉 to consult with him and his Presbytery For at the Proto-Council Peter as prime Apostle was Prolocutor but James Actâ— 15 19 â—0 as President gav diffinitiv sentence to which al submited or subscribed After 30 yeers residence he was cast from a Pinacle and his brains pierced with a Fullers burling Iron whos Brother Simeon succeded by the Apostles assignment They also planted Churches elswher as Paul and Barnabas ordeined Elders Acts â—4 〈◊〉 in every Church but no Bishops are mentioned becaus yet they
Martyr actualy and arbitrarily who gladly gav his life to preach or publish him for the tru promised Messiah 21. John his best beloved Apostle Evangelist Analogical Martyr who suffred cruel torments and was exiled being ready to lay down his life 22. Innocents of Bethleem Juda who in deed not desire were slain by Herod the great in Christs stead tho not for his sake Thes are al the fixd Fests but his Resurrection is sanctified weekly in lieu of the seventh day Sabbath and yeerly too at Easter his Ascention 40. dais after Which are al except the holy Ghosts decent at Pentecost and Trinity seven dais after consecrat to the three Persons in Deity The last with som Appendices are Movables and three of them Easter Pentecost or Whitsunday Trinity celebrat on the Lords day Al the rest which relish of superstition invention and exaltation of the Cross the blessed Virgins pretended sinless Conception and supposed Assumption al Souls in Purgatory beside Tho. Becket a Pseudo Martyr and many mo of like bran we utterly reject renounce or repudiat What harm then in al this sith it tends soly to sanctity Yes say Malignants becaus Papists ordained prescribed and pro phaned them Indeed they abused not appointed them being instituted before by the primitiv Church as is plentifully proved but such as they superstitiously superadded are abrogated and abandoned Yet what if Papist ordeined al shal we receiv or retain none If they go on their heels shal we walk on our heads If they profes one God in three Persons shal we beleev three Gods in one Person Let pious institutions be embraced but al impious abuses or Ordinances exiled and extermined In sum I prescribe no Fests to be sanctified nor find fault Sumâ—ary with their suppression but only assert the lawful Religious use of them freely agnizing that the state or such as sit at stern hav lawful human power to annul or abrogat them and to restore or reestablish them with other Adiaphoral Ordinaces except Articles of Faith wherin we must obey God and not Man so far am I from taxing or traducing our Superiors actions that I doo and wil obey them in al indifferent things either Religious or Civil which doo not trench on a good conscience Yet if they wil be pleased to redintegrat the public Liturgy and principal Festivals which stand ratified by several Acts of Parlement unrepealed they shal make glad millions of good hearts in this Common-wealth which greatly griev at this interruption rather then abolition or suppression of them On whos behalfs sith 't is no Mony-matter nor can any way prejudice the State this poor Distich may humbly be presented Gratum Opus Angligenis si restituatur ut olim Publica forma Precum Festaque sacra foret If Common-Praier Book could as of old be had And sacred Fests English hearts would be glad Let incomparable Bishop Andrews words concerning the In a Sermon on John 8. 50. chief Soveraign Queen of Festivals close up the Catastrophe Ther is no day so properly Christs as that of his Birth which by comparing it with others wil appeer For the Passion day is not so truly or peculiarly his becaus two Theefs suffred with him at the same time place and maner nor Resurrection day sith many mo rose then too and went into the holy City appeering unto many nor Ascention day for that Enoch and Elias ascended bodily long before him much less the Circumcision day which was common to al the Jews Male-Children but the Birth day of a pure Virgin by power of the holy Ghost is soly his without Felow none ever so born none born such God and Man in one Person Therfore as no Fest els 't is attended as Christ he-self was with an Apostolic retinu of twelv Holy days Thus this sweet singer of England or golden mouthd Chrysostom descants The final result rests on two questions 1. Positiv whether Upâ—â—or it be lawful for Gods Church and al obedient Members to set apart or sanctify one day of 365. in a yeer for the memory of our Saviours manifestation in the flesh as the Jews did the Altars dedication and our State the deliverance of that Devilish Powder-plot which no sober Christian can deny 2. Comparativ whether it be superstition thankfully to celebrat one day annaly with public worship in remembrance of Mans redemption or rather wilfully to scorn slander prophane and contemn it If thes two be laid in the scales of unbiassed impartial judgment the pious veneration wil far preponderat the impious irrision in al good Mens eys Shal we set apart or sanctify divers dais of Thanksgiving and Humiliation for Temporal benefits of Victories or other occasions and cannot be content to afford to allow one for the greatest Spiritual blessing of our eternal Redemption from the power of sin and slavery of Satan began by his blessed birth and finishd by his bitter death and burial with other consequent glorious works of Exaltation viz. his Resurrection Ascention and continual intercession at his Fathers right hand in Heaven God shield us from such guilt wherto thes two Heroics may be aptly applied Absit tale nefas pudet haec opprobâ—â—a nobis Aut dici potuisse aut non potuisse refelli Far be such crime 't is shame should be imputed Thes scandals to us or could not be refuted For shâ—me then let Pulpits ring no more of such rediculous reasons prealleged not worth a Fig which if a young Sophister should urge in Schools he were worthy to be hissed out as being unwoâ—thy to be answered Dr. Hammond a deep Divine from whos learned lucubrations I hav pickd som precited materials as he and al writers borow from others in his Resolution to certain modern Quaeres wherof this concerning Christmas and other Fests is the last answers sixten addle interrogatories of his Antagonist in this point which he that lists may peruse but to requite his pains proposeth three pithy Quaeres at end of that Treatise wherto three mo shal be superadded 1. Whether the Church Catholic or any particular specialy 〈◊〉 nâ—â—rest the Apostles age hath sufficient power to make one or mo daiâ— sacrâ—d and let apart fâ—om servil works to Gods service in memory of som eminent mercy conferred on his People to be yeerly celebrated with tru piety which shal bind al dutiful Children to obey and observ them 2. Whether the annal Fest of Christs Birth being both lawful 2 Qâ—aere and laudable in the right religious use weeding out al abuses ordained by the Catholic Church may justly be abolished or abandoned by any Church or State much less privat Persons without regard to the universal sith it hath so long continued sans comptrole or contradiction by any 3. Whether it be a good ground in Conscience or Common 3 Qâ—â—â— e. reason to cancel or cashire so pious a constitution under a fucatious color of causless superstition becaus som pedissequent dais hav bin rudely
Micheah saith He shal Dan. 2. 44. Dan. 7 14. Michah 4 7. Ps 7â— 5 8 11 17. reign for ever yea God saith to his Son Ask of me and I wil giv the Heathen for thine inheritance and utmost parts of the Earth for thy possession meaning that Messiah shal be universal King to rule over Jews Gentils and al the world by his spiritual power He shal endure with the Sun and before the Moon from generation to generation he shal reign from Sea to Sea unto the lands end al Kings shal adore and al Nations serv him al Tribes of the Earth shal be blessed in him and al People magnify Gen. 12. 3. him for â—ver Yea God told Abram That in his seed the Messiah of his seed al Nations shal be blessed Isaiah sets down Gods Commission to Messiah It is too little that thou be my Isai 49. 6. Servant to rais up the Tribes of Juda and convert the preserved of Israel I wil giv thee for a light to the Gentils that thou be my Salvation to the Earths end What can be cleerer that he shal be a Saviour both of Jews and Gentils 't is therfore a fond fancy that he shal be King of Judea only to subdu their Enimies The Prophets foretel how he shal com riding on an Ass and of no reput that he shal be led as a Sheep to the slaughter or a Lamb dumb before the Sheerer and they shal look on him whom they pierced that he shal be slain as a sacrifice for sin and broken for our iniquity with whos stripes we are healed and such like Wher then is his pomp if he was to be poor wher his earthly reign if he must be despised wher his able resistance if he must suffer as a Sheep led to the slaughter wher his worldly conquest if he was to be crucified nay how can the Jews deem or dream he shal be so potent or triumphant when they must be the Men to pursu his death and look on while they pierced him as their own Prophets predict or premon sh add herto how their Rabins testify that the Messiahs Mother shal be Parthenos a pure Virgin and he not begot as others by carnal coition but by the holy Ghost and his name Jesus Yea the whol stream of Scripture runs that he must not be meer Man but God also as Isaiah saith Isai 7. 14. Isai 57. 4. Isai 9. 6. He shal be caled Immanuel God with us wonderful Counsilor the mighty God Prince of Peace the everlasting Father the issu of the Lord and fruit of the Earth in al which both Natures are implied Jeremy saith He shal be stiled God our righteousnes and God saith of him Thou art my Son this day i Jer. 33. Psalm 2. 