Josephus in that point is to preponderate his Testimony in this or in any thing else that depends upon it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Absurdity admitted others will follow Secondly For the answering the second Difficulty I shall premise That it is not probable at least we have no assurance that those five namely Phasaelus Herod Josephus Pheroras and Salome were all the Children that Antipater had by Cypris because there is none of these but make part of his History but there might be in all likelihood other Children that died when they were Children and so left no memory behind them And furthermore add that it is no such extraordinary thing for a man to have more than twice as many Children of one Wife as Herod had of his Whence therefore I answer first That though this Argument looks very plausible on it it so fitting their conceit that would have Herod twenty five years old as Petavius amongst others would have him when he was made Prefect of Galilee yet there is no firmness nor certainty in it For Josephus in the place above-cited does not say that those very five Children were committed to the Trust of the King of Arabia which he names a little before every one of them acting a part in his History but to show how gracious Antipater was with the great ones of Arabia as well as of Idumaea and the sure Friendship and Confidence betwixt the King of Arabia and him he says he deposited his Children with him when he began his War against Aristobulus whether these or others more or less there is no mention thereof Wherefore for any thing this place will prove to the contrary they might be two or three Children that Antipater deposited with Aretas before Phasaelus or any of the other four mentioned were born Secondly That these five should be the Children and so Herod be twenty five years of Age when he was made Prefect of Galilee it will make him above thirty when M. Antony made him Tetrarch of Judaea at what time notwithstanding Josephus calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adolescentulus a Stripling and so contradicts himself Thirdly and lastly If Josephus meant these five to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dear Depositum with the King of Arabia it is then upon his surmise that the thirty seven years of Herod's Reign are to be numbred from the first Epocha but there being only the Testimony of Josephus for that against Josephus in a matter less liable to mistake this latter Testimony of Josephus is to be preferred before his former or any thing else that depends thereon as I noted before And thus we see that appealing to the mere humane Authority of Josephus the Testimony of Josephus himself plainly prevails against that Testimony of his that would disprove our fixing the Nativity of Christ to the Consulship of Lamia and Geminus and the Death of Herod to that of Nerva and Metellus How infinitely then must it preponderate when the Divine Testimony is added thereunto For that vanquished Testimony of Josephus by his prevalent Testimony does clash also with the Testimony of Holy Scripture Because if the first Epocha of Herod's thirty seven years Reign be taken Herod must die in the year of the Julian Period 4710. And therefore Christ cannot be born later than the year before viz. 4709. for he was born while Herod was living who sought the Child's life And the Evangelist Luke plainly declares that he was about thirty years old when he was baptized of John nay but beginning to be about thirty years old as Beza and our English Translation has it but I think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has another meaning there But let him be full thirty years old going if you will on his thirty one which will then be Anno P. J. 4739. and the thirteenth year of Tiberius But John did not begin his preaching before the fifteenth of Tiberius his Reign nor was Christ baptized by him before he had begun his preaching as it is plain out of that Gospel Wherefore the taking the first Epocha of Herod's Reign instead of the latter is a plain contradiction to the Testimony of Holy Writ To which especially the self-vanquished Testimony of Josephus must of necessity yield Moreover besides the particular clashing with this Testimony of S. Luke that sets the Baptism of Christ by John after the fifteenth of Tiberius the first Epocha of Herod's thirty seven years Reign is repugnant to the Epocha of Daniel's Weeks fixt in the twentieth year of Artaxerxes Longimanus which the Holy Writ makes the only Epocha of Daniel's Weeks as I have demonstrated above Now therefore though the Testimony of Josephus in one place were equal to his Testimony in another place even in this case that part of the contradiction is infallibly to be held for the truth that corresponds with the Holy Scriptures according to the second Postulatum in the first Chapter That when Historians clash one with another or one and the same Historian with himself that part of the contradiction is to be held true that best complies with the Holy Writ This is I say undeniably reasonable though the parts of the contradiction stood upon equal terms How much more then when the weight of Divine Testimony is added to that part that has the advantage already Wherefore he that has but half an eye as they say may easily discern that Josephus has committed a Parepochismus in chusing the first Epocha for Herod's Reign of thirty seven years instead of the second Which if he had chosen he had neither contradicted himself nor the Holy Scriptures but all would be in perfect ease and Harmony Josephus with the Sacred Scriptures and ancient Fathers and also with himself And Herod will be found dying in the Consulship of Nerva and Metellus and Christ born according to the opinion of the most ancient Fathers four years before in the Consulship of L. Aelius Lamia and M. Servilius Geminus which was the thing to be demonstrated For thirty seven years from that second Epocha viz. the Victoria Actiaca or Herod's being made King by Augustus do reach exactly into the year of the Consulship of Metellus and Nerva CHAP. XII The second way of proving Christ born in the Consulate of Lamia and Geminus viz. from the Tax mentioned by S. Luke Three general Taxes ordered by Augustus The Text in S. Luke touching this Tax explained and the Tax found the first of those two which were carried on by Cyrenius That this Tax is that mentioned in Suetonius and the Monumentum Ancyranum viz. the middle Tax and finished in the Consulate of Aelius Catus and Sextius Saturninus according to T. L. the year after that of Lamia and Geminus That Christ was born Lamia and Geminus being Consuls proved from Augustus his Decennial Resumptions of his Power Censorian and Monarchical And also from the Time-eaten Monument of Ancyra From the testimony
the just and honourable Revenues of it to shrink into the poor arbitrarious Pittances of either the appointment of the State or uncertain benevolence of the fickle People That Scene of things I say cannot but harden their hearts against listening to never so just a Reformation for the further enlargement of Christ's Kingdom and hazard the very Being of the Reformed Churches Whenas this way I wish may obtain would silence Atheism and Fanaticism at once and be the readiest means of bringing on those happy Times of the Church which God has promised and predicted by the mouth of his holy Prophets But this is the gross iniquity and madness of the Sectaries that they think so goodly and choicely every one of their own Party that they think it worth the while to hazard the safety of Reformed Christendom to support any how and keep up for the present the small freaks and conceits of their own self-chosen Way and Sect. Than which nothing can be conceived more enormous and outragious amongst the dealings of the Sons of men to bring into imminent danger so solemn and sacrosanct a Constitution as the Reformation for the Dreams and Opinions of private Spirits which no sober Christian would hazard for small indifferent dispensable things though they had the stamp of publick allowance upon them which it is and ought to be in the hand of the Sovereign Power to alter for the common good And verily this Fanatical distemper is so heinous and abominable that they that are on the right side ought to take heed how in the least shew they imitate it For a man may be factiously affected in a right Cause and bear an over-proportionated zeal for things of smaller concern out of an over-heightned Animosity against the present Sects to the hazarding the quiet settlement of the whole And if any one be so affected I appeal to the sober if he may not justly be reputed to play the Sectarian himself though it be against the Sectaries No such Cure for our Breaches and Wounds as the most profound Humility in all Parties and unfeigned mutual Love and Charity Of which Vertues or Graces whosoever is found destitute let him call himself of whatever denomination Christian as loud as he please be has really in him not one spark of saving Christianity This or to this sense at least and most what in the very same words I wrote and published about two or three years ago to fence Peoples minds from