he that shall endure to the END the same shall be saved Of the other signes he said they did not signifie that the END was immediately at hand vers 6. These signs shall be saith Christ BUT the END is not YET But now hee comes to speake of the signe of the End of the world viz. that this Gospel of the KINGDOME shall be preached in all the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 published as by an Herauld And THIS Gospel of THE KINGDOME as pointing at this particular of the good newes of the Gospel that Christ should after all these darke clouds of the reigne of wickednesse have a Kingdome on earth And then saith Christ shall the END come which must of necessity import one of these ENDS and one of these wayes must be signified by the publishing of the Gospel in all the world That either the Gospel should be published in all the world to Jews and Gentiles as a signe immediately before the End of THIS present world that is before the thousand yeers of the great Restauration Or that the full and effectuall manifestation of the Gospel should be in the time of that Restauration in those thousand yeers which Paul calls Heb. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That inhabited world that is to come of which place much after as a fore-running signe of the ultimate generall end of the whole world Let the Reader take which he pleaseth For either of them concludes for us that after this signe according as we interpret the sequel shall be the beginning or ending of Christs visible appearance to us on earth As it follows vers 29. Then shall appear the signe of the Sonne of man not for a meer short sentence of judgement but to gather his elect from the foure quarters of the earth Of which place much in Sect. 3. of this 2 Book § 4 To gather all into an apparent argument the summe and signes of all is this If Christ in shewing the signes of his coming the second time doth clearly distinguish between his next coming and visible appearing and the end of the world and for that end gives distinct signes of both then Christ must come before the end of the world and visibly appeare But so doth Christ clearly distinguish and distinctly signifie those two as we have shewed Therefore there is yet a time wherein Christ will come and visibly appeare before the end of the world At first we know by the Gospels he came in a state of humility for salvation to sinners that should believe The next time he comes in glory to reigne visibly to the comfort of them that doe beleeve Rev. 20. first six verses Third and last time for terrour to the wicked vers 12. Of that second coming the thing now under consideration Christ having given signes as hath been shewed he concludes in verse 30. They shall see the Sonne of man in the Clouds of heaven with great power and glory which cannot be meant of the finall sentence of the ultimate judgement because of that in the 34 verse bound with an asseveration and attestation before and behinde Verily I say unto you this generation shall not passe till all these things be fulfilled Heaven and earth shall passe away but my words shall not passe away Of which 34. vers much afterward SECT X. Of the tenth Scripture for Christs visible appearance at the great restauration of the Church Luke 19. ver 11. to 28. He added and spake a Parable because he was nigh to Jerusalem and because they thought that the KINGDOME OF GOD should immediately APPEARE A certaine noble-man went into a farre Country to RECEIVE FOR HIMSELFE A KINGDOME and TO RETURNE and he called his ten Servants and delivered to them ten pounds and said unto them occupy till I come But his Citizens hated him and sent a Message after him saying we will not have this man to reigne over us And it came to passe when he was returned HAVING RECEIVED THE KINGDOME then he commanded these servants to be called unto him to whom he gave the mony c. Then came the first saying Lord thy pound hath gained ten pounds And he said unto him well thou good servant because thou hast been faithfull in a little have thou authority over ten Cities and so proportionable to the rest But those mine enemies that would not have me reigne over them bring them hither and slay them before me § 1 THis Parable was spoken a little before Christs suffering as appeares by the order of the Story here and in Mat. 25. It is pend by Luke who wrote the Acts where he carefully reports Christs coming againe just as they saw him ascend in relation to the restoring of the Kingdome of which Christ spake and the Disciples enquired after Act. 1.3 4 5 6 c. to 12. only saith Luke Acts 3.21 The heavens must receive him for a time and then he shall come from heaven and cause the restitution of all things as hath been opened § 2 The Preface to this Parable is a golden key to open the curious Cabinet of the meaning of this Parable that we may not relye upon a meere Allegory Christ spake this Parable because he was night to Jerusalem and because they thought that the Kingdome of God should IMMEDIATELY APPEARE It doth not deny the appearing of the Kingdom Christ is for it only he is against the immediate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the suddaine appearance of it he must afore that as is the maine sence of the Parable goe away into a farre country viz. to Heaven and leave talents in trust with his servants giving them time to imploy them and to be so long absent that his enemies grow so bold as to send after him with this high affront they would not have him to reigne over them that is according to the direct sence Some seemingly professours by his long absence should grow quite carelesse of improving the talents or gifts of endowments to his honour and others by his delay as they counted it should become professed enemies against him § 3 But whatever these mistakers dreamed the truth was that as the diligent Talenters expected and accordingly acted Christ went away to Heaven not to returne no more but went thither to take to himselfe a Kingdome which phrase viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie a Kingdome peculiar to himselfe as he is Christ else how doth he take it or receive it to himselfe And being installed into it he is to returne He had his Kingdome of grace before he went away as he oft mentioneth it in his Parables and Sermons adding that that his Kingdome was not of this world And he had the Kingdome of glory as his triumph over his Kingdome of grace having finished his conquest on the Crosse So hee needed not to returne to receive either of these Kingdomes It remains therefore that it is the Kingdome we speak of that he returnes to receive He went to Heaven
and so slaine with the sword that the Fowles were filled with the flesh of them that were slaine chap. 19. verse 20. A strange thing to me if any should dreame these things to be done only Spiritually or in the world to come There proceeded indeed the sword out of his mouth that is Christ bid his Saints to slay them which afore and after yee have explained but they were materially or corporally slaine as the time weapon and their buriall in the bowels of Birds challenge that sence yea marke further the Armies ruine is put in Counter-destruction or opposition to the ruine of their Chieftain or Chieftaines whose destruction was to be cast ALIVE into the Lake therefore the slaying of the Army with the sword to be devoured by the Fowles must signifie a Corporall destruction § 3 Now this destruction Chap. 19.20 cannot be at the ultimate Day of â—udgement for that day is not till after the destruction of Gog and Magog which is long after the destruction of Antichrist vers 8 9 10 11 12 c. of this twentieth Chapter clearly distinguished from that destruction of Antichrist by two notable circumstances including many other particulars of order time place c. ¶ The first Circumstance is That Gog and Magog warre against the Saints whiles they are in their injoyment of their glorious peace after the said Saints had reigned a thousand yeares ver 7.8 when they had been partakers long afore viz. at the beginning of the thousand yeares of the first resurrection as a pledge that they should not dye the second death at the second Resurrection ver 6. after that they had reigned and as Kings and Priests and too with Christ a thousand years in the same sixt verse none of which particulars can consist with supernal ultimate glory when Christ himselfe layes downe all his power 1 Cor. 15.28 And after they have injoyed this condition a thousand yeares then and not till then begins the Gogicall-Magogicall warre upon which comes the destruction on Gogmagog ver 7 8 9. but the warre of Antichrist in the nineteenth Chapter is when the Saints are in great trouble their bloud had been poured out unavenged till then vers 2. the earth corrupted ibid. The Nations are till now to be smitten and to be RVLE'D with a ROD of Iron ver 15. The Wine presse of the fiercenesse and wrath of God Almighty to be trodden ibid. with many the like intimations throughout the Chapter of the different state of the Church now a thousand yeeres before Christ came to destroy Gogmagog as the sequell of the twentieth Chapter makes the compute ¶ The second Circumstance is That after the thousand yeares of Satans binding and Antichrists destruction Satan is againe let loose he seduceth Gog and Magog and then the Devill himselfe Chap. 20.10 is cast into the Lake of fire WHERE WERE the BEAST and the FALSE PROPHET which had been cast in there formerly Chap. 19. ver 20. evidently pointing at the destruction of Antichrist as finished long afore the fore-being there of the Beast and false Prophet being made the description of Hell as sometimes the portion of Hypocrites is the description thereof § 4 The next passage in this twentieth Chapter of Revelation is what he saw in ver 4. John saw Thrones and they that sate upon them and judgement was given to them and he saw the soules of them that were beheaded for the witnesse of Jesus and for the Word of God and which had not worshipped the Beast nor his Image neither had received his mark upon their fore-heads or in their hands the meaning of all which you have in the next Chapter viz. the 21. for vers 1. it is said And I saw a new heaven and a new earth little reason to mention earth if it had been to describe a state in heaven above The place is taken out of Isa 65.17 as Peter hints 2 Pet. 3.13 We according to his PROMISE looke for new heavens and a new earth I say out of Isa 65.17 where God promiseth unto the Jewes to build new Heavens and a new earth but with all mentions their injoying of houses and vine yards In the second Verse of the one and twentieth Chapter it is said John saw new Hierusalem indeed that on earth is old but nothing is old in the highest Heavens so that nothing there can be said to be new therefore this cannot be meant of that heaven It is expresse It comes downe from heaven therefore it cannot expresse a state in that supernall heaven even as it followes PREPARED as a Bride which plainly evinceth that it is not meant of ultimate glory where the Church is not prepared that is done in this world but perfected as vers 3. it is said I heard a voyce OVT of heaven to import that it was of things not in the supreame Heaven viz. That the tabernacle of God is with men where God WILL dwell with them which if meant of the supernall Heaven would have been exprest in a contrary phrase viz. The tabernacle of men is with God for there is no need of a promise to assure us that in the highest Heavens God will dwell with us Agreeable to which the fourth verse promiseth that all teares shall be wiped away of which promise as in relation to the supreame Heaven there was not the least need since God made it but knowne to the Sonnes of men that they shall inherit that place all sorts Christians Heathens c. easily know and beleeve that there in that place are no teares nor cause of teares as appeares in the Christians Creed and the Heathens Doctrines of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their Elysian fields Every thing in that Heaven is so good that it cannot be made as in verse 5. new that is better No need there of that in the sixth verse either promise or performance to give unto him that is athirst of the fountaine of the water of life It is enough for God to promise that Heaven as Paul thought it enough to say Phil. 1. I desire to be dissolved and to be with Christ if we be once there we shall not thirst Even as there according to ver 7. shall be no striving to overcome much lesse to overcome that in ver 8. Feare and unbeliefe c. They in the supernall Heaven have overcome all things therefore all these demonstrate that this Chapter is of a state on earth not of one in supreame glory of such a state on earth it is proper to say as v. 7. He that possesseth it shal inherit all things not only Gods presence but also all things though as yet all things are not subject to Christ himselfe Heb. 2.8 and he shal be Gods Sonne For if we beleeve we now are the Sons of God afore we come to ultimate glory then this promised with a shal be must signifie a suture estate and on earth because of other circumstances as we are now enumerating that
are inconsistent with glory in the highest Heaven In like manner the residue of this one and twentieth Chapter shewes that the meaning is not of supernall eternall glory according to former common opinion of divines as ver 9 10. An Angel shewes John the Bride the Lambes wife viz. the great City holy Jerusalem descending out of Heaven from God which cannot possibly be meant of a state in the highest Heaven no Angel need tell John or he us that the Church shall bee seen in that Heaven when there it shall be seen without shewing by all the inhabitants there Nor is this a direct but a crosse phrase to expresse the state of the Church ascended by its descending out of heaven from God The soules of the elect must descend to be united to their bodies on earth there for a time to inherit all things as said afore before their ultimate glory And for that description of New Hierusalem by measures c. from ver 11.22 can it meane the spanning of Heaven or the measures of the place of ultimate glory The parts and particulars are all too short and to no purpose wee beleeve more then all in this Text without this Text doubtlesse this Geometricall and Architectonicall Iconiâ—me or description is taken out of Ezekiel from Chap. 39. to the end of the Book in all the Prophet importing thus much that Gog the enemy of Israel shall be destroyed and they themselves shall bee gathered from their captivity and measures out to them their New Testament estate that it shall be more goodly and glorious then all their Old Testament state and therefore when John hath this given to him in Rev. 21. as an exposition of Ezech. 39.40 41 42 c. Chapters it would be but a darke dreame to apply it to supernall eternall glory which many circumstances forbid for if it be meant of that glory why ver 14. are only the names of the twelve Apostles to be inserted in the twelve foundations and not the names also of the twelve Patriarchs of the twelve Tribes What need was there to tell us ver 11. that the place spoken of here hath in it the glory of God and a light like a Iasper cleare as Chrystall or to minde us ver 17. that the cubits were according to the measure of a man or to warn us ver 22. that John saw there no Temple and for that in ver 23 24. That God and the Lambe are the light of New Hierusalem â—nd they that are sazed shal walke in it and Kings shal bring their glory and honour unto it I aske any ingenuous man whether he can keeping his reason with him apply these things to ultimate happinesse in the highest Heaven Is there a walking or conversation of life in spirituall light Is it not a quiet injoying and beholding the unspeakeable manifestation of Gods speciall presence Doe Kings and Princes there goe and come and bring their honour and glory to heaven Or doe they bring as ver 26. the glory and honour of Nations unto it Thus take altogether quarrell not peecely with this or that fragment but take the whole entirely and then tell me ingenuously whether this one and twentieth Chapter can meane any thing but a glorious state on earth before the ultimate Judgement at which time is rather a destruction then an extruction or building and therefore this Chapter clearly containes the admirable state of the Church of Jewes and Gentiles for the space of that thousand yeares in the twentieth Chapter the exposition whereof is the work now in hand to which we returne § 5 The third passage in this twentieth Chapter of Revelations is that the Saints reigne with Christ a thousand yeares or the thousand yeares This number of yeares is expressed six times in the first seven verses twice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and foure times with an emphaticall Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can any judicious man take this meerly Allegorically and not Historically and litterally Can he upon good grounds make it to signifie lesse then a thousand yeares It is true a thousand yeares in Gods account 2 Pet. 3. in regard of his present knowledge of all things or knowledge of all things as present and his eternall entity before and beyond all things are but as one day but still a thousand yeares are a thousand yeares in themselves how ever they be as nothing in comparison of God But can man make a long time and a short time all one Are a thousand yeares to him but as one naturall day or to the Saints here reigning surely then the Saints priviledge of reigning or the binding of Satan for their sakes will amount to a very small matter Then on the morrow Gog and Magog shall rise against the Saints for at the end of the thousand yeares they shall rise against them Or can any considering man make these thousand yeares to signifie more then a thousand yeares viz. eternity the Scriptures have no such phrase that I know And divers of the Fathers afore the Floud though in a worse life-cherishing state lived within a few yeares of a thousand Is there not a notorious eminent punctum or point of the beginning and period of the ending of these thousand yeares They begin with the fall of Antichrist the destruction of his Army Rev. 19.19 20. and the wonderfull binding of Satan chap. 20. ver 2. And they end with the loosing of Satan and the warre with Gog-Magog Is it possible now that any should referre this to the eternity of supreame glory therefore as ver 4. it must needs be meant of reigning with Christ on earth at least a thousand yeares properly understood as it is expounded Revel 5.10 for all the Saints that are found on earth at Christs next coming never reigned with Christ in heaven and after the last Judgement Christ doth not reigne as Christ but layes downe all 1 Cor. 15.28 § 6 Let us in the next place take some maine particulars of this twentieth Chapter and compare the mystery of the things with the history of times Johns science with our experience and see whether we can make these all hold together unlesse wee understand them of a glorious Kingdome of Christ on earth before the ultimate day of judgement We will cull out but three particulars 1 The resurrection of the Saints vers 4 5. They must so live as the dead wicked that while did not live But the dead wicked did live that while in soule therefore the Saints must live more then so viz. must live that while in soule and body too Againe the Saints must so live at this first resurrection as the dead wicked shall at the second resurrection But the dead wicked shall live in soule and body at the second resurrection therefore the Saints at this first resurrection live in soule and body Let the Reader piercingly weigh the Text and he shall finde these syllogismes little lesse then demonstrations As for the difference