7 8. from al eternity hav I begot thee Yea David cals him Lord The Lord said to my Lord sit on my right hand til I make thine Enimies thy footstool al which pregnant places are cleerer then the Sun therfore 't is a sensless surmise that he should be a mundan Monarch Quae de Messiae adventu cecinere Prophetae Praestita per Christum cuncta fuere bene What of Messias Prophets did foretel Were by Christs coming al performed wel Aliâ—â—r Quae de Messia veteres retulere Prophetae Perspicue in Christo praestita quaeque patent What of Messiah Prophets old informed Doo cleerly al appeer in Christ performed Aliâ—â— Ordino retrogrado quae Christus facta peregit Cuncta libris Vates praemonuere suis Bacward again Al things which Christ atchived Were by the Prophets in their Books premised Sâ—â—uâ— Quam bene conveniunt praemissa Prophetica Christo Quam bene complevit singula Christus item How wel to Christ thos Prophecies agree How wel by Christ al things accomplish'd be THES V. Christi duae Genealogiae Christs two Genealogies FOur Evangelists wrot Christs life acts death and resurrection This Thesis is taken mostly from William Cowper Bishop of Galloway in Scotâ—and at several times and places who jointly agree in Story which argues the truth of their testimony but two only record his Genealogy diversly not adversly which shews the sweeter symmetry St. Matthew a Jew reckons Josephs natural pedigree and Maries legal becaus they regarded not womens Parentage But Luke a Gentil born reports hir Natural Prosapy and his legal to whom both Sexes are alike So betwen both the two Descents are completly displaied to satisfy al Men and stop Maligners mouths Matthew descends from Fathers to Children denoting that we com from God by his divine word Luke ascends from Children to Parents implying that by the same word Incarnat we return to God for we cam from God the Father only by Christ his Son as Sons of Creation common to al Flesh and can go to him by no other then Christ Redeemer as Sons of Regeneration proper or peculiar soly to his spiritual Kindred Christs Genealogy deorsum is sorted into fiv sections 1. From Adam to Noah 2. From Noah to Abram 3. From Abram to David 4. From David to Zerobabâ—l 5. From him to Christ In the first and secund to Abram St. Luke runs alone In the third to David both march mutualy In the fourth to Zerobabel they take different races from David Matthew by Salomon Luke by Nathan meeting in Salathiel wher they take two steps jointly and part again the one shaping his cours from Zerobabel by Abiud to Joseph the other by Rhesa to Mary but both concur in Christ being supposed Son to Joseph and genuin of Mary This is the general Genethliacal series of both very obvious to al specialy to Men versed in Pedigrees the several sections shal render the reason of al. The first to Noah contains ten Fathers Adam Seth Enos 1 Section Cainan Mahalaleâ—l Jarâ—d Enocâ— Methuselah Lamâ—ch Noah al which Matthew omits and next ten too becaus his chief aim was to convert his Countrimen and so begins plausibly with Jesus Christ the Son of David son of Abram for it was current among al them that Messiah should be the Son or Seed of David and Abram was their first beleeving Progenitor after four descents of Idolaters But Luke a Pagan Phisition Convert seeking to win al Nations drew the line twenty links higher one teaching to seek our Saviour in Abrams seed the other that al Beleevers of Adams Progeny hav property in Christ Here obsery That Adam Christs first forefather after Notae the flesh is caled Gods Son by Regeneration so wel as Creation for as at beginning Adam Gods Son is Christs first carnal Father so at Christ end Gods eternal Son becam the Son of Man A marvelous mutation that Man made by God should becom Father to him who being God was made Man to make Men the Sons of God Lo what a binding stone the Lord Jesus is which knits together not only Man with Man Jews and Gentils but Man with God not by personal union
proper soly to himself but spiritual communion common to al the Faithful We beleev Adam was a tru Man yet not begot by Man nor born of Woman but formed by God of the Virgin Earth as Irenaeus cals it And Eve a very Woman yet had no Father nor Mother but made of Adams rib Why then can any doubt that Christ was a tru Man though not begot by Man but framed of Davids seed in the Virgins womb by the holy Ghost for 't is fit sith the first Adam was moulded by Gods hand the secund should be made by the same without Mans concurrence that he might hav a semblance or similitud of production like the first Thus Gods Son becam the Son of Man of David of Abram of Adam why then doo we not beleev that the Sons of Adam and Abram folowing the Adoption shal becom the Sons of God For 't is stranger that God should be made Man in shape of a Servant to suffer death on Earth then that Man shal be exalted to reign in Heaven yet the first is doon why then doth any diffide of the last sith he died not in vain The next to Abram compriseth ten Fathers Sem Arphaxad 2 Sect. Salah Heber Peleg Reu Sarug Nahor Terah Abram but Luke superads Cainan after Arphaxad from the septuagints version however crept in by Transcribers mistake not found in Moses Canon which is the sole foundation of authentic Note authority Here note that of Noahs three Sons Mankinds sires or stock Fathers after the Flood God chos Sem the secund to be Christs Father after the Flesh who tho Sem had sundry Sons yet passing by al selects Arphaxad and contracting his Covenant into narower lists or limits confines it to Hebers family being content to be caled the God of Gen. 9. 26. 27. Sem which is the first time he is named the God of one more then another Yet let not us of Japhets linage be danted or dismaied but rely on his promiss pacted with Sem to perswad Japhet to dwel in his Tents or allure his posterity to embrace the Covenant made with Sems family which is since fulfilled For he dwelt in Sems hous from their first being a Nation under Moses abov 1600. yeers and in Japhets from their union into Christ abov 1600. mo having visited us also in the ends of the Earth So though our Parents be not among Christs Progenitors after the Flesh which is the Jews privilege by natural generation yet being united by Faith we com of him by spiritual affinity through the Grace of regeneration from which they are excluded without tru repentance and reception The third to David includs thirteen Fathers Isaac Jacob 3 Sect. Juda Pharez Ezram Aram Aminadab Naasson Salmon Booz Obed Jesse David Wher mark how 't is said Jacob Note begot Juda and his Brethren not Abraham begot Isaac and his Brethren to shew that al Abrahams Sons tho Circumcised belong not to the Covenant nor did God chuse their Posterities to be his Church or peculiar People as he did Jacobs Sons and their Seed For to them pertained the Adoption Glory Rom. 〈◊〉 〈◊〉 Covenant giving the Law Gods Service and Promisses What a Prerogativ is this Al Jacobs issu partake of external Adoption not so al Abrahams to import that Gods caling is free being Debtor to none Therfore such as are outwardly caled should be much more thankful for his mercy sith he hath passed by so many of Adams and Japhets families far more famous then us with whom he deigned to Covenant remembring that sundry are externly Adopted which are not elected by Grace Here is a doubt or demand why Thamar who subtly Question sought seed by Incest of her Father in Law Juda Rahab by Nation a Canaanit by Conversation a Courtezan and Bathsheba guilty of Adultery with David if not accessary of hir Husband Vria's death are numbred among Christs carnal Mothers but Sara and Rebecca renowned for conjugal chastity omitted Three special reasons are rendred 1. To humble the Jews Answer who greatly gloried to be Abrahams Of-spring but folowed not his Virtues deeming their prosapy a sufficient patrociny for al vices to which end their Parents crimes are purposly pourtraied that al may know how tru Nobility lies not in preemmence of Blood or Birth but the Graces of mind and Mens personal maners which make a Man Hence Nazianzen replied to one that upbraided his mean discent my Parentage perhaps is a reproach to me but thou to thy Progenitors 2. To comfort poor penitent Sinners for Christ cam not as a Judg to chastise Mens misdeeds but a Phisition to cure our maladies who assumed our Nature to clens us from sin 3. To set forth Christs great Glory who took no holines from his Ancestors for if they al had excelled in piety it had bin litle for him to be holy but discending from sinners yet born sinless he is manifested to be the chief high Priest holy Heb. 7. 26. harmless undâ—filed seperat from sinners and higher then the Heavens Therfore Papists pretending his honor in asserting the blessed Virgin to be conceived sans sin doo indeed dishonor him as if he had holines of Nature from hir and could not be born sinless unles she had bin so conceived Cannot the holy Ghost discern Davids seed from sinful contagion Yes he sanctified and separated it from sin to make it the Lords Body St. Bernard blamed the Chanons of Lyons for instituting hir Fest of sinless conception taxing it as presumptuous novity and termed it Mother of temerity Sister of superstition and Daughter of levity For 't is Christs peculiar perogativ who must sanctify al to be conceived free from sin Hence he concluded that the glorious Virgin wil gladly want such honor wherby sin seems to be advanced and fucatious sanctity introduced Another point to be pondered is that Salmon begot Booz by Rahab a Canaanit and Booz Obed by Ruth a Moabit both Gentils yet Christs Mothers which may comfort Gentils That God is no Accepter of persons but whoever Gab. 3. 28. Acts 4. 12. cals on his name the only Name under Heaven Christ Jesus shal be saved The fourth to Zerobabel Records a Role of Fathers wher 4 Sect. Matthew draws a line by Salomon Luke by Nathan his whol Brother Here a doubt occurs how Christ could descend from both Which is resolved that the Jews provided if a Man died Issuless his Brother or next Kinsman must marry his Wife to rais up seed Now Solomons race ended in Jeconiah the 1 Chron. 3. 17. eighteenth after him who died Childless as Jeremy foretold yet 't is said he had Sons meaning Successors For Salathiel Son to Neri steps in as Heir stiled by Matthew Jeconiahs Son viz. Legal and Regal For they reckoned a duple descent 1. Natural by direct generation one from another 2. Legal by collateral succession of next Kin. Hence grew the Evangelists several intentions Luke drawing Christs
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
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
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
5. 14. Wood to devour them Eliah brought tru fire from Heaven on Ahazia's Captains as Moses and Aaron did on Corah 2 Chr. 10. â—2 and his complices but the witnesses fire is symbolical or spiritual as Egypt and the wildernes is after so taken They had power to shut Heaven that it rain not both being mysticaly meant one for the power of the Keis to shut it against thes new Idolaters the other for the dew of Gods Word that it shal not descend or destil on them For they debar them from hope of eternal life promised only to tru Worshipers til they shal return to serv one God by one Mediator Christ Jesus according to their Covenant in Baptism and put an end to the mourning witnesses Prophecy As Elias restored not rain to Israel til Baals Prophets were destroied When they be about to finish their testimony the Beast ascending Vers 7. from the bottomless pit shal make war against them and kil them This is their destiny at end of their Prophecy sutable to our Saviours passion for having ended his preaching in three yeers and half as the witnesses did their testimony he is slain by this Roman Beasts Deputy under the sixth Head who on the third day after in a great Earthquake rose from the dead and fourty dais after being received in a Cloud ascended into Heaven Al which he resembles to the witnesses slaughter that as they bear the likenes of thos three famous couples in their function so they should conform to their Lord Christ that faithful witnes in suffering When they were about to finish their testimony having brought part of the holy City or Province to renounce Idolatry and cleans the Temple within themselfs they began to put off sackcloth yet were not wholy freed from fear for the Roman septicep Beast chasing at their so far prevailing shal make war and kil them The first part touching their mourning hath bin performed since beginning of Reformation til this present But the last of war is to com Brightman thinks