Popery and reclaim them from Schism and perswade them to adhere to the ancient Primitive Church according to which our English Church is reformed and whose Principles she professes and hath ever practised as to the point of the Primitive Christians their not resisting the Sovereign Power though with undaunted Courage they professed the Truth of Christianity against the Vanities and Idolatries of Paganism and now for its present seasonableness and usefulness I have here transcribed it if the sincere vehemence wherewith I writ it may but have a suitable effect for the perswading the Sectaries to leave off their Schism and reconcile themselves to the Church of England Whereby besides the Purity and Decency of Divine Worship and soundness in the Faith Loyalty and Monarchy may be secured and they become good Christians and good Subjects at once Thus much I thought fit to write by way of Preface to intimate the more particular Usefulness of this present Treatise Other things are taken notice of in the Introduction in which then I was not aware that I should have so much to do with those affected Rationalists who pretend that Prophecies especially those of Daniel and the Apocalypse are utterly unintelligible In which conceit though they may applaud themselves as more special Admirers of dry Reason yet I cannot see how their Opinion can well comport with serious Piety and a sound Mind For in their thus oddly adhering to their imagined Reason in this thing they point-blank contradict the Scripture which declares Dan. 12. That the wicked indeed shall not understand but the wise shall understand And that is but a sorry Triumph of Reason that is pretended to be over true Wisdom And then for the Apocalypse let us but consider what Pomp and Applause the Communication of the Visions of the Book-Prophecy to our Saviour from his Father is set out by Apoc. Chap. V. and then judge of the unreasonableness of this Imputation of Unintelligibleness And I saw in the right hand of him that sat on the Throne a Book written within and on the back-side sealed with seven Seals And I saw a strong Angel proclaiming with a loud voice Who is worthy to open the Book and to loose the Seals thereof And no man in Heaven nor in Earth nor under the Earth was able to open the Book neither to look thereon And I wept much because no man was found worthy to open and to read the Book neither to look thereon But at last the slain Lamb v. 7. came and took the Book out of the right hand of him that sat upon the Throne and thereupon the four Beasts and four and twenty Elders fall down before the Lamb and to their Harps chant out this new Song v. 9. Thou art worthy to take the Book and open the Seals thereof for thou wast slain and hast redeemed us to God c. And immediately upon this v. 11. there is heard the voice of many Angels about the Throne even of ten thousand times ten thousand and thousands of thousands saying with a loud voice Worthy is the Lamb that was slain c. Let us therefore in the fear of God consider not only how ridiculous but how blasphemous a thing it is to think that this pompous Introduction than which nothing can be contrived more highly solemn and pompous should be to a Book of Prophecies that are utterly unintelligible As if the incarnate Wisdom did not only sport with the Children of men but delude and mock them What can be conceived more horrid and impious Wherefore without doubt the Visions of the Book-Prophecy are clearly intelligible And for the Epistolar Prophecy the Epistles to the seven Churches that they are also clearly intelligible may appear from the Introductory Vision there also For Christ in his Pontifical Habit there dictates them And therefore they are as so many Oracles given out from the Urim and Thummim of our High-Priest Christ Jesus which the Seventy interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is clear declaration and certain Truth in counterdistinction to the obscure and ambiguous Answers of the Heathen Oracles and the Uncertainty of their Event And this is an Argument for the Intelligibleness and Truth of the whole Book of the Apocalypse it being all the Revelation of Jesus Christ the true High-Priest with his Urim and Thummim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clear Declaration to them that understand the Prophetick Stile Synchronism and History and such as will be accompanied with Truth and certainty of Event
with very solid Reason from History See his Recensio cap. 6. And consentaneously to this he cites that Famous Historian and Antiquary Hubertus Golizius who in his Annalis Historia of Augustus mentions the Numerousness of his Souldiers at that time and the distribution of his ordinary Legions throughout the Provinces and the Institution of the setled Revenue in the Consulate of Aelius Lamia and Servilius Geminus which immediately precedes that of Aelius Catus and Sentius Saturninus in which the middle Tax was finished as appears out of Dion From whose Authority alone it is evident that this middle Tax ended the next year following that of Aelius Lamia and Servilius Geminus How easie is it then to conceive that it began at least that very year if not the year before Whence it will be plain that this is the Tax and time when Christ was born viz. in the year of Lamia and Geminus according as the right Epocha of Daniel's Weeks requires and the Age of Christ when he was baptized of John demonstrates to be true See Chap. 8. When the thing is brought so near even by profane History we may be sure the exquisite truth of it will reach to that which we know to be true by Testimony Divine But Secondly It is observed out of the same Dion that such was the Policy of Augustus that he made a show as if he would keep the Government such as he received of the Senate which was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magister Correctorque Morum which was look't upon as a more fair and plausible Title than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Censor and so for his being Emperour that he used to resume this Censorian Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he did the Imperatorial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only for a set time namely from ten years to ten years Now the times of these resumed Powers at a complete decennial interval follow the first of them the first Tax of Augustus begun Agrippa being then his Collegue but the latter viz. the Resumption of his Imperatorial Power follows the said Tax transacted and begins in the year when Augustus was the seventh time and Agrippa the third time Consuls and ends with the year when P. Cornelius Lentulus and Cn. Cornelius Lentulus were Consuls as the other with the year before Saturninus and Vespillo being Consuls Wherefore reckoning on still by complete Decenniums the third Decennium from Saturninus and Vespillo of the Censorian Power will end in the year before the Consulship of Silius and Munatius but the third of the Imperatorial in that very year In which Dion says that Augustus did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he then entred upon the fifth ten-years of his Imperial Reign or Government But now count backward from the year before inclusively his last ten years of Censorian Rule will reach into the year of Aelius Lamia and Servilius Geminus the middle year in all likelihood of this middle Tax Thirdly The Time-eaten Names of the Consuls in that Monumentum Ancyranum above-mentioned as riddled out by T. L. fairly confirms that the midst of this middle Tax was in the Consulship of Aelius Lamia and Servilius Geminus For as he notes well Censorum Sinio cos and a little after this in consulatu Fi the former of these cannot be understood of Asinius Gallus as some would have it who was ten years before Vinicius and Alfinius because in Dion lib. 55. neither in the Consulship of Drusus and Crispinus immediately before his nor in Tiberius and Piso's that immediately follows nor in his own is there any mention of any Tax or Lustral Sacrifice wherewith they wont to be concluded To which I add it being said in that Monument of this middle Tax Nuper lustrum solus feci legi censorum Sinio cos it being at least twenty years from the erection of this Monument by Augustus to Asinius Gallus his Consulship Nuper would be very improperly applied in this case and circumstances but more naturally to ten years later the true time of this middle Tax And therefore this Sinio T. L. does not rashly phansie to be for Sentio for the Consul Sentius Saturninus Which haply may proceed from hence that he that read this Monument to the Scribe that was to write it fair for the Carver in stone pronounced the E in Sentio like an I as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew of old served for both E and I and in sundry words we may observe how E is changed into I. Thus the Ionians for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in derivations of words out of Greek as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we say Sicilia for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tingo for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animus and the like which shows how easily E runs into the