are found to be in a quite contrary estate to Satans binding from seducing For in those ages were infinite monstrous Heresies and Apostasies so well knowne to the learned that I spend not time to quote Historians For beside the Heresies afore touched there arose within the said thousand yeers viz. about six hundred and odd after Christ horrid Mahumetisme spread to this day over a great part of the world About which time the mystery of Papal iniquity had wrought to a great height Both increasing for the generall to this day Both the one by their Turkish wars the other by their massacres having poured out a sea of Saints blood Now how can wee say with any shew of reason that Satan was bound this while from seducing the world when he did so potently prevaile 4 Where are the Learned or the Libraries to tell us of the rising or of the reigning of the Saints or Martyrs from sixty nine to one thousand sixty nine after Christ 6 If the thousand yeers begin at sixty nine yeers after Christ and consequently end at one thousand sixty nine there hath been since that a thousand sixty nine to this yeer one thousand six hundred fifty two above five hundred and eighty yeers which five hundred and eighty yeers cannot be counted a litle season It is said Rev. 20.3 After the thousand yeers are expired Satan shall be let loose a little season But by Pareus his account of the expiration of the thousand yeers at the thousand sixty nine yeers Satan since that hath been let loose five hundred and eighty yeers as wee have said which cannot be reckoned for a little season in comparison of the thousand yeers of Satans binding as is Saint Johns sense for it is above halfe as much as a thousand yeers Seventhly and lastly If the thousand yeers are so long since expired where and when since that expiration hath appeared that after a little season was gathered together Gog and Magog encompassing the Camp of the Saints upon a new seducement by the Devil and were consumed by fire from heaven upon which the day of judgement began SECT III. The usefulnesse of the Old Testament to the point in hand touching the glorious state of the Church yet to come § 1 HAving laid the foundation of the proofe of our Thesis touching the glorious state of All things upon earth yet to come in the twentieth Chapter of the Revelation Now let us take all the Bible afore us both Old and New Testament in order and hear what harmony they make as an Anthem or Prelude before that glorious Scene begins The Old Testament laid downe the ground of our hope The New Testament now so long since Christs coming in the flesh carries on our expectation to look for such a thing Wee shall cull out of the Old Testament those places that to our best light are most cleer and have some touches of explanations out of the New Testament § 2 And great reason there is to take before us the Old Testament because the New Testament in speaking of this visible glorious Kingdome of Christ to be on earth refers us to the Old As Peter in 2 Ep. Chap. 3. v. 13. refers us to Esa 65.17 Wee saith Peter look for new Heavens and a new Earth according to his PROMISE wherein dwels righteousnesse which promise is that of Esa 65. Not to repeat things spoken afore Here is mention of Heavens in the plurall The one Empyrean Heaven is unchangeable Therefore Heavens of pure manifestation of Doctrine of pure practise of Gospel order of a new state of the Church of new peoples added to it of a renovation of all things on earth must be understood It must be meant of such heavens as God will shake Heb. 12.26 spoken by a Jew Paul to the Jewes the Hebrews after Christs coming and ascending At which time of his presence in the flesh though he shooke down the vaile viz. at his passion and gave the Temple a shake by Prophesie Matth. 24.1.2 c. which tumbled it downe about forty yeers after his ascension yet he had not to that time shaken downe the vaile off the Jewes heart 2 Cor. 3. Nor hath he to this day as sad experience testifies No nor the Iewish worship in their Synagogues practised to this very time Nor hath he set up things so as they must remaine instead of the things that are shaken Therefore Peters promise of new Heavens wherein dwels righteousnesse is yet unfulfilled A phrase too short to reach so high as to advance the commendation of the Empyrean Heaven as it is impertinent to tell us that there shall dwell righteousnesse where we well know was never any the least unrighteousnesse We expect and must expect by all circumstances upon that place such a fulfilling of that Promise as shall create or make new Heavens on Earth wherein dwels righteousnesse here below where formerly hath been unrighteousnesse That place onely can be said to be made new with the inhabitation of righteousnesse that formerly had no righteousnesse or little left it being worne out In like manner the same Peter in 2 Ep. chap. 1. ver 19. speaking of Christs Kingdome referres us to the Old Testament viz. Numb 24.17 We have saith he a more sure word of PROPHESIE whereunto yee doe well that yee take heed as unto a light that shineth in a darke place untill the day dawne and the Day-star arise in your hearts which is taken out of that of Numbers 24.17 There shal come a starre out of Jacob c. out of Jacob shal come he that shal have dominion c. At Christs Incarnation this Star Christ did arise on some of their hearts when the Starre guided the Wise men to goe to the place of Christs birth and there to worship him and after some few gleanings of people beleeved on him But this while he was but as an evening Star Peter saith now after his Ascention that the time was yet to come that he should be a morning Star a Sunne upon the hearts of the generality of the Jewes And it were strange if any wise man should dreame that at the same instant Christ should call the Jewes and come to the last Judgement That in the same moment the black cloud of the day of Doome should cover the world and the Day-star of the Sonne of righteousnesse should arise on the numerous peoples of the Jewes scattered in all Nations Thus in Act. 3.20 21. we are referred to the PROPHETS since the WORLD BEGAN to know and hope for the visible Kingdome of Christ on earth of which we speake One of which Prophets to speake nothing of Acts 3. having spoken so much in the second Booke is Enoch to whom Jude also referres us ver 14 15. and quotes his words to supply the losse of his Book Enoch the seventh from Adam prophesied Behold the LORD COMETH with ten thousands of his Saints to execute judgement and convince all that are
Cap. 11. The Sadduces â—â—kt R. Gamaliel whence he could prove that God would quicken or make alive the dead he answered them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Out of the Law Deut 31.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Prophets Isa 26.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the holy writings Cant. 7.9 The Greek and Latine Fathers likewise interpret this place of the Resurrection of the dead viz. Irenaeus l. 5. c. 15 and c. 34. yea and of the Resurrection of the just Tertul. de Resur c. 3 1. Cyril Aug. lib. 20. de Civit Dei Clemens Romanus in Ep. ad Cor. As for the third part the agreement between Isaiah and Iohn prophesying of the joyful state of the Church and their joying in it he that hath but half an eye may see that it signifies that great will be the glory of the Church when those things mentioned by Isaiah and Iohn shall be fulfilled and can signifie no lesse then a glorious restauration of the Church on earth as all circumstances concur in both places Even as great was the Prophets and the Evangelists joy personating or representing the Church in a way of Songs of praise John in the 9 10 11 12 verses of this seventh of the Revelation speakes of the Churches triumphing on this wise After this saith he I beheld and lo a great multitude which no man could number of all Nations and Kindreds and People and Tongues stood before the Throne and before the Lamb cloathed with white Robes and Palmes in their hands and cryed with a loud voyce saying Salvation to our God that sitteth upon the Throne and unto the Lambe And all the Angels stood round about the Throne and about the Elders and the foure Animals or living creatures and fell before the Throne on their faces and worshipped God saying Amen Blessing and Glory and Wisdome and Thanksgiving and Honour and Power and Might bee unto our God for ever and ever Amen Which expressions of Praise meetly suit to the words of our Prophet in the five and twentieth of Isaiah vers first second third and fourth O Lord thou art my God I will exalt thee I will praise thy Name for thou hast done wonderfull things by faith here praising God for things to bee done as if done as the Church doth in that seventh of the Revelation for thou hast made saith Isaiah of a City an heap c. Therefore shall the strong people glorifie thee c. for thou hast beene a strength to the poore a strength to the needy in his distresse c. And verse 9. It shall bee said in that day Lo this is our God wee have waited for him and hee will save us This is the Lord wee have waited for him wee will bee glad and rejoyce in his salvation Thus of the first Instance The second Instance John likewise in the 21 Chapter of Revelation first foure verses applies those three parts of Isa 25. viz. the Churches salvation the enemies destruction and the Churches exaltation unto a future glorious state of the Church yet to be upon the earth I saw saith John there in a Prophetick vision a new heaven and a new EARTH which sounds shrilly of a state on earth For the first heaven and the first earth were passed away and there was no more Sea Pareus confesseth New in quality not in substance which plainly condescends to a glorious state of the Church to be on earth the highest heaven above being of so much better a substance physically as the Philosophers rationally contend that it needs not to be made better in quality Therefore the meaning must be that the lower heavens and the earth below shall be qualified with freedome from all evill as to the Church and the inhabitants thereof high and low shall be made better both physically and morally The old heaven and earth must passe away The enemies of the Church must be removed or converted Adams curse shall cease Rom. 8. and in this state shall as in 2 Pet. 3. dwell righteousnesse and absolute pure worship And the cessation of Sea signifies also the removing of all enmities against the Church farre from her For if it be taken figuratively it signifies no more brinish brackish waters of false doctrine in the Church as waters sometimes in Scriptures signifies doctrines and no more wicked men among the Church compared Isa 57. to the troubled Sea for there shall bee as John tells us in this 21 of Revelation no unclean thing to enter into this estate If taken literally with some acute wits it signifies that at the time of this great Restauration the Sea shall be no longer totally liquid and fluid but at least at top in most parts of the habitable world crusted over consolidated and compacted to be as a Chrystaline heaven below to bee an high-way for all parts of the world to travell each to other for spirituall communion without any impediment of wind or weather Then being a time as of a New creation there will be no need of trafficking for riches Nor shall the knowledge of the Lord be bounded from the poor Indians who have not the help art or animosity of Navigation to learn of Christians Then nor the Egyptiack Sea with the seven streams nor the great Euphrates c. shall hinder Jews or Gentiles from personall spiritual communion and communication God would rather either thus alter or else dry up all Seas then the glory and welfare of his Church should be hindered To that wee have said touching the meaning of the cessation of Sea our grave new Annotationists concurre thus farre No more Sea say they either literally for there will need none for trade The fire perhaps at the worlds end will dry it up or figuratively no more warre against nor trouble in the Church The Church shall not be like the raging Sea but like the quiet earth So they Saint John goes on in the description of the glorious state of the Church on earth of which Isaiah prophesies I saw saith St. John New Jerusalem coming down FROM Heaven saying The Tabernacle of God is WITH MEN and He will DWELL with THEM and they shall be his people and God himself shall be WITH THEM and be their God all which cleerly relate to a state on earth and God shall wipe away all tears from their eyes and there shall be no more death nor sorrow nor crying nor paine Which words exactly answer to Isaiahs words in v. 8. of swallowing up death and wiping away all tears Third Instance In like manner St. John carries down other passages of Isa 25. to the times to succeed long after him not fulfilled to this day For what is there spoken in Isa 25. v. 2. and v. 12. of making the City of strangers an heap a defenced City a ruine a Palace to be no City an high Fortresse into dust c. to the great joy of the Saints so that they shall sing for joy of
crying c. And lastly the application of v. 21. of this sixtieth of Isaiah is as cleerly applyed to the same purpose Rev. 21. v. 27. And there shal in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lie § 3 Now where is the man or book that can say these things have been fulfilled since the time of this Prophesie That the Nations of Jews and Gentiles have conjoyned in matters of Religion as in the first ten verses of this sixtieth of Isaiah When ever did the Nations of the Gentiles bow down to the Jews and those that would not serve them did perish as v. 11.12 When were the Jews made an eternal excellency and the joy of many Nations as it is in 15 v when as v. 21. were the Jews made a righteous people to inherit the Land for ever But as sure as God is true these things must be And upon earth as the circumstances constraine And therefore before the ultimate judgement SECT XXIV § 1 THe fifteenth place in Isaiah is in Chapter 63. first six verses of which in a word Christ comes up as it is revealed to the Prophet from Edom with dyed garments from Bozra red in his apparrel by treading the Wine-presse alone treading downe his enemies in fury til their blood be sprinkled upon his garments § 2 John in the Revelation Chapter 14 v. 19 20 and Chapter 19 v. 11 12 13 14 15 16. applies these in the same phrase and figure to Christs destroying of Antichrist to be fulfilled on earth yet afore the last judgement Another Angel came out from the alâ—ar which cryed to him that had a sharp sickle saying thrust in thy sickle and gather the clusters of the vine of the earth for her grapes are fully ripe And the Angel thrust in his sickle into the earth and gathered the vine of the earth and cast it into the great Winepresse of the wrath of God And the Winepresse was trodden without the City and blood came out of the Winepresse even unto the horse bridles c. And I saw heaven opened and behold a white horse and he that sate upon him was called FAITHFULL and TRUE and in righteousnesse he doth judge and make war His eyes are as a flame of fire and on his head were many Crownes c. And he was cloathed with a Vesture DIPT IN BLOOD his name is called THE WORD OF GOD. And the Armies which were in Heaven followed him upon white horses c. And out of his mouth goeth a sharp sword that with it he should smite the Nations and he shall rule them with a rod of iron and he TREADETH THE WINE-PRESSE OF THE FIERCENESSE and VVRATH OF ALMIGHTY GOD. And hee hath on his vesture and on his thigh a name written KING OF KINGS and LORD OF LORDS § 3 These are obvious enough for every one to apply to the point in hand according to our former method so often repeated ## SECT XXV THe sixteenth place in Isaiah is Chapter 65. verse 17 c. to the end of the Chapter Verse 17. Behold I create new Heavens and a new EARTH and the former shall not be remembred c. v. 18. But be you glad and rejoyce FOR EVER in that which I create for behold I creat JERUSALEM a rejoycing and her people a joy v. 19. And I will rejoyce in Jerusalem and joy in my people and the VOYCE OF VVEEPING SHALL BE NO MORE HEARD IN HER NOR THE VOYCE OF CRYING v. 20. There shal be no more thence an infant of dayes nor an old man that hath not filled his dayes c. And they shall build houses and inhabit them c. And plant vineyards c. Before they call I will answer c. The woolf and the lamb shall feed together c. § 1 This will every one say that marks what he reads must signifie a state of the Church upon earth to bee before the ultimate judgement ## § 2 And there is no man or monument can be produced that ever this was so fulfilled since it was prophesied Therefore it must signifie a state on earth yet to come according to the Prophesies of the Apostles and their applications of the aforesaid Prophesie of Isaiah So doth Peter and John apply the 17. verse Peter in 2 Ep. chap. 3. v. 12. and 13. comforts the Jews to whom he wrote 1 Pet. 1.1 that before the ultimate judgement there should be new Heavens and a new EARTH wherein dwels righteousnesse according to Gods promise meaning this of Isaiah 65.17 And John in Revel chap. 21. refers this same place of Isaiah to the time of the glorious state of the Church on earth immediately after the fall of Antichrist In Rev. 19. the three last verses is Antichrists fall Chap. 20. the Devill is bound and the Saints reign Chapter 21. is their glorious estate described and in part by these words of the Prophet Isaiah I saw saith John a new Heaven and a new Earth and the first heaven and the first earth were passed away And addes in verse 17. Nothing that defileth enters therein In like manner the 18. and 19. verses of this 65 of Isaiah are referred and applied by St. John in Rev. 21. the first five verses to the glorious state of the Church yet to come after the fall of Antichrist Behold I make all things new new Heavens and new Earth and new Jerusalem which is all one as to say he creats And wipe away all tears from their eyes and there shall be no more sorrow c. I need say no more of this place to an understanding Reader of which Mr. Mead comparing it with 2 Pet. 3.13 and Peter with it saith Miror c. I wonder how any man can understand this of a state in the highest heavens SECT XXVI THe seventeenth and last place in Isaiah is Chapter 66. v. 5. c. to the end of the Chapter * This place of Isa 66. from the fifth verse c. Justin Martyr in his Dialog cum Tryph. p. 312. doth testifie to belong to the Kingdome of Christ that is to be at his second coming In which words saith he commending this place of Isa is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mastery of our being againe generated or made new at the Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and absolutely of all who expect Christ shall appear at Jerusalem and by well doing study to please him Thus Just Mart. with which Mr. Mead is much taken and understands him in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mean the Resurrection of the godly § 1 The Prophet in the fifth verse directs his speech to them that in an holy manner trembled at Gods word The effect of his speech there is that though their false brethren hated them and cast them out for Gods name sake saying Let the Lord be glorified that is we have done well in casting them out or let God appeare in his