it already accomplished in the Smalcaldian war by Charlâ— the fift Others apply it to the lat German war and it were wel if such doleful disasters were past but it cannot be sith the tragic times of the Gentils trampling on Christian Religion fourty two months cannot be fulfilled so long as the Beast reigns nor the dais of the witnesses wailing which contemporize with them whos killing next foregoes Romes ruin as the Crier of the Phials to the fifth of which this ruin belongs apertly declares For this destruction is the last which shal be more grievous then any yet and a sign that the 〈◊〉 â—1 â—0 witnesses VVoes shal instantly end with Romes ruin as Jerusalems siege by Cestius Gallus before the sackage by Titus was foretold by Christ to be a Forerunner of their utter desolation so is this of Babylons fal Slaughter signifies Death whether taken properly or metaphoricaly and analogicaly For 't is a civil death when any being setled in a Politic or Ecclesiastic State ceaseth to be as he was and he is said to kil him that bereavs it in which sens divers are killed daily So in sacred stile to liv is to be and to dy not to be as we dy to sin and Satan when we ceas to be their Slavs and liv to Christ when we becom his 〈◊〉 Sevants To apply it Such as is the witnesses resurrection after three dais and half such is the slaughter but that is analogical sith no proper can be til Christ com to Judgment Ergo the other So this death may be a dejection from the Place or Office which they enjoied in the Reformed Church or not leading a Prophetic life to preach or exercise their spiritual Function as yerst which often haps in distracted times This Note last war of the Beast is not like the former waged with the Rev. 13 7. Saints who had it given to overcom them for why should it be said peculiar to this last time if familiar before But the former was against Saints in general this with the Prophets viz. Bishops and chief Ministers in special as is evident by event For that was with success wher the Beast prevailed over every Tribe Toung and Nation this with his sodain fatal fal or ruin Their dead Bodies shal by in the street of the great City spiritualy 〈◊〉 stiled Sâ—dom and Egypt wher our Lord was crucified This City is Rome caled great being Queen of the World and stil Quean with whom the Kings of the Earth commit Fornication and the Inhabiters made drunk with the wine of hir abomination as 't is said the Woman which thou sawest is that Rev. 17. 2. 〈◊〉 great City and this Epithet is often given hir as great Babylon the great Whore c. But he that deems Jerusalem meant had need of Ellebor to purg his brain for no Jerusalem was then extant nor the old ever caled great til that title is ascribed to new Jerusalem Rome is spiritualy stiled Sodom for Luxury Rev. 21. 10. and Egypt for Cruelty wherby the holy Ghost intimats that wherever Sodoms plagues or Egypts punishments are specified they are mysticaly meant as here So that great City is certainly Rome but what street means is not so cleer for it cannot be taken literaly sith our Lord was slain in no street of Rome or Jerusalem but without the Gate in Golgatha Street also is taken in the singular number as if it were only one yet in a City are many The witnesses Carcases lay in the street wher they were slain which the People Kinreds and Nations triumphantly beheld not suffering them to be buried but Men seldom make war within the City wals but in open fields or Provinces of a State Whence it may be inferred that the street wher our Lord also was crucified intends som Province pertaining to Romes dition or dominion as Jerusalem then did which sens the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wil wel beaâ— Many interpret it of Christs suffering by Romes power which may be probable but not so fitly or fully as of the place which is more persuasible being their Province The People Kinreds Toungs and Nations shal see their Vers 9. dead bodies three dais and half but not permit them to be put in gravs 'T is a doubt whether this be cruelty doon in despite and disgrace by Enimies to deny them burial or courtesy of Friends and Favorers to provide for their rising again nor can it be decided but by fulfilling the Prophecy For in the first sens it must be a type or token of ignominy intended by the Beasts folowers against them In the last 't is a rescu of Reformists wherto the text-phrase rather inclines for in the insuing vers 't is said of the Enimies they that dwel on Earth shal make merry and send gifts one to another but here People Kinreds Toungs and Nations which denots divers dispositions The time
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
Pray and lift up your Heads 1 Thes 5. 2 3. for your redemption is at hand but such as liv securely as assured of their salvation speaking peace and safety to their Souls Sudden destruction shal com upon them as travel on a Woman With Child and they shal not escape The day of the Lord shal com as a Thief in the night therfore watch and pray for great things and terrible revolutions are at dore to befal at end of A. 1655. wherin this Author is most confident who proceds thus It rests to be shewed 1. What hitherto hath bin fulfilled 2. What at present is effected 3. What shortly is to be expected which is chiefly contained in the 11. and 16. Chapters The Revelation describes the State of Christs Church in the new Testament and what shal betide the fourth Monarchy under which it subsists This description includs three Periods of time 1. The Dragons Ethnic Kingdom when seven Crowns 1 Period stood on his seven Heads being publicly adored and Christians persecuted by Pagan Emperors to which reign Constantin Rev. 12. 3. Rev. 13. 1. 2. put a Period A. 312. and the Church triumphed til Theodosius died A. 395. At which time the Devil left his shape of a Dragon resigning his Host Seat and great Authority to the Beast with seven Heads and ten Horns which rose from the Sea 2. Antichrists Vicarian Lieftenentship under the Dragon 2 Period Rev. 12. 15 16. from A. 395. til A. 1655. now neer During which space the Pope or fals Prophet blasphemed Gods name and persecuted his Saints for one thousand two hundred sixty yeers but when the Dragon was cast to ground he cast water out of his mouth as a Flood to carry away the VVoman that is he stirred the North Nations to invade the Empire and infest the Church but the Earth swalowed the Flood for they embraced Christanity and erected sundry Kingdoms The Dragon seing Idolatry could not be publicly erected resigned to the Beaâ—t risen from the Sea on which the great Whore or Antichrist the Dragons Deputy Vicar crept up in thos wars rode his seat power and authority viz. his host of Devils or Idols wherin Ethnics worshiped him which his Antichristian Vicar stil continues under the name of Saints Herof St. John speaks Rev. 13. 3 4. al the World wondred at the Beast but worshiped the Dragon which gav him power and the Beast also saying who is like him or able to make War with him This Lieftenentship is to last forty two months or one thousand two hundred sixty annal dais which beginning A. 395. must end A. 1655. as is said Then folows the Churches tru peace or prosperity at last 3 Period Rev 20. 1 2 3. Period for at sound of the seventh Trumpet the seventh Wo cam on the Empire and the seventh Phial of Gods wrath was poured oâ—â— wherwith the Churches Enimies are cut off and the Devil shut up in the bottomless Pit for one thousand yeers so that nothing but tru tranquillity can insu Hence the Church Rev. 11. 15. exults with great voice saying the Kingdoms of this World are becom the Lords and his Christs who shal reign for ever To thes three times al three Parts of the Apocalyps are Analysis squared for the Son of God desâ—ribes the state of his Church and what shal befal the Empire in a triple maner 1. By seven Epistles chap. 2. and 3. 2. By a Book sealed ch 4. 5. 6. 7. 3. By a litle open Book ch 10. to the end He also appeered to John in several shapes 1. As a Son of Man ch 1. who suffred in the fiâ—â—t Period 2. As a Beast like a Lamb with seven Horns and seven Eys ch 5. which fights in the secund Period 3. As a strong Angel clothed with a Cloud ch 10. who reigns having al things put under his feet in the third last Period As a Son of Man in mâ—â—st of seven golden Candlesticks he declares the Churches condition in general by seven Epistles wherof the two siâ—st belong to the first Period the â—iv last to the se und but the Promises ch 2. and 3. to the last As a Lamb he opens the sealed Book Gods hidden Decree implying the Roman Empires estate distinctly under which the Church is built and subsists ch 4. 5. 6. 7. 8. and 9. viz. in the Politic State for the first Period til A. 395. which by opening the six first Seals is performed the Ethnic Emperors condition is shewed in the first fiv but the fal of Paganism in the sixth from Constantin to Theodosius death In the secund Period from A. 395. to 1655. when the seventh Seal is to be opened seven Angels with seven Trumpets declare by seven Judgments then executed the Empires ruin Ch. 8. 1. By Barbarians A. 395. 2. By Romes first sackage A. 410. 3. By suppressing the West Empire in Augustulus A. 476. 4. By abolishing al public Offices A. 552. 5. By Sarrasens as the first Wo tels ch 9. 1. to 12. 6. By Turcs ch 9. 13 to 19. 7. By Papists palpable Idolatry Murders Sorceâ—ies Fornications and other abominable sins as in the secund Wo ch 9. 20 21. In the third Period at entry of A. 1655. the seventh Angel sounds and Judgment is executed with the third Wo on the Churches Enimies wherby Gods mystery is fulfilled ch 10. 9. As an Angel covered with a Cloud having a litle Book opened which John swalowed he foretels what shal befal the Ecclesiastic State in al three Periods 1. The Church is built up under persecutions ch 11. 1 2. 2. 'T is gloriously beautified with the Sun having the Moon under foot as despising al mundan things and a Crown of twelv Stars the twelv Apostles on hir Head ch 12. 1. 2. 3. The red Dragon raiseth many Heresies and troubles but Constantin as Michael overcam him and expeld Heathenism v. 9. In the secund Period thes seven Synchronicisms are set forth 1. The holy City trod down by the Gentils ch 11. 2. 2. The two VVitnesses mourn in sack cloth v. 3. to 10. 3. The VVoman fled into the Desart ch 12. 6 to 14. 4. The ten hornd Beast blasphems God and makes war with the Saints 5. The two hornd drivs a pety pedâ—ing trade ch 13. per totum 6. The company of one hundred forty four thousand sing a new Hymn and liv blamless ch 14. 1. to 6. 7. The VVhore of Babylon or Papal Hierarchy rides and rules the ten hornd Beast of free accord ch 17. Herupon God forewaâ—nd hir by declaring his plagues and punishments ch 15. and 16. but when no redres folowd he past sentence to confound hir Hence in the third Period the Churches joy or ovation over hir Enimies total ruin is displaied with hir wished peace or tranquillity ch 19. Thes are the general Contents of al but many mo important particulars relating to our times occur which shal be summarily collected for the Churches
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.