sound of I. Whence we may fairly conceive how either the Reader sounded Sintio for Sentio or they being so near in sound the Scribe took it for Sintio And if we remember that it is a false Pronunciation to sound S for T but that they pronounced it like the Greek Tau in old time before I as well as before other Vowels and that this T after N was usually sounded like D it follows then that it was sounded by the Reader Sindio Which D in this word makes so faint an impress on the ear that the Scribe might very well think the Reader to him to say Sinio and wrote so accordingly And now for the latter in consulatu Fi which all Antiquaries look upon as a desperate business to make sense of T. L. conceives the whole word is either Alfinii or Vinicii as if it were Finicii For F and V consonant have muchwhat the same sound the Digamma Aeolicum that is F being rendred by V consonant in Latine words derived from the Greek as from the Aeolick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Latine Vis Vinum Vespera and so the Scribe might phansie him that read to him to have said Finicii not Vinicii and so to have wrote accordingly I must confess that the picking out sense out of old over-worn Marble Monuments from an eager desire of serving some Hypothesis may justly too often seem like the disease of young Maids that have the Green-sickness and pick strange stuff out of mud Walls to satisfie their longings so that these ingenious Conceits alone of T. L. would little avail with me but that they fall in with other manifest indications in the same Monument as when it says cum nuper lustrum solus feci legi that is to say transigi vel condi which is very harsh to refer in things of this nature to the distance of twenty years before whenas the Lustrums were every fifth year Wherefore it can be no Tax in Asinius Gallus his Consulship And besides this it is observable in the first Tax of these three though it was begun in the year when Sext. Apuleius and Augustus was the fifth time Consul
Postulatum That we are to acknowledge that sense of any passage of a Prophecy whether it respects the Epocha thereof or any other part to be the true sense that is least forced or is most easie and natural and most plainly agreeable to the words of the Prophecy and that does the least or no violence to the words of that passage whose sense is controverted This Postulatum is of it self so clearly reasonable that nothing can be added to make it more firm unless this ill consequence of denying it that we shall not ever know when we have the right sense of any Prophecy or indeed of any place of Scripture else if this be not the Touchstone thereof The second Postulatum When Historians disagree in their Story or Chronology forasmuch as profane History as it is vulgarly called is not infallible but some may be right in one thing some in another we are to embrace that story or passage of Chronology that suits best with or does the least violence to the certain Verity of the Sacred Writ And there is the same reason of one and the same Historian that varies from himself or writes in one place what is repugnant to what he has writ in another We are to account that passage the truest that agrees best with the Holy Scriptures and to acknowledge as touching the other that ignorance or inadvertence has misguided his Pen. This Postulatum is as reasonable and undeniable as the former because as Aristotle says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth is always consonant to truth whence that which is dissonant thereto must necessarily be false Wherefore that Historian that speaks consonantly and consistently with the infallible Holy Writ in the thing that he so speaketh he is to be judged to speak true compared with the other that in the point contradicts the Holy Writ or if one and the same Historian speak repugnantly to himself if one part of that Repugnancy agrees with the Sacred Text the same is to be esteemed the right the other an errour or mistake Now for that passage of the Prophecy that respects the Epocha of the Weeks the words are these Dan. 9.25 Know therefore and understand that from the going forth of the commandment to restore and build Jerusalem unto the Messiah the Prince shall be seven weeks and threescore and two weeks the street shall be built again and the wall even in troublous times Here the Epocha is to be taken without all Controversie from the going forth of a Command or Decree of which there were four one in the first year of Cyrus another in the second year of Darius Hystaspis a third in the seventh year of Artaxerxes Longimanus and a fourth in the twentieth year of his Reign But the first Decrees and consequently the Epocha's from them are pitched so high that they fall many years short even of the Nativity of Christ so that they are plainly shut out from any pretence of claim to be Epocha's of this Prophecy The competition therefore is only betwixt the Edict or Decree given out the seventh year of Artaxerxes Longimanus to Ezra and that given out in the twentieth of his Reign to Nehemiah Let us therefore consider the History of each and whether of them agree best with the Prophecy Ezra Chap. 7. v. 11. Now this is the Copy of the Letter that the King Artaxerxes gave unto Ezra the Priest v. 13. I make a Decree That all they of the people of Israel and of his Priests viz. of the God of Heaven and Levites in my Realm which are minded of their own free will to go up to Jerusalem go with thee And so from this 13. v. to v. 25. all is concerning the Temple and the Priests and the Worshp of the God of Israel But v. 25. his Commission is enlarged to Civil Judicature And thou Ezra after the Wisdom of thy God that is in thy hand set Magistrates and Judges which may judge all the People which are beyond the River all such as know the Laws of thy God and teach ye them that know them not And whosoever will not do the Law of thy God and the Law of the King let Judgment be executed speedily upon him whether it be unto Death or to Banishment or to Confiscation of Goods or to Imprisonment This is the summ of the Decree given out the seventh year of Artaxerxes unto Ezra Now that Commission given to Nehemiah is set down thus Nehem. Chap. 2. And it came to pass in the month Nisan in the twentieth year of Artaxerxes the King that wine was before him and I took up the wine and gave it to the King Now I had not been before time sad in his Presence Wherefore the King said unto me Why is thy countenance sad seeing thou art not sick This is nothing but sorrow of heart Then I was very sore afraid and said unto the King Let the King live for ever Why should not my countenance be sad when the City the place of my Fathers Sepulchres lieth waste and the Gates thereof are consumed with fire Then the King said unto me For what dost thou make request So I prayed to the God of Heaven And I said unto the King If it please the King and if thy servant have found favour in thy sight that thou wouldst send me unto Judah unto the City of my Fathers Sepulchres that I may build it And the King said unto me For how long shall thy journey be and when wilt thou return So it pleased the King to send me and I set him a time Moreover I said unto the King If it please the King let Letters be given to the Governours beyond the River that they may convey me over till I come into Judah And a Letter unto Asaph the Keeper of the Kings Forest that he may give me timber to make beams for the gates of the Palace which appertained to the house and for the wall of the City and for the house that I shall enter into and the King granted me according to the good hand of my God upon me This is plainly a Grant from the King to Nehemiah to build the City of Jerusalem and to wall it about We will add also out of Chap. 4. what straits they were put to at the building of the wall v. 7. And it came to pass that when Sanballat and Tobiah and the Arabians and the Ammonites and the Ashdodites heard that the walls of Jerusalem were making up and that the breaches began to be stopped then they were very wroth and conspired all of them together to come and fight against Jerusalem and hinder it And v. 16. And it came to pass from that time forth that the half of my servants wrought in the work and the other half of them held both the Spears the Shields and the Bows and the Habergeons They which builded on the wall and they which bare burdens and those that laded every one with one of his