according to those prophesies ver 1 2. To what end Why now as he declares himselfe particularly to observe the time when this prophesie shall have an end that the day may dawn and the Day-star arise Which saith he ver 3 4 5.6 7. though some through wilfull ignorance sooffe at the promise of CHRISTS COMING yet be it a thousand years off and more all this to God is but as one day And when that time is come that day shall be a thousand years So that though it seem long to men yea so long to impenitent men as if he would never come yet he will be sure to come and that suddenly as a theife in the night and formidably to the wicked as in form of a day of Doom the Heavens passing away and the Elements melting and the works of the EARTH dissolving But not so to the Church not so is the state of the Church expressed with a keen antithesis NEVERTHELESSE q. d. notwithstanding those high words and huge deeds WE beleevers according to his PROMISE that divine ancient promise so particularly expressed Isa 65.17 18 19 20 c. look for new Heavens and a NEW EARTH wherein dwels righteousnesse Which cannot be the description of a state in the highest Heavens which were never worne old nor made of earth nor without the inhabitation of righteousnesse So that the result of Peters discourse is that that Sun of righteousness or Day-star shall rise and radiate at the time of the dissolution of the power of the wicked and the restitution of all things for the glory of the Church on earth Our oft touching upon this 2 Pet. 3. afore makes us speak so sparingly of it now ¶ 3. That coming of Elijah in the fift verse before this great day must signifie an Elijah yet to come either personally or personatedly For though Elijah is said to come in part personatedly in John Baptist representing him by the similitude of his zeale in doctrine and austerity of life Matth. 17.12 yet Elijahs coming is not totally nor mainly fulfilled to this day He must yet come again either as we said personally that is he himselfe individually in his owne person or else personatedly that is if I may so speake specifically represented by one of the like kind and degree of parts exactly like unto him viz. mighty in spirit and action to doe as aforesaid in this context to convert the heart of the Fathers to the children before that great day afore mentioned yet to come where he shall Matth. 17.11 RESTORE ALL THINGS That this truth may find the better entertainment in mens apprehensions I will for the most wave my obscure selfe and sentence herein and present it in the words of divers learned men wherein they urge their owne reasons for it ¶ 4. The Scribes of and among the Jewes the clerick Classis of them very learned men in their generations by office Expounders of the Law Ezra 7.6 9. Luk. 5.17 and 7.30 asserted after John Baptists death from this very Text of Malachie that Elijah was to come Mat. 17.10 From them grounding on that Text some of the twelve Disciples after Christ had chosen them and indowed them with wonderfull gifts Matth. 10.1 2. c. and had shewed them his transfiguration on the mount Mat. 17.1 2 c. to 9. take up the same Tenet as worthy of consideration touching the coming of Elijah and presseth it upon our Saviour in the same Mat. 17.10 the Lord Christ in answer to them first doth clearly acknowledge at that time a good while after John Baptists death * For John Baptist was beheaded An. 32. after Christs birth and Christs transfiguration was An. 33. Buchol Ad An. 32 33. That Elijah SHAL COME and asserts it with a TRULY as our Translators render it as indeed in sence so it is And then Christ addes that when hee comes he SHAL 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restore all things Which makes one maine objection that John Baptists time on earth was not the ALL of Elijahs coming Besides Christ speaks of Elijahs coming so long after John Baptists death in the present tence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commeth as intimating that he is still coming or yet to come So that as Christ comes twice once past another to come so with a proportionable decorum his Harbenger comes twice both times to usher in his Master The one is past in John Baptist the other is to come in him that is still called and expected by the name of Elijah as we shall see more by and by ¶ 5. Of the Christians likewise long since Christs ascension there are many men of fame for piety and learning both ancient and modern that doe not only assert but argue expressely or couchedly for the coming of Elijah yet to be fulfilled 1. Tertullian who flourished about the year one hundred and eighty after Christ in his Book concerning the Resurrection asserts †Quis inimicos Christi jam subjecit pedibus ejus secundum David Psal 110 Quis coelo descendentem Iesum talem conspexit qualem ascendentem Apostoli viderant Nulla ad hodiernum tri bus ad tribum pectora caeâ—iderunâ— â—gâ—oscentes qâ—eâ— puâ—ugerunt Nâ—mo adhuc EXCEPIT HELIAM Nemo aâ—huc fugit Antichristum Nem adhuc Babylon â—xituâ—â— flevit Tertuâ— lib Ve Resurâ—ect â— 22 Et â—cce mutam â—obis Heliom THESBITEN Sed â—nim Metempsychosis illorum est revocatio animae jampridem morte functae in aliud corpus iteratae HELIAS autâ—m non ex decessione sed ex translatione venturus est nec corpori restituendus de quo non est exemptus sed mundo reddendus de quo est translatius non ex post liminio vitae sed exsupplemente prophetiae idem ipse sui nominis sui bominis Tertul. lib. de Anima Cap. 35. that Elijah after his time was to come by the same reason that his coming is a positively set down in Scripture to be a signe of Christs second coming as any other signes Some of his words are these who hath subjected Christs enemies under his feet according to David Psa 8. Psa 110. who hath seen Jesus so or such a one descending as the Apostles saw him ascending Act. I. II. There is no Tribe with Tribe to this day smiting their breasts acknowledging him whom they have pierced Zech. 12.10 c. Matth. 24.30 Rev. 1.7 No man hath yet RECEIVED ELIJAH Mal. 4.5 Mat. 17.11 No man yet hath fled from Antichrist Rev. 12.6 c. he means from the persecutions of Antichrist for he was not in his time risen to that power as to persecute nor till long after And saith Tertullian no man hath wept over the ruine of Babylon Rev. 18.9 c. He goes on in another place thus And behold I will send you Helias the THESBITE But indeed their Metempsychosis or transmeation of soules is the revocation of a soule that having long since finished the death of that
FACE of Christ but hereafter upon the appearance of Christ at the coming in of the fulnesse of the Gentiles and the call of the Jewes into one universall visible Church God will shine forth most gloriously through the WHOLE PERSON of Christ upon OVR WHOLE PERSONS so that we shall be like him in glory Phil. 3. 21. and we shall know as we are known 1 Cor. 13.12 we shall put off all corporall imperfections and shall apprehend him as well perfectly by our sences as by our graces as will appeare more by that which followes For ¶ 4. We shall behold him with open face or unvailed countenance or uncovered or unmasked persons as the Greeke comprehends all and this being spoken indefinitely and unlimitedly either to the beholder or thing beheld it is safest to take in both answerably opposing the two vailes afore so that 1. All we Jewes and Gentiles that shall partake of this glorious state on earth shall behold with uncovered sences with uncovered reason with uncovered graces Our eyes and mindes shall not be held as Luk 24. that our Phantasie should peirce no further then sence or that sence should apprehend extraordinary things in an ordinary notion And our reason shall not be covered nor cumbred with errour and mistakes and sensible desires and our graces shall not be blind-fold with inordinate carnall affections 2. Christ shall be beheld as altogether uncovered he shall not be covered as to be seene only in Aenigmaticall expressions as the Apostles phrase is in the Greek 1 Cor. 13. 12. or in typicall seales as in receiving the elements of the Holy Supper we are said to shew his death till he comes 1 Cor. 11.26 or in the heavens as now he is or in a personall state of humiliation as when he was on earth in afflictions and sufferings but he shall be wholly uncovered to be seene as he is in his great glory in that time of the Churches restauration on earth at his appearance as it is here said in the next particular ¶ 5. Beholding the glory of the Lord. At his first coming we beheld his ingloriousnesse Phil. 2. Isa 53. After at his transfiguration some two or three saw a glimps of a prelude of his glory After that a few saw at his ascension his entrance into supreame glory Acts 1. But here WEE ALL Jewes and Gentiles in generall whosoever and how many soever converted unto Christ shall behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THAT SAME glory of the Lord. ¶ 6. And so behold as to be changed into the same image A wonderfull and efficacious beholding which shall transforme the Embryon of the new Creature conceived in the wombe of the Soule into the glorious Image of Christ by beholding him in his glory in this state on earth The divine Plants of God in this new Paradise on earth shall so see the Sun of righteousnesse that they shal blossome and flower and fructifie into like colours stripes an rayes as are in that Sun We must as the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies be Metamorphosed from our corrupt and inglorious image into the glorious Image of Christ So this text So againe the same Apostle hath it 1 Cor. 15.51 52. The introductory both of the discourse and of the thing leading to this change in verse fifty one begins at vers 22. which we have laboriously opened afore but in the seventh Section immediatly preceding To which adde this memorandum that Paul expresly treates there only of the resurrection of Beleevers as that at Christs next coming When saith the Apostle we shall not ALL sleep but we shall ALL be changed The dead shall be raised incorruptible and we shall be changed This corruptible must put on incorruption and this mortall must put on immortality then death is swallowed up And this change is said to be glorious vers 49. As we have borne the image of the earthly so we shall beare the image of the heavenly Adam viz. Christ Which suite to our present text in this 2 Cor. 3.18 That we shall so behold the glory of Christ that we shall be Metamorphosed transformed into the same image By which parallel ye perceive what the Apostle meanes by this transformation into the same glorious Image viz. to our glorious state on earth at the first resurrection of the Saints at Christs next coming At our first conversion we have some spirituall inward change Of this our Apostle made mention afore in this 2 Cor. 3. viz. vers 16. in that phrase of turning to the Lord. And vers 17. in those words where the Spirit of the Lord is there is liberty But in that clause in the last verse of Metamorphosing into the same Image some greater thing must be intended For ¶ 8. It followes we must be changed into the same Image from glory to glory which sounds of a future For from glory to glory must signifie more then a processe from one degree of grace to another as it is intended in Psal 84. from strength to strength and Rom. 1.17 from faith to faith for though that be the beginning and touched vers 16. 17. of this 2 Cor. 3. yet here the Apostle drives at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exaltation of a Saint to his height and must import that the former glory is suitable to the latter glory which is true of personall glory on earth at Christs next appearance that it is like to the latter viz. ultimate glory both glorifying the whole man whereas the glory of our imperfect sanctification doth glorifie only the inward man and that too but in part There is also a difference in the cause as it is in the last clause viz. ¶ 9. By the Lord the Spirit as we touched the Translation afore whereby it is plainly held forth that whereas our inward glory of Sanctification in all the processe thereof is from the inward power of the Spirit of the Lord our personall glory of soule and body at the said coming of Christ is from his personall presence transcendently and efficaciously radiating on our persons to a change and filling the earth with the beames of his glory Now weigh all together and see whether the whole minde of this text can be terminated in our conversion and sanctification or can be wholly extended to ultimate and supreamest glory Or can be fixt upon that unsuitable time of converting Israel at the day of the ultimate Judgement And if not then it is yet to come before the ultimate generall day of Doome SECT IX The Ninth place in the New Testament for the glorious state of all things on earth at Christs next appearance is Phil. 2.9 10 11. God hath highly exalted him Christ and given him a name above every name that at the name of Jesus every knee shall bow of things in heaven and things in the earth and thing under the earth and that every tongue should confesse that Jesus Christ is the Lord to the glory of God the
thousand that is to the universal Church who are verse 14. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comming or about to come out of tribulation not come out They were washed afore in the bloud of the Lamb ever since their beleeving but that was from sinne but they are not yet come out of great tribulation but that shall bee ere long So that that which follows to the end of the Chapter cannot now bee applyed to their persons viz. That they shall hunger no more nor the Sun light upon them any more And God shall wipe away all tears which are spoken in the future Tense as of things to come And it cannot be applied to their future state in heavenly glory For the Heathens that knew but the immortality of the soule never dreamed of hunger or thirst or feare to befall good men in the world to come Nor did the Philosophers thinke that the Sunne did shine above the highest of the orbs of the material heaven Therefore there is no probability in the least that this is a description of everlasting glory but of a state on earth where the Sunne hath smitten and there hath been hunger and thirst and have been tears So that still I minde you this Chapter is but a parenthesis of comfort put there by way of anticipation For it is put between the sixth and seventh Seal between which must be a methodical succession The sixth Seale is in chapter 6. which is most terrible obscuring heaven shaking the earth terrifying the sonnes of men And the seventh Seale is in Rev. 8. verse 1. In which eight Chapters whiles Christ intercedes over the prayers of the Church in regard of some slaine as it is in Chapter 6. The seven Trumpets appear in order to sound at their time Rev. 8.6 c. so that the calamities of the world goe on in the world upon earth and from hence forward till Antichrist be downe As for the 11 Chapter it is plaine that it is but the summary of all that which John prophesies of the more Ecclesiastical state of things in his ensuing Book of the Revelation as in the former he had prophesied of the more Political I say a summary For there is set down the more pure state of the Church v. 1. and more corrupt verse 2. And of the two witnesses in sackcloath one thousand two hundred and sixty yeers and their lying dead in the grave three yeers and a half as well as rising and ascending And there is Babylon falling viz. The tenth part of the City c. as well as Babylon trampling and triumphing over the Witnesses So that unlesse we will jumble all into a confusion this 11. Chapter is but the summary of what follow in the whole book of the Revelation And in the 12 Chapter there is as much for the loosing of Satan as for binding For the 13 Chapter it plainly sets out the time of Satans power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two and forty months or a thousand two hundred and sixty dayes viz. yeers which power he hath not when his master Satan is bound as we have and shall heare For the 14 and 15. Chapters the Churches triumphant songs of victory over the Beast are but in hope of a thing to come Another Parenthesis of comfort proleptically inserted For before and behinde their song in Chapter 15. is mention of the Angels having the seven last plagues to fulfill the wrath of God viz. The pouring out of the seven Vials as it follows Chapter 16. I need goe no further in my Antithesis to the Doctors instances ¶ 2 We answer to his Antecedent or first Proposition that if indeed as Doctor Prideaux would have it from the 6. Chap. of Rev. to the 20. Saints are in their reigning condition and Satan is bound according to St. Johns true intent Rev. 20. what means all that while all that adoe against the enemies of the Church of seven Seals Chapter 6. and 7. of seven Trumpets Chapter 8. of seven Vials Chapter 15. and 16. and in 17. is described the sin and the judgement of the Whore and in Chapter 18. the manner of her utter destruction and Chapter 19. the destruction it selfe And then and not till then in Chapter 20. S. John speaks of binding of Satan so as the Saints may be said to reigne indeed After which no Seals Trumpets or Vials onely there is a proleptic or anticipation of the ultimate day of judgement mentioned verse 11. of Chapter 20. because it is the period of the thousand yeers but the state of times in Satans binding and the Saints reigning is after described in Rev. 21. and 22. Chapters ¶ 3 We answer to his said Antecedent or first Proposition That by the Doctors tenet and proof that Satan is bound from Rev. 6. to Rev. 20. for he saith that the beginning was in Constantines time that the Saints began to reign And John tells us that the thousand yeeres doe end at the ultimate day of judgement Rev. 20. it will follow that from Constantine M. which the Doctor puts in three hundred yeers after Christ to the day of judgement is but a thousand yeers For the Doctor in his stating the question confesseth that the thousand yeers must be taken properly and precisely But wee and most Nations doe compute from three hundred yeers after Christ to this yeer one thousand three hundred fifty three and yet the day of the last judgement is not come No nor the War of Gog and Magog which precedes it No nor the fall of Antichrist and Babylon which precedes that c. Next we come to answer to the Argument or Consequent or last Proposition § 3 To the Proposition it self That therefore all this while the Saints reigned wee say that though they reigned over sinne which is no more priviledge then every Saint hath had since the beginning of the world yet they reigne not on earth over their corporall enemies as the fifth Monarchy or power which is the minde of the Scripture as we have before abundantly proved ¶ 2 To his first proof viz. So are they Kings as they be Priests But they are Priests spiritually Therefore c. We say to the major and minor ten Millinary yeers that they shal be Priests on earth therfore joyntly they shall be Kings on earth And they shall in body sensibly offer up sacrifices on earth of praises and Hallelujahs Rev. 11. Rev. 14. Therefore they shall in the body sensibly reigne on earth The notion is changed but the place and thing is the same Therefore it is said Rev. 5.10 He hath made us Kings and Priests unto our God AND we shall reigne on earth And Rev. 20.4 shall reigne with Christ a thousand yeers The time and place sheweth what reigning it shall bee even such as to whom Kings and Nations shall bring their honour Rev. 21. But in heaven the Saints enjoy but not reign with Christ because Christ as Christ doth not there reigne as we have
