the LAMBS BOOKE OF LIFE The antithesis of which words distingnishing between them that are written in the LAMBS BOOKE and those that defile and make or dot abominations or leys doth seeme to intimate that they that are free from outward evill conversation but in all appearance and likelihood are holy are written in the Lambs booke And if any such fall off from this outward good conversation and fair-shew of holinesse and degenerate into an evill conversation they are put out of the Lambs booke As the Psalmist in Psalm 69. v. 21. to 29. speaking of those that should have pittied him in his afflictions but instead thereof so farre degenerated from their profession that they gave him gall for his meat and in his thirst gave him vinegar to drinke among other judgements upon them he prophesieth this for one Let them be blotted out of the book of the living and not be written with the righteous that is with them that at least in all appearance are righteous Which context of giving vinegar and gall c. is in the judgement of our last Translators applyed by the Evangelist Matth. 27.48 Mark 15.23 unto the degenerating Jewes of professors becoming persecutors of godlinesse offering Christ upon the crosse vinegar and wine mingled with bitter myrrh Even as one of those curses prophesied in that sixty nineth Psalm v. 25. let their habitations be desolate as it was first applyed to and executed upon that Apostate Judas according to the Apostles allegation Act. 1. So since upon the generality of the Jewes in their scattering for their falling off from the Gospell so plaine a Commentary upon their Law Suitable to this it is said in Revel 22 vers 19. If any man shall take away from the words of the booke of this prophesie God shall take away his PART OUT OF THE BOOKE OF LIFE and out of the HOLY CITY * ☞ and from the things which are WRITTEN IN THIS BOOKE And thus the generality of the Jewes at present are blotted out of the Lambs Booke whiles fallen off from the profession of true godlinesse And those likewise are blotted out in the second verse of this twelfth of Daniel that at first arose in outward profession for and in the behalfe of the common good cause at last fell off to their everlasting shame But those that are in the booke of election can never totally and finally fall away As their effectuall regeneration being once really begun can never utterly bee extinguished Once in Christ and ever in Christ ¶ For thirdly their awakening out of their sleep in the dust vers 2. signifies no more immediately and in the generall then the recovery of the Jewes from their dispersed despised condition among all Nations wherein they seemed afore that to lie as dead politically As afflictions are called a death killing and dying Rom. 8.36.2 Cor. 4.10 11. 2 Cor. 6.9 And a poore man because distressed and despised is as some learned conceive called a dead man in regard he is put in opposition to the living as meaning the rich Eccles 6.8 As on the other side the restauration of the Jewes from captivities under men is compared to the making dead bones to live again Ezek. 37. And their outward call thereunto is likened to a resurrection Rom. 11.15 though the event of both these two prophesies last quoted doth not stay there in an outward call and deliverance from captivity as to the Elect. For there are two sorts of Jewes as the sequell makes the distinction that are outwardly called and entered into the beginning or preparation to their restauration as it followes ¶ Fourthly It is said many not all shall awake and of them that awake some onely awake to everlasting life and the other to everlasting shame The meaning whereof must needs be to this purpose That all the native or naturall Jewes shall not be awakened to the generall call of the maine body of them unto their restauration but some there shall be even or them either so naturalized to Heathenisme or so diabolized to Turcisme or so superstitionized to Papisme at Judaized unto Leviticall ceremonies that they shall slight their call and so their recovery insomuch that they shall still sleep in the dust of their earthly miserable condition till the common deluge of destruction on Christs enemies sweepe them away with those to whom they adhered And againe of the maine body of them that are awakened even some of them imbracing true religion and the cause of Christ with a false heart and flagging in the pursuance thereof by reason of the then present troubles shall be cast off by the rest of the Church and so end in temporall and at last eternall shame Whiles on the other side the generality of the rest of them that were outwardly called attending upon that outward call till they were inwardly effectually called and so persevering in the saith and cause of Christ shall attaine to a three-fold life First The life of honorable liberty never more to be vassalized to other Nations Secondly The life of a most glorious religious Church-State never more to be scattered Thirdly At the end of their perseverance to the period of the thousand yeares to the life of eternall glory ¶ 5. So that the resurrection as some would call it here meant is not a resurrection to use their word in a proper sence That is it is not a Physicall resurrection viz. of the deceased bodies out of their graves but a metaphoricall resurrection of the living First politicall of their persons from bondage and then spirituall of their souls out of the state of unbeleefe The physicall resurrection of the dead elect Jewes is not till that resurrection of all beleevers which is at the end of these five and forty yeares mentioned vers 11 12. and at the beginning of the thousand yeares As the resurrection of all the wicked is not till the end of the thousand yeares as hath been afore discussed So that as the said thousand years of the RESTITUTION OF ALL THINGS is bounded with two physicall resurrections as hath been afore discussed So this five and forty years of the preparation to that RESTITUTION by stirring up the Jewes to stand for their liberty till they be setled is bounded with two resurrections the first metaphoricall the second physicall of which more after when we come to dispute the time when this RESTITUTION OF ALL THINGS shall begin as is hinted in the residue of this twelfth Chapter of Daniel from the fourth verse to the end § 22 The amplification of the Jewes State in that five and forty yeares is held forth in the third verse in two distinctions First In a distinction of their glory that are then effectually brought in Secondly In a distinction of their graces ¶ 1. The distinction of their glory is that they that be wise shall shine as the BRIGHTNESSE OF THE FIRMAMENT And they that turne many to righteousnesse or justification for