belonging also to the Emperours though they mainly intrusted the Hierarchy with it and they giving no check by any Edict or Rescript from Theodosius M. his time to Leo Isaurus as I noted above this not forbidding is plainly encouraging commanding or assuring them in this erroneous way as he that rides an Horse and has the reins in his hands is supposed to approve of the way the Horse goes if he checks him not with the bridle and so direct him into the right way So that the Apostasie thus begun under the Emperours it is manifest they stand guilty thereof and so became Apostatical or Pagano-Christian Heads of the Beast so soon as the Apostasie began Which is the thing that was to be demonstrated 6. And that the forty two months War of the Beast commenced as early as the Apostasie may be easily understood by any body that understands the Genius of the Apocalyptick Stile which is highly figurative and of a lofty vigorous sense-striking strain using the fullest and strongest Metaphors and therefore it is no wonder that all the Contest and Tug betwixt the Apostatizing Empire and the Witnesses from the beginning to the end of the Contest is set out by that one high-sounding Word or Phrase of War though at first it was only a Dispute and Contest in words as in the Case of S. Jerome and Vigilantius And the Metaphor is so easie and natural though so grandisonant that our Theological Controversies and Disputes are ordinarily called Polemical Divinity that is in plain English Warring or Warlike Divinity And this War is not said to be betwixt the Head of the Beast and the Witnesses as if the War could not begin till the Head of the Beast positively opposed the Witnesses but betwixt the Beast and the Witnesses so that even while there was no Edict of the Emperours against the Witnesses yet the War might be begun and continued betwixt the Beast and the Witnesses unless a man will be so humoursom as in the Fight of an Horse with a Bear because the Horse bites not with his head but only kicks with his heels to deny he fights with the Bear And yet how positively the Emperours did concur with the Apostatizing part of the Empire has been declared above 7. That the Beast was in being before the ten Kings rose in the Empire is demonstrated from your own Concession viz. That the Apostasie of the Empire was before the ten Kings rose in the Empire For the Apostasie into Pagano-Christianism is that very Form or Essence that turned the Empire into that state which the Prophetick Stile calls The Beast that was is not and yet is And its being divided into ten Kingdoms confers no more to its being a Beast than quartering a slain Mutton into four quarters by a Butcher contributes to its being a slain Mutton which it was as fully before So that this Division in neither case is a Causa sine qua non of the thing being so Nor does it follow because the Apostatized Empire is represented by the Beast with ten Horns crowned that therefore it was not a Beast before those ten-crowned Horns no more than it follows that the Apostatized Hierarchy represented by the Whore Chap. 17. so drunk with the blood of the Saints and so gorgeously apparelled was not a Whore till she was grown so extremely sumptuous in her Ornaments and barbarously cruel in her Persecutions The use of the ten Horns crowned in the Representation of the Beast Chap. 13. is not to signifie it was not a Beast till those actually crowned Horns but to distinguish him from the Dragon with ten Horns uncrowned Chap. 12. and so to intimate that this Beast Chap. 13. is a Representation of the Empire after it had degenerated into a Pagano-Christian State For the Division of the Empire into ten Kingdoms was not till after it had become Christian 8. And lastly As for your Postscript I do not ground my distinction of the Beast's forty two months prosperous Reign from his Reign at large upon the different Readings of Rev. 13.5 but prove that their Reading that read v. 5. That power was given him to make forty two months War with the Saints or that he was to proceed prosperously or do prosperously forty two months and not to continue at large is the best and truest sense As is proved in the Preface to the Answer to the Remarks I say that Reading or sense I contend for is not supposed but proved forasmuch as the issue even the final issue of that War is but a partial Fall of the City and correspondent Rising of the Witnesses I pray consider the sixth seventh and eighth Queries and the Notes on them and I think it will be impossible for you not to be convinced CHAP. XXIX Hints of an Answer to a fourth Letter That the Rising of the Witnesses Rev. 11. denotes a partial Regaining only of the Kingdom of Antichrist into the hands of Christ A further Enforcement of the same Truth The Event of the forty two months War of the Beast in what sense partial in what final The whole Event of the Rising of the Witnesses the Object of the Prediction The Times and Half reach not beyond the sixth Trumpet The Object and Subject of the three Wo-Trumpets not the same The continued Conflict betwixt the Antichristian and Evangelical Party with the Effects thereof to what Visions referrable Passages in Daniel Chap. 7. amply explained That even from our Antagonists Epocha the Reckoning not by Years but Semi-times in the Medial Visions is necessary No hopes of foretelling from the Medial Numbers to a year or thereabout when the Church's Affliction shall cease proved by many Arguments The danger of forcing out pleasing Interpretations of the Prophetical Visions when they will not afford them 1. TO your first Paragraph I say That which falls out after the War of forty two months equal and Synchronal to the three days and an half to the three Times and an Half and to the rest that synchronize with these and is the issue of this forty two months War is the final issue thereof But the Rising of the Witnesses falls out as the issue of that War betwixt the Beast and them after the three days and an half equal and Synchronal to the forty two months according to the express intimation of the Text Chap. 11.11 Wherefore the Rising of the Witnesses commensurate to the partial Fall of Babylon or of the great City is the final issue of the forty two months War of the Beast against the Saints and Witnesses according to the express indication of the Vision This is the final issue of the forty two months War which closes with the Exit of the sixth Trumpet which the Vials follow and are intended for a further Ruine of the Beast afterwards So that this so plain a Truth is not inconsistent with the regaining of larger shares nay the whole Kingdom of Antichrist into Christ's own hands again
mentioned even in the fifth Vial. And when so horrible a War was raised against the Evangelical Party here in England in Eighty eight and that by the great Providence of God they were so defeated this is referrible to the third Vial. And if in the midst of the sedulous Attacks of the Antichristian Party some mighty Potentate in Christendom should by God's Providence be raised up in their behalf the hearts of Kings being in the hand of God this were referrible to the fourth Vial. But according to the Apocalyptick Stile this is to be accounted neither any part of the forty two months War nor of the Rising of the Witnesses It is something tedious to insist on things so plain 6. In your sixth Paragraph you lay great stress upon that Passage Apoc. 17.17 touching the ten Kings that God has put into their hearts to fulfil his Will and to agree and give their Kingdom to the Beast until the words of God shall be fulfilled which words of God you understand of Daniel's Prophecy of the little Horn having the Saints given into his hands until a Time and Times and dividing of a Time And of those other words of Daniel where he says I beheld and the same Horn made War with the Saints and prevailed against them until the Ancient of days came and Judgment was given to the Saints of the most High and the time came that the Saints possessed the Kingdom Dan. 7.21 22. and then you skip from v. 22. to v. 27. adding And what Kingdom that is he tells in the following words but they follow a great way off The Kingdom and Dominion and the greatness of the Kingdom under the whole Heaven And you say you suppose I will not say this Kingdom is so given and possessed yet and if not how can you say the little Horns making War with the Saints and prevailing against them for a time and times and half a time is expired I pray you Sir think seriously on this Answ Well I have thought seriously on it and find what you lay such great stress on has no strength in it at all I easily admit those words of Apoc. 17.17 may allude to these passages of Daniel But there is nothing here that infers that the forty two months War of the Beast with the Saints extends any further than the partial Fall of the great City and the then commensurate Rising of the Witnesses Which Time I call the prosperous Reign and War of the Beast which are the Time and Times and half a Time here mentioned in Daniel and in which Fall the last Semi-time current he made War and prevailed against the Saints as Daniel also has foretold And this was till the Ancient of Days came and Judgment was given to the Saints of the most High v. 22. which is further explained v. 26. which you wisely skipped over But the Judgment shall sit and they shall take away his viz. the little Horn's Dominion not all of it at once as it was not at the Fall of the tenth part of the City and commensurate Rising of the Witnesses but leisurely by degrees Which Apocalyptick Vision therefore is an excellent Commentary on this Text of Daniel God has adjudged the Cause to the Evangelical Party by this partial Fall of Babylon and the then Rising of the Witnesses This taking away part of the little Horn's Dominion is a Pledge of the having it consumed and destroyed even to the end But this destruction and consumption is not the