plaine text without sophistication or allegorising contrary to the scope of the pace as far as possible or light can lead us Thirdly That the consummation of the world doth gloriously begin at the beginning of these thousand yeers as wee have demonstrated out of severall texts and so it rather hastens then prorogues Fourthly turning to Cornelius Alapide on this 20. of Rev. according to the Doctors direction thinking to finde some great matter I found onely this of that businesse That he saith we approach very neer the end of the world First because we see the Gospel preached almost to all the world Secondly the Saint Vincent who dyed one thousand foure hundred and eighteen did confidently preach this and that by the command of Christ as it is in the History of his life Thirdly that it is a constant oracle among the Turks that Mahomets sect is to endure a thousand yeers which yeers are now neere expired Fourthly so is the Prophesie of St. Malachy A.B. of Hibernia whose life St. Bernard did write Thus you see what Cornelius Alapide saith and what stuffe it is Two arguments out of the Popish legend Another from the Turks Alcoran or Tradition The other intimates a Scripture viz. that Mat. 24.14 But there is no Almost I would the Jesuit said true that almost It is not yet preached to the vast Kingdomes and places of China of the Turke of the Indians of the Tartars c. We do indeed grant that the consummation of the world is neer and we said so but now But that we set it backward or forward beside Scripture neither the Doctor nor his Alapide hath proved it one jot Nor can it seem lesse then some kinde of contradiction for the Doctor to say we doe prorogare ultra mille adminimum annos indefinito auctario That we do prolong the time at least a thousand yeers with an indefinite argument For if it be for a thousand yeers how is it indefinite If indefinite how is it for a thousand yeers And Alapide confesseth it is uncertain when the world shall end Ibid. ¶ Third Inconvenience the Doctor urgeth is That this opinion in our point feigneth a state of the Church militant in or at the comming of the Lord in adventu Domini triumphant and tranquillous contrary to Luke 18.8 When the Son of man shall come shall he finde faith on earth Answer wee doe not say that the Church shall triumph at the very first appearance of Christ which is to call the Jews yea we have said the contrary on Dan. 12. that for five and forty yeers will be a time of trouble to the Jews after their call and afore the triumph comes But when Christ hath once appeared to destroy all the Churches enemies the Church shall triumph and bee tranquillous many yeers as we have seen innumerable places in O. T. and just a thousand yeers according to St. John in Rev. compared with Dan c. of which afore That place of Luke is evidently of the weak faith not of no faith of true beleevers at the sight of the great troubles that are the sad Antecedent to the joyful Comedian Catâ—strophe of the Churches deliverance as Dan. 12. and Rev. 11. to the end of 19. set it out But when Christ comes it is at a pinch to raise their faith and after to settle that their triumph on earth As he appeared in incarnate when the Saints faith was low as wee see in Nathanael And at the Resurrection as we see in the two Disciples Luke 24. and in Thomas John 20. But when manifest he raised them high So at his next coming ¶ Fourth Inconvenience is saith the Doctor it doth interpose at least a thousand yeers between the ruine of Antichrist and the dissolution of the world which Antichrist Paul foretold should be destroyed with the bright comming of our Saviour and by the breath of his mouth We answer first That if he means before the last dissolution at the last judgement even so doth St. John most emphatically interpose Compare Rev. 19. the two last verses with Ch. 20.4 compared with v. 12. And so methodically and exactly Antichrist shal be destroyed by the brightnes of Christs first coming His breath of his mouth viz. his Word and Spirit having made the Kings of the earth to hate the Whore Secondly we answer that at Christs appearance at the beginning of the thousand yeers there is a kinde of dissolution of the world 2 Peter 12.13 compared with Isaiah 65.17 ¶ Fifth Inconvenience is That this opinion as the Doctor affirms inventeth such an assumption of bodies as the Papists feigne of the blessed Virgins or brings downe from heaven soules to be united to bodies that perhaps they may get children possesse earthly things and be subject to other conditions of mortall men Wee answer first for the Drs. assumption of bodies feigned by the Papists the Dr. doth not tell us what he means and we cannot divine what the Papists may dream This arrow doth not appear ergo we need not hold up our buckler Secondly for the bringing soules downe from heaven to the body upon earth what wonder is this more then the returning of the soul of Lazarus and of those at Christs Passion and those in the Prophets to their bodies on earth especially seeing they that returne in the other world to their bodies upon the inhabitable world for that time of the thousand yeers Heb. 2.5 is to a glorious estate Indeed unlesse we can overthrow a world of places which we have urged this must be granted Thirdly For their begetting children at that time We doe not affirme it But if wee should I know not what grand Inconvenience would follow seeing Adam once might have done it without sinne or carnality of mind when his soule came new out of Gods hands which are more glorious then heaven and the Virgin Mary so conceived Christ And the Apostle Heb. 2. implies our state then shall be as innocent Adams was All earthly things that the Saints then shall enjoy shall but increase their happines not sin or carnality in the least That shall be fulfilled Matth. 19.29 If the full of happinesse in glory shall fill all the senses with joy and comfort sutable to that place why may not the Preface upon earth proportionally But the Doctor objects but with a fortasse perhaps Fourthly for their enjoyment of earthly things though the things bee earthly yet the Saints shall enjoy them in a spirituall manner under a spirituall notion and to a spirituall end as Adam in innocency For fifth of being subject to the condition of mortal men I doe not know that they that are Saints shall dye in that thousand yeers or any more seeing they that are alive shall only be changed ¶ 6 The sixth and last Inconvenience the Doctor urgeth is as hee saith that this opinion doth raise up againe Papisme at the end of the world viz. then for men to dye with the rest of
same purpose apply Hag. 2.21 22. By shaking heaven and earth once more saith he the Prophet seems to mean in part that there shall be a change not onely of the customes of the people which are the Earth but also of Kingly powers and humane Majesties which are the Heavens Which place of Haggai the Apostle applies to the Kingdome of Christ Heb. 12.26 27.28 29. of which application though part may comport with the Kingdome of Christ as spiritual which hath ever been yet the rest seems to â—ooke as farre as Christs Kingdome to come on Earth For since Haggais or Pauls time God never so shook the material heavens of Orbs and Stars or the metaphorical of Royalties and Majesties that the Kingdome succeeding as the Text plainly intends could not be moved Even as the close exhorting to serve God acceptably because he is a consuming fire is most like to Peters exhortation 2 Pet. 3. to bee holy in conversation because after the destruction of the world by fire we shall have new heavens and a new Earth The place seems to allude to and to Prophesie from Gods shaking of Mount Sinai that as at that time God shook his people out of Egypt and separated them by divine Lawes from all the Nations of the earth to be a Royall Church by themselves so he will shake all the world of high and low ones when he sets up his last kingdom viz. Christs visible kingdom on earth and therewith makes all new For saith my Author that same Once more signifies the removing of all former old things in Earth and Heaven viz. of Customes of People and Crownes of Kinglyhoods and makes all new with sanctity and spirituality in the quality though men and creatures shall be in substance extant upon the earth according to their species or kinde and his Sovereignty in paramount glory ruling all Just as Zachary hath it Chap. 14. verse 9. And the LORD shall be KING over ALL the EARTH In that day shall there be ONE LORD and his name one That is as some learned expound There shall be no more Lords but the Lord Christ and his Dominion shall be greater then ever any was Which the Prophet Malachy doth notably surveigh Chap. 1. verse 11. in these words From the rising of the Sunne even to the going downe of the same my name shall bee great among the Gentiles c. CHAP. IV. Concerning the Qualifications or Qualities of this Kingdome of Christ Viz. Negatively it is a State that is Sinless Sorrowless Deathless Superiorless c. Temptationless Timeless Positively it is the Restauration of the Creation Perfection of all Qualities Confluence of all Comforts Preface to Eternity With several other Qualifications by a natural and necessary consequence flowing from these SECT I. It is Sinlesse § 1 ANd no wonder For it is not imaginable that the deceased Saints should be raised and the living changed to injoy this glorious state on earth in Christs Kingdome with the least tincture of sinne either of their owne or others This were to bring the deceased Saints to their losse And the changed state of the living would not be freed from sinne which would bee their greatest sorrow which as the next Section demonstrateth cannot consist with this glorious state It would be a misery not a felicity for the soules of the deceased to come out of supernal glory into a body of sinne or for them or the changed to be mixed with the society of gracelesse men A meer regenerate estate not yet perfect lamented that condition so long since as Lot and David 2 Pet. 2.7 Psal 120.5 yea the latter complained of society with men of faire outsides flattering with their lips and eating bread at his Table but were not right at heart And our Saviour warns his Disciples as of a danger that they should bee among men that outwardly seem to be sheep but inwardly were Wolves which this glorious state will not admit So then the huge augmentation of this Kingdome or fifth Monarchy shall not as in worldly Monarchies cause pollution and corruption This shall bee Status optimus maximus the biggest and best state that ever was or shall be on earth all suitable to a resurrection The places of Scripture asserting the sinlesseness of this time are very many and very cleer so that I need but repeat them to convince the ingenuous Reader ¶ 1 Adam we know was created sinlesse according to the Image and likenesse of God to have Dominion over all and to rest on the Sabbath now this state of Adam is applied by David Ps 8. to a future state of man which the Apostle Paul accommodates to our estate and rest in the inhabited world to come Heb. 2.5 and Chap. 4. verse 9. as wee have afore demonstratively expounded those places If there be any difference it is in this as the Apostle sets it forth 1 Cor. 15. that our estate shall be better then his ¶ 2 Num. 30.5 6 8. The Lord thy God wil bring thee into thine owne land and the Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thy heart and all thy soul and thou shalt returne and obey the voyce of the Lord and do AL HIS COMMANDEMENTS Which was spoken of and to the Jews long since deceased being never yet so fulfilled to them or any of that Nation succeeding them and therefore according to the truth of God must be fulfilled to all the elect of them and of their posterity ¶ 3 Isa 11.6 The Wolfe shall dwell with the Lamb c. and they shall not hurt c. For the earth shall bee FULL OF THE KNOWLEDGE OF THE LORD AS THE WATERS COVER THE SEA which whether we understand of men or beasts it argues a restauration to an estate like that of innocent Adam And the reason adds the glory of the cause as the thing is a most glorious effect That this innocent time shall follow upon an ocean of divine knowledge ¶ 4. Isa 59.21 This is my Covenant my WORD AND MY SPIRIT SHALL NEVER DEPART from thee for ever ¶ 5. Isa 35.8 There shall be an high-way and it shall be called the way of holinesse THE UNCLEAN SHAL NOT PASSE OVER IT ¶ 6. Isa 60.21 Thy people shall be ALL RIGHTEOUS ¶ 7. Jer. 32.40 41. I will make an everlasting Covenant with them that I will not turne away from them to doe them good But I will put my feare into their heart that they shall not depart from me Yea I will rejoyce over them to doe them good and will plant them in this Land assuredly WITH MY WHOLE HEART and WHOLE SOUL See this great promise must be fulfilled when the Jewes are settled in their owne land ¶ 8. Ezech. 36.23 to verse 30. I will gather you from all Countries and bring you into your owne land and I will sprinkle cleane water upon you and you shall be cleane from ALL
YOUR FILTHINESSE c. and I will save you from ALL YOUR UNCLEANNES 9. Ezekiel Chap. 44.9 speaking of the glorious state of the Church in the last dayes addes Thus saith the Lord no stranger uncircumcised in HEART shall enter into my Sanctuary ¶ 10 Dan. 12.3 At the time that Michael shall stand up and deliver his people they that be wise shall shine as the BRIGHTNES OF THE FIRMAMENT and they that turne many to righteousness AS THE STARS FOR EVER AND EVER Which is to come to passe before the last universal resurrection and ultimate judgement as we have before demonstrated ¶ 11. Zeph. 3.13 The remnant of Israel SHAL NOT DO INIQUITY nor SPEAK LYES neither shall a DECEITFUL TONGUE be found in their mouthes which words relate as the context afore shews to a state of the Church in the last dayes on earth as the thing demonstrates that it was never yet fulfilled ¶ 12. Zach. 14.20.21 Upon all shall be holinesse to the Lord. ¶ 13 Malach. 4.1 c. The day commeth that shall burne as an oven And all that are proud and doe wickedly shall be as stubble and the day commeth that shall burne them up saith the Lord that it shal leave them neither root nor branch All these places and others have been demonstratively cleared to relate to the time following upon the Call of the Jewes and their settlement All which laid together make up a sinlesse condition § 2 Which will be more cleare and more clearly settled on our spirits by adding some places of the New Testament ¶ 1 In 1 Cor. 15.52 54 55 56. it is said When this corruption shall put on incorruption at the sound of the last Trumpet then O death where is thy sting The sting of death is sinne But thanks be to God that gives us victory through our Lord Jesus Christ Now as wee have before proved there is a vast space viz. of a thousand yeers of the whole terme of the last Trumpet afore the universal ultimate Resurrection ¶ 2 In 2 Cor. 3.18 it is said When the Jewes shall have both vayles taken away as wee have before opened viz. that on Moses namely his forme of worship and that on their hearts viz. their unbeleef instead of the remainders of sinne they shall with open face behold the glory of the Lord being transformed into the same image from glory to glory ¶ 3 St. Peter likewise asserts 2 Pet. 3.13 That after the dissolution of this present vaine sinfull world there shall not onely be New Heavens but also a NEW EARTH wherein dwels RIGHTEOUSNESSE Proving it out of Isa 65.17 for those words be repeats This is spoken to the Jewes and concerning their share in the future happinesse on earth And that dwelling of righteousnesse there must signifie an eminent and absolute degree or else it will not surmount the present state of the Chuch in which as such dwels much righteousnesse But I need not struggle about this with most knowing men who incline to understand this place of a perfection as absolute as that in the supreamest Empyrean heaven ¶ 4 Let us adde but one place more viz. That in Rev. 21. v. 1. c. and verse last of that Chapter in a continued description of the glorious state of the Saints on earth yet to come And saith St. John I saw a new heaven and a new EARTH and I saw the holy City New Jerusalem comming down FROM GOD OUT OF HEAVEN Behold the Tabernacle of God is WITH MEN c. and there shall in no wise enter into it any thing that DEFILETH c. but they that are written in the Lambs Book Every verse of this Chapter as before we gave a particular account hath something in it incompatible and incompetible with the supreamest heavenly estate § 3 But then the question will bee where shall abide all those thousand yeers all those hypocrites called Gog and Magog that shall at last break out and go about to oppose the Church though in vain their opposition and subversion concluding in the same moment Rev. 20.8 Wee answer according to that light wee have attained that most probably they shall not be in but without the Church Rev. 22.15 Without shall be dogs evill men and such as make and love a lye The Heathens as appears by Homer * Iliad 8. did use to call the place of out-cast men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tartaros alluding likely to some dismal remote place of the earth as Tartary is from us and from Jerusalem The Apostle takes up that word in 2 Pet. 2.4 and makes a verb out of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tartaroâ— to signifie the putting of men into an Hellish solitary place So that most likely the unregenerate shall be as remote from the Church as Tartary is from Jerusalem and the Christian Church as far as it were from Hell to Heaven The Church now being as in an Heaven on earth the false-hearted spawn of future Gog and Magog shall bee remote on earth neer their future Hell To which that place of Gog and Magog Rev. 20.8 doth contribute some proof in that it saith that Gog and Magog shall bee fetched up against the Church by the Devil from the FOURE QUARTERS OF THE EARTH § 4 But if these Hypocrites were permitted neerer the Church they might perhaps be converted VVee answer no. For it is if we may use that word the Fate of this Millenary period I meane Gods righteous peremptory sentence that as all that time there shall be no degenerating of any beleevers so no more regenerating of any unbeleevers There is a judiciary sentence peremptorily passed to this purpose Rev. 22.11 He that is unjust let him be unjust still and be which is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still That is They shall be so still In order to which it follows WITHOUT are Dogs c. that love and make a lye And I come quickly and my reward is with mee The appearance of Christ at the preface to thiâ— thousand yeers will be as it is represented in the Preface to the Revelation Chap. 1. among the Churches viz. that then are or have been Chuâ—ches Therefore it behooves Churches and all Professors to beware they bee not sound as the Foolish Virgins that never had the oyle of regenerating grace in the vessels of their hearts and the oyle of sound principles in their heads by which they made the blaze of Profession is spent i. e. they have lost their principles and so being unready at Christs comming they come when as Ierome saith well the doors are shut SECT II. It is Sorrowlesse § 1 HAving shewed that this future glorious state of the Kingdome of Christ on earth yet to come shall be sinlesse next with good dependence we assert it is a sorrowlesse condition For sorrow came into the world by sinne therefore sorrow shall