END and the judgement of the immortal God shall come to mortals then shall come upon men the GREAT JUDGEMENT and the BEGINNING c. as 't is in that Sibyl But saith Lactantius speaking to this of the Sibyl Neverthelesse all universally shall not bee then judged of God but those onely which are verst in the Religion of God The Poets saith Lactantius in the 22. Chap. of the aforesaid Book by Poetical licentiousnesse corrupted that which they had received for in that they fang That men having finished a thousand yeers among the dead they should be restored to life again as Virgil saith When all these soules have turned the wheele at the forgetfull RIVER of death by the space of a thousand yeers God cals forth these unmindfull in a great Troup that they may see againe these places that are upon the convex face of the earth and shall againe begin willingly to return to their bodies Herein their understanding deceived them saith Lactantius That the dead shall rise againe not after a thousand yeers of their death but that being restored to life againe they may REIGNE A THOUSAND YEERS WITH GOD. By God Lactantius meanes Christ as he openly explained himselfe but a little afore Of which Resurrection saith Lactant. Chap. 23. the Philosophers also endeavoured to say something as corruptly as the Poets For Pythagoras disputed that the soules of the deceased did passe into new bodies but foolishly as hee said himselfe was made up of Euphorbus his soule Chrysippus spake better who as Cicero saith established the Porch of the Stoicks he in his books which hee wrote concerning PROVIDENCE speaking of the renovation of the World brings in this Seeing * things are so it appears it is not impossible that we also when we have finished this present life after certain wheelings about of times should bee restored again into this very estate in which we now are And the Sibyl saith thus It is hard indeed to beleeve but when the judgement of the world and of Mortals shall come hee shall send the wicked into darknesse c. but those that imbrace godlinesse SHALL AGAINE LIVE UPON EARTH GOD GIVING THEM BOTH SPIRIT HONOUR and LIFE Chap. 24. Lactantius faith I will adde the rest Therefore saith he the SONNE of the Highest and Greatest God shall come that hee may judge both quicke and dead according to that of the Sibyl Then shall there bee confusion of all mortals of the whole earth and the OMNIPOTENT himselfe shall come upon his Tribunal to judge the soules of quicke and dead and all the world But when hee shall doe that saith Lactantius and shall restore the just that have beene from the beginning unto life hee shall * converse among men a thousand * yeeres and shall rule them with * a most righteous Government Which somewhere the Sibyl proclaimes Hear me O yee men the eternal King doth reigne c. Then saith Lactantius They that shall bee alive in their bodies shall not dye but by the space of those THOUSAND yeeres shall generate an infinite multitude and their off-spring shall bee holy c. And they * that shall bee raised from the * dead shall bee OVER THE DEAD AS JUDGES But the Gentile Nations shall not bee utterly extinguished but some shall bee left for the victory of God that they may bee triumphed over by the just and brought under the yoake of perpetual servitude A little afore that the Prince of Devils the forger of all evil shall bee * bound with chaines and shall * bee in hold all the THOUSAND * yeer es of THECELESTIAL EMPIRE under which righteousnesse shall reign over the world After whose coming the just shall bee gathered together from all parts of the earth c. and the holy Câ—â—IE shall bee placed in the * midst of the earth in which the BUILDER thereof GOD together with his just ones ruling shall ABIDE Which City the * Sibyl thus points out And the City which God made the same hee made brighter then the Sunne Moone or Starres Then all darknesse shall bee taken away c. The Moone shall bee as bright as the Sunne and the Sunne sevenfold brighter then it is c. The earth shall abound with fruitfulnesse c. The whole nature of all things shall joy in freedome from dominion of evill All beasts and birds not preying on one another shall bee at peace one with another c. quoting the Poets touching the golden Age shewing their error in this that mistaking the Prophets who for the certainty of things spake of them as past though minded them as to come they thought they were all past Alleadging also the Sibyls that in divers places affirme that men shall live a most quiet and plentiful life and shall reigne together with God and the Kings of the Nations shall come from the bounds of the earth with their gifts and shall adore and honour the great King c. These things saith Lactantius Chap. 25. are those which are spoken by the Prophets that they shall come to passe whose ☞ testimonies and words I deemed not needfullto set downe because it would bee an infinite worke If any aske when those things shall come to passe I but now said above that that * change must needs bee when * SIX THOUSAND YEERS * shall bee compleated and that chiefe day of the last con ☞ clusion of them doth now draw neer Touching the signes you may know them by the Prophets c. when this summe of six thousand yeeres shall bee compleat they teach who have wrote of the quantity of the number of yeers since the Creation according as they have gathered it out of the holy Scriptures and divers Histories which Writers although they vary and the summe of their number differs yet every mans expectation seems to bee not beyond two hundred yeers hence Yea the thing it selfe shews that the fall and ruine of things will bee in a short time * onely the CITY of ROME being now in safety there seems no cause of feare in any such thing But when that head of * the World shall fall and bee * a RUINE instead of ROME * as the Sibylls foretell who * doubts but the end to humane affaires and the whole World is now come Wee said saith Lactantius Chap. 26. a little afore that in the beginning of the holy Kingdome it shall bee that the Prince of Devils shall be bound by God But that same Prince when the one thousand yeers that * is when the 7000 yeers shall * begin to determine hee shall bee loosed againe c. and shall stir up all Nations under the dominion of the just to warre against the holy City whereupon innumerable people shall bee gathered together who shall besiege it Then shall the last wrath of God come upon the Nations and overthrow them unto one man with many terrible shakings c. of the earth and other wonderfull signes c. and infinite