issue of the forty two months War wherein the Beast prevailed for such a time against the Saints but at last he was partially vanquished but it is the result of the Effusion of the Vials so that things that lay so close wrapt up in Daniel are thus distinctly and explicitely set out in the Apocalypse and the Explication found to be the easie and natural sense of Daniel Do not wink wilfully against Truth and you will easily discern it See my Exposition of Daniel's second Vision on this place v. 26. And though this is so easily answered yet you are earnest with me again at the close of your Letter to observe that the Time Times and half a Time reach as far as till the Ancient of Days shall come and till the Judgment shall be given to the Saints c. Which thing I grant you viz. That the Time and Times and half a Time of the Horns prevailing War against the Saints did reach so far till the Ancient of Days gave him so notorious a check and counterbuff in the partial Fall of the City and the then Rising of the Witnesses This was the final issue of the forty two months once prosperous War of the little Horn or Beast against the Saints Which Time and Times and half a Time is no where mentioned in the Vision of Daniel Chap. 7. but in v. 25. then comes that in the 26. verse which is evidently to be expounded as I have above expounded it That upon the Judgment being set his Dominion in part was taken away in the partial Fall of the great City to which the Time and Times and half a Time do reach and comprize in the last Semi-time This is the issue of the three days and an half 's War or seven Semi-times War of the little Horn or the Beast with the Saints But the consuming and destroying his Dominion to the end that is the work of the seven Vials which being done then it follows v. 27. And the Kingdom and Dominion and the greatness of the Kingdom under the whole Heaven shall be given to the Saints of the most High For then is the descent of the New Jerusalem in opposition to the great City of Babylon now quite abolished and after comes in the blessed Millennial Reign of Christ upon Earth which is the greatness of his Kingdom under the whole Heaven All which glorious Providences you would crumple up within the three Times and an half whenas it is demonstrated in Mr. Mede that the three Times and an half reach but to the Exit of the sixth Trumpet which you acknowledge the seven Vials to follow Consider seriously these things But to proceed to the seventh Paragraph 7. Here I only briefly advertise you that the first appearance of the Rising of the Witnesses falling some eighteen years short of the last Semi-time according to your Epocha or not reaching it by eighteen years that this is a greater Argument against the truth of your Epocha than against my Hypothesis that a Semi-time is the only Authentick Vnite in the Eventual Computation of the Medial Visions For according to your Epocha the Rising of the Witnesses will not begin after the seventh Semi-time current but before it which is expresly against the Text After three days and an half which absurdity cannot be salved but by making the entire Resurrection of the Witnesses the adequate Object of the Prediction and so it will reach about seventy years at least
Prophetick Visions by Premiss the second But this State commenced at least fifty years before the ten Horns that is the ten Kings were all risen up in the Empire Wherefore the Beast under the seventh Head was in being before the ten Kings or ten Horns were risen up in the Empire Which was the thing to be demonstrated and which I conceive can never be confuted nor solidly answered by any one that acknowledges the Apostasie began at least fifty years before the ten Kings appeared in the Roman Empire In the interval indeed betwixt the Pagan and Pagano-Christian Caesars there was no Head of the Beast but that was the time wherein there was no Beast It was that time in which that part of the Name of the Beast was made good viz. Is not was and is not as that part is made good under the Pagano Christian Caesars or at large under the seventh Head viz. Is not and yet is For then it is rightly said of him He is not that old Pagan Beast and yet being again then revived into the Image of the former Pagan Beast in this Pagano-Christianity it is rightly said of him that he is and so the whole is fulfilled Is not and yet is But certainly when-ever he was either in his primitive or revived state he was not without an Head by Premiss the second And thus we have seen how solid and unexceptionable their Opinion is that place the Epocha of the forty two months War of the Beast with the Saints or Witnesses as high as the Apostasie of the Empire into Paganish Superstition and Idolatry that is to say about three hundred ninety three or four hundred years after Christ According to which Epocha the Reformation begun by Luther which is the partial Fall of Babylon and the then commensurate Rising of the Witnesses will commence about the middle of the second month of the last Hexamenon or Semi-time and reach into the middle of the fifth if not into the sixth month which is a wonderful easie natural and congruous completion of the time of the Event of that Vision But if the Epocha of that forty two months War be placed fifty or sixty years later viz. at the Rising up of the tenth King or tenth Horn in the Roman Empire the Rising of the Witnesses will begin about twenty years before the last Semi-time which is harsh and incongruous Besides that it would not reach the end this Epocha is intended for viz. to shew there will be a further fulfilling of this Vision of the Rising of the Witnesses even to a full ruine of the City of Babylon or the Beast so that the deliverance of the Church will be fully completed before the Expiration of the forty two months Which is plainly repugnant to express indications in the Vision it self For first The partial Fall or Fall of the tenth part of the City is plainly said to come to pass after the three days and an half which is the same with a Time and Times and half a Time or forty two months So that it is as evident as if it were writ with a beam of the Sun that the final issue of the forty two months War of the Beast with the Saints or Witnesses is no other than the partial Fall or Fall of the tenth part of the City and not of the whole City and a Rising then of the Witnesses commensurate thereto And then in the second place If the completion of this Vision of the Fall of the City and Rising of the Witnesses were within the forty two months space extended to a full deliverance of the true Church and an utter Ruine of Babylon or the Beast since the fulfilling of this Vision of the Rising of the Witnesses is before the Exitus of the sixth Trumpet Apoc. 11.14 and that it is confessed on both sides that the Vials all of them follow the sixth Trumpet and are in the seventh and that yet these Vials are to be poured upon the Beast by this reckoning there will be no Beast left for them to be poured upon Which is a most manifest Repugnancy CHAP. XXXI The Ichnography of Ezekiel 's Temple according to Villalpandus with two ways of computing the proportion of the Outer Court to the Inner thereby THE right and assured understanding of the Extent of the Symmetral Times of the Church being of so good use and great moment and that depending upon the knowledge of the proportion which the Outer Court has to the Inner which proportion is to be understood out of the Ichnography of Ezekiel's Temple which that learned industrious and judicious Writer on this Subject Johannes Baptista Villalpandus has delineated I shall first set down this Ichnography of the Temple so far as is useful to this purpose according to the mind of Villalpandus and after prove the truth and solidity thereof SW Africus NW Caurus SE Eurus NE Aquilo The entire Area of the whole Temple on which it is built viz. a. b. c. d. is five hundred Cubits long and as many broad and therefore is a perfect Square A perpetual Porticus noted with three Lines of which the middle is punctulated or made by points fifty Cubits broad divides this whole Area into seven equal square Area's SW NW X. Y. SE. Z. NE and into one oblong Area α. β. γ. δ. having the length of two hundred and fifty Cubits but the breadth of an hundred Cubits And there is a perpetual middle Ambulation or Walk in this perpetual Porticus And the middle Line viz. that which is punctulated drawn through the midst of this Walk doth fitly and that perpetually divide the Porticus in respect of the said Area's into exteriour and interiour Which being done it will be manifest that the oblong Area with the interiour Porticus lying about it and appertaining to it viz. ε. ξ. η. θ. will bear precisely a double proportion to each of the seven Area's with their interiour Porticus's belonging to them and looking into them single as in ε. ι. χ. λ. and so of the rest For the interiour Porticus's look into their own proper Area's or Courts the exteriour into their neighbouring Courts or Area's excepting the outmost of all as μ. ι. Ï. ν. and the rest which are placed on the Perimeter For these look out into the fields But from hence we may understand how naturally all the Porticus's which have Courts and Area's placed on both sides as σ. α. γ. ν. and φ. χ. ψ. ω. are divided long-wise into two equal parts and that those parts only which look into the next Area are to be reckoned to be the Porticus of that Area And therefore whenas that long Porticus which on all sides compasseth the rest of the space of the Temple can be rightly thought to look into a neighbouring Area only by one half of it self divided long-wise it is very reasonable that that interiour half part only of the Porticus should