shall not If we might be tempted this were not a sorrowlesse condition It was a part of Christs great humiliation that he was tempted though he could not be prevailed against If wicked men the instruments shall not be neer to tempt them then nor Satan the Author So the Text Rev. 19. The wicked are removed Chap. 20. Satan is removed bound up that he should not seduce the Nations any more which phrase would be weighed more then it is I have before shewed in our answer to Doctor Prideaux That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any the least temptation And now I adde that for ought I know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may fitly be rendred Satan shall not to that end wander up and downe among the Nations The Greek may beare it And the context speaks for it For were all those expressions and acts sc laid hold on and bound him cast him into the pit and sets a seale onely to that end that he might not seduce If God had onely laid his command it had been enough to restrain his acting as when Christ commanded him out of the possessed Rather therefore the meaning is that hee might not have so much as the liberty to peragrare Gentes to wander up and downe over the Nations It must not be with him as in the dayes of the Churches afflictions Job 1.7 and 1 Pet. 5.8 Now he is held chained cast down sealed that he may not wander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the active is to wander as planets that compasse the Earth And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle voice signifies to wander from place to place viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek Criticks give instance obire multa loca to travel over much ground And Christ saith Now is the houre of temptation and the Kingdome of patience Then the Kingdome of perfect peace purity and exultation Rev. 11. Rev. 20. Rev. 21. The Serpent then shal only eat his dust Isa 65.25 in opposition to Gen. 3.14 And the devill that abused his body shall be shut up Now shall be fulfilled that promise Rom. 20.16 The God of PEACE mark Gods title shall tread Satan under your feet c. Now that Satan is in the pit he must be under their feet while the Saints stand on their feet on earth Satan must be under them As all things under Christs feet Heb. 2. As for Satans utter prevailing that was subdued when the Apostle spake those words For this purpose the Sonne of God was manifested that he might destroy the works of the Devill 1 Joh. 3.8 Observe it is said works c. therefore now Satan himselfe must be under their feet as that text speaks Rom. 16.20 now is to bee fulfilled perfectly that Heb. 2.8 c. All must be subject to Christ And he must destroy death AND HIM THAT HAD THE POWER OF DEATH WHICH IS the Devil verse 14. So that that time that is a Deathlesse condition is a Devil-lesse a Satanlesse time And as in Rev. 20.7 the letting loose of Satan and Satans tempting go together so by an Antithesis Satans binding and his Non-tempting goe together verse 3. Indeed it is said so frequently in the Revelation that at the seventh Trumpet at this first Resurrection when Christ reigns and the Saints with him on Earth that their businesse shall be to joy praise triumph and sing Hallelujahs Rev. 5. Rev. 7. Rev. 14. and Rev. 19.5 or six times in the beginning of that Chapter that it cannot enter into the thoughts of the purest reason that there should be any sad songs of Satan sung to the ears of a Saint Sin and temptation are more sad then death to a Saint and therefore if the lesser sorrow and death shall be gone at this time then much more temptation If nothing that defileth shall enter into this state then not the unclean spirit as Christ calls him O glorious time when there shall be no disposition within nor temptation without to sinne but so full of God and happinesse in manifestation of Christ that there shall be no thoughts but in relation to him The souls of the Elect shall not returne to their bodies to be tempted that were their losse And the living Saints are changed therefore to a state of grace beyond that now which at present is liable to Temptation SECT VI. The next Quality is the RESTAURATION OF ALL THE CREATURES AS Isa 65.17 it is said there must be New Heavens sc a New Church-state so a New Earth a New naturall politick state of persons and things For there is mention of plantings and injoying of them And verse 25. of the Wolfe dwelling with the Lamb c. and that dust shall be the Serpents meat no devouring or hurting So the close They shall not destroy nor hurt in all the holy Mountaine Of this of the Wolfe c. we spake once afore largely on Isa 11.6 7 8 9. which Lactantius takes litterally See before and after the Text it is intended for the time we speake of And the reason of all is For the earth shall be full of the knowledge of the Lord as the waters cover the Sea Knowledge signifies oft all spirituals and here imports that there shal be such an abundant manifestation of Gods presence that all whether taken litterally or metaphorically shall be as in Paradise before Adams fall So Psal 8. makes Gen. 1.26 A Prophesie or Type or both of what man shall injoy in after times And Heb. 2. applies Psal 8. to the time we speak of And Heb. 4. applies Gods resting the seventh day to a Sabbatisme on earth yet to come So the 2 Pet. 3. and Rev. 21.1 apply the New Heavens and New Earth to the said time and call it the New Jerusalem comming downe from God out of Heaven And the addition to the glory of this New Jerusalem shall be a lustre of all creatures materials of building shall be like all manner of precious stones and men shall be like Angels Kings honouring the Church No sea sc to devoure but adorn and comfort man if it be not in a great part crusted into a chrystal body like heaven above consolidated for men to travel upon and come together and to shine to adde an inlightning to the earth for more glory Adde to all this that of Rom. 8.18 As vox naturae THE VOYCE OF NATURE for our point full to our purpose though it may be not heeded for this purpose For Peter gives us a good item when being about to speak of the New Heavens and New Earth 2 Pet. 3. He tels us in v. 3. That before that shall be scoffers and slighters of this opinion of Christs comming they will be as heedlesse as men were before the renovation of the world by Noahs flood Chap. 2. And then having spoken of the New Heavens c. according to Gods promise verse 13. then in the 14. verse he exhorts men to be diligent to bee found blamelesse
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
notion of prudentials in divine worship They dis-regard Antichrist root and branch body and tayle § 4 The third Character is They receive not the marke of the Beast in their hands or foreheads that is they yeeld not subjection to Antichrist secretly or openly neither professe him nor contest for him or for any thing against the truth All these three Characters are here given to take in all Saints For haply some Saints have somewhat subjected outwardly to Antichrist but did not worship Some perhaps have not subjected but had not the opportunity or magnanimity to suffer Others may be have subjected or worshipped and after repenting have suffered § 5 In other places of the Revelation instead of this Negative Have not the marke of the Beast they are said to have the marke of the Lambs Father in their forehead Rev. 14.1 c. They professe the truth of God with faith in Christ Jesus They are truly Saints and feare the name of God which is the Cognizance of those that shall reigne with Christ Rev. 11.15 16 17 18. § 6 All such Saints shall reigne with Christ as we have said the Kingdomes of the earth then being actually and absolutely become the Kingdomes of Christ the said Saints on earth visibly possessing the power and dominion over the earth for a thousand yeares literally and properly taken and Christ most gloriously appearing at least at the beginning and ending of that thousand yeares though wee cannot yet so demonstratively and infallibly hold forth that he shall continuedly bee all that time personally present upon the earth The Devil the meane while all that time under what names or notions soever either as a cunning Serpent and secret Satanical Adversary are as an open violent rampant Dragon and reviling Devil shall bee wholly and absolutely confined and restrained in effects acts and person from the Precincts of the Church SECTIO I. Thesis exposita § 1 PEr Sanctos nimirum Electos intelligo omnes tum vocatos tum vocandos quorum characteres sub REGNANTIUM notione in Apocaly psi ad vivum subinde delineantur Capite nimirum 20. v. 4. ad hunc modum Vidi sedes sederunt super eas judicium datum est iis animas eorum qui SECURI PERCUSSI SUNT PROPTER TESTI MONIUM JESU ET PROPTER SERMONEM DEI quique NON ADORARUNT BESTIAM neque IMAGINEM EJUS NEC ACCEPERUNT CHARACTEREM IN FRON TIBUS suis aut in MANIBUS SUIS Viventque regnabunt cum Christo MILLE annis Capite vero 11. v. 15 16 17 18. ad hunc modum Septimus igitur Angelus clanxit factae sunt voces magnae in Caelo dicentes facta sunt regna mundi regna Domini nostri Christi ejus qui regnabit in secula seculorum Tum viginti quatuor illi senes qui in conspectu Dei sedent in sedibus suis prociderunt in facies suas adorarunt Deum dicentes Gratias agimus tibi Domine Deus Omnipotâ—ns Qui es Qui eras Qui ven turus es quod adeptus sis potentiam tuam magnam regnum inieris iratae sunt gentes advenit ira tua praestitutum tempus mortuorum ut judicentur des mercedem SERVIS TUIS PROPHETIS SANCTIS TIMENTIBUS nomen tuum PARVIS MAGNIS § 5 Apocalyps denique Capite 14. v. 1. c. ità depinguntur Tunc aspexi ecce aderat Angelus stans super montem Sion cum eo Centum quadraginta quatuor millia habentia NOMEN PATRIS ejus scriptum in frontibus suis EMPTI sunt e terrâ Non sunt INQUINATI mulieribus SEQUUNTUR AGNUM c. Venit hora judicii sui c. Cecidit Babylon c. Beati ab hocce tempore mortui ii qui domini causa mortui sunt c. Aderat nubes candida nubi insidebat quidam similis homini Demessa est terra § 6 Omnes inquam hosce splendidè regnaturos cum Jesu Christo quibuslibet terrarum Dynastiis actu absoluté que in ILLIUS aliquantisper apparentis potestatem succedentibus visibiliter possidentes ut Dan. 7.27 Regna Dominatus eorundemque sub toto Caelo amplitudinem mille annis ad literam propriè acceptis Diabolo intereà tempor is ab Ecclesiae finibus omnimodè ablegato CHAP. II. This opinion is not guilty of Novelty or singularity CAP. II. § 1 TO remove in the first place the prejudice that lyes heavy upon this Position of Novelty and singularity wee shall produce approved Antiquity both afore and since Christ with a multitude of later Worthies almost in every age hitherto congratulating with this truth § 2 Any of which wee intend not for proofe which is deferred till the third Chapter of this first Booke but especially to the whole third Booke but to remove impediments from mens minds and to cleare their understandings from an averse waywardnesse of spirit and so to reconcile them to a patient attention and tractable docility HAnc Thesin ne statim in ipso limine tanquam privata cujusdam opiniola tam novitatis quà m singularitatis rea condemnetur prius quà m me demonstrationi accinxero numeroso Constipatam satellitio eruditae antiquitatis tà m ante quà m post Christum editae in medium proferam 1. SECTION Of Hebrew Antiquities § 1 FOr the Hebrew Antiquities to be set for seniorities sake in part in the Front wee have divers whereof the first is the Targum or Chalde Paraphrase which tooke its beginning from the Jewes Captivity in Babylon where their native Hebrew tongue grew out of use so that the generality of them farre better understood the Chalde then the Hebrew The Targum hath many pertinences to the point in hand especially if we compare severall Copies of it For there is a Manuscript Targum which upon Ester Ch. 1. reckoning up the severall Monarchies that have and shall bee from the beginning of the world unto the end thereof makes the computation thus The first Monarchy was of God Second under Nimrod Third under Pharaoh Fourth under Salomon Fifth under Nebuchadnezzar Sixth under the Medes and Persians Seventh under Alexander the Great Eighth under Julius Caesar The ninth the Kingdome of the Messia or Christ Where observe how the Jewes place the Kingdome of Christ in order after the Roman Monarchy and to bee on earth as the former were But least this Copy being a Manuscript and so hidden from the eyes of most should carry the lesse authority with it let us consult the Targum that lookes all the learned in the face § 2 The Babylonian Targum or ordinary Chalde Paraphrase faith upon Gen. 49.10 That CHRIST shall come whose is the KINGDOME and him shall the PEOPLES obey Observe the plurall PEOPLES that is the Nations indefinitly § 3 Which the Jerusalem Targum expresseth more literally and universally The KING CHRIST shall come whose is the KINGDOME and ALL marke the universality KINGS marke the persons
shall be subject unto him viz. so as the same Jerusalem Targum expoundeth on the 11. verse of that 49. of Gen. that those Kings and Princes that will not be subject unto him he shall kill making the Universe red with the blood of their slain and the hils white with the fat of their mighty men c. But these things were not fulfilled at Christs being on the earth in the flesh It was above three hundred yeares after ere one King or Nation was subject unto Christ viz. in the time of Constantine the Great except some sprinklings of Converts here and there called Churches the Nations and Kings of the earth either taking no cognizance of his interest or else persecuted it even as to this day they doe even ten parts of the world for one that ownes him Neither hath Christ yet taken that material and sensible vengeance on them by killing the disobedient in order to a bringing in of the rest into a visible subjection to him § 4 Lastly Paraphrast Jonathan in his Chalde Paraphrase of Hos 14.8 hath these words They speaking of the Jewes shall bee gathered together from out of the midst of their CAPTIVITY they shall DWELL under the shadow of their CHRIST and the DEAD shall LIVE and good shall grow in the EARTH and there shall bee a memoriall of their goodnesse FRUCTIFYING and never fayling as the remembrance of the sound of the Trumpets over the old wine which was wont to be offered in the Sanctuary which things were never yet fulfilled on earth We forbear to quote more out of their TARGUM or Chalde Paraphrase now because we shall afterwards oft cast an eye upon it in our discusse of severall Scriptures that tend to the PROOF of the point in hand § 5 To this let mee adde a touch out of the CAPITULA of RABBI ELIEZAR the GREAT because neare of the same Antiquity with the former his words are these As I live saith Jehovah I will raise YOU speaking of the Jewes up in the TIME to come in the RESURRECTION of the dead and I will GATHER you will ALL ISRAEL § 6 You see both doe harmonise to the same tune the effect of their words the same which is not yet fulfilled in as much as to this day the generality of the Jewes have not owned any MESSIA to be come in the flesh but refused The MESSIA Joh. 1.11 according as it was fore-prophesied Esa 53.3 He is despised and rejected of men And the remnant of beleeving Jewes never since as yet saw that particular RESURRECTION of the dead or that their gathering together out of the midst of their CAPTIVITY or that generall GOOD in the EARTH And therefor according to the Scriptures of which by and by these things are yet to come afore the last and generall Resurrection § 7 Of Hebrew Antiquities SINCE the Incarnation of Christ namely their Two TALMUDS their SEDAR OLAM is of the same age near upon with the Babylonish something of which TALMUDS was extant neare the Apostles time if not ancienter and of other Rabbins we shall give you an account in divers particulars In Gemara Sanhedrin R. Ketina hath said in the last of the Thousands of yeares of the worlds continuance the world shall be destroyed of which it is said Esa 2.11.17 THE LORD ONELY SHALL BE EXALTED IN THAT DAY And TRADITION agrees with R. Ketina even as every seventh yeare of seven yeares is a years of release so of the seven thousand yeares of the world the seventh thousand yeares shall bee the thousand of Release as it is said AND THE LORD ALONE SHAL BE EXALTED IN THAT DAY Likewise That Psalme namely the 92. is said to bee a PSALME OR SONG FOR THE SABBATH DAY THAT IS THE DAY THAT IS NOTHING ELSE BUT REST. As also it is said viz. Psal 90. A THOUSAND YEERS IN THY SIGHT ARE BUT AS YESTERDAY By which it is plaine to acute observers that the ancient Rabbinicall Jews did clearly understand the Prophesie of Isaiah in Chap. 2. of the EXALTATION of the LORD twice there repeated as meant of the GREAT DAY which some Rabbins call the Day of JUDGEMENT others the Day of MESSIA others the Day of the RENOVATION of the WORLD and of the REIGNING of CHRIST which is elegantly and emphatically there limbed in its colours to the life as it will more shine forth when we come to an accurate discusse of that Chapter In Midâ—asch Tehillim upon the 90. Psal v. 15. Wee thus read MAKE US GLAD ACCORDING TO THE DAYES WHEREIN THOU HAST AFFLICTED VS That is by the Babylonians the Grecians and the Romans AND THAT IN THE DAYES OF THE MESSIAH And how many are the dayes of the MESSIAH R. JEHOSUAS said that they are Two THOUSAND yeares and it is said ACCORDING TO THE DAYES WHEREIN THOU HAST HUMBLED US that is according to two dayes for one day of the holy and blessed God are a thousand yeares according to that BECAUSE A THOUSAND YEERS IN THY SIGHT ARE BUT AS YESTERDAY The Rabbins also have said That according to the TIME to come the DAY of the MESSIAH shall bee one For God which is holy and blessed in the FUTURE that is AGE shall make one day to himselfe of which wee read Zech. 14. And there shall bee ONE DAY which shall bee knowne to the Lord not day nor night and it shall bee at the EVENING-TIME Light This Day is the AGE or WORLD TO COME and the QUICKNING OF THE DEAD § 9 In their Booke called Berachoth wee finde this Benzuma saith It shall come to passe that Israel shall not remember their departure out of the Land of Aegypt IN THE WORLD TO COME and IN THE DAYES OF THE MESSIAH marke diligently how by World to come they understand a time on earth as Paul hath it twice viz Heb 1.6 Heb. 2.5 THE INHABITED WORLD TO COME So the Greeke so the sense For no man could imagine that heaven above should bee put in subjection to the Angels so as to need the Apostles Apology there to prevent such an imagination And how say the Rabbins in that Berachoth doth this appeare By that which is written in Jâ—rem 23. BEHOLD THE DAYES COME THAT THEY SHALL SAY NO MORE THE LORD LIVETH WHICH BROVGHT THE CHILDREN OF ISRAEL VP OVT OF THE LAND OF EGYPT Which wise men interpret thus not as if the name of Egypt should be blotted out but because the WONDERS which shall bee effected in the DAYES OF THE KINGDOME OF MESSIA shall principally be remembred and their departure out of Egypt lesse § 10 Note by the way that it is not agreed among the Rabbins in what THOVSAND yeares of the world the said DAY of JUDGEMENT or of MESSIAH or RENOVATION of the WORLD shall bee Some say further off in the seventh others nearer in the sixt but others about the fifth § 11 But to goe on The TRADITION of the house of Elijah is Those Just ones whom God shall raise