ΑΠΟΚΑΛΥΨΙΣ ΑÎΑΣΤΑΣΕΩΣ THE Resurrection Revealed OR THE DAWNING OF THE DAY-STAR About to rise and radiate a visible incomparable Glory far beyond any since the Creation upon the Universal Church on Earth For a Thousand yeers Yet to come before the ultimate Day of the GENERAL JUDGEMENT To the raising of the Jewes and ruine of all Antichristian and Secular Powers that do not love the Members of Christ submit to his Laws and advance his interest in this Design Digested into Seven Bookes WITH A Synopsis of the whole Treatise AND Two Tables 1 Of Scriptures 2 Of Things opened in this Treatise By D R. NATHANAEL HOMES Non prudenter damnant vel indocti quod nesciunt vel docti quod novum putant vel aliqui quodcunque redarguere nequeunt LONDON Printed by Robert Ibbitson and are to be sold by Thomas Pierrepont at the Sun in Pauls Church-Yard MDCLIII Magnificis Senatibus Conciliis caeterisque terrarum or bis Dynastis MONITORIVM IMPERIALE ex Epistolâ Constantini Magni ad Saporem Persarum Regem pro Christianis Scriptâ DIvinam FIDEM conservans veritatis luce perfruor Epistola ex Euseb de vit Const l. 4 c. 9. c. hujus veritatis luce ductus divinam fidem intelligo His igitur ut res ipsae confirmant sanctissimum Dei cultum percipiens hanc colendi rationem quasi Magistram me habere profiteor ad cognitionem sancti Dei. Hujus Dei vim potentiam auxiliatrices meorum bellorum nactus ab ipsâ ultimâ oceani orâ exorsis universum inde orbem firmâ salutari spe erexi ita ut omnes Gentes quae tot tyrannorum dominatu oppressae dum quotidianis calamitatibus cederent propè extinctae essent meâ operâ meisque laboribus ad commodiorem statum revocatae sint Hunc Deum immortali memoriâ me honorare profiteor hunc liquidâ purâ mente celsissimâ in sede locatum avidissimè contemplor Hunc humi procumbens invoco omnem sanguinem execrandum odores ingratos ac detestandos abhorrens omnem terrestrem è sacrificio flammam fugiens quibusomnibus turpiter pollutus nefandus in explicabilis error MULT AS GENTES ET TOT AS FERE NATIONES AD PROFUNDISSIMA TART ARA PROJECIT Nam quae hujus universitatis Deus ad humanae providentiae neceslarium usum benignitate quadam suâ in lucem edidit haec AD CUJUSQUE CUPIDITATEM RAPI nullo modo patitur puram solummodo mentem animum omni labe vacantem ab hominibus flagitat quibus ille virtutis pietatis actiones ponderat Bonitatis enim MANSUETUDINIS officiis placatur complectens Mites TURBULENTOS aversans amans FIDEM coercens infidelitatem OMNEMQUE CUM SUPERBIA JUNCTUM DOMIN ATUM PERRUMPENS arrogantium vim reprimens QUOS FASTUS EXTULIT DE SOLIO DETURBANS humiles injuriarum perferentes justis premiis afficiens Eodem modo JUSTUMETIAM IMPERIUM MAGNI FACIENS SUIS SUBSIDIIS OPIBUS COMMUNIT regiamque prudentiam pacis tranquillitate conservat Minimè sane errare mihi videor frater mi si hunc solum Deum profiteor OMNIUM DUCEM parentem quem multi hîc cum Imperium tenerent insanis erroribus agitati respuere aspernari conati sunt Sed HORUM TAM ACERBUS EXITUS FUIT UT OMNIUM MORTALIUM JUDICIO ILLORUM CALAMITATES EXEMPLI LOCO PROPONERENTUR SIMILIA SCELERA PERSE QUENTIBUS In hoc numero ILLUM UNUM fuisse arbitror qui DIVINA IRA TANQUAM ALIQUO FULMINE ex hoc loco dejectus in VESTRAS ORAS DELATUS EST * Valeriani apud persas Captivitatem intelligit patefacto de suâ famosâ turpitudine triumpho nostro Sed illud bene cecidit quod nostris potissimum temporibus in ejusmodi SACRILEGOS tale supplicii exemplum editum sit Nam mihi contigit nonnullorum exitus animadvertere QUI PAULO ANTE POPULUM DEO CONSECRATUM NEFANDIS EDICTIS PERTURBAVERANT Quapropter immortales Deo gratias ago quòd singulari providentiâ universum hominum genus qui DIVINAM LEGEM COLUNT AC VENERANTUR restitutâ pace incredibili laetitiâ voluptate afficitur Ex quo facilè mihi persuadeo optimo tutissimoque statu omnia collocata esse cum per eorum castam acceptam colendi Dei rationem ipsorum inter se de divinâ naturâ consensionem omnes ad se Deus rapere colligere dignetur HUNC PRAECLARUM HOMINUM COETUM CRISTIANORUM INQUAM de quibus omnis est a me suscepta oratio cum audiam etiam Persidis potissimam partem quod mihi sanè est gratissimum EXORNASSE quantâ me putas perfundi voluptate Tecum igitur praeclarissimè agitur cum ill is etiam quoniam UTRAQUE VESTRUM HAEC FAELICITAS COMMUNIS EST. Isto enim modo Deum hujus universitatis Dominum parentem PROPITIUM ET PLACATUM habebis Hos igitur quoniam hâc dignitate es tuae fidei commendo Hos cosdem propter insignem tuam pietatem tibi in manus trado Hos ut DECET HUMANITATEM TUAM complectere ama Sic enim TIBI nobis istâ tua fide IMMENSUM BENEFICIVM praestabis Annotationes EN fidem ponit divinam non traditiones nec opera Religio nis ejusque cognitionis fundamentum * Heb. 11.6 Illâ innuit sacras Scripturas lucem veritatis statuente ductu certissimo haud Enthysiasmorum somniis diriguntur fideles ** Isa 8.20 Inde inquit recta Deum colendi ratio caetera cultuum inventa profligans abhorrens ne in profundissima projiciant tartara Nesciunt Scripturae vel accumulatam adorationem iis alienam †1 Cor. 10.7 collat cum Exo. 32 5.6 ubi Idololatriae accusantur Judaei festum Jehovae proclamantes dum per media humanitus inventa illum venerantur vel Christianum nullâ in serie venerationis collocatum * Exteri vocantur quasi diceret Anglice extravagants 1 Cor. 5.12 Eph. 2.12 quo minùs Christo per omnia cultus media constituta auscultaret Non patitur divina voluntas vel modum religionis vel materiam AD CVJVSQVE CVPIDITATEM RAPI †Matth. 20.3 Luke 11.42 Vbi minuta legis dum instituta non praetereunda quanto minus Evangelii ut 1 Cor. 11. de Revelato capite crinibus nec religiosum a tantillo cultus instituti ociari †Tria statuit Constantinus quasisalutis hominum columnas Fidem nimirum purae menti inherentem justitiam mansuetudinem actionum omnium moderatrices praesertim erga Christianos Has approbat speciminibus quibusdam experientiae notis Deum scilicet coercere INFIDELITATEM omnemque cum SVPERBIA JVNCTVM DOMINATVM perrumpere Quos FASTVS EXTVLIT de solio deturbat JVSTVM AVTEM IMPERIVM magnifaciens suis subsidiis opibus communuit Hunc Deum omnium Ducem parentem qui hîc cum imperium tenerent insanis erroribus agitati respuere aspernari