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
less then twenty four hours becaus al time to God is but as a Day to Man In the interim many puzzeling questions may be proposed to them 1. Whether the holy Martyrs and chosen Confessors to com Interrogaâ—s with Christ shal multiply their generations in subordinat successions like the Saints then living here If so then must they marry and giv in mariage which scars sutes or sorts with glorified bodies 2. Whether thos then living shal surviv al thos yeers and not tast of death but be only changed at last day If so then shal they exced Methusalah and al the Protopatriarchs in longevity 3. Whether their Progenies shal be al elect vessels being none of Gog and Magogs race which are to be destroied both Bodies and Souls If so then is Christs Flock no litle Fold sith their Ofspring wil multiply incredibly in one thousand yeers 4. How so many millions of millions can be maintained whether miraculously as Elias was or by industry as al others If so then must every particular person provide for himself sith al servitud wil be cashired 5. Wher such numberless multituds shal inhabit whom the Earth can hardly contain much less sustain Whether al must cohabit in new built Jerusalem to eat and drink at Christs Table wher Infidels shal assiege them or scatteredly abroad wher they shal be subject to the Enimies swords Whether they shal be invulnerable and incorruptible to slay thos with whom they wage war yet never be hurted How they shal liv so gently with al sorts of Serpents and wild Beasts yet hold hostility with Men Lastly how the natures of al Animals shal be so miraculously Metamorphosed as not to fear Mans face nor to feed on prey but al liv familiarly one with another on the same foods Beside sundry such scruples touching eating drinking sleeping voiding excrements and other works of Nature simply in themselfs sinless Haply they wil answer with a vulgar Proverb One Fool may ask mo questions then many wise men can resolv therfore let this by business be buried in silence lest they sting my long ears Stulte cave quid agis noli irritare Crabrones Fool what thou doost take heed Stir not the Hornets breed Be wise or wary too many such nests are roused already and mo wil be when thou ministrest more matter of wrath by future provocation Mr. Burton and som of his Brethren allege a few Fathers Fathers to countenance the Chiliastic caus yet no Sects so much slights or scorns the Antients as they but infinit authorities may be mustred to the contrary were it not lost labor For deaf Adders wil not be charmed nor self wedded Sectists informed or reformed Such as desire to know the primitiv Churches verdict herin may consult St. Austin L. 20. de Civ Dei and L. Vives commentary but let al wise sober Christians reject such vain doctrins or delusions which tend not to amend maners or sav their Souls expecting with patience our blessed Saviours secund and last coming in the Clouds to Judgment not to a temporar reign to begin A. 1650. 1655. 1695. or ad Graecas Calendas being stil prepared like wise Virgins with oil in their Lamps to meet the Bride-groom and sing St. Johns Epithalamion Even so com Lord Jesus the grace of our Lord Rev. 22. Jesus Christ be with you Amen which being the last per close of holy Bible shal be the final upshot or Catastrophe of this harsh Scene sav a Supplement touching their cheif Coryphee Mr. Mede who is much more cautious and curious tho alike Mr. Mâ—â—â— veracious then the rest Therfore his scattred speculations shal be carefully collected and faithfully presented to public examen whos principal proofs are almost al answered plenarily in the premisses 1. The Millenar doctrin was so general in the next age after Apostles that Just Martyr saith both he and al Orthodox beleeved it yea Irenaeus Tertullian Lactantius Cyprian and others defended it from St. Peters words One day with the Loâ—d is as a thousand yeers but it was soon decried or discarded being not rightly understood or corrupted in som circumstances which drew Men diversly into Factions so that the Antichiliasts being pressed with pregnant proofs from the Apocalyps which they could not answer suspended that Book from the Scripture Canon til they found shifts of a spiritual and corporal Resurrection and other such to elude thos places and then allowed it 2. Justin in his Dialog to Trypho a Jew speaks thus You ask whether we seriously confes Jerusalems restauration and expect the gathering of Israel with their Tribes Patriarchs and Prophets or gâ—ant it only to gain us I answer That many pious Professors with my self sincerely assert it but others not so Orthodox deny it For som prophane Atheists and Heretics who blasphemed the God of Abraham Isaac and Jacob saying ther is no resurrection gainsay thes things but we know and beleev both a Resurrection of the Body and a thousand yeers reign in Jerusalem which shal be reedified and inlarged as the Prophets testify Isaiah saith Ther shal be a new Heaven Isai 65. 17. 22 and Earth the dais of my People are as a Tree of Life Which last words plainly point out the thousand yeers For God said to Adam In that day thou eatest of the Tree thou shalt dy but he did not accomplish a thousand yeers We also know that saying one day is as a 1000. yeers to be to the same purpose For a certain Man with us caled John one of Christs twelv Apostles prophecied by Revelation that Christs faithful Members should fulfil thos yeers at Jerusalem when the last Judgment and general Resurrection shal be of al jointly together Ergo 'tis no new Opinion 3. The Rabins say the World shal dure six thousand yeers as it was created in six dais the seventh thousand shal be the great day of Judgment or reign of Messiah So R. Ketina the World lasts six thousands yeers and in one it shal be destroied of which 't is said the Lord only shal be exalted in that day Isai 2. 11. 17. Psal 90. 4. David saith a thousand yeers in thy sight are but as yesterday which later Rabbins understand of the general Judgment to be a thousand yâ—ers and then ensues an eternal Sabbath but they differ as Christian Sects doo in divers dogmats at what Millenium this day shal be The School of R. Elias makes the Judgment day the last Millenium of their six thousand but others assign a seven thousandth for that day Hence St. Jerom chargeth Chiliasts with Judaism as a chief brand of error yet to hold their Opinions in tru Tenets as of Paradise Gehenna the World to com c. is not culpable no more then to maintain the Trinity with Papists but to reject al wil harden and exasperat them The 92. Psalm is intitled A Song for the Sabbath wherin is nothing but rest so Tradition agrees that as every seventh
yeer is a time of releas so the seventh Millenium shal be the Saints rest or reign the worlds releas 4. Christs coming is immediatly to folow Antichrists confusion and the seventh Trumpet with thos thousand yeers and other appendent Prophecies forego the great day of Judgment which the Jews so much celebrat and Christ with his Apostles commemorat This is no short space of hours but of many yeers in Hebrew dialect circumscribed with two real Resurrections as peculiar precincts Which day begins at the morning Judgment of Antichrist and other the Churches Enimies then alife by the Lords glorious appeering in flames of fire but ends at the general Resurrection and Judgment after the thousand yeers reign when Satan shal be loosed a short space and the wicked cast into Hel torments but the Saints translated into Heaven to reign with Christ for ever This St. Peter 2 Pet. 3 7. 8. 13 cals The day of Judgment and perdition of ungodly Men adding immediatly Beloved be not ignorant that one day ther newly named with the Lord is as a thousand yeers apertly intimating that the very Judgment day shal be a thousand yeers when he and his Brethren the Jews look for new Heavens and a new Earth wherin dwels righteousnes according to his promiss Wher was this promiss being before John saw the Apocalyptic Vision except in Isaiah I creat new Heavens and a new Isai 65. 17. Earth and the former shal not be remembred or com into mind Isai 66. 22. Again As the new Heavens and new Earth which I wil make shal remain before me so shal your seed and name remain which is a main evidence how God wil rebuild it 5. This is that Kingdom ready to judg the world as St. 2 Tim. 4. 1. Paul saith I charge before the Lord Jesus Christ who shal judg quick and dead at his appeering and his Kingdom For at last 1 Cor. 15. 24 28 general Judgment he shal resign the Kingdom of his Church to God the Father that he may be subject to him who subduâ—d aâ— to himself that God may be al in al. So far is he from entring a new Kingdom Ergo that which shal neither be before the Lords appeering nor after the last Judgment must needs be betwen both which is the Millenar reign This is a sly subtle Argument 6. This is the Son of Mans Kingdom which Daniel saw to Dan. 7. 14 27 whom was given dominion glory and a Kingdom that al People Nations and Toungs should serv him when dominion and greatnes of Kingdoms under Heaven shal be given to the Saints of the most high as the Angel interprets This cannot be after last Judgment sith he must then resign not receiv a Kingdom but his and Johns is the same becaus they begin at one term the destruction of the fourth Roman Beast viz. that in Daniel Dan. 7. 11. when he was slain and his body given to the burning flame that in John when the Beast and sals Prophet are cast alife into Rev 19 v 20. a lake burning with fire and brimstone As also becaus both their Judgments are alike which by comparing wil appeer For Daniel saith I beheld til the Thrones were set and Judgment given Dan. 7. 9 10 22 Rev. 20. 4. to the Saints who possessed the Kingdom So John I saw Thrones and they sat on them and judgment was given to them who lived and reigned with Christ a thousand yeers What can better conform or cohere For whatever the Jews or Christ and his Apostles delivered touching the great Judgment day is taken out of Daniels said Vision viz. that Judgment is to be accomplished by fire Christ to com in the Clouds in the glory of his Father the Saints to judg the World with him and Antichrist abolished with the brightnes of his coming Lastly This is that large Kingdom shewed to Nebuchadnezar in a statu of Dan. 2. 34. 35. 4 Kingdoms not that of a stone cut out of the Mountain while the series of Monarchy remained for this is Christs Kingdoms present state but the stone which becam a Mountain when al Kingdoms were utterly defaced or destroied which must needs be his Millenar reign 7. The Roman Empire is the fourth Kingdom reveled to Daniel Imagine confusa but not according to the distinction of Facts or specification of Fates as it was to John nor is it strange to see a thing unveled in general yet most particulars sealed or conceled For the surrogat Cal of Gentils in Jews stead was shewed to Peter and other Apostles but the particular Fates and Stats not known til Christ reveled them in Apocalyptic Visions For the order of times and cours of things to be acted was reserved til Johns revelation The Mother-Text whence the Jews ground an expectation of the great Judgment Day wherto almost al descriptions in the new Testament refer is Daniels said Vision of a Session when the Dan 7. 9 10. c. fourth Beast was to be destroied but the grand Assises resemble their Synedrion or chief Court wher the Pater Judâ—cii had his Assessors sitting on semicircle seats before him I beheld saith he til the Thrones were pitched not cast down as late Translations render and the Antient of dais Pater Consistorii did sit and the Judgment of the whol Sanedrim was set and the Books opened Here the name and form of Judgment is cited and twise after repeated 1. At amplification of the V. 21. 22. â—6 wicked horns tyranny when judgment was given to the Saints of the most High 2. In the Angels interpretation That the Judgment shal sit and take away his Dominion to consume and destroy to the end Wher note that Cases of Dominion Blasphemy Apostasy or the like belonged to the Sanhedrim whence St. Jude and the Jews cal it The great day of Judgment Jude v 6 7. and describe it by fire becaus the Throne was a firy flame and wheels as burning fire a firy stream issued out before him and the Beasts body was given to the burning flame The like expressions are in the Gospel wher this day is intimated or inferred the Son of Man shal com in the Clouds in the glory of his Father with his holy Angels thousand thousands ministred to him as Daniel saith I saw one like the Son of Men coming in the clouds to the Antient of dais Hence St. Paul learning that the Saints shal judg the world becaus Thrones were set and judgment given them confuted the Theslaloniens fals fear of 2 Thes 2. 2 3. Christs coming then at hand becaus that day cannot be til the Man of sin first com and reign his appointed time as Daniel foretold whos destruction shal be at the Son of Mans appeering in the Clouds but not before For Daniels wicked horn or Beast acting in it is Pauls Man of sin as the Church from hir in fancy ever interprrted 8. The Kingdom