this from him as he goes on I marvelled saith hee when I read in Tully Crispold otherwise a pious man in his manuscript Annotations upon this place which are in our Library thus It shall in time come to passe saith Tul. Crisp when the TIME OF NATIONS or THE TIME OF THE GENTILES shall be fulfilled that the City Hierusalem shall bee restored and there shall reigne the JEWES of the house of David and the Priests of the Tribe of Levi shall offer Christian sacrifices and also legall albeit of these legall ones they shall offer but a certaine as it were image and representation as now some Christians taste a Lambe in the Passeover Moreover there shall be Elias perhaps the PROPER APOSTLE of them at that time The Apostles of Christ neverthelesse then also existing yea CHRIST himselfe at least sometime appearing and conversing among them That is certaine saith Lorinus That the KINGDOME is to bee RESTORED to the ISRAELITES and JEWES before the end of the world c. as you have it in the Latine Lay all together and you may plainly perceive that Lorinus knew and could not deny it but that in all Ages since the Apostles learned men have been of our mind touching a glorious state of the Church yet to come before the ultimate day of judgement § 3 JOHANNES LORINUS è societat Jesu Commentariis in Acta Apostolorum haec habet in versum 6. Cap. primi scilicet igitur illativa inquit Lorinus significat Discipulos quod mirum simul videri potest non minus quà m cum de passione suâ loquente CHRISTO primas pro liberis fedes mater illa postulavit cum Christo egisset de regno Dei c. occasionem tamen accepisse interrogandi de regno temporali Hoc muliò probabiliùs ut etiam Oecumenius sentit quà m ut cum Chrysostomo de Judicii die et consummatione seculi Quid enim his cum restitutione regni Israel Fieri potest quoniam alios patres video sequi Chrysostomum Hieronymum Cyprianum Theophilum Alexandrinum Augustinum cum Bedâ hoc loco Justinus Irenaeus passimque de temporali regno intelligatur ut quamvis Discipuli non aliud quà m de RESTITUTIONE seu ut duo illi peregrini lequebantur de redemptione Israel interrogaverint tamen Christus respondendo etiam ad FUTURUM SECULUM respexit quo tandem cognoscetur regnum ipsius non esse de hoc mundo Verùm pace Lorini Apostolus ad Hebr. cap. 2. alibi ponit regnum in seculo â—uturo in mundo quamvis non facit ex mundo ut posteà abundantius disputabitur Sed age audiamus Lorinum pergit ad hunc modum Tolerari potuit utcunque in rudibus adhuc Discipulis error apud Judaeos carnales vigens c. sed minus ferendus Chiliastarum seu Millenariorum errorne dicam an haeresis cum Apollinarem hoc nomine Papa Damasus damnaverit ante quem praeter haereticum Cerinthum Papias Irenaeus Justinus Tertullianus Nepos Lactantius Sulpitius quamvis hic fuerit aliquando recentior aliique minus ut existimo pertina citer idem sibi de generali post Mille annos RESURRECTIONE TEMPORALI QUODAM REGNO persuaserant Quò aliquando Augustinus etiam propendet De aliis meminit Eusebius Hieron imus noster Ribera exponens Apocalypsis cäput vigesimum UNDE illi poâ—issimum ita existimandi ansam sumpserant praeter veteris Testamenti quibus aequè ad illum suum errorem Judaei utuntur testimonia fortasse in hunc sensum tum posteriores patres tum praecipue Discipuli Christi interpretabantur orationis Dominicae petitionem de Adventu regni verba illa Christi Matth. 26.29 Non bibam amodò de hoc genimine vitis usque in diem illum cum bibam illud vobiscum novum in regno patris mei Bene jam confitetur Lorinus sed audiamus ad finem Miratus sum cùm legi apud Tullium Crispoldum pium â—aeteròqui virum in manuscriptis notationibus ad hunc locum quae sunt in Bibliotheca nostrâ Futurum olim quando fuerit impletum TEMPUS NATIONUM ut restituatur Civitas Hierusalem ut ibi regnent de domo David Judaei atque de tribu LEVI sacerdotes sacrificaturi CHRISTIANA sacrificia simul etiam legalia quamvis ILLORUM duntaxat quandam seu EFFIGIEM REPRAESENTATIONEM ut nunc Christiani quidam agnum Paschate degustant praetereà ut sit Elias FORTASSE PROPRIUS TUNC ILLORUM APOSTOLUS EXISTENTIBUS QUOQUE TAMEN CHRISTI APOSTOLIS CHRISTO IPSO saltem aliquando COMPARENTE inter illos VERSANIE c. Illud certum est inquit Lorinus RESTITUENDUM REGNUM ISRAEL ac JUDAEIS sub mundi finem hoc sensu ut ad Christi spirituale regnum aggregati transferantur demum in Caeleste Siquidem disertè id reperimus apud JOANNEM PAULUM ESAIAM OSEAM DANIELEM MALACHIAM c. Sic Lorinus contra nostram Thesin necnon secum conflictans multas authoritates omnis generis res pro Thesi profert § 4 Doctor Alsted a German hath written in a Latine Treatise for our Position called Diatribe that is A Disputation concerning the Apocalyptical THOUSAND YEERES not those of the CHILIASTS properly so called and Phantasticks but of blessed Daniel and John § a. Which wee have well translated into English by that able Scholar Mr. WILLIAM BURTON § b. Who in his first Epistle before it gives this Testimony to the Author Work and Subject The AUTHOR is of a general repute among us for learning as any late Writer we have received beyond the Seas these many yeares and the WORKE is an explanation of the twentieth Chapter of the Revelation The SUBJECT thereof is the assertion of the GLORIOUS KINGDOME OF CHRIST HERE ON EARTH a matter no doubt of great comfort and consolation to the Church of God I am not ignorant that Apocalyptical Discourses in generall are liable to many censures and that this divine Prophesie it selfe is as yet a sealed Booke Yet receiving my self MUCH SATISFACTION and SETTLEDNESSE of MINDE from THIS EXPOSITION thereof I thought also Gods people might reap some benefit thereby and this is the maine cause I have made it publicke In his second Epistle before the same Translation hee gives us this account of the History of the opinion of THE THOUSAND YEERS Let mee tell thee good Reader That it was the CONSTANT opinion of the Church in the very next age to the Apostles that THERE SHOULD BEE A RESURRECTION BEFORE THE GENERALL RISING AT THE LAST DAY and an HAPPY CONDITION OF THE FAITHFULL UPON EARTH FOR A THOUSAND YEERS This wee may learne from TERTULLIAN against MARCION and IRENAEUS in his Tractates against all Heresies and JUSTIN MARTYR in his Dialogue with TRYPHO the Jew And so goes on touching briefly out of JUSTIN MARTYR what wee have afore largely quoted And then hee addes his owne judgement in these words I know not saith hee whether so
great a Testimony as this of JUSTIN MARTYR may be brought concerning any opinion among Christians if you except the maine Articles of our faith And the generall consent of all the ORTHODOX and in the Age next the Apostles is no small argument or prejudice against the contrary opinion or succeeding Ages It seemed the HERETICKS of those times ESPECIALLY or indeed ONELY believed it not and that for some private respect because admitting thereof they must needs also confesse a RESURRECTION OF THE FLESH and that the same God that is mentioned in the LAW and PROPHETS is also the FATHER OF OUR LORD JESUS CHRIST I am sure CERINTHUS that ARCH-HERETICK in those dayes whom after ages doe make the first broacher of this opinion is never taxed for it by them who have diligently noted his HERESIES And perhaps if hee had any sensuall conceit hereal out as it seems hee had hee was beholding to JUDAISME for it and he himself being a JEW it was not taken notice of in him But for a HRISTIAN to have such doting imaginations it would render him more wild-headed Yet no man ought to hee blamed for maintaining a TRUTH in a JEWS company either in THIS MATTER or any else if with heed bee passe by those grosse phantasies which doe blemish the truth More deservedly may wee finde fault with DIONYSIUS and his followers the great impugners of this opinion who when about the end of the third AGE the dispute about it grew very hot to lessen the Authority of the REVELATION by the evident and undeniable proofes whereof the matter in question was asserted a foule impiety they fathered it upon I know not whom yet one of the same name against the manifest witnesse of JUSTIN IRENAEVS and all the FATHERS afore them who inscribe it to JOHN THE BELOVED DISCIPLE OF CHRIST and EVANGELIST Neither can HIEROME himselfe be excused though a very learned man otherwise but easie to bee deceived who with the same DIONYSIVS doth upon an uncertaine report falsely affixe to the opinion of them who according to truth believed the THOVSAND YEERS happinesse on Earth the INJVRY OF CIRCVMCISION THE BLOOD OF SACRIFICES c. which old peeces of JUDAISME or perhaps the dreames of some HERETICKES being gathered out of a study of contention and ill will were patcht to this opinion of the PRIMITIVE CHURCH But IF hee CERTAINLY knew that the FIRST CHRISTIANS and holy MARTYRS did expect Circumcision and Sacrifices in the Kingdome of Christ how is he to be blamed that condemned them not for it but left every man to the freedome of his owne judgement either to approve or dislike thereof as Hierom expresseth himselfe openly § d. But what countenance soever this opinion hath or shall finde in this age let me tell the Reader this one thing that seeing there are so manifest prooâ—es of a GLORIOUS KINGDOME OF THE SAINTS ON EARTH out of the Old Testament there will be not better or readier way to deale with the Jewes in matter of their conversion then not to wrest the plaâ—ne Prophesies of a SECOND GLORIOUS APPEARANCE OF CHRIST to his FIRST COMING but rather to perswade them that they must expect no other MESSIAS who should fulfill all these promises expecting what is to be expected besides that JESUS OF NAZARETH whom their Ancestors crucified And this way is every where almost insisted upon throughout the whole REVELATION For whiles wee force those most cleare Prophesies concerning things promised in the SECOND COMING to his FIRST COMING the JEWES scorne and deride us and are more and more confirmed in their infidelity But for the course which I have here set downe I am much mistaken if it be not the same which was observed among them by PETER himselfe Act. 3 19 20 21. REPENT YEE THEREFORE and BE CONVERTED THAT YOUR SINNES MAY BEE BLOTTED OUT WHEN THE TIME OF REFRESHING SHALL COME FROM THE PRESENCE OF THE LORD AND HE SHALL SEND JESUS CHRIST WHICH BEFORE WAS PREACHED TO YOU WHOM THE HEAVENS MUST RECEIVE UNTILL THE TIMES OF RESTITUTION OF ALL THINGS WHICH GOD HATH SPOKEN BY THE MOUTH OF ALL HIS HOLY PROPHETS SINCE THE WORLD BEGAN § e. But I forget my selfe For indeed I thinke it more fit to publish what might bee piously believed concerning this TENENT rather in another mans sense and expressions then in mine owne being more willing to learne then obtrude mine own weaknesses To this end I have also collected Hee meanes in his Notes on his translation of ALSTED put in the Margin as I suppose What some of the most eminent DIVINES of the Church of ENGLAND Dr. HAKEWELL Dr. TWISSE Mr. MEDE c. that thou mightest not thinke it onely an Out-landish toy or phantasie of yesterday much lesse a savouring of POPERY have thought and published concerning this opinion Besides the irrefragable judgement of divine TYCHO BRAHE and with him the determination of CAROLUS GALLUS omitted by ALSTED and not long since one of the STATES PROFESSORS OF DIVINITY in the University of LEYDEN § 4. DIATRIBE de MILLE ANNIS APOCALYPTICIS non illis CHILIASTARUM PHANTASTARUM sed BB Danielis Johannis per JOHANNEM HENRICUM ALSTEDIUM Francofurti 1627. § a. Hunc Tractatum fidelissimè W. BURTON cum doct is suis Annotationibus in margine juxià positis in nostram linguam vernaculam transtulit § b. Is in priori suâ Epistolâ translationi praefixâ cùm AUTHORI tum OPERI tùm etiam SUBJECTO hoc encomiasticum per hibet testimonium AUTHOR eruditione aequalis censetur aestimationis cuilibet Scriptorum recentium transmarinorum mult is abbinc annis transactis OPUS est exegesis vigesimi Capitis Apocalypsis SUBJECIUM ejus est splendentis regni in terrâ Christi assertio res maximi proculdubio solaminis Ecclesiae Dei consolationis Non me latet Apocalypticos plerumque discursus multis obtrectationibus esse expositos ipsamque hanc Prophetiam etiamnum librum fuisse obsignatum Quum verò ego ipse multum ex hâc illius exegese satisfactionis recepissem statui apud me item Dei populum ex eâdem aliquid fructus posse emetere Quod sanè praecipuum fuit in causâ me illam omnium publicam fecisse In EPISTOLA ejus secundâ eidem praepositâ in hunc modum opinionis nostrae HISTORICE rationem reddit Quam brevibus sic accipite Liceat mihi bone lector tibi narrare perpetuam fuisse opinionem seculi Apostolis proximi RESURRECTIONEM fore ante ILLAM Die ultimo generalem beatamque fidelium conditionem in TERRA MILLE ANNOS Hoc nos edocebunt Tertullianus contra Marcion Irenaeus contra Haeres nec non Justinus Martyr in Dialog cum Tryph. Jud. ut prolixius è Justino nos anteà citavimus Quibus Justini verbis hanc suam addit sententiam Nescio inquit an tantum ut hoc JUSTINI testimonium pro aliquâ Christianorum opinione exceptis fundamentalibus fidei articulis afferri possit Generalis autem ORTHODOXORUM consensus
ten Tribes also if haply by any meanes this Epistle should come to any of their hands §. 8. Doctor Mayer in Epistolam Jacobi haec habet verba Initio hujus capitis nihil difficultatis inest nisi quòd eos ad quos scribit duodecim tribus dispersas appellat Si enim Epistola haec institueretur pro Judaeis nuper per Claudium Caesarem Hierofolymâ expulsis ut ante praefati sumus Quaestio oritur quo pacto illos diceret duodecim tribus quae omnes non nisi duae fuerunt cum semisse caeteris à captivitate suâ per Salmanasarem nunquam uti legimus ad hunc usque diem redeuntibus Respondetur dici potest Jacobum inter scribendum ad illas etiam respexisse si forte ullo modo haec Epistola in illarum manus perveniret Sic Mayer §. 9. Doctor Prideaux our Country-man however hee bee against us about the stating of the one thousand yeers how justly wee shall afterwards God permitting dispute the case hath in his Inaugurall Orations these words Rightlier therefore others thinke that after the Roman Idol-madnesse is vanquished and the Mahumetan blasphemies are taken away from among them the Jewes shall lift up their eyes to the mountaines of the Scripture from whence by the Spirit inwardly illuminating they shall attaine light and salvation This opinion which refuseth legall rights as deadly declines Monarchy as aerie and utopian nor thinkes it sufficient to answer to the Apostles MYSTERY if in any age one or other of the Jewes come to the Christian faith neither approves in that hoped generall Call of them the returne of Enoch and Elija nor doth put before it that fulnesse of the Gentiles but according to the direction of the Text sets it after I say this opinion among the Ancients Chrysostome Hilary Austin Ambrose Hierom Aquinas Scotus Cajetanus and many others doe imbrace onely touching some accessories now and then every one will abound in his owne sense They that defend it among the later Writers are P. Martyr Grinaeus Beza Pareus and most largely a Commentator of our own in his most learned Hexapla namely Dr. Willet Nor doe I see what solidly can bee opposed Thou wilt say when the Sonne of man shall come shall hee finde faith on earth Doubtlesse not so frequent in the hearts of justified ones as floting upon the lips of hypocrites For doth it seem strange that among most Professors not so many sincere ones are to be found seeing that out of many that are called a few are chosen But That wicked one 2 Thess 2.8 shall reigne so long as till hee bee consumed with the spirit of the mouth of the Lord at this glorious coming How then can it bee that between the ruine of Antichrist and the end of the world so famous a Call of the Jewes should intervene Most easily because the Spirit shall not in a moment make an end of him but gradually And his coming may bee said to be glorious not with the full majesty of him as present at first but by certaine premised beames of him approaching Meane while when and how that which the Apostle here foretels is to be fulfilled is not requisite perhaps for us to understand to an inch seeing it is a mystery Nor might I thinke in the meane space that the Jewes after such a conversion shall make a withdrawing from the Gentiles but rather they with them shall integrate themselves into one and the same Church Doctor Prideaux Anglus quondam Theologiae professor Regius in Academiâ Oxoniensi quamvis contra nos contendat de MILLE annorum statu constitutione quà m justè 4. Libro annuente Deo disputabitur tamen in ORATIONUM suarum INAUGURALIUM sexta Parag. 7. DE VOCATIONE JUDAE ORUM haec habet verba Rectiùs igitur alii post deletam Romanam Idolomaniam Et è medio sublatis Mahomatismi blasphemi is Judaeos arbitrantur oculos ad montes Scripturae elevaturos unde Spiritu intus illuminante lucem salutem consequentur Hanc sententiam quae legalia aversatur ut mortifera Monarchiam declinat ut aeream sive utopicam nec sufficere putat ad Apostoli MYSTERIUM si QUOVIS seculo unus vel alter Judaeus ad fidem Christianam accedat nec probat in expectandâ istâ GENERALI VOCATIONE Henochi Elijae reditum nec praeponit istam plenitudinem Gentium sed ut textus dirigit POSTPONIT amplectuntur inter Antiquiores Chrysostomus Hilarius Augustinus Ambrosius Hieronimus Aquinas Scotus Cajetanus COMPLURES Alii nisi quod de quibusdam accessorì is non nunabundabit unusquisque suo sensu Defendunt inter recentiores P. Martyr Beza Grinaeus Paraeus in Hexaplâ suâ doctissimâ Commentator è nostris copiosissimus nimirum Doctor Willetus Nec video quid solidè potest opponi Filius inquies hominis cùm venerit num reperturus est fidem in terrâ Non adeò frequentem proculdubio in cordibus justificatorum quà m natantem in labris hypocritarum Ecquid enim rarum videtur inter Professores plurimos non adeo multos sinceros inveniri Cùm ex vocatis multis pauci subinde eligantur At tamdiu regnabit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess 2. donec absumatur spiritu oris domini in illustri illo suo adventu Qui fieri igitur potest ut inter Antichristi excidium mundi finem tam celebris intercedat Judaeorum vocatio Facillimè cùm in momento spiritus ipsum non conficiet sed gradatim adventu dicatur illustris non plenâ statim praesentis majestate sed praemissis appropinquantis radiis Interim quando quomodo implendùm illud sit quod hic praedicit Apostolus non requiritur forsan ut nos ad amussim teneremus quia est mysterium Nec aestimaverim interea Judaeos post talem conversionem secessionem à Gentibus facturos c. quinimo eos cum illis potius crediderim coalituros c. §. 10. Mr. R. Maton our Country-man hath also written two Books in favour of our opinion the one is called ISRAELS REDEMPTION or the Propheticall HISTORY OF OUR SAVIOURS KINGDOME ON EARTH That is OF THE CHURCH CATHOLICKE and TRIUMPHANT with a Discourse of GOG and MAGOG The second is entituled thus ISRAELS REDEMPTION REDEEMED or THE JEWES GENERAL and MIRACULOUS CONVERSION to the Faith of the Gospel and returne into their owne Land and our Saviours personal reigne on earth clearly proved out of many plaine Prophesies of the Old and New Testament and the chiefe arguments that can be alleadged against these truths fully answered OF PURPOSE TO SATISFIE ALL GAINSAYERS and in particular Mr. ALEXANDER PETRIE Minister of the Scottish Church in ROTERDAM The later of these I confesse I have not read but onely seene The former I have cursorily and doe finde that though hee apply and presse the Scriptures hee alleadgeth but briefly yet pertinently and solidly §. 10. Magister R. Maton Anglus duos scripsit anglicè libros quorum