5 Chap. Of Christians BOOK V. 1 Chap. Dr. Prideaux his Arguments against the future state of this glory on earth answered 2 Chap. Dr. Pareus his Arguments answered 3 Chap. Mr. Baylies nine Arguments answered 4 Chap. Mr. Hayne answered 5 Chap. An universal Argument of the generality of men answered 6 Chap. Containing our replies to mens objections or exceptions against our Arguments BOOK VI. The introduction laying forth the generall heads of what this future glorious state on earth shall be viz. 1 Chap. shews the Chaos preceding 2 Chap. The Creation constituting 3 Chap. The Dimensions 4 Chap. The Qualifications viz. Sect. 1. Shews it to be a Sin-lesse condition Sect. 2. Sorrow-lesse Sect. 3. Death-lesse From which three do issue those particulars in the Sect. 4. That there shall be no Humane ruling Majesties Coercive Superiorities Church-censures Fears Wants Desertions Labour Decay Procreation of children Sect. 5. Temptation-lesse Sect. 6. A Restauration of all the creatures Sect. 7 A Time-lesse state Sect. 8 A perfection of all qualities Sect. 9 A confluence of all comforts Sect. 10 The face and character of Eternity 5 Chap. The priviledges of the said state Sect. 1. The fulfilling of all Mysteries and Prophesies Sect. 2. A superabundant pouring out of the Spirit Sect. 3. A wonderful return of prayers Sect. 4. Those Church-ordinances then remaining shall be in a higher Key Sect. 5. Vnion of all Saints on earth Sect. 6. Honour to all that is holy BOOK VII 1 Chap. The Introduction 2 Chap. Several Prognosticks of the said glorious state on earth approaching Sect. 1. The expiration of some accounts Sect. 2 The might of the Churches enemies Sect. 3 The height of their wickednesse Sect. 4 Wars and rumors of Wars Sect. 5 A touch on other Prognosticks 3 Chap. Several Computations when the said glorious estate on earth shall begin Sect. 1 Reusners Sect. 2 Huets Sect. 3 The Rabbins Sect. 4 Brightmans Sect. 5 Alsteds Sect. 6. Medes Sect. 7 Parkers Account Sect. 8 Clavis Apocalyp Account Sect. 9 The Julian and Jews Account Sect. 10 Hainlinus Account Some Errata Page 23. line 48 put the at God to the word power p. 38. l. last save ' four move from the word opinion to the next word them p. 46. § 12. l. 3. r. Commentary p. 48. § d. l. 8 for being râ—are and ib. l. 12. change at world into p. 52. l. last save three remove the latter Parenthesis to next after 9 p. 63. l 10. for Sciences r. Scions p. ib. l. 13. from the end of the p. put out the Paren at But and insert it in the third l. following at beleevers p 66 r. fifth p 67. r. sâ—xth p 71 insert in l 24. at Alcoran ib. p. in l 36. insert at meaning these words as some compute and in the next l. save one insert at least p 73 insert at afterwards in the last l p 79 l 30 adde to the word John there p 83 l 8 at clouds p 86 § 1. l 1. put out p. 89 l 10 from the bottome insert at have the word fully p 92 in the Marg for lo r illo and for illit r. illis p 100 marg l 10 put at juxta and at simularetur and at Balaami and put out that at isâ—e p 117 l 16. for counter destruction r. counter distinction p 119 l last save one for sazed r saved p. 124. Sect 3. r. Sect 2 so accordingly in all the rest of the Sections to the end of the third Pook only in p. 232 and 233. Sect 3. is twice printed so that the first is to be read 32 according to that order the first error p. 124 put them in p. 126. l 8 put out p 133 marg l last save one for Ends. r AND 's p. 145. l 10 r governours p 158 for Act. 12 r by Arâ—ta Euseb l 1 c 12. p 179 § 15 l 20 r have p 181 marg l 20 for yee r yea p 201 marg l 4 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is p 220 marg l 12 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 232 r Sect. 32 p 342 last marg 〈◊〉 â—te r in the parenthesis saith p 471 in the title for ch 1 r. ch 2. And p 4â—3 for ch 1 r ch 3 And p 475 for c 2 r c 3 and so 477 479 481 483 485 487 489 There are some other Errata which time would not permit to conect As for the Latâ—ne of the first Book there was no leasâ—â—e at all to look over any part of it In obedience to an Order dated October 6. I have as my present weaknesse will give me leave perused that which hath been brought unto me written by Dr. Homes in several Books concerning the Kingdome of Christ on Earth and doe returns this as my sense of it 1 THe Subject which is the Reigne of our Saviour with his Saints on the earth is of a transcendent glory in it selfe of universal consequence to all persons and states of very great seasonablenesse for the present Times Like a peâ—ce of rich coine it hath been long buried in the earth but of late dayes digged up againe it begins to grow bright with handling and to passe current with great numbers of Saints and learned men of great Authority As the same Sâ—at at several seasons is the Evening-star setting immediately after the Sunne and the Morning-star shining immediately before it So was this Truth the Evening-star to the first coming of Christ and giving of the Spirit setting together with the glory of that Day in a night of Antichristianisme Now it appears againe in our Times as a Morning-star to that blessed Day of the second effusion of the Spirit and the second appearance of our Saviour in the glory of the Father 2 The manner of handling this Subject in this Book appears to be with piety and modesty learning and judgement industry and variety variety of divine matter excellent reading choice Scriptures and openings of Scriptures out of all which ariseth much present light many hints to more light quickning occasions to further searches and discoveries So that this Book is in one a well grown Orchard and a Nursery of Truths 3 The opinions which the Doctor holds forth in this Book cannot be expected to have a concurrence of all gracious and judicious Spirits or a cleernesse in all particulars the subject being a Prophetick Truth approaching indeed but still at some distance yet they all move upon the three-fold Hinge of three principal points which seem to lye faire and uppermost in the letter of divers Scriptures and have been stamped with the Authority of men eminent in holinesse and learning These three points are such as cut off all pretence to the flesh to sensuality carnality contention from the Reigne of Christ such as instruct the Saints to a peaceable patient and joyfull waiting for the coming of Christ That when he appears they may appear with him in glory such as being rightly understood confirme the letter and