Cruciform or Cross-like nor would have been toward each of the four quarters of the World five hundred Cubits but two hundred only measurable in one and the same Line Wherefore the House of God it self or holy Edifice in account of its Binian or Porticus's that it was extended into a Square is clear from hence and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relating to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner House intimate a Perimetral dimension thereof namely of the House not of a mere Wall as Castellio is fain to make a Wall about square five hundred Cubits each side thereof though he makes no Porticus's go along with it But it 's plain the exterior House it self is here a measuring And the Septuagint say expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he measured the Platform of the House round about in order and so finds each side five hundred Cubits to each quarter of the World Five hundred Cubits in the measuring Reed so Ludovicus Capellus Castellio and others not five hundred Reeds And whereas it is said v. 17. He measured the North side five hundred Cubits c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about how can one single side be round about Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as if he should say in Perimetro in the Perimeter Doubtless that is the genuine meaning of that word in these places here For the sides single do not encompass the House but all put together But every single side is part of the Perimeter which does really environ this square House or Building SW Africus NW Caurus SE Eurus NE Aquilo And yet there is still a pretty odd confirmation of the matter behind which I conceive is worth the noting It is indeed a Paganick Oracle and such as implies the Pagan Daemon to have supposed or rather known the proportion of the outer Court to the inner according to these Dimensions of Villalpandus The thing is recorded in S. Augustine De Civitate Dei lib. 18. cap. penult ult In the year of our Lord 313. the Gentiles were informed by the Oracles of their Daemons that Peter forsooth had so bewitched the World that the Name of Christ should be worshipped for three hundred sixty five years but after the said number of years being completed forthwith there would be an end viz. of this Worship of Christ And to this Oracle says the Father the Gentiles gave such great credit that they were called back from the Christian Profession nor would embrace it till the end of the said years after they had found the Oracle to be false Now that the Oracles of the Daemons should circumscribe the continuance of the Worship of Christ within three hundred sixty five years verily it is hugely difficult to divine whence they drew that Conjecture unless from that Apocalyptick Vision Chap. 11. where John is commanded to measure the Temple and Altar but for the outer Court to cast it out to be trodden under foot by the Gentiles for forty two months compared with the Courts of Solomon's Temple whose dimensions by reason of their great Longevity they very well knew and discerned the outer Court to have to the inner Rationem triplam sesquialteram the proportion of three and an half to one From whence they easily collected the outer Court being to the inner as the Conculcation of the Gentiles for forty two months to the Worship of the Name of Christ that the Worship of Christ was to continue but twelve Prophetick months or three hundred and sixty years For as seven is to two so forty two to twelve But for greater Caution they added five years which might answer to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the five adjectitious days in the Aegyptian year So careful forsooth was the Devil in framing the Prophecy lest his Clients might over-hastily expect the Event and so himself seem to have been deceived And being he was so careful of not seeming to be deceived it 's a sign he would not have given out this Oracular Compute unless he had been sure of the proportion of the outer Court to the inner which is a notable confirmation of Villalpandus's dimensions of the said Courts of the Temple But as cunning as he was the Devil was egregiously deceived in this that he thought the Worship of Christ would cease at the end of those years whenas the Vision only intimates that his Worship after three hundred and sixty years would be contaminated with the Idolatrous Rites and Superstitions of the Gentiles but not that pure Paganism should ever return again Some haply may be ready to laugh at this Mathematical skill in the Devils of measuring the Courts of the Temple whereas in the mean time they themselves are more to be laught at for their own unskilfulness or ignorance in History which informs us that the Oracle told the Inhabitants of Delos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their present Evils and of the rest of the Greeks would cease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they doubled the Altar in Delos as Plutarch relates in his De Socratis Genio Which Answer of the Oracle Plato interpreted of the study of Mathematical Sciences as if those studies were recommended to the people by Apollo whose Oracle was at Delos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it is not the work of a bad or dull-sighted Wit but of one extremely well exercised in the skill of Lines to find or take two middle Proportionals And yet this is the only way of doubling suppose the Cubick Altar at Delos But it was much more easie to find the proportion of the outer Court to the inner that no man distrust but the Devil might accurately effect that whenas it is plain their skill is much greater But in the mean time this does notably confirm the truth of Villalpandus's dimensions of the Courts of the Temple when both their Computations conclude the same proportion betwixt the outer and inner Court and the same years of the Church as yet not lapsed into her Apostasie And the Daemons could not be ignorant of the true Symmetry of Solomon's Temple they being so longaevous and many of them in all likelihood having lookt down upon it and contemplated it CHAP. XXXIII Four Questions touching some Particulars in the Vision contained in the fourth and fifth Chapters of the Apocalypse with Answers thereto As what meant by Opening the Seals Who the Sitter on the Throne Who the Assistents about the Throne And who the slain Lamb. THESE four Questions upon occasion of some Papers from one not unversed in Apocalyptick Speculations I think fit to consider and to answer touching the Vision contained in the fourth and fifth Chapter of the Apocalypse 1. What is meant by opening the Seals of the seven-sealed Book 2. Who is he that sits on the Throne with that Book in his right hand 3. Who are that Company that are assistent or about the Throne 4. Who is that Lamb slain to whom the Book is given
third part of men will expire Answ This Objection looks handsomly and ingeniously on 't at the first sight and it is a very desirable thing to us Christians that it should be solid and true But the grounds thereof I conceive are not firm For it only supposes does not prove that the loosing the four Angels An. Dom. 1289. is the precedent year to the Epocha of three hundred ninety six years at the ending whereof they shall have slain the third part of men For first though three hundred ninety six added to twelve hundred eighty nine make sixteen hundred eighty five yet it is a precarious business to place the Epocha of the three hundred ninety six years after and not in the very Year 1289. Moreover if the Year 1289. be the Epocha of the three hundred ninety six years the Turks will have done their business of slaying the third part of men that is of abolishing the Eastern Roman Empire quite vanquishing it and possessing it to themselves and utterly extinguishing the Succession of the Constantinopolitan Emperours above two hundred years before the Expiration of these three hundred ninety six years wherein they were to do the Feat Whence there is a necessity of taking Mr. Mede's Epocha viz. the year of Togrulbec's Inauguration by Chaiim Biamrilla into the Turkish Empire And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a Participle of the Preterperfect tense and signifying as much as having been prepared that intimates that the loosing them is after their being prepared and respects the time of their being bound in the great River Euphrates there forth-coming and in readiness being once loosed to slay the third part of men at the time appointed viz. at the Expiration of the three hundred ninety six years which commence from the Inauguration of Togrulbec and therefore terminate in the