quin etiam Euphratis exsiccatio cap. 16. Cantilena Hebraiâ—è cap. 19. abunde testantur Quae omnia acutissimè respiciunt grandius aliquod particulari personarum conversione RESTITUTIONEM nempe OMNIUM ut summatim praebet Apostolus Actor 3.21 per sanctos Prophetas omnes praedictam Ossa particularius arida reviviscere in copias maximas redivivas reducesque in terram suam Israelitas Judaeosque ut duo ligna in unum coalescere e medio Gentium in suam patriam reductos Ezeck 37. Multosque ex dormientibus in pulvere expergisci c. quod de ultimâ resurrectione intelligi impossibile infra disputabitur Tandemque ipsum Danielem ad finem mille trecentorum triginta annorum a cessanti juge sacrificio incaeptorum in sorte suâ perstiturum Dan. cap. 12. v. 2.12 13. Quibus sâ—milibusque locis Apostolus affine utitur phrasi ad Romanos 11.15 Quae inquit erit Judaeorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ASSUMPTIO vox longè magis comprehensiva quà m CONVERSIO nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vita ex mortuis dignum observatu vitam non dicit ex morte quo il lam solam ex vel a peccato significaret sedphrasi multò pleniore vitam dicit ex MORTUIS quae resurrectioni physicae plurimùm est accommodatior Quam praecedit spiritualis quam concomitatur Civilis a dispersione resurrectio ut versus suggerit vicesimus sextus Ita TOTUS ISRAEL SERVABITUR veniet ex Sion LIBERATOR avertet iniquitates a JACOB Quâ ratione omnia quotquot sub resurrectione sint comprehensa Apostolus tum temporis conspexit ut FUTURA ad TOTIUS ISRAELIS RESTIUTIONEM absoluendam Haec quidemporlè expensa magnam resurrectionem Apocalypticam cap. 20. v. 4. per nudam Metaphoram difâ—lari haud facilè patiuntur 8. Plura quippe mihi videntur adhuc inde effodienda meditatione dignissima Dicitur hìc Reliquos Mortuorum REVIXISSE haud absque respectu fatenti Adversario Sanctorum in Caelis viventium Si verò Caelites hi corpore sint defuncti immediatè ante incaeptum Millenatium per mortem quippe Caelicolae evaserunt in Millenum tum etiam RELIQUI MORTUORUM par ratio est eodem modo corpore scilicet fuerunt defuncti testanti etiam contextu RELIQUOS nimiâ—um eadem ratione non REVIXISSE intra MILLE v. 5. quâ ad finem MILLE nondum rediviui statim excitantur v. 12. Constat veâ—ò ibidem eos post MILLE REVIXISSE Vi divinâ excitaros Ergo manifestâ antithesi RELIQUIS oppositâ Sanctos prae RELIQUIS in MILLE VIVERE dictum est Aequèutorumque alternis vicibus est realis mors physica quà m vita illorum spiritualis minime est aequa Pari intellago ratione reverà Sancti intra MILLE Physice VIXERUNT ut RELIQVI intra IDEM defuncti post ILLUD revixerunt Vox etéâ—â—m RELIQVI non potest non implicare quidpiam quî dicam MASSAE residuum TOTIVS partem GENERISVE speciem Tota generalis massa sunt MOR TVI Residua pars specifica altera sunt mortui impii altera mortui pii utrique ante illud MILLE morte obeuntes Incaepto ut applicemus MILLENARIO Sancti omnes in vivis caeterique morte excitati VIXERUNT Residui verò mortuorum nempe impiorum ante incaeptum illud mille expirantium toto concuâ—renti Millenario corporaliter mortui non ut Sanctorum corpora vel physice sunt redivivi Quin Residuum innuit rem partibus suis non functam eandem cum suo totali metam non attigisse Unde quid minus elici videatur quà m dummodo Sancti olim mortui jam naturalis vitae partibus sunt functi operamque navarunt quam implii anteà mortui jam nunc handquaquam attingentes non functi minimè navarunt 9. Nec non lectorum meditationi committam Satanae ligationem ne seducat Gentes ut augmentum faelicior is in mille annis vitae status promissum Apocalyp cap. 20 vers 2 3 7. Quod sanè frigidum satis jejunum foret solamen animabus in Caelorum altissimo si ibidem triumphantibus frustrà que nominatum 10. Ut vice versâ Satanam illum post istos mille annos solvendum exeuntemque seducentemque Gentes in quatuor terrae angulis Gogumque Magogumque congregantem ad praelium Sanctorum castra urbemque dilectam circundaturos sea ultimo judicio repulsos arguit ut videtur Sanctos illos hic nunc VIVENTES in TERRIS versari inexpugnabili argumentorum necessitate Illic loci VIVUNT qui securi percussi sunt illic curantur percussiones ut illic loci vivant Apocalyps cap. 20. vers 7 8 9 10. c. SECT II. Something of the Saints REIGNING this thousand of yeeres of whih we treat § 1 1 THat the Saints are said Revel 20.4 not onely to LIVE that thousand of yeeres but to REIGNE also it is partly to distinguish the wicked that were not dead at that time who all this while had played the Hypocrites in point of Religion and dissembled their Civility and Peace towards men because of the glorious dominion and reigne of the Church over the whole earth which they beheld or heard of at least afar off Which wicked ones though they lived this thousand of yeers yet they did not REIGNE being inwardly slaves to sinne and Satan in heart and outwardly vassals to the Church through feare of her and so they linger out much adoe a refraining of themselves all the thousand yeers till they bee expired and then Satan being loose and they seduced by him muster themselves together hoping for mastery which the suddaine coming of the GENERAL JUDGEMENT doth utterly anticipate and frustrate as wee have it evidently in the 7.8 9 10 11 12 V. c. to the end of this twentieth Chapter of the Revelation § 2 2. Where also the Saints REIGNING is such as is hereby altogether distinguishable from their best condition afore the thousand yeeres whereof wee shall now give you but a glympfe it being reserved for the peculiar subject of the fifth Booke They shall now reigne in Soule and Body and on earth most gloriously Dan. 7.26 But the judgement shall sit and they shall take away his the fourth Monarchy root and branch his dominion to consume and to destroy unto the end And the Kingdome and Dominion and the greatnesse of the Kingdome under the whole heaven shall be given to the people of the Saints of the most High whose Kingdome is everlasting c. Marke the words Marke the phrase and observe the order and time and place of fulfilling these things of which more by and by in the next Paragraph Rev. 14. v. 1. c. One hundred forty and foure thousand are on Mount Zion with the Lambe they were redeemed from among men being the first fruits unto God and to the Lambe they were undefiled and give glory to God for that the lour of his judgement is come Babylon is fallen Revel 5. which is
justissimè numerum MILLE annorum de eâdem ipsissimâ re nunquam variatâ phrase nisi quater in majorem emphasin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MILLE Annos in mille ILLOS annos si ego interea fixero intervallum a MILLE alienum § 2 Clà m me habenda est uspiam Bibliorum similis phrasis quâ MILLE anni minus mille annis reverà significant ut ipse eò praesumptionis contrariae auderem Aliud planè est quomodo Deus aestimet 2 Pet. 3.8 aliud est realis computatio de quâ praesens instituitur disputatio etsi apud Petrum MILLE anni mente divinâ contrahantur in DIEM DIES vice versâ in MILLE annos ibidem prolongatur § 3 Partes insuper contextus contenta quae sigillatìm hoc MILLENARIO enumerantur ita cohaerent tanquà m causa effectus distinctio oppositio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ut exactissimo numerum MILLENARIUM nobis vo lentibus nolentibus retinebunt Primùm dicit Johannes Satanam vinciri MILLE annos ut non seduceret ampliùs gentes donec consummentur illi emphaticè mille anni Deinde videt Apostolus sanctos securi percussos bestiamque non veneratos VIVENTES cum Christo REGNANTES ILLOS iterùm emphaticè quasi dicat eosdem mille annos Postea dicit reliquos mortuorum non revixisse donec consummentur illi tertiò emphaticè anni mille quibus concurrentibus prima exstat resurrectio in quâ Sancti expressè versu 6. facti Sacerdotes Dei Christi regnant cum eo Mille annis Quibus quarâ—ò emphaticè Mille annis consummatis Solvitur Satanas post quod ultimum sequitur judicium seu universalis vel secunda resurrectio v. 12. Dignum observatu arbitror quamvis obiter e versu sexto Apostolum postquam dixisset Sanctos fieri Sacerdotes Dei Christi non addere ut Apocal. 5.10 fieri etiam reges sed in locum horum verborum substituit illa regnabunt cum eo mille annis Undè quid saniùs deduci queat quà m Sanctos fieri reges Deo cap. 5.10 in relatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 EORUM REGNARE IN TERRA ibidem dictum fuisse § 4 4. Nec minimae aestimetur considerationis ne hunc distendamus numerum vel decurlemus si modò obsignatam esse mensuram utrisque illius extremis libet animadvertere Duae quippe RESURRECTIONES tanquam ambo intervalli limites figuntur immoti PRIMA v. 5. ab incepto sanctorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VIVERE REGNARE quam relatione ad SECUNDAM dici necesse est descriptam v. 7. ad 14. quoad rem quamvis non nominatam ut omnibus ex charactere notissimam Consulite lectores benevoli locum accuratissime ut hic loci huic FINIS LIBRI PRIMI PRIMO LIBRO FINEM IMPONAM THE SECOND BOOK OF THE PERSONAL APPEARANCE OF CHRIST At least in the Clouds TO THE CHURCH ON EARTH CHAP. I. The generall Position divided into two parts § 1 HAving cleered it in the former Book that our Position is an ancient Scripture-truth and that in the judgement of the flower of godly Antiquity and later pious learned men Next wee must punctually distinguish how much CHRIST shall be seen and bee sensibly interested in this glorious state of the Church and restitution of all things for her use and how much the Saints For our Position doth couchantly containe these two parts 1. That Christ shall then at least appeare visibly in person more § 2 or lesse 2. That the Saints under him shall sensibly and properly reigne over the whole earth most gloriously § 3 The first of these it may bee will not appeare so cleerly as the second But whether not sufficiently let the next Chapter testifie CHAP. II. Of ten severall Scriptures out of the New Testament to prove the visible appearance of Christ Personally to the Church on earth at the time of her Restauration SECT I. 1. Place John points out Joh. 19.37 They shall looke on him whom they have pierced Which Scripture is cleerly quoted out of Zech. 12.10 And I will poure out upon the house of DAVID and upon the INHABITANTS of JERUSALEM the Spirit of grace and supplication and THEY shall LOOKE on him whom they have PIERCED and they shall mourne for him or concerning him as one mourneth for his onely sonne and shall be in bitternesse for him as one that is in bitternesse for his first-borne § 1 IT is true that there was an handfull of First-fruits so called Rom. 11.16 that truly then mourned for him whom they had pierced Joh. 19.37 Act. 2. And there was some effusion of the Spirit Act. 2. but was but First-fruits Rom. 8.23 But as the Prophesies of the Old Testament concerning Christ and his Kingdome are exceeding comprehensive and extensive so the fulfilling of them is as it is Calvins note progressive and successive in all ages to the last end of all This small number of those mourners cannot in my eye compleat and make up an answerable fulfilling of that which was promised to the INHABITANTS of JERUSALEM in generall and their severall families of David of Nathan of Levi of Shimei and ALL THE FAMILIES THAT REMAINE as they are expressely named in this twelfth of Zech. vers 12 13 14. Consider it Reader wishly § 2 Those that would wave the power of this Text and shun the dint of its argument for the point of Christs Personall appearing at the great future Restauration must of necessity make this Text either relate to the time about Christs Passion or to the time of Christs coming to his last and ultimate and univer all judgement But in my judgement they cannot referre it to either of them there to find the just and compleat and main fulfilling thereof Therefore it must relate to the time of the RESTITUTION of which we speak For from Babylon they were already returned and Christ was not then pierced § 3 First they cannot justly devolve it wholly or chiefly on the time of Christs PASSION for these reasons 1. This looking on Christ whom they pierced is to be at THAT DAY at some notable day some most eminent famous great magnificent day marked out in the Context with three eminent Characters 1. is in v. 6 7. In THAT DAY I will make the Governour of Judah like an hearth of fire among the wood and like a torch of fire in a sheafe and they shall devour all the people round about c. and Jerusalem shall bee inhabited againe in her owne place c. The Lord also shall save the tents of Judah to a Glory c. But it was not so with Jerusalem at the time of Christs Passion when the ROMANS possessed it and THEY and the JEWES crucified Christ The second Character is vers 8. In THAT DAY shall the Lord defend the Inhabitants of Jerusalem and hee that is feeble among them AT THAT DAY shall be as DAVID
and the House of David shall bee as ELOHIM Potentates and as the ANGEL of God Or so as still to keep the increment and graduall rising by stops according to the true intent of the Prophet The house of David shall bee as ELOHIM that is as Angels and as that Angel or Messenger of God Christ as he is called Malach. 3. v. 1. latter part of the verse and elsewhere severall times Now this was not the excellent state of Jerusalem at the time of Christs Passion as the Reader can easily understand by the foure Evangelists without my amplifying of words The third Character is vers 9. And it shall come to passe at THAT DAY that I will seek to destroy ALL the Nations that come against Jerusalem But the Lord did not doe this at the time of Christs Passion nor in many hundreds of yeers after nor to this day The strugling of the Maccabees came to little sure enough not to so much as this Text imports but notwithstanding as after wee shall heare more of the Maccabees Jerusalem was more and more destroyed by the Nations that came against her THE ROMANS now at Christs Passion possessed it as the foure Evangelists and the Acts plainly tell us About forty yeers after as Christ prophesied TITUS the Roman Emperour destroyed the Temple Some yeers after that ADRIAN the Roman Emperour destroyed the City And since that the TURKES have miserably possessed it and subdued and defiled it unto this very day Therefore the day or time of Christs Passion or then about cannot bee THE DAY here spoken of as the principall time wherein the Jewes shall looke on him whom they have pierced St. John speakes of the thing not of the principall time wherein this was to be fulfilled But when they doe looke on him c. according to the maine meaning of this Text it must be AT THAT DAY so made glorious with those Characters for so it follows v. 10. with an AND viz. AND I wil pour c. AND they shall look upon mee This is the first reason why this Text cannot looke mainly at Christs Passion or then about The second reason is because we read not that then they had any such humiliations of families mourning apart or joyntly as they did at Hadadrimmon in the valley of Megiddon for good King Josiahs death 2 Chron. 35. For those are the platformes of their mourning v. 11 12 13 14. of this 12. of Zechary § 4 Nor can our opposites cast the meaning of this Text of looking on Christ whom they have pierced upon the time of the ultimate generall judgement for these reasons 1. That were a late and unlikely time of repentance Then is not a time of pouring out of grace no time of gracious supplications 2. Then is no time of mourning but of joy to the Saints 3. Then the mourning of the wicked is a gracelesse horrid despairing mourning full of slavish feare But the mourning here mentioned is a mourning out of much love to Christ as is intimated in the describing it to bee like one mourning for his onely sonne yea for his first-borne yea as good people mourned for Josiah slaine at Megiddo or Megiddon as it follows in v. 10. and v. 11. and 12. And therefore the likeliest maine time to make out the true meaning of this Text is the time of the generall Call and conversion of the Jewes yet to come at the beginning of the Restitution of all things of which wee treat Then as sensibly to see him as the other things in the Context shall bee sensibly performed 5. This place of Zechary the 12. v. 10. c. will appeare much more evident for the personal appearance of Christ by the second place in the next Section being a parallel yea a quotation of this SECT II. Of the second place of Scripture for Christs Personall Appearance at the great Restauration viz. Rev. 1.7 Behold hee cometh with clouds and every eye shall see him and they also which pierced him and all kindreds of the earth shall wayle because of him even so Amen § 1 THe Context adjoyning to this Text evinceth that this is spoken of Christ and as adorned with such Titles and exploits as are most congruous to our Position v. 4 5 6. Grace be to the seven Churches from him which was and is c. and from the seven Spirits c. and from Jesus Christ who is the faithful witnesse and the first begotten of THE DEAD and the PRINCE of the KINGS of THE EARTH unto him that LOVED US c. and hath made us KINGS and PRIESTS unto God and his FATHER to him be glory and DOMINION for ever and ever Amen Behold HEE cometh with Clouds c. Hee must yet come so as to make good all these things to the Saints and to manifest yet more his owne GLORY and DOMINION § 2 What can bee plainer then that this v. 7. is a quotation of Zechary 12.10 in the very same maine phrase and words with addition of more for explanation and illustration § 3 Which cannot be meant of Christs first coming in the flesh because it is prophesied now so many yeers since Christs ascension but must relate to that coming Act. 1.11 of which more largely after This same Jesus which is taken up from you into heaven shall so come in like manner as yee have seen him goe into heaven spoken when the Cloud v. 9. received him after that v. 6. they had asked of him whether at that time he would restore the Kingdome to Israel Leaving his Angels to give them this answer as he left them at his sepulchre to informe the commers to seeke him concerning his Resurrection Joh. 20.12 c. Every word almost of this 1. Revel v. 7. intimates that this coming is meant of a coming after his Ascension and yet before the ultimate day of doome HEE COMETH implies a future thing now after his Ascension HE COMETH in the present tense or time fairly intimates that it is not intended of his last Act that ever hee will doe which is the ultimate judgement BEHOLD implies some eminent coming and none more eminent then this for RESTITUTION OF ALL THINGS A note above THE DISSOLUTION OF ALL THINGS It is better saith Christ himself in the Gospel to save life then to destroy it HEE cometh WITH CLOUDS That is IN the Clouds As the Greeks in the same phrase say A man with Armor meaning A man in Armor The meaning is out of doubt that this coming of Christ shall not bee so obscure as his Incarnation or as his coming among the Disciples after his Resurrection but he shall come conspicuous and glorious visibly to all upon the earth which phrase must needs import a proper ocular sight of him with proper sense For by faith wee see him though not visible in the Clouds 1 Pet. 1.8 EVERY EYE shall see him must needs signifie more then a sight by faith Faith and sight are so