Jewes shall bee life from the dead But this is spoken peculiarly of the JEWES and of their RESTITUTION to the Church-glory on earth of which wee treat as well as of their conversion as divers pious learned conceive Nor doth the Apostle here use the word RESURRECTION much lesse FIRST RESURRECTION I am also at a great losse how Regeneration can handsomely be cloathed with the relation of a Resurrection or living again according to Scripture-phrase For there an unregenerate man is called a dead man and sinne a death and a state of non-conversion in sinne a lying dead intrespasses and sinnes Ephes 2. And so in a due and just opposition the Apostle calls Conversion and Regeneration a Quickning a Rising a Raising a Life but not a Quickning again a Rising or Raising againe For an unregenerate man was not alive afore in relation to any spirituals which are the things wee and the Apostle speake of The word AGAINE in living againe rising againe according to Scripture and reason usually import a returning to the same kinde of life as was afore The Scripture saith of man in generall when wrought upon by the Word and Spirit that he is Re-generated let the learned heed the Greek I say Re-generated because it alludes to his first estate of glorious generation in innocent Adam in the Booke of Genesis as the Greeks call it But it doth not say that the Regenerating of an unregenerate manis his raising or rising againe or his resurrection because a man unregenerated whiles so was never alive spiritually till regenerated he was never raised afore from his fall till raised by conversion Innocent Adam had no infused grace but onely created perfection of nature 6. But if some will have these things to seeme sleight in their eyes let us see what may bee further added intreating the Reader all along this Treatise to take mee all together to look with a generall view upon the whole Arch of the Architecture in which if there bee some lesser and weaker slates or stones there are others stronger and bigger I am imperfect whiles in this world and so is the Reader too yet this must not discourage or prejudice us from building up one another with increase of knowledge in generall or of this particular point touching the Saints first resurrection in a bodily rising againe at the beginning of the aforesaid thousand yeers called here their LIVING i. e. AGAINE meaning their bodily living againe after they had laine in the grave a long time For consider this Text that as this is spoken to the Saints as well as the rest of the book Revel 1.14 So it is spoken of the Saints as wee saw before in their severall characters in our first Chapter and second Parag. Therefore these were regenerated already long since to whom this first Resurrection is applied v. 5. v. 6. For so the words cleerly depend notwithstanding any appearance to the contrary by the late invention of verses And they lived and reigned with Christ a thousand yeers then it comes in as a Parenthesis but the rest of the dead lived not againe untill the thousand yeers were finished then it followes This is the first resurrection Blessed holy is he that hath part in the first resurrection For what good coherence could this make to say The rest of the dead lived not againe until the thousand yeers were finished that is as the objecters interpret were not regenerated This is the first resurrection I say what concinne and apt coherence could this bee unlesse wee will dreame that the rest of the dead were regenerated at the end of the thousand yeers when comes the generall judgement v. 12. Therefore this word First-resurrection can no way relate to regeneration by the Word and Spirit Plainly therefore to mee this Text gives a distinct sound That as the rest of the dead lived not againe till the last resurrection at the end of the thousand yeers so the Saints lived again at the First resurrection at the beginning of the thousand yeers 7. It is likewise further considerable that the Jewes are to have a great share in this MILLENARIE life this booke being full of Representations Prophesies and Promises quoted out of the Old Testament made there to them yea and John Chap. 16. mentions that Euphrates is to bee dryed up as relating to their the Turkish Antichrist to fall and they to bee restored and therefore though John wrote in the Gentile Greek language the Churches Song for her Restauration and the destruction of her enemies is set forth to bee in Hebrew foure or five times in six verses together Rev. 19.1 c. Alleluja and Alleluja Amen Now as the Restauration of the Jewes is mainly looked at all along in all the Scriptures that concerne the glory of the universall Church on earth so it is spoken of as a further and greater thing then the conversion of their particular persons namely the dry bones must live and become a mighty Host or Army-multitude and the two dry stickes of Judah and Israel shall grow into one as ingrafted Sciences into a stocke and become one Nation gathered from all quarters of the world into one body Ezek. 37. And MANY of them that sleep in the dust shal awake some to everlasting life and c. Dan. 12.2 which cannot possibly bee understood of the last generall resurrection as wee shall demonstrate after in its proper place And Daniel himselfe at the end of one thousand three hundred thirty and five yeeres after the ceasing of the dayly sacrifice which falls into the time of calling and gathering the Jewes now not far off as after shall bee computed shall stand in the lotte Dan. 12. v. last upon which and the like expressions Paul in the 11. of Rom. v. 15. saith what shall bee the RECEIVING using a more comprehensive word then converting of the Jewes bee but LIFE from the DEAD hee saith not life from death as meaning onely spiritual life but in a fuller phrase according to the Greeke importeth a Resurrection too of the deceased beleevers And then addes v. 26. That there should come out of Zion the DELIVERER and shall turne away iniquity from Jacob the Apostle then looking upon it as a thing to come though Christ had already beene come and gone And speakes it in relation to the saving of the ALL of Israel intimating that the bringing in of the Jewes at the RESURRECTION OF ALL THINGS as the Apostle speaks Act. 3.21 would be a very GREAT and GLORIOUS businesse so as all the world should not choose but behold it with admiration And therefore this share of the Jewes in this MILLENARIE injoyment will not indure that this twentieth of Revelat. vers 4. should bee sleighted off with a metaphoricall glosse 8. For still mee thinkes I see more may bee digged out of this place worthy of consideration 'T is said The rest of the dead lived not againe as in relation to the dead Saints in