taking of Constantinople and so extinguishing the Eastern Roman Empire and Succession of the Constantinopolitan Emperours Togrulbec was inaugurated Emperour of the Turks in the Year 1057. and the Angels let loose in the Year 1289. so that the time of their being bound in the River Euphrates is two hundred thirty two years All which time they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forth-coming or in readiness after they were once loosed to slay the third part of men at the Expiration of the three hundred ninety six years commencing from their first being bound or indeed from their first being a Turkish Kingdom upon the Inauguration of Togrulbec or Tangrolipix as others call him This is the genuine sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place But there is no Example in any Greek Author that I know where it signifies Commissioned And if it did and this Commission commenced with the loosing of the Angels in the Year 1289. whenas Constantinople was taken in the Year 1453. they must then have executed their Commission above two hundred years before they had Commission so to do as I noted above Add unto all this if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could signifie Commissioned viz. to slay the third part of men for three hundred ninety six years only it does not at all thence follow that when they have slain that is quite vanquished the Eastern Empire and seized on it that they may possess it no longer than so but on the contrary it seems improbable but that they should enjoy the possession of it some considerable time And I must confess I find no limitation of their time in the Visions but that it may reach into the seventh Vial when they with other Nations will be vanquished by the Army of that Divine Heros on the white Horse with a Sword coming out of his mouth And the Turks according to the general consent of the best Interpreters are concerned in the sixth Vial which is next to the seventh And most certainly the Exitus of the sixth Trumpet as being past at the Rising of the Witnesses and partial Fall of Babylon does not terminate the Turkish Empire But the entire Visum of the sixth Trumpet is the Turks vanquishing and possessing themselves of the Eastern Roman Empire and the general Impenitence of the Western thereupon Which general Impenitence ceased to be in the Rising of the Witnesses and partial Fall of the great City which is the Close of the sixth Trumpet as is evident Apoc. 11.14 Whence we see that the killing of the third part of men was past before that as appears from Chap. 9. v. 18 20. and the supposed Commission executed and expired before the Reformation So that the Turks have continued about the matter of an hundred years from the Exitus of the sixth Trumpet already and how much longer they may continue God alone knows And therefore for any thing hence appears the Turk may some time plant the Tabernacle of his Palace in Rome according to what I have declared but yet only by way of a rational Conjecture upon Dan. 11. v. 45. But whether the Conjecture be really true Time alone can discover A general Repentance of those sins that are charged upon the Western Empire Rev. Chap. 9. v. 20 21. why may it not prevent so great a Judgment and I wish the experiment were tryed For surely it must be very acceptable to the God of Truth and Mercy that those that profess to worship him abstain from Idolatry and the Effusion of innocent Blood CHAP. XXXVII Why the Author of the Apocalypsis Apocalypseos did only take up as an Hypothesis but not formally prove that when there is any promise or threatning before the Epiphonema in the Epistles to the seven Churches it indicates things Political touching the State on Earth but if placed after the Epiphonema an invisible State or Concerns of the other World and yet adventured to argue therefrom THIS mentioned in the Argument I must confess is taken up as an Hypothesis nor did I ever go about to prove it the fitness of the application of it proving it self to be a true Hypothesis that is not a mere Hypothesis but a real Truth And what way was there to prove it but by Induction advertising it was true in every part Which I will now intimate to make a supply for the former defect And first we will consider those promises that come after the Epiphonema they being the fewest and respecting only the three first Epistles It is evident that the Promise after the Epiphonema in the Epistle to the Ephesine Church I will give to eat of the Tree of Life which is in the midst of the Paradise of God is understood of the state of the other Life viz. of Heaven as is manifest from Luke 23.43 and 2 Cor. 12.4 And so the promise after the Epiphonema to the Church in Smyrna Shall not be hurt by the second Death this is plainly a promise of being made partakers of the first Resurrection as appears from Apoc. Chap. 20.6 And it is the sense of the Primitive Church on this place as you may see in Mr. Mede
thus unexceptionably constituted as having no other Author or Cause of it self but it self i. e. the reason of its Existence and Essence such as it is is resolvible only into the transcendent Excellency of its own Nature or Idea This plausible Plea humane Reason if need were might offer in behalf of three Hypostases and no more than three in the Divine Essence But the Triunity of the Godhead being an ancient solemn and Divine Tradition embraced not only by the Church of God but by the best and divinest Philosophers of old whether we have rendred punctually and particularly the very reasons of three Hypostases and no more or not yet it is indubitable but that in the general we have not erred viz. that the Godhead was most absolutely completed in these three though we cannot give the account so particularly and precisely and that therefore there was no more And Ingenuity and Modesty may well acquiesce in this general Hypothesis touching so profound and unsearchable a Mystery And scarce any I think would have hesitated touching this Divine Tradition if they could have reconciled these three real Hypostases not Logical Notions according to the first Definition with the Vnity of the Godhead that is if they could have made out that there is no Repugnancy in affirming That there are three real Hypostases in one singular or individual and indivisible Divine Essence or Substance which one singular and indivisible Divine Substance is that one God according as it is described in the second Definition of whom the whole Creation depends But now that there is no repugnancy in this I think I may say is demonstrable and that in a few words and from Principles acknowledged by all viz. That the Generation of the Son is not arbitrariously or precariously dependent on the Father but that it is the very Priviledge of his Nature to be necessarily unavoidably and eternally generated of him by an Emanative Generation as he is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Eradiation of his Father's Glory And so none will question but that the Holy Ghost proceedeth either from the Father or from the Father and the Son by an Emanative Procession Nor can any Wit of man imagine why the production of one should be emanative and not the other Now the nature of what is emanative from another is this whether it be Mode or Substance That as it is not that adequately from which it does emane but something some way distinct therefrom else nothing did emane and there would be no Emanation so that which does emane thus necessarily is as inseparably one and indivisibly with that from whence it doth emane as the parts if I may so speak of any Substance incorporeal which is Ens unum per se non per aliud So that if that which does emane is Substance from Substance they are both as much one Substance as to Substance as any one Substance can be according to our third Definition Insomuch that according to this account of the three Hypostases the second and third issuing from the first by an eternal necessary and unavoidable Emanation not arbitrariously or precariously which is the proper Character of Creation the Creature having but a precarious Existence all these three real Hypostases are as much one singular Divine Essence or Substance by definition the second as any Substance can be From whence it plainly follows that though there be three Hypostases in the Divine Substance so described in the second Definition yet that Divine Substance being as perfectly one as any Substance can be that yet there is but one God which is the thing that was to be demonstrated Which plain account is a Key that will unlock the hardest difficulties in the Athanasian Creed touching the Trinity and Vnity of the Godhead I will give one Instance for all where it is said The Father is God the Son is God and the Holy Ghost is God yet there are not three Gods but one God If any one should here object that nothing can be God but what is Divine Substance and that if the Divine Substance of the Father be the sole adequate Substance for the whole Trinity of the Hypostases the second and the third Hypostases will be empty Logical Notions according to Definition the first but if they be real Hypostases there will be three Divine Substances whatever