of the Son of Man and Saints of the most High in Daniel begins when the great judgment sits but Christs Millenar reign is the same with Daniels Ergo it begins at the Great judgment That both are one self Kingdom appeers thus 1. They both began at the fourth Beasts destruction Dan 7. 11. â—2 2â— that in Daniel when he was slain and his body given to burning flame That in John when the Beast and fals Prophet Rev. 19 20 21. Daniels wicked horn were cast alife into a lake burning with brimstone 2. Becaus John begins the Millenium at the same judgment Session for both say they saw Thrones and thos that sat on them and the Saints lived or reigned with Christ the Son of Man If then thos yeers begin with the judgment day it cannot consummat til the end for Gog and Magogs destruction and general Resurrection is not til then Ergo the thousand yeers are included in that judgment Day Hence it results that what Scripture speaks of Christs Kingdom at his secund coming or at Antichrists confusion is of necessity the same which Daniel saw should be then and consequently the Millen reign is included betwen the commencement and consummation of that great Day So thos sayings of St. Luke concerning Luke 17. 20 19 11 2â— 31 Christs coming in Clouds with power and great glory concluding when yee see thes things com to pass know that the Kingdom of God is at hand refer to Daniels Prophecy being no wher els found in the old Testament for Christ cals himself oft the Son of Man as he is stiled in that Vision of the great Judgment wherof we must at his secund coming expect the accomplishment 3. The Apocalyptic thousand yeers folow the times of the Beast and fals Prophet as the series shews which if we deny we must disclaim Rome to be Babylon the Papacy the two hornd Beast Antichrist the fals Prophet and the Apocalyps Canonical as the Opposers of old Chiliasts were driven to doo 9. Thos thousand yeers are yet to com but what the maner or condition of that Kingdom means Men much differ Most say Antichrist shal not be fully or finally destroied til Christ com to judgment which may be asserted without holding that this shal be before that Day as common Chiliasts contend for it may be a third time during it which shal continu so long At entrance wherof the Beast and Antichrist must perish for this is not a Day of few hours but a continued act of divers yeers wherin Christ shal destroy al his Enemies beginning with Antichrist and ending with the general Resurrection which is his Millenar reign in new Jerusalem So ther is one only Millenium which begins at the Beasts perdition when Satan shal be bound in chains and cast into the bottomless pit being before only cast from Heaven or the Imperial Roman Throne in Constantins time not to peep out til the thousand yeers expire 10. The first or secund Resurrection are proved to be boâ—h real 1. The place of the first Resurrection seems plainest for Rev. 20. 4 5. allegory sith it refers to the Martyrs rising 2. 'T is said Thos that were beheaded for Jesus lived and reigned with him a thousand yeers but the rest of the Dead lived not again til that time was finished Ergo if one be literaly of them which lived not again til the thousand yeers end the other must be so too of thos that lived and reigned when that time commenced caled the first Resurrection 3. Though the Jews had no direct distinct notice of two Resurrections sav only in gross to be at the judgment Day yet they expect such wherin som which rise shal reign somtime on Earth as 't is said The Souls of the Wisd 3. 1. 〈◊〉 righteous shal in time of their Visitation judg the Nations and their Lord shal reign for ever So the twenty four Elders sing We shal reign on Earth 4. The whol Church after Apostles Rev 5. 10. held as Justin informs that the first Resurrection belongs soly to Martyrs and chief Confessors as a special privilege which made Men much more affect Martyry and induced praier for the Dead that they might partake that Resurrection as Tertullian tels Thus we are bound to beleev the matter but the maner of the Saints thousand yeers reign with Christ in new Jerusalem is not so cleerly unveled 11. New Jerusalem and the Nations walking in the light of it are not one for new Jerusalem is not the whol Church but the new Worlds main Metropolis The Nations which walk in hir light shal be happy and glorious but changable and liable to great commotions at end of thos thousand yeers wheras thos in new Jerusalem shal be manumised from al mutation on whom the secund death hath no power and God shal wipe al tears from their eys Christs words prov God said to Moses Mat. 22. 32. Exod 3 8. I am the God of Abraham Isaac and Jacob he is not God of the Dead but of the living that they shal possess Palestin the Land of promiss in person which yet they never enjoied but as Strangers or Sojourners For the Covenant is made to ech so wel as to their seed viz. to Abram Gen. 13. 15. Gen. 15. 7. Gen. 17. 8. to Isaac Gen. 26. 8. to Jacob Gen. 35. 12. to al three jointly Exod. 6. 4 8. Deut. 6. 18. Deut. 11. 21. Deut. 20. 30. Now this promiss is not yet performed to them nor shal be while they ly dead Ergo they must be raised to inherit the promised Land from which places the Rabins proved the Resurrection against the Sadduces This St. Paul intimats saying Abraham looked for Hebr. 11. 10. a City whos builder is God Again now they desire a better Country that is an Heavenly or from Heaven for God hath prepared for them a City This probably is new Jerusalem said to com down from God out of Heaven prepared as a Bride adorned for hir Husband Zacharias in his Prophetic Benedict us saith to Luke 1. 72. perform the mercy promised to our Fathers and to remember his holy Covenant meaning how he wil herafter remember to fulfil his Covenant to them of possessing the promised Land in persons which is not yet doon so they must liv bodily at first Resurrection to enjoy this promiss actualy Christ saith many Mat. 8. 11. 12. not al shal com from East and West who shal sit down with Abraham Isaac and Jacob in the Kingdom of Heaven but the Children of the Kingdom shal be cast into outer darknes This seems to imply their Kingdom of new Jerusalem which shal dure one thousand yeers 12. Christs Kingdom the Church wher he reigns in his Church is one thing and that wher the Saints shal reign with him another the first began at his first coming which he shal resign to the Father the last is to commence at his secund and continu
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
vouch Eusebius saith the chief Stoics Zeno Cleanthes Chrysippus defended this doctrin yea Seneca a Master of that Sect saith fire shal be the end of it as moisture was the beginning the Stars shal war together and what now shines in comly order shal burn in one fire or flame Numaenius saith good Souls continu til al things be destroied by fire this Ovid provs from their Prophets or Poets Records Juppiter in fatis reminiscitur affore tempus L. 1. Mâ—â—am Quo mare quo tellus convexaque Regia Coeli Aâ—deat mundi moles operosa laboret Jov cal'd to mind that Time by fate shal be When Sea when Earth and Heavens convexity Shal burn in flames and the Worlds Axeltree In the means or maner of Dissolution Dâ—ines diversly differâ— Opinions som approv perfectiv renovation som supplementiv substitution and som destructiv abolition or annullation They also vary in sundry subaltern circumstances som say al Creatures shal be restored to pristin perfection as before Mans fal som that the Heavens shal be reserved and al els annihilated som that Heaven Air and Earth shal be refined but al beside confounded som that the whol visible Machin with al works therin except Angels Devils Men and Hel expresly exempt shal be totaly resolved to nothing as it was first framed of nothing The issu or result is whether a new World or none The grounds or reasons of which several Opinions shal be succinctly scanned To begin with Annihilators arguments sundry Texts are Scriptures alleged in favor of it 1. The Heavens shal perish and be no more but vanish like Isai 51 6. smoke and wax old as a garment 2. Al the Host of Heaven shal be dissolved and roled together Isaâ— 31. 4. as a Scrole they shal fal down as a leaf from the Vine and a faling Fig from the Figtree 3. Man lieth down and riseth not til the Heavens be no more 〈◊〉 14. 12. meaning til the general Resurrection 4. The Heavens shal perish but thou shalt endure c. Ps 102. 26 5. The Heavens shal pass away with great nois and Elements 2 Peâ— 3. 10. 〈◊〉 melt with â—eat the Earth with al works therin shal be burnt up 6. St. John consorts Heaven and Earth sted away whos place Rev. 20. 11 was found no more Al which phrases to pass away perish vaniâ—h be no more be burnt up â—old together as a scrole fal down as a Vine leaf or Fig from the Tree melt with heat fly away and no place found for them strongly imply if not inforce annihilation or at least impugn a perfecter condition and new substitution The Reasons for it are thes 1. This World was made of Reasons meer nothing Ergo it shal return to nothing 2. Al Visible things were formed for Man as he for Gods glory who wil not need them when he is translated to a far better mansion as when a Hous is built for Inhabiters if it be decreed to be no more inhabited 't is in vain to repair or trim it better then before much more to pul it down or build a fairer 3. If God intended a restitution of the old or substitution of a new he could doo it by changing the qualities as it shal be with the faithful found alife at last Day when corruption 1 Cor. 15. 52. 53. shal put on incorruption and mortal immortality which is analogical Death and Resurrection without burnning it up first 4. If they say his wil is so to doo wher is their Warrant 'T is his wil to destroy it by fire but not reveled in holy writ nor can be resolved by human wit what how many or whether any Creatures shal be restored to pristin integrity Nor whether they shal propagat to infinity or persist to eternity Yet many bold Baiards or Buzzards bring blind Brats of that kind 5. If the World be renewed or perfected it shal hav no end But 't is said the end of al things is at hand the Worlds ends are com upon us Ergo this World shal be abolished and no new substituted Indeed som thing Analogical shal supply the stead in far transcendent maner viz. the third increat Heaven for the Materials and that which David Tropicaly Psal 27. 15. terms the Land of the living for this Earth which are proportional to our future state of glory as thes confort to our present condition of misery and mortality For in lieu of thes created Heavens which somtime give light and anon leav us daâ—k We shal be translated to a Celical Paradise stiled new Rev 21. 