a glorious state of all things Gen. 1.26 And God said Let us make man in our Image after our likenesse and let them have dominion over the fish of the Sea and over the fowle of the Aire and over the Cattell and over all the earth and over every creeping thing that creepeth on the earth 27. So God created man in his owne Image c. 28. And God blessed them and God said unto them be fruitfull and multiply and replenish the earth and SVBDVE IT and have DOMINION over the fish of the sea and over the fowle of the aire and over EVERY LIVING THING that moveth on the earth Psal 8.1 O LORD our LORD how excellent is thy name IN ALL THE EARTH who hast set thy glory above the heavens 2. Out of the mouth of babes and sucklings thou hast ordained strength because of thine enemies that thou mightest still the enemy ard the avenger 3. When I consider thy Heavens the worke of thy fingers the Moone and the Stars which thou hast ordained 4. What is man that thou art mindfull of him and the Sonne of Man that thou visitest him 5. For thou hast made him a little lower then the Angels and hast crowned him with glory and honour 6. Thou madest him to have DOMINION OVER THE WORKES OF THY HANDS thou hast put ALL THINGS UNDER HIS FEET c. Heb. 2.5 For unto the Angels he hath not put in subjection the WORLD TO COME whereof we speake 6. But one in a certaine place testified saying what is man that thou art mindfull of him or the sonne of man that thou visitest him 7. Thou madest him a little lower then the Angels thou crownest him with glory and honour and didst set him OVER the workes of thy hands 8. Thou hast put ALL THINGS in subjection UNDER HIS FEET for in that hee hath put ALL in subjection under him he left NOTHING that is not put under him 9. But now WEE SEE NOT YET ALL THINGS put under him but we see Jesus who was made a little lower then the Angels for the suffering of death crowned with glory and honour that he by the grace of God should taste of death for every man § 1 AS Saint Iohn fetcheth in the Notions of the terrestriall Paradise to describe New Hierusalem of which Revel 21. or which is all one the glorious state of the Church that it shal have on earth before the last Judgement Revel 22. or else we shall make John to speake impertinently for in supreame glory is no need of a river of water or of streets or of a tree of Life or of twelve sorts of fruit one for each month or of leaves to heale the Nations or to make him speake untruly if any would turne it to an Allegory of a fountaine of Doctrine or of more and fresh effusions of the Spirit or of Christ to beare any further fruit he there laying downe all 1 Cor. 15.28 even so the Prophet David falls upon a divine meditation of the estate of Adam in innocency to compose a Propheticall Psalme of praise for what God would doe for his people on earth before the ultimate end of the world as the Apostle Paul expounds him in the place aforesaid § 2 Should seem that though some things by Adams fall were irrecoverably lost in specie in their proper kind though not vertually and equivalently as mans freedome from corporall death yet other things as this dominion of man over all things was not so forfeited but that in Christ first or last it is recovered And therefore though David knew full well Adams fall as appeares by Psal 51.5 yet looking upon the SONNE OF MAN Christ in this Psalme he holds up his head and heart and sings out shrilly this praise in this Psalme of hope that this dominion shall be made good to man on earth to the utmost § 3 For surely there is no imagining of this state to be of Saints in the highest Heavens that there they should have dominion over the Beasts Fishes and Fowls or over wicked men properly that are then in the infernal Lake wholly under the sole power of the Prince of Darknesse and this was not performed on earth unto Davids time who from his youth to his end was ever and anon in danger of Beasts or beastiall men of the Lion and the Beare of Goliah of Saul of Absolom of forreigne enemies c. Nor was it ever since fulfilled but that the Saints the Members of the SONNE OF MAN have been at the same passe for the generall with David or worse as we have and shall heare abundantly § 4 Yet this must be fulfilled visibly on earth as saith the Psalmist in this eighth Psalme so as the enemy and avenger among men must bee stilled ver 2. And all the Creatures subdued as it is in the rest of the Psalme and both so as that the Saints mouthes may be full of praise according to the forme of this Psalme and this must be fulfilled too visibly on earth saith the Apostle in the said second of Hebrewes Unto the Angels saith he ver 5. God hath not subjected THE WORLD TO COME of which WE SPEAKE No for they are charged to be in subjection to Christ chap. 1. ver 6. Nor hath God said to any of the Angels sit thou at my right hand * Mat. 24.14 Luke 2.1 Luke 4.5 Luk. 21.26 Acts 11.28 Act. 17.6 Act. 17.31 Act. 19.27 Act. 24.5 Rom. 10.18 Hebr. 1.6 Heb. 2.5 Rev. 3.10 Rev. 12.9 Rev. 16.14 untill I make thine enemies thy footstool ver 13. but this must be fulfilled on earth to men in Christ through him For the Apostles first phrase in that fifth verse of the second Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is spoken with great emphasis with a double emphaticall Article sounding as we speake in English THAT SAME world even THAT that is TO COME and yet still meaning a state on earth for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered world in propriety of signification signifies the inhabited world as men inhabite their dwelling houses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house being of the Kindred of the world and in common use it is put to signifie the world on earth yea so used by the Holy Ghost in the New Testament at least fifteen times * The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the first Aor of subj mood as I conceive hath the signification of a suture Of this place of Scripture see more in this third Book chap. 2. Sect. 10. and sometimes in those places earth is adjoyned for plainer expression yea used so to signifie the world on earth in most of the said places as thereby to meane the Roman Monarchy the Romans then ruling the whole earth when the Apostles wrote as in two of those places viz. Luke 2.1 Act. 11.28 the Roman Emperour is expressed by name Yea lastly so constantly used in the New Testament