is said truly to be God being a Divine Substance I say according to this account we may safely and intelligibly pronounce that the Father is a Divine Substance the Son a Divine Substance and the Holy Ghost a Divine Substance yet there are not three Divine Substances but one absolute Divine Substance according to Definition the third and so plainly but one God though three Hypostases Whose Union is such accordingly as has been described that they make one singular or individual and indivisible Divine Essence or Substance nor admit of any singular Divine Nature or Substance excluding therefrom or not including themselves Forasmuch as that fourth being a singular Divine Nature would ipso facto be an Hypostasis by Definition the first unless we can imagine a singular Divine Substance devoid of Intelligence Whence it is manifest that the above proposed account is the most unexceptionable and intelligible that is and the true account indeed how three real Hypostases are consistent with one singular Divine Substance that is with one God If any one be curious in these things he may read the Scholia at the end of the last Chapter of my Enchiridium Metaphysicum as also the six last Sections of the third of the Divine Dialogues and the Scholia thereon But this brief account from thence I thought fit to insert into my Paralipomena Prophetica because the truth of some Passages in my Exposition of the Apocalypse depends upon the truth of the Mystery of the Trinity As Apoc. Chap. 9. v. 11. and Chap. 11. v. 2. For our Compute of the Symmetral Times of the Church implies the Truth of the Mystery of the Holy Trinity which if it were not true would argue our Computation false and that we are out in our Interpretation CHAP. LI. Fourteen Queries raised out of a Letter written in favour of some Passages of S. E. his Remarks with Answers subjoined to each Query I Thought to have concluded my Paralipomena Prophetica with the immediately foregoing Chapter touching the Triunity of the Godhead But having a Letter sent unto me written in favour of some passages in S. E. his Remarks before my Paralipomena were printed off I thought it not amiss to raise some Queries out of the same Letter and answer to them and so conclude all with these Query 1. Whether in those words Rev. 10.6 That there should be time no longer Time there signifies the Political Order and Government of the World and implies that in the Millennial state all Humane Laws and Polities shall cease and the Government be carried on merely by
the guidance of the Spirit and whether that Voice Rev. 16.17 from the Throne It is done and the same Voice Rev. 21.6 do not answer to Time should be no longer c. Rev. 10.6 Answ The true sense out of the Original of that latter Clause of Rev. Chap. 10. v. 6. and of the following Verse is this That there shall be no longer time saving in the days of the voice of the seventh Angel when he shall sound c. This is made good in my Notes upon my Exposition of that Chapter and still further confirmed by the Answer to the Remarker on the place So that no man of any competency of Judgment can possibly deny the truth of that Exposition Wherefore if Time signifie the Political Order and Government of the World we are assured by the Oath of the Angel that such Government will continue all along the sounding of the seventh Trumpet which reaches to the end of the World For his swearing there will be no longer time saving what the seventh Trumpet comprizeth implies that Time which S. E. would have signifie Political Government will continue all that Trumpet long But now for the Voice It is done in those places mentioned how it can answer to this place let any man of sense consider unless it be such an impertinent Answer as is perstringed in that Proverb Which the way to London A poke full of Plums The mentioned Voice It is done though Time here signified Political Order and Government were nothing to the confirming that Notion For Rev. 16.17 it signifies nothing but assurance of success to the Ministers of Christ's Kingdom under the seventh Vial. And Rev. 21.6 the assurance of the truth of the Prediction of the glorious appearance of the New Jerusalem on Earth That the thing is as sure as if it were done already and therefore he presently adds I am Alpha and Omega c. as intimating his ability certainly to effect it Query 2. Whether the Plagues inflicted by the Witnesses were not inflicted during their 1260 days prophesying Chap. 11.6 and therefore the same with the six first Plagues there being no other actually inflicted Plagues prefigured but they This is taken out of the Answer to the Remarks pag. 119. Answ This is made a Query because the above-mentioned Letter pretends Allegations against the truth of the Affirmative thereof As that most of the first six Plagues were expired before the Witnesses began to prophesie and that also those Plagues belong to the Sealed Book-Prophecy which the prophesying of the Witnesses does not and are inflicted by barbarous Nations c. To which I answer That the prophesying of the Witnesses and the six first Plagues or Trumpets are Synchronal according to Mr. Mede and the Truth it self and therefore none of the Plagues could expire before the Witnesses began to prophesie And although the prophesying Witnesses belong not to the Sealed Book-Prophecy yet being Synchronal to the first six Trumpets of the Sealed Book-Prophecy they are so to the first six Plagues and therefore falling in to the same time bid fair for proving the Inflicters of the said Plagues and those six to be the Plagues the Witnesses are said to inflict during the 1260 days of their prophesying in which they must inflict them or never For the Scene of the Witnesses goes off at the close of the sixth Trumpet Nor do these first six Plagues being executed by the barbarous Nations hinder but that they may be inflicted by the Witnesses in that way they inflict any Plagues which if positively is only by denouncing them as Jeremy is said to do the things he denounces Jer. 1.10 The Objector also seems not to distinguish betwixt the Witnesses prophesying it self and the Plagues attending their prophesying nor betwixt their Power of inflicting Plagues and their actually inflicting them The thing therefore I say is this That there is no other positively and actually inflicted Plagues prefigured but those contained under the first six Trumpets to the close of the sixth whereof the Fall of the City and Rising of the Witnesses is referrible Upon which it is said the second Wo is past Chap. 11.14 And the Fall of the City or Conversion of so considerable a part of the Western Empire to the pure Gospel is referrible to the effect of the fire proceeding out of the Witnesses mouths Chap. 11.5 according to my Interpretation Query 3. Whether the opening the Temple Rev. 11.19 is just before the first Vial but the time of the seeing the Ark there not till the sixth Vial whenas yet the opening the Temple was for the immediate shewing the Ark and the sight thereof the first thing related upon the opening the Temple Answ Whoever reads considerately and unprejudicedly the 23. Chapter of these Paralipomena cannot but be fully assured that what follows the Doxologie of the Elders Rev. 11. and the joyful Annunciation of the Fall of Babylon Rev. 14. falls into the times of the Vials and is a more broken and defectuous Representation of them Wherefore whereas after the Song of Moses and the Lamb Rev. 15. which answers to the Doxologie of the Elders and joyful Annunciation of the Fall of Babylon the Opening of the Temple there v. 5. is in order to the going forth of the Vial-Angels and there being no pouring forth of the Vials but by the Vial-Angels nor they doing their work before they come out of the opened Temple it is plain that the Temple was open or stood open before the first Vial Rev. 11. though the mention of its standing open is not before the sixth Vial the opening of the Temple being not simply for the shewing the Ark but for the going forth of the Vial-Angels But the Temple standing all this time open the Ark is not said to be seen till some time after it denoting the time of the Calling of the Jews with whom God has made an everlasting Covenant as this Ark is the Ark of the Covenant Nor is it said that John saw this Ark but it is said indefinitely to be seen the eyes of all at that time being to be cast upon that Holy Covenant which God made to Abraham and his Seed for ever expecting that God himself will have an eye to it then and make good his glorious Promises to that long exercised and afflicted people Nor is the sight of the Ark the first thing related upon the opening the Temple but though the Temple stood open before yet it is not mentioned till now the more to set off the richness of this discovery of God's Mercy towards the Jews which the Apocalypse every where sets such an excessive value upon as if this were such a weighty Arcanum or Mystery as S. Paul also calls it that it were worth the opening the Temple though it were but for the discovery of that Mystery alone Query 4. Whether what happens in the allotted times of the Trumpet-Angels and Vial-Angels may be attributed to the Angel to whom