12 13. Jerusalem wher is light infinitly brighter then the Sun for Gods Rev. 22. 5. glory lightens it and the Lamb is its light Ther shal be no night or need of Candle or Sun for God givs light and they shal 〈◊〉 60 19 20. reign with him for ever So saith Isaiah the Sun shal no more be thy light by day nor Moon giv brightness but the Lord shal be thy everlasting light and God thy glory Thy Sun shal never go down nor Moon be hid but thy mourning shal end Thes Texts imply that Sun and Moon shal be no more sith the Saints shâ—l not need them having God to stead them who is a Sun that never sets and Moon never hid his Vision being an everlasting light of glory For we shal see God by intuition face to face as he is and know him as he knows us One that stands by a friend to view his face fully needs no Picture or looking Glass to behold him nor doth Christs Vision in his Humanity require other Creatures to improv the Saints glory sith he is Author and they coheirs of endless felicity but the rest being made for the Church Militant can no more conduce to Triumphants happines then a Candle in open Sun shine For 〈◊〉 〈◊〉 13. 10. when that which is perfect is com then that which is in part shal be doon away So ther wil be no use of a new World to be substituted or old restituted but space time al things infinit immens eternal In natura nihil datur infinitum post nil nisi infinitum the Worlds conflagration apertly refuts renovation for it cannot be brought to better condition sith God saw al was good then what needs burning to bring it in the same form 6. Many instances are extant of annillation as Christ abolished the essence of Water to make it Wine the Dov in which the holy Gost appeered at Christ Baptism was seen no A C. 1572. more the new Star in Cassiopeia gradualy vanished the sound of wind is annihilated the Relation of Father and Son at Fathers death is extinct the time past exists no longer yet the three last are real accidents and the three first substances Why then may not this mundan Machin be utterly abolished if it pleas Omnipotence so to dispose For the debat rests on his meer wil
Christ was fairly agitated THe name term or title Christmas Christide State of the Question Christs Nativity or Birth-day may indifferently be used sans scandal as men pleas being meer tittle tattle or word-war but the thing or matter of most concernment is whether it be lawful useful or behooful to set apart solennize and sanctify one day or mo annaly in memory of Gods greatest mercy to Mankind for sending his only begotten beloved Son to sav sinners by assuming our Nature into his Person and suffering death for us Specialy sith his dear Spous the Church hath instituted and injoyned it to be religiously not riotously observed by al tru Christians Which causless controversy shal be succinctly and sincerely discussed with al modesty and moderation on both sides not declining to by diverticles The Opposers cheif Objections folow in order Ob. The tru time set season main month and direct Day is utterly unknown or cannot certainly be prefined or prescribed Ergo the thing is not to be used Sol. The consequent halts on al four feet for the thing is pious and imposed by authentic authority tho the time dubious or disputable nor is the antecedent veritable or irrefragable for al antient Tradition tels that it befel at the Hyemal Solstice then sited on December twenty five but now removed farther forth ful twelv dais and eight hours because we folowing the Julian Calender without reforming take in ten minuts and forty four secunds every yeer more then the Suns tru revolution allows which in one hundred thirty four yeers complet a day yet still December twenty five tho not at Solstice So the Gregorian Calendar subtracting ten dais which should hav bin twelv keeps so long righter before us Hence Luk. 1â— 8 9. our Saxon Ancestors caled it Midwinter day as John Baptists byrth day is caled mid-Summer being just six Solar months or half a yeer asunder and known to be Estival Solstice by his Fathers then waiting in the cours of Abia implying that day John 3. 30. for Christ was born as dais were beginning to lengthen and John at shortning whence John saith He must increas but I decreas alluding as som surmise to the time of both their births Justin Martyr makes it most manifest by Augustus Caesars Censual Role which grand general Tax accited Joseph and Mary to Bethleem that he was born December 25. about Winter Solstice which Tertullian the best Antiquary precisely ratifies Chrysostom saith they received it from most accurat Observers dwelling at Rome who had it traditionaly from their Antecessors up to the Apostles wherto Origen Cyprian Austin Lâ—o and al Antients agree Leo saith Christs generation is the Churches initiation and the Birth-day of the Head a beginning of the Body For the Church in imitation therof consecrated Fests to the Apostles Martyrs and som Confessors which in process of time multiplied beyond du bounds but most of them expunged by our Mother Church since the In Niâ—omedia Reformation Dioclesian burnt twenty thousand Martyrs on Christs byrth day December the twenty fifth as tru Records testify which are proofs sufficient for the season month and day yea far better then al their negativ cavils to the contrary yet to gratify them it shal be granted gratis that the time is incertain if they will freely and fairly confess the Thing which impudence it self cannot deny to be lawful That Christians may without offens keep holy one Anniversary day appointed by the Catholic Church in memory of our Saviours manifestation in the flesh Ob. The bug Bear title Christmas is taken from the Popish Mass Ergo the thing represented or celebrated must needs be superstitious idolatrous and antichristian Sol. The word Missa Mass is derived from missio sending becaus at celebration of the Eucharist al non-Communicants were dismissed or bid go forth but used by the Church to signify sacred service long yer Popery was hatched or Antichrist appeered and al superstitious Ceremonies crept up since are crushed or cashired by our Church Mass in old Saxon language imports a Fest or Holy-day as Verstegan informs yet more probably Fests had that appellation from Mass but no matter of moment lies in words no more then to cal our week dais by their old Heathen names which may be altered or innovated at the imposers wils and al words meer wind free or far enough from Popish superstition and Antithristian Idolatry Ob. Many Ethnic customes remain stil among the Vulg in our Land Ergo the thing which occasions them is to be abolished as Ezekiah demolished the brasen Serpent Sol. The inference is infirm for good grain must not be cast out with weeds nor is the brasen Serpent a semblable instance which the Israelits made an Idol and burnt Incens to it but rude People adore the tru God with som mixture of foolish fashions now mostly left being better taught Yet the Antecedent argues that this levan hath continued ever since their conversion and is a proof beyond exception of its Antiquity and that it was stil celebrated on December 25. Ob. Sundry superstitious Rites of Carols Washâ—ils Riots Drinking Dancing Dicing Carding and prophane sports borowed from the mad Saturnalia held in Decem. for the honor of Saturn and Ceres to whom they sung filthy Cariles like thes Carols are retained stil Ergo such scandals should be suppressed root and branch Sol. Let al just scandals and abuses be rooted out as most are but the impeachment is impious invented by the Scripture Almanack maker that becaus Pagans did such wicked pranks to fals Gods Christians doo the same in serving the tru God Indeed the Saturnalia were held in December but Ceres Cariles in April and what is either to Christmas Nor may common Carols which are sacred songs like holy Anthems suted to the Seasons be compared with Heathen Hymns but Washails are rude ridiculous revellings almost antiquated Such attendant abuses may be redresâ—ed or repressed by Ministers prudence and Magistrats penalties without which the Lords day would be prophaned like the rest The Church only appoints praiers and praises to God not allowing any abuses nor are riots practised on Christmas day which was ever sanctified very devoutly with divine Service Sermons and Sacraments when al Houskeepers fed at home temperatly but al excess doon on the dais appendent which is reasonably restrained Drinking Dicing and al exorbitant enormities may be decried by preaching or discarded by punishing but civil Dancing moderat Carding and harmless country sports for recreativ mirth to shew Peoples rejoycings tolerated 'T is preposterous to use the Mattock when a prunning Hook wil better rectify For noxious surcles may be pared or pruned off yet the main Tree or thing preserved from rooting up Lastly for Belly fare ther is modus in rebus and much ods betwixt gurmandizing superfluity and gratuitous hospitality with charitable feeding the poor which yet through general poverty and parsimony is greatly abated that ther is more caus to complain of
defect then exuberance that way Howbeit thos rigid Rhadamants lov luscious luxurious feasting at al times els specialy on Ashwendsday good-Friday or other fasting dais more then any Christmas Men used heretofore Yea the Scots at first Reformation cashired al Popish customs and ceremonies except their beloved Grece-Cup which was to serv in at end of meals al liquorâ— then used wherof ech drank what he listed In sum Christmas harmless sports in sit seasons are lawful Summary good fires behooful holy Hymns useful New-yeers gifts fruitful begetting mutual amity among Neighbors and plentiful fare without surfet or ebriety cheerful whatever Sectists cavil in their Chairs or Pulpits to the contrary It folows not that every thing which Pagans or Papists doo is Heathenish or Popish for Gentils doo many excellent things by Natures principles which Gospel Principles confirm that are commendable in Christians so Papists retain sundry points of Doctrin Disciplin and maners which Protestants may imitat Ob. Such Fests are not warranted by Christs precept nor Apostles practise nor any authentic authority Ergo 'tis Wil-worship fitto be extirped or extermined Sol. The Lords day hath no warrant of precept or practise in Scripture yet lawful necessary and generaly tho not specialy Moral by the first words of the fourth Commandment but neither this nor Christmas wants authentic authority of the universal Church through al ages nor is one wil-worship more then the other For wil-worship as St. Paul Col. 2. 23. shews hath no Scripture warrant general or special but only the vain wil or phansy of Men as worshiping Angels and placing an absolut necessity of holines in things indifferent The general rule of St. Paul Let al be doon decently in order 1 Cor. 14. 40. is sufficient warrant without particular precept precedent or practise for Christs Spous to ordain occasional Fests in themselfs lawful and laudable tending to Gods glory and Peoples good as som are often appointed among us upon emergent occasions or occurrents So the Jews freely observed an annal Fest of dedicating the Altar instituted by Judas Machabeus 1 Maâ— 4 â—9 after the Temple had bin Idolatrously polluted by Antiochus Epiphanes which yet is not specified much less sanctified in the old Testament or Canon of Scripture but Christ honored it with his presence as he did their septidial John 10 22. mariage Feasts with his first transubstantiating miracle of turning Water into Wine in Cana. So the Catholic Church or any particular may constitut or celebrat set dais for pious purposes yeerly or extraordinary if they shal see good caus Ob. Tatling Tradition tels that Christ was born Dec. 25. then at Solstice immediatly after Midnight as the dais began to lengthen but the Church of England celebrated the Birth day ful twelv dais after the Hyemal Solstice Ergo hir Accompt was erroneous Sol. This is already answered to the first argument and the reason rendered of that deviation becaus we folow the Julian Calendar sans reformation but tho the Church of England doth not observ the tru precise time of the Winter Solstice yet she celebrats the tru day Dec. 25. according to the Julian Accompt stil which is sufficient nor is the time so exactly to be regarded as the thing or benefit to be remembred Ob. No Magistrats can make Dais holy nor impose them Gal. 4 9. to be necessarily or perpetualy observed For the Apostles cal such observances weak beggerly Elements the yoke of bondage Gal 5. 