all but beleevers For which work of making the Iewes beleevers the ultimate day of judgement is no time as the Monarchies of the earth need not be removed that Iewes or Gentiles may be converted many thousands beleeving in the time of all four This corporall deliverance therefore of the Iewes besides their spirituall from captivity under the fourth Monarchy not having been yet fulfilled as we see before our eyes is yet to come before the ultimate day of Judgement Which conclusion is further confirmed in that this time of the Iewes deliverance is a time of the greatest troubles defining the qualitie and NATURE of those troubles in a way of analogy and proportion to former troubles of nations ver 1. though greater in degree and not in a way of samenesse or semblance to the destruction by the lake of five at the ultimate judgement Revel 20.14 15. At which time is not an increase of the troubles of them that are the Lords delivered but a putting a totall and finall end to all their troubles § 20 If any object that it may seeme this deliverance must be at the last judgement because of two passages in this chapter the first in the first verse They shall be delivered that are found written in the booke Secondly in the second and third verses Many of them that sleep in the dust of the earth shall awake some to everlasting life some to shame and everlasting contempt And they that be wise shall shine as the brightness of the firmament and they that turn many to righteousness as the stars for ever and ever Both which passages sound much of the last judgement that is to come The ful answers to which we have in a readinesse wil demonstrate that these passages do mightily confirm the contrary we cannot but confess that many learned and pious men in times of more darknesse when few had light or will to object against any thing that such men delivered that were orthodox in the generall did imagine this place of Scripture to intend the last judgement But that we must openly oppose that sence the reasons of our answers will justifie our innocency Which reasons in the generall do arise from the circumstances antecedent and subsequent that inviron those two passages Whence we thus argue ¶ 1. It is said at the opening of that booke MANY of them that sleep in the dust shall awake some to everlasting life and some to everlasting shame c. But at the last judgement ALL shall rise Therefore this cannot be meant of the last judgement ¶ 2. It is said that at this said time spoken of by Daniel the godly called wise and converters of others shall awake though to life yet to great troubles in a time of trouble which is to continue from their awakening to the time of their blessednesse vers 11 12. forty five yeares So that this time shall be a great trying time vers 10. many thereby being tryed purified and made white the wicked on the contrary doing wickedly But the godly doe not rise at the last judgement to troubles or trialls Therefore this cannot signifie the time of the last judgement ¶ 3. The question is asked verse 6. How long shall it be to the end of these wonders Observe curiously How long shall it be to the END not how long to the BEGINNING And how long to the end of these WONDERS meaning by the relative those afore mentioned not how long to the end of the RESURRECTION But if the resurrection had been here meant it had been by far a more proper and usefull question to have inquired of the beginning of the resurrection then of its ending our welfare depending upon our sharing in the happy beginning of it which attained no matter how long it last there being no wearisomenesse in happinesse Therefore this Scripture doth not intend the Resurrection or last judgement ¶ 4. It is said vers 7. these things were to be finished when the Lord shall have accomplished to scatter the holy people But the accomplishing of the scattering of the holy people the Jewes which is by conversion of them and repossessing of them in their owne Country as the Prophets all along afore-quoted have fore-told is on all hands generally confessed to precede the resurrection and day of judgement Therefore the resurrection or last judgement is not here to be understood § 21 And therefore not to urge severall other arguments to the same purpose which might be pickt up out of the context the true meaning of the four first verses of this chapter must be to this effect And I am not left alone without the company of other pious learned men * Huet on Dan. Glimpse of Sions glory Parker in Vis and Proph. of Dan. ¶ 1. These times are said ver 1. to be troubleous times when Michael shall stand up to deliver his people the Jewes First Because the great warlike oppositions that the enemy shall then make against the corporall deliverance of them that awake at that time shall seeme but cold entertainment to new-converts For their arch-enemy the Turke is then in a great fury contending to hold his tyrannical Empire over them Secondly because of the length of these troubles from their first awakening to their quiet settling which will bee forty five years ver 11 12. So that by reason of both viz. the greatnesse and continuance of these troubles for so long many shall ver 2. fall off from that cause to which at first they were awakened and so they rise to their shame and contempt before men not as yet in hell torment ¶ 2. The book mentioned vers 1. in which all and onely they were written that should be delivered must be distinguished For there are divers bookes mentioned in Scripture both in the old and new Testament which cannot be the same book because in Rev. 20.12 there is mention of Bookes in the plurall And of another book ibid. Therfore as to our purpose we must at least distinguish of a two-fold Booke of Life First there is the book of God the Fathers eternall election Phil. 4.3 Help those women with Clement and with other my fellow labourers whose names are in the BOOKE OF LIFE Now the writing in this booke is unchangeable 2 Tim. 2.19 Secondly There is the booke of life of the Lamb touching things in time viz. of externall vocation to an outward imbracing the Gospell and a subjection to the Scepter and Kingdome of Christ unto all appearance of holinesse Revel 21. ver 27. And there shall in no wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go INTO it that is the holy City new Jerusalem as it is afore in that chapter called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any thing that is any creature that maketh no difference between things holy and unholy but counts both as common and so defileth himselfe with things or actions impure or WORKETH or MAKETH or DOTH an ABOMINATION or a LIE but they which are written in
the Roman to bee the fourth Kingdome that so they might the better maintaine their expectation of the Messiah yet to come because that Kingdome was yet in being I say it was affirmed whosoever first affirmed it without all ground authority or probability the contrary also being easie to be proved viz. that the Jewes were of this opinion before our Saviours time as appears in Jonathan Ben Uziel the Chalde Paraphrast and by the fourth Book of Esdras which whatsoever the authority thereof be is sufficient to prove this being written by a Jew for it is saith Picus the first of their seventy Books of Cabala and before our Saviours comming as appears by many passages of Messiah expected and yet to appeare within foure hundred yeers after that supposed time of Esdras Certainly he that writ it meant no hurt to the Christians as will easily appear to him that reads it and finds the name Jesus and so often mention of the Sonne of God Which I note in case you should rather thinke it written after Christ The ancient mention thereof is by Clemens Alexandrinus Anno 200. CHAP. V. Of the Vote of Christians at least so named concerning the glorious state of things yet to be on earth afore the ultimate judgement Delivered not onely in short passages here and there sprinkled in their Works but in their great Councils and forms of Catechismes for the grounding of people in Religion § 1 TOuching the opinion of some learned Papists in the point now under consideration we gave you some instance afore in the first Book out of Lorinus a learned Papist his quotations of some of his owne Religion And out of learned A lapide though a ranke Papist confessing much of this point in his Commentary on Hos 3. v. 5. as his owne judgement quoting many Fathers c. to countenance his opinion therein adde now out of him on Hos 1. Chapter upon the tenth verse And the number of the children of Israel shall be as he sand of the sea which cannot be measured nor numbred he hath these words Dico ergo c. I say therefore saith A lapide this Prophesie began to be fulfilled by Christ who preached in person both to Jews and Israelites as Matth. 4 15. and after by Philip Peter and John Act. 8. Adde that daily many of Israel shall be converted And at last in the end of the world ALL THE ISRAELITES shall bee converted as saith the Apostle Rom. 11.26 And THEN shall this Prophesie of Hosea be perfectly fulfilled So S. Jerome and Christopherus a Castro And that by Israel must here bee understood as Gentiles so the natural Israelites converted unto Christ is the common exposition of the Fathers and School-men * Ita inquit A Lapid S. Hier. Cyril Ruffinus Haymo Hugo Albertus August l. 22. Contra Faustum cap. 89. saepe alibi Cyprian lib. Testim contra Judaeos cap. 19. Tertul. lib 4 contra Marc. cap. 16. Irenaeus lib. 1 cap. 4 Prosper lib. 2. De vocat Gentium cap. 18. Primas Anselm S. Thom. in Rom. 9. And upon v. 12. And the children of JVDAH and the children of ISRAEL shall be gathered together and appoint themselves one head c. For great shall be the day of Jezreel A lapade hath these words Then the Natural Jews and the Israelites shall be converted unto Christ ** Ita inquit A Lapid S. Hieron Haymo Alber. Vetab Arias a Castro They shall I say saith Alapide be gathered into one Church of Christ By Israel and Judah are fundamentally understood the true Israelites and those of Judah which shall bee converted unto Christ symbolically and mystically the Gentiles tobe coverted unto Christ And touching the great day of Jezreel that is the Day of the Messiah of which the Sibyl sang †Apud Virgil. Eclog. 4. Incipient magni procedere monises Then shall proceed the magnificent months c. As the Platonists called the time of the revolution and return of all things to their pristine or first perfection THE GREAT YEER So Christ brings the GREAT YEER when he repairs and reduceth all things to their primaeve orlinal felicity Again the day of Jezrreel signifies the Arm of God So all these daies of Jezreelare daies and works of the mighty arm of God so Arias And lastly The great day of Jezreel shall be the day of the Resurrection and Judgement So Cyril Adde to these things of Alapide That divers of the Popish Schoolmen viz. Aquinas Scotus and Cajetan hold many things of our Tenet according to Dr. â—rideaux his quotation of them § 2 As for Lutherans beside what Luther hinted in our first Book touching Abel and the Saints bodies after death Note the words of famous L. Osiander upon the twelfth of Daniel touching the computations of the times of Michael Messiah his delivering the Jews I think saith Osiander these yeers will fall in with that time in which the Popedome of Rome shall bodily be overthrown § 3 Out of the better sort of Christians viz. the choice Greâ—k and Latine Fathers and later learned pious Authors I have alleadged so much in our first Book that I shall now adde but some culled and picked flowers out of severall goodly Gardens asore omitted to make up the summe of the conclusion That our Thesis in the main is little lesse then as it were the voyce of the Law of nature in all men ¶ 1 Take in the first place as worthy to carry the colâ—urs Mr. Medes * Diatrib part 4. p. 455 c. p. 485. c. p. 490. c. p. 462. c. summary and pithy account * especially for Antiquity set forth long after I was a good way entred into this work Touching the question of the thousand yeers you may see I have demonstrated them to follow the times of the Beast and of the false Prophet and consequently the time of Antichrist And if the Apocalyps be canonicall Scripture it must needs be granted there is such a time to come or we must deny either Rome which now is to be Babylon or the Beast to be Antichrist or Antichristendome which those who opposed the ancient Chiliasts found so necessary as forced them having no other way to avoid their adversaries directly to deny the Apocalyps to be Scripture nor was it re-admitted till they thought they had found some commodious interpretation of the thousand yeers And yet the Apocalyps hath more humane not to speak of divine authoriy then any other book of the New Testament besides even from the time it was first delivered But we see ☞ what the zeale of opposition can do Justin Martyr alleadged This Dogma of the thousand yeers regnum or Kingdome was the general opinion of all orthodox Christians in the age immediately following the Apostles if Justin Martyr say true of whom see at large in our first Book and none knowne to deny it but Hereticks Irenaeus aâ—leadged See his words at length