1. and rudiments of the Law which destroy Christian liberty Ergo Col. 2 20. they cannot institut Fests Sol. Indeed they cannâ—t make dais holy or impose them to be observed under pain of damnation which dâ—strois Christian liberty and is a proper privilege of Gods power nor are dais properly holy inherently no more then Churches or Elements of the Sacraments which yet are cald holy being appointed or appropriated to Religious uses so Magistrats may sanctify or set apart certain dais to holy services for Gods glory having free ful power to order things indifferent The Jews ordained occasional Fests which Christ and his Apostles observed with their presence so our Magistrats appoint dais of Humiliation and Thanksgiving which People are bound to keep holy much more Christmas day for many reasons 1. God promised it when he said to the Serpent John 8. 56. The Womans seed shal break thy head 2. Christ saith Abraham rejoiced to see this Day 3. Jacob foretold it that the Scepter Isai 7. 14. shal not depart from Juda til Shiloh com 4. Isaiah saith a Virgin shal conceiv and bear a Son cald Immanuel for unto us a Child is born to us a Son is given the Prince of Peace at whos byrth was public Peace through al the Roman world Saint Paul cals it the fulnes of time when Men and Angels Gal. 4. 4. Luk 2. 10 11 13. were filled with ineffable joy and admiration The Angel which told the Shepherds of his byrth had a multitud of heavenly Host praising God saying Glory to God in the highest and on Earth Peace good will towards Men. Clement an Apostolic man bids Christians keep Fests diligently and in the first Const Apost l. 5. c. 1â— place Christs byrth day which al primitiv Fathers and others from age to age til our mad-brain days hav most devoutly celebrated yea on the very twenty fith of December whos exemple and exhortations in their sacred Sermons Homilies and Treatises the late reformed Churches of Helvetia Bohemia Bremen Auspurg Savoy Poland Hungary Scotland France Belgia Palatinat beside Denmarc Sweden and al Lutheran Churches in Germany or elswer folow both by practise and Precept Ob. The Lords Day sanctified weekly in memory of Christs Resurrection is sole-sufficient in stead of al els Ergo to ad any on work dais without warrant is superstitious wil-worship specialy sith t is commanded six dais thou shalt labor but keep holy the or a seventh day Sol. Thos harsh terms of superstitious wil-worship cast on Anaâ—â—me 〈◊〉 the Service Book Christian Fests are causless calumnies being their common brands or badges bestowed on our public Liturgy which they cal rank Atheism a proud Strumpet a cursed Mass of superstition ful of Serpents bathed in the blood of Bodies Souls and Estats the reliques of Popish dregs the very head not stâ—mp or lâ—â— of the Dragon the jugling or conjuring of Magicians and character of Antichrist who say our thirty nine Articles are stuffed with Popery and Arminianism but scorn the book of Homilies as most cours contemptible kitchin-stuf If to rail or revile be sufficient who cannot be eloquent and how easy is it to cast such base dirt in their deerest mothers face which may fitly be retorted they reviv the Petrusians Heresy who decried al Christian Fests to introduce Atheism which in milder language is stiled Libertinism The Lords day is most necessary and must be doon yet the rest not left undoon sith al tend to
into Heaven had not bin sufficient singly unles al had concurred the Nativity day when he was openly manifested to Men being celebrated in memory of a work so wonderful as the Resurrection and the day instituted by the same authority of the Church is to be equaly esteemed as the weekly Lords day nor is this more or otherwise appointed to rejoyce in then the day of his Birth To this effect he which is not absolutly authentic in al circumstances but he bows a crooked stick back to make it straight and pregnantly provs the lawfulnes usefulnes and behoofulâ—es of celebratiâ—g Christmas with other Gospel Festivals which is al that I aim at sans comparing any to the weekly Lords day which may seem odious or scandalous to such as hav bin otherwise taught trained or tutored Howbeit to contemn it wilfully when it was established both by Spiritual and Secular Lawes to rail or vilify it to work upon it and restrain from Church which was too too frequent and familiar in times of yore must needs censure and condemn for peevish pervers malitious ignorance or wild zele sans knowlege For 't is a violation both of the fourth Commandment which they allege for Morality of the Lords day sith it was a day of rest appointed by lawful authority for Gods special Service and also of the fifth sith they despise and dishonor their Mother the Church in which respect Christ compares such to Pagans and Publicans Mat. 18. 17. beside the breach of al order and decency in Divine worship which St. Paul so much commendeth to be observed 1 Cor. 14. 〈◊〉 by al Christians Pardon the prolixity of this Solution Ob. Som idely prattle that new yeers gifts and gratulations God giv you a good yeer c. savour of gross Gentil superstition Ergo c. Sol. They are meer civil courtesies no Religious Rites like presents sent to great Persons or privat friends and parallel to common salutations good morow good night good speed which are liable to no superstition so that mote is removed but if they would conscientiously cast out the beam of fastidious prejudication prophanation and defamation with al uncharitablenes remaining in their own eys they should more cleerly descry or discern good from evil light from darknes and verity from falsity Ob. Others cast a captious bone in my Dish that our state hath cashired set Fests together with Monarchy Prelacy Liturgy solen service at Burials Mariage by Ministers and other Religious Rites Ergo 'tis presumption to plead for or protect any one of them Sol. This is a two edgd Sword sharp on both sides wher a rude hobling vers must be remembred contra Argumentum eâ—siserum contendere noli but this in point of Evangelical Fests concerns Magistrats and Ministers not privat persons For if they dare to celebrat Christmas or other holy dais I wil presume to be present by way of devotion without wilful disobedience to Superiors so wel as at their arbitrary exercises of Thanksgiving or Humiliation appointed publicly by the State or privatly in particular Congregations upon self-devised Edw. 6. 5. 6. 〈◊〉 3. Eliz 1. c. 2. made A. 1645. occasions Two Parliments hav inacted a du celebration of Christmas with other Fests which stil stand inforce for one only ORder condemns holy dais not warranted in the Word yet Nov. 5. stands stil as 't is fit it should which cannot annul an Act sith 't is a Maxime in Law that every thing must be dissolved the same way 't is made Nor is Christmas contained in thos general words of that Order being warranted by the general words of Scripture instituted by Apostolic Churches and practised in the Reformed Yea the procurers of that Order who wronged many privat Men and very unjusty took from me a Mannor bought of the Dean and Chapter of Exceter worth twelv thousand pounds were since routed or thrust out of the Hous and publickly declared to be a Party or Faction Apostats from their first Principles Parl. Declar. Sep. 27. 1649 bearing only the name of Patriots and Lovers of Religion but indeed needed Reformation The authority of Divines assembly Antipol 256. is of no validity for Edward their Favorer saith That an Assembly chosen by Magistrats as that was by Parlement hath no power by any primitiv patern to draw up a Government or Directory of worship for so many Churches being about 10000. Parishes in England wherof most part had not one member present Mr. Fisher saith that Presbyterists decry Preaching or administring Sacraments on Christmas day or any other sav the weekly Lords day yet they Lecture any day or make Fests and Fasts at their pleasures nor wil permit any to communicat unles 〈◊〉 be confessed or approved by the Pastor and his Prâ—sbyâ—ery They Preach and Teach that 't is unlawful to eat Minâ—d Pyes Plum broths or Brawn in December to trim Churches or Houses with Holly and Ivy to stick a Câ—llar of Brawn or Rost Beef with Rosmary to play at Cards or giv mony to Tradesmens Boxes or send a couple of Capons or any other Presents at Christmas to use a Ring in Mariage or cover a Hers with a whit Sheet Al which with many mo such pety fopperies they cal Popish Antichristian superstitions yet they most sottish in so saying and seducing poor People into a dangerous detestation of observing our Saviours Birth day Fest Here I desire al to take notice once for al that in a larger Folio work intended to the Press so soon as this hand can transcribe it I no wher meddle with state affairs nor tax the suppression of any Religious Ordinances which were high presumption to doo for who made me a comptroler of others specialy my Superiors But only defend the lawfulnes of them leaving al to their free disposal I am a plain welmeaning Man who claim a Scholars privilege to dispute de omni Ente for better ventilation of verity but in the preceding Theological Treatise produce nothing sav what very learned Orthodox Authors prescribe publicly in Print which is a sufficient warrant The things in themselfs are the same under al mutations of State and used latly in our Mother Church nor should good writers turn their tunes with every Wind. I maintain Monarchy to be the best form of civil Government and Episcopy of Ecclesiastic I hold set Praier best in public Congregations and sacred Fests fit for special occasions beside solen seasons of fasting for our sins but prefine no rules in thos behalfs I like divine Service and Sermons at Funerals for the Auditors edification desiring the like shortly at mine own and dislike dumb shews but we may not be our own Carvers or Chusers and Inferiors must submit with al meeknes modesty and humility as I ever hav doon I approv Mariages by Ministers in public Churches before thos by Magistrats in privat places sith 't is a sacred Ordinance of God in Paradise and not simply civil or carnal Generaly
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
literaly lift up to Gods Throne but mystical here meant analogicaly to the Roman Throne as Constantin and his Successors were for al power and their Thrones is of God If any ask how mystical Christ rules with an iron Scepter or Sword of war 'T is in a duple way 1. Divine against Devils Princes of this world which is stoutly waged 2. Human when Constantin crushed Maxentius Maximian and Licinius Christs Enemies This Child was not lift up to Gods Throne so soon as born for he was to rule but when he was ripe and ready for a Kingdom so tru Christ entred not his Kingdom so soon as born but at thirty yeers of age fit for Priesthood or spiritual Government The Woman fled into the wildernes wher God prepared a Vers 6 7 8. place to be fed one thousand two hundred threescore dais This Prophecy is afterward somwhat fuller repeated and described wherto it shal be deferred Ther was war in Heaven Michael and his Angels fought with the Dragon who with his Angels fought but prevailed not nor was their place found any more ther. Here is shewed how the Woman escaped the Dragons wait by Michaels rescu who being conqueror cast him down to Earth wherby hir Son was lifted up and she departed to a Desart This war was waged while the Woman travelled not after she was delivered as many misdeem for the battel befel before the Woman fled which was after hir dilivery and Rev. â—2 10 11 hir Sons taking up to Gods Throne Michael and his Angels having with them Christs Martyrs and Confessors fought for in the triumphant song 't is said they overcam by the blood of the Lamb and word of their testimony who loved not their lifes to death Semblably the Dragon and his Angels took with them the Roman Tyrans in their Train which worship them This Michael is not Christ as som suppose but chief of the Princes or seven Archangels specified by Daniel viz. that Dan. 10. 13. Dan. 12. 1. great Angel said to stand for Gods Children whom Christ King of Angels and Men opposed to Satans black Guard raging against his Saints For Angels are sent to defend the heirs of Salvation whom they invisibly protect against evil Spirits So in this war of the primitiv Church against the Dragons worshipers the Angels under conduct of their Chieftain acted both in strengthning Martyrs against Tyrans threats and mitigating or sweetning their torments beside many mo wais of weakning the Enimies spirits and dejecting their minds that oftimes they desisted or granted truce for a time til in fine after two hundred yeers war of persecution it pleased Christ to giv ful victory the Womans Child being lift up to the Imperial Throne and Satans Kingdom subdued as 't is said the Dragon prevailed not nor was his place found any more The great Dragon that old Serpent caled the Devil and Satan Vers 9. which deceivs the whol World was cast out into the Earth and his Angels with him He and al his Fiends being before worshiped as God was cast down from the top of Divinity to the Abyss of curs contempt and contumely For as God executed judgment on the Egyptian Gods at Israels delivery Exod. 12. 11. from their tyranny so he doth here they prevailed not or were overcome which is al one Hebraism and they camâ— no more ther. I heard a loud voice in Heaven Now is com Salvation Vers 10. 11. strength and Kingdom of our God and power of his Christ for the Accuser of our Brethren is cast down which accused them before our God day and night but they overcam him by the Lambs blood Thes words being most cleer sans Allegory or ambiguity are a Key to interpret the whol Vision For hence appeers that the Childs lifting up to Gods Throne is an introduction to Salvation strength and Kingdom of God and power of his Christ into the Imperial throne that the Enimy ejected is the Accuser who traduceth the faithful day and night that the forces used by Michael and his Angels were Martyrs and Confessors who overcam by the Lambs blood freely yeeldding their life 's to death Satan caled before Dragon and Devil is now new named Accuser as the Hebrews term him But contrarily the holy Ghost is Paraclet or Advocat the one Destroier the other Defender This title best agreed to thos times when Christians were accused by Roman Idolaters of Thyestean Fests Oedipean Incests Medean Murders Adultery Treason burning of Houses Poisoning Plagues Famin and al hainous crimes or hidious calamities which hapned but it aims chiefly at Satans trial of Job by tribulations as Pagans did Christians by persecutions Rejoice O Heavens and ye that dwel in them wo to the Inhabiters Vers 12. of Earth and Sea for the Devil is com down to you having great wrath becaus he knows his time is but short Though the Dragon was cast from the throne by Constantin yet People continued his worship specialy under Julian Apostat but soon after Christianity prevailed and al the Empire was washed with Baptism which made Satan rage and seek by al stratagems to undermine the Church This while the woman dwels in a Desart who being freed from Heathen tyranny til the seventh trumpets sounding and Christs secund coming lay not hid or invisible but lived in a midle condition like the Israelits before they entred Canaan who escaped Pharaohs slavery yet attained not the Land of promiss So Christians escaped Pagan bondage and served Christ freely Yet as the Israelits Apostatized to worship a golden Calf Baal Peor Balaam c. So Christians fel to semi-Idolatry or Iconolatry The Womans abode in the wildernes fourty two months answers to See Numb 33. the Israelits so many mansions in the Desart not without a tacit typical mystery When the Dragon saw he was cast to the Earth he persecuted the Vers 13. 14. 15 Woman which brought forth a Manchild to whom were given two wings of a great Eagle that she might fly from the Serpent into hir place to be nourished for a time times and half a time but the Serpent cast out of his mouth water as a Flood after the Woman that it might carry hir away Satan is cast down but not cast out who staying below essaied to oppress the Woman by what wais or wiles he could She began to fly but cam not instantly to the Desart as neither did the Israelits for Pharaoh pursued them into the red Sea and the red Dragon hir with a Flood of water quam bene cuncta quadrant the great Eagle is evidently the Roman Empire hir two wings the East and West Caesars under whos protection she fared in an Eremitical Estate three yeers and half expressed before by one thousand two hundred threescore dais to comply with Daniels times This Eagle in Esdras typifies the fourth Kingdom and 1 Esd 11. 16 17 the twelv feathered wings the twelv first Caesars from Julius to Domitian Thus
Israel was freed from Egypt on Eagles wings as the Lord saith Yea hav seen how I bore you on Eagles wings Exod. 19 14. and brought you to my self By water cast out of the Dragons mouth is meant Words and Doctrin as Salomon saith The Prov. 18. 4. words of a Mans mouth are as deep waters wisdoms Welspring Prov. 15. 〈◊〉 as a flowing Brook So water here is pestilent poison of Heresies specialy Arrianism against Christs Deity which grew up in Constantins dais and spred far under his Successors totus mundâ— miratus est se tam subito factum Arrianum This was the Flood of water issuing from the Dragons mouth like to carry away the Woman for 't is wonder the new initiated Emperors seing such dismal discords had not faln from the Faith as Julian did to their old Dagon the Dragon as finding most unity in impiety The Earth helped the Woman which opened and swalowed the Vers 16. 17. Flood cast from the Dragons mouth That is the Orthodox Oecumenic Synods drank up that Diabolical Deluge as dry thirsty Earth doth water which is a fit figure therof specialy sith Earth is oft put for the Inhabiters The Dragon was wrath with the Woman and went to wage war with the remnent of hir Seed which keep Gods Commandments and hav the testimony of Jesus Christ This is an entry to the next Chapter and as a Prolog to a new Tragedy raised by the Dragon against the Woman who at first footing in the Desart was encountred by two Beasts not so hideous in shape as the Dragon whom she most dreaded which history must be unlocked or unfolded I stood on the Sand and saw a Beast risa up from the Sea having Rev. 13 v. 〈◊〉 seven heads and ten horns and on his horns ten Crowns and on his heads the name of Blasphemy The Dragon seing he could not prevail by his new Arrian devise nor reign as yerst in his own name being divested of the Empire covertly erected a Vicarian Kingdom to rais a new deputed form of Monarchy then beginning 'T is a twofold Beast ten horned and two horned neerly allied representing the Secular and Spiritual State which reign jointly The first is the ten Kingdoms into which Barbarians shared the Empire when the Dragon was expeld This is the septicep Roman Beast under the cours of the last Head which after bore the Whore being here described by ten Kingdoms wherin he shal as he did before blasphem the only tru God by Iconolo-Idolatry for as the number of seven Heads is the Roman Empires Ensign so the name of Blasphemy is a note of Idolatry The ten Crowns set on his horns shew he shal be subject to the last head and swayed by it as wil cleerly appeer in the sequel The Beast which I saw was like a Leopard his feet as of a Vers 2. Bear and mouth as a Lyon to whom the Dragon gav his power seat and great Authority Thes three Beasts are resembled by Daniel to the three first Monarchies Lion to the Assyrian Dan. 7. Bear to the Persian Leopard to the Grecian al which this last Kingdom resembles in a certain confused mixture For in Body it was a Leopard like the Grecian which was divided into four parts as this into ten in Feet a Bear like the Persian which managed State affairs by Magi as this doth Ecclesiastic by Moncs or other Shavlings In mouth a Lion like the Babylonian which made Edicts to worship golden Images on pain of death as this denounceth death to such as shal refuse to adore theirs Som interpret thes Beasts literaly of proper cruelty which this last Beast shal exercise and the text wil bear both senses Now that the ten horns are meant only of the last seventh cours and not promiscuously of al as most deem is thus demonstrated The horns which florish and vanish with their head could not be of the fiv first becaus they as the Angel attests passed in St. Johns age together with the courses of thos Rev. 17. 10. 12 Heads Nor the sixth becaus that reigning then the time of horns was not com as the said Angel apertly avers Ergo they remain to the last Head Such then as distribut the ten horns among seven heads giving one to som and two to others at pleasure are in evident error crossing the plain text and Angels interpretation becaus they belong soly to the seventh Head as aforesaid By power which the Dragon gav is meant his Militia or Army as the Septuagints use the word Pharaâ—hâ— Host and God is caled the Lord of Hosts Now Satans Hosts or Forces are evil Angels and Idols the Devils Receptacles Thos he gav to this last Beast together with his seat and great Authority viz. that universal dominion which he exercised in shape of a red Dragon but in far unlike form that he might beguile the Womans Seed in the wilderness for he demeaned not as before nor professed to be as he was a sworn Enimy to Christianity for then they would shun him out of inbred antipathy which God at first set betwixt them but when he put Gen. 3. 15. off a Serpents skin and shewed as a Leopard or Panther which Beast the Dragon loths but al els lov to look on for his beauty and sweet smel as Isodor informs it was easy to deceiv the L. 12. 〈◊〉 〈◊〉 Church being secure from his old form not deeming or dreaming such close Idolatry should be professed or practised in an Empire which pretended Christianity and demolished Idols under a new masque of Image worship I saw one of his heads the sixth as it were wounded to death V. 〈◊〉 by Michael and his deadly wound was healed by the salv of this substitut authority and al the World wondred at the Beast That the 7 headed Dragon or Heathen Rome was the Beast of the 6th head wheron the old Serpent sat is cleer becaus the 7th succeded next in the same Seal to whom the Dragon gav his Rev. 17. 1â— Seat For 't is said after that fiv are falen and one is the sixth in St. Johns time and the other not yet com for though the Beast stil appeered septicep and the heads kept order one after another yee the Beast with al his furniture of heads and horns is presented under any State So that the same Roman Kingdom may be every wher signified under several sorts or courses of Government The last ten horn'd Beast began at healing of the sixth Beasts wound but not before as the series shews For what ever evil he did or adoration was given him al is said to befal after curing of that wound for the whol world wondred at him being healed but none of thos blasphemous acts against God are cited before They worshiped the Dragon which gav power and the Beast Vers 4. saying Who is like the Beast who can make war with him They worshiped not the Beast