hath been said upon this Text of 2 Thess 2. with obtruding a sense upon it and devolving it upon the ultimate day of judgement as if then were the just time of Christs destroying Antichrist by the brightnesse or appearance of his coming For first this were to overturne the whole tenor of Scripture that tells us distinctly Rev. 17.16 of the means of the overthrow of Antichrist viz. That the ten Hornes or ten powerfull Dominions Regalities or Imperialities shall hate the whore and shall make her desolate and naked and shall eat her flesh that is devoure or destroy by an Hebraisme imitating the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and her flesh and not only her spirituall or moral estate and burn her with fire And the manner and measure and effect Rev. 18. Rev. 19. 19 20 21. viz. A milstone cast into the sea the cessation of all musicke mils and trades the extinguishing of all candles are there used as types and signes of his destruction and the wailing of Kings and Merchants for his desolation are used to set forth the sequel thereof And then it is added expressely that the Beasts and the Kings of the earth and their Armies are gathered together to make war against him that sate on the horse and against his Army and the Beast was taken and with him the false Prophet and were cast into a lake of fire c. and the remnant were slaine with the sword c. and all the soules were filled with their flesh All which things shall finde neither time nor place to be acted at the ultimate day of judgement 2 There is a weighty consideration in this Text of 2 Thess 2. to evince that it cannot relate to the ultimate day of judgement For then is the destruction of all the wicked of the world Rev. 22.10 If any of Antichrist precisely understood as the brood of Turk and Pope be then extant they are swallowed up and drowned as to the enumeration among the crowd of Hypocrites who shall then be judged condemned and executed as hypocrites as oft the day of judgement is so described Matth. 7.22 Mat. 25.41 Mat. 24.51 But our Apostle in this 2 Thess 2.8 speaks precisely of the distinct destruction of Antichrist as Antichrist And therefore mentions him and his brood in a singular phrase as a single man In vers 3. he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The man of sin And in the same verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sonne of perdition vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That opposer vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That same lawlesse one For if I may have leave to speake my notion then in precise consideration wee may thus distinguish That as lapsed Adam with all wicked men consired in him Rom. 5. is called the one and onely first man 1 Cor. 15. And Christ the second Adam with all true Christians reckoned in him Rom. 6. is called the one and onely last man 1 Cor. 15. So Antichrist is one middle person partly a Man and partly a Beast as it is oft in the Revelation in whom all Antichristian men that are neither openly wicked without all shew of Religion nor yet sincerely Christians are to be reckoned as one with him as limbs and Trunck make but one body one Antichrist So that as Antichrist is a distinct thing in precise notion from the dirty open wicked so his destruction is distinct afore the ultimate day of judgement For Rev. 11. 13 15 18. Antichrist is destroyed WHILES Christ hath a Kingdome distinct from the Fathers ultimate Kingdome And WHEN the Nations were angry at Antichrists beginning to fall And Rev. ch 18. and c. 19. he falls afore New Jerusalem is set up in Rev. 21. And in c. 20. it is set forth as the cause of both that Christ reignes at least in and by his Saints on earth a thousand yeers So that the appearance of Christ destroying Antichrist is at the beginning of the thousand yeers For Christ appeares as well at the beginning as the ending of the thousand yeeres At the beginning for two maine ends the one for the conversion of the Jewes Zech. 12. Rev. 1.7 the other for the destruction of Antichrist as we have it in this 2 Thess 2.8 which though it doth not hold forth the last and ultimate generall judgement yet it holds forth a day of judgement yea the beginning and preparation to that day of judgement setting his sheep as Matth. 25. on his right hand first speaking comfortably to them for a thousand yeeres to make them triumph on earth where they have been trampled on and after at the end of that thousand yeeres sets the goats on his left hand condemning them at that time of the ultimate day of judgement SECT V. Of the fifth Scripture for Christs personall appearance at the great Restauration of the Church Matth. 26.29 But I say unto you I will not drinke henceforth of this fruit of the vine untill that day when I drinke it new with you in my Fathers Kingdome § 1 THis Scripture is alleadged by Mr. Burroughs for one place to prove the appearance of Christ personally at the thousand yeeres It is true saith he this place is usually interpreted in a mysticall sense But there is no reason why wee may not take it in a literall And a little afore hee said It is a good rule that all Scriptures are to be understood literally unlesse it make against the coherence of the Text or against some other Scriptures § 2 It may be some may thinke that commonly this place is understood of Christs conversing with the Disciples after his Resurrection But not so commonly for the most renowned Calvin Marlorat Grotius c. are against that § 3 Besides it is not said Luke 24.42 43. that he did drinke with the Disciples after his resurrection eate he did with them to shew the verity of his Humanity now risen but it is not said he dranke as if he needed it either for concoction or to allay some corporall passion of heat § 4 It is true that it is said by Peter Act. 10.41 touching himselfe and the rest of the Apostles We did eate and drinke with him after he rose from the dead which may signifie their more familiar society with him as Luk. 13.26 We have eaten and dranke in thy presence but doth not assert Christs drinking It is said expresly We did eate and drinke not that he did drinke Paul tells us 1 Cor. 15. the body is raised a spirituall body And Christ is the first fruites of them that sleep which signifies that after the resurrection of the body there is no need of drinke though Christ did then eate to shew himselfe to be true man and therefore it is generally conceived that this cup Matth. 26.29 was his * Sumpto poculo renunciat Corporali potioni Theophyl En◠rat in Matth. 26.29 last parting cup that hee dranke in this present world as never more
brake off three of the ten Dan. 7. v. 20.24 that is about the yeer one thousand * Bucholc Ind. Chron ad an 1009. Periodus Judaica inquit Helvic ad an 950. circiter after Christ the Saracens tooke Hierusalem and have held it to this day And about the yeer after Christ one thousand foure hundred and fifty Mahomet alias Mahumete took Constantinople where Constantinus Palaelogus the last of the Grecian Emperours was utterly overthrown ** Bucholc Ind. Chron. ad an 1453. inde inquit orientis imperium penes Turcas fuit Sic Helvic in Chro. Atque hinc inquit imperium orientis prorsus ad Turcas tranâ—rit So that the Turke plucked up by the roots that is wholly subdued to him three of the ten Roman hornes or Kingdomes to wit Asia Graecia and Syria of which Jury was a part and became absolute Emperour of all the Easterne Empire *âŽ* Vid. Huet in Dan. 7. v. 8. But as for the rest of the ten hornes of the fourth Beast the Roman Empire being the fourth Kingdome upon the earth and diverse also from all the Kingdomes it is said it devoures the residue of the whole earth v. 23. and shall tread it downe and break it in peeces And thus the seven Roman hornes and the one Turkish Horn subduing three of the ten shall go on in their dominions to enslave the generality of the whole earth blaspheming God and making war with the Saints untill a time and times and halfe a time be finished v. 24 25. And then v. 26. the Iudgement shall sit and they i. e. the aforesaid judgement Iudicature or Sessions shall take away the said dominion and shall give it v. 27. to the people of the Saints of the most High Sutable to this Circumstance of order in Rev. 13. 1. c. There is a Beast rising out of the Sea that is the Roman Emperiality or Empire Antichristed or Papized that answers to all those foure Beasts in Daniel 7. For this Beast is like a Lyon in his mouth like a Beare in his feet like a Leopard in his adorned shining skin or faire outside And for his head it is sevenfold with ten hornes which ten hornes say the learned grew all on one head viz. the last of the seven heads said to have ten hornes because so at first as we said but now upon Dan. 7. but it hath for continuance but seven hornes because the Turk the King of the bottomlesse pit Rev. 9.1 to 12. brake off three Againe as the Beast aforesaid in Dan. 7. must hurt but for a time and times and halfe a time or dividing of times So this Beast in this 13 of the Revelation that contains all foure Beasts in Dan. 7. because it hath the evill qualities and Tyrannicall power of all those foure And from this one ariseth the other with one horne breaking off three of the others ten must continue and have power to doe mischiefe two and forty months vers 5. of this 13. of Rev. which two and forty months is made all one with a time and times and halfe a time Rev. 12.14 ¶ 3 The last thing wherein the seventh of Dan. and Rev. the twentieth agrees is in intents viz. to set forth that the Saints shall yet have a glorious Kingdome on earth over which they shall under Christ there reigne For seeing both visions agree in forme and matter and sense who can doubt but they must intend the same thing In that seventh of Dan. it is oft mentioned and hinted in sundry passages that the SONNE OF MAN must have the same Kingdome or dominion which all the foure Beasts had successively and he must give it to the Saints vers 13 14. I saw one like the Sonne of Man and there was given him dominion and glory and a Kingdome that all People and Nations and Languages should serve him His dominion is an everlasting Dominion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seculi saith Arias and oft signifies but for a long time expounded presently everlasting that is shall not be destroyed that is by any other earthly Monarch as the other foure destroyed one another vers 17 18. The foure great Beasts are foure Kings expounded here and verse 24. Kingdomes which shall arise out of the earth But the Saints of the most High shall take the Kingdome and possesse the Kingdome which the other foure Beasts had successively v. 19 20 21. the same is repeated againe with applications of the type or vision v. 23 24 25 26 27. All which was never yet fulfilled nor can the ultimate judgement be a time for it In like manner Rev. 20. Christ comes DOWN from heaven v. 1. and chaines up the Devil and for a thousand yeers To what end Not for a state of glory in the highest heavens above as all those passages testifie But that the Saints may rise and reigne with Christ a thousand yeers on earth as it is expresse Rev. 5.10 as a part of the proposition to the whole Revelation that and Chapter 1.7 making up the whole I say to reigne in New Jerusalem which to that end also comes down from heaven Chapter 21.1 and so long to reigne as till Satan bee let loose againe to seduce the Nations that the ultimate judgement begins verse 7. to the end of the Chapter So that what dominion the King of the bottomlesse pit had Rev. 9.1 c. to hurt for five months and what dominion the Beast had for two and forty months Rev. 13. and both under Satan while he was loose that very same in pure substance though not in the evill quality the Saints must have under Christ So that where the Saints were hurt beheaded and persecuted even there they must rise and reigne under Christ a thousand yeers v. 4. of this 20. of Rev. § 6 Thus you see there is great reason why we should looke into the Old Testament as well as into the New for this glorious estate of the Church yet to be on earth Where note for conclusion of this third Section That as God gave the Church in the Old Testament a glorious temporal estate on earth as well as a spirituall viz. That in Paradise on earth so by the like reason he will give both to the Church of the New Testament on earth described in Revel 21 c. as a second Paradise on earth For the New Testament must not be inferiour but rather better then the Old only with this difference The Old testament-Testament-Church being then but in its infancie had the temporall first as a type of the Spirituall The New Testament Church must have the Spirituall first and the Temporall last being then made compleatly up and unto a perfect man according to the stature of Christ Ephes 4. SECT IV. Wherein the Promise to Adam Gen. 1.26 27 28. paralleled with Psalme the eighth as the eighth Psalme with Heb. 2.5 fully opened to prove our maine Position that there is yet to be on earth
the Apostle declines the word Jews or Israelites and useth a more generall word including Jews and Gentiles that shall beleeve calling them the people of God Observe further that the Apostle expresseth the REST that he asserts yet to remain by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbatisme as we may say a Sabbathisme that is a rest answering to the Sabbath that God appointed to man in the state of innocency For by the Apostles argument God so ordered it from the beginning that one REST should aptly typifie another 2 ¶ These things being premised the maine question hence is what REST is here meant we grant that subordinata non sunt contraria things subordinate will well enough submit unto an agreement in their descending line of order And so no doubt but that the Apostle includes herein as the internall spirituall rest of grace so also the eternall rest in ultimate glory ALL the rests mentioned in Scripture harmoniously typifying one another The rest of the Sabbath should seem by the Apostles method typified the rest in Canaan and that in Canaan another rest yet to come c. But the precise question is what REST most distinctly and more immediately the Apostle here drives at and argues for First For the rest on the Sabbath the Jewes had both past and present therefore that cannot be the minde of the Apostle Secondly For the rest in Canaan that their fore-fathers had long since and in the Apostles time some remnant of Jewes was there as appeares by the History of the Acts Chap. 2. Chap. 15. c. Thirdly For the spirituall rest by grace in the state of regeneration and actings of faith hope joy c. the Jewes to whom Paul writes knew so well that the Apostle needed not to use so many arguments to prove it unto them For they knew it partly by the book of the Old Testament partly by their sacrifices of Propitiation and Peace partly by the examples of many Saints mentioned with fame in their Bible partly by experience in many of them I meane they being converts they felt what was the inward spirituall rest peace and comfort by grace Heb. 6.9 BELOVED wee are perswaded better things of you and such as ACCOMPANY SALVATION 3 ¶ Fourthly therefore at first sight one would be apt to think that the Apostle in this Chapter must mainly minde the eternall rest in ultimate supernall glory But pardon me that I cannot bring my spirit to beleeve that to be the Apostles maine and immediate meaning for these reasons First the Apostle needed not so much to labour as in this Text he doth by severall arguments to prove to the Jewes THAT there is a state of ultimate glory and an eternall rest therein being a thing in the quod sit viz. that there is such a thing in a good measure knowne to the heathen in their doctrine of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Homer brings in the friends of the widows whose husbands were slaine in the Trojan war comforting them with this That their deceased husbands souls were gone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the invisible world of eternal blisse For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned so much by Homer to signifie an happy and eternall rest and of the Elysian fields so oft repeated by their Poets whom they called their Prophets and their Philosophers Treatises of the Immortality of the Soule Secondly none dares say that all the soules of all them whose bodies fell in the wildernesse of which the Apostle speakes went to the Hell of the damned and that none of them went to the eternall rest in Heaven but ought rather to thinke that at least many of them entred into that eternall rest because the Apostle saith precisely Heb. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their carcases he saith not their souls fell in the wildernesse as the Scripture notes it as a marke of Gods favour that though Nadab and Abihu were punished with death by fire yet nor their bodies nor cloaths were consumed Levit. 10.5 And though the good old Prophet were slaine by the Lion for his sinne yet he was not devoured or torne by the Lion 1 King 13.18 Thirdly the great want the Jewes were in at present when Paul wrote to them was that they the twelve Tribes for the most were scattered as Peter expressely shews 2 Pet. 1.1 and James chap. 1. v. 1. more fully into many Countries And hereby they were perplexed from the quiet injoyment in their spirits either spe or re of any sort of rest For an outward rest is the faire opportunity both in hope and hold to enjoy all sorts of rests And therefore the Apostle striveth so much with so many arguments to prove to the Jewes that now after their dispersion so many hundred yeers tenne Tribes continuedly for the space of three Monarchies and the fourth begun and two Tribes by turnes as long there yet remained to them according to all the Prophesies of the Prophets an externall rest yet to come And therefore as most parallel and pat to that hee takes up the comparation collation and parity of the Rest of God after the Creation and their rest on the Sabbath and the rest that many of their progenitors had in Canaan as most apt arguments to hold forth to them being Jewes an external rest which yet did remaine for them according to the said Prophets as a thing yet not fulfilled But when it shall be fulfilled then in it they shall have a fuller enjoyment of their spirituall and ecclesiasticall or Church-peace Just as Peter spake to them scattered as aforesaid not onely touching their spiritual rest and state of grace which he allowes them then to have in actuall possession when he wrote to them by acknowledging their precious faith 2 Pet. 1.1 but also of the externall rest they should have for a thousand yeares in a new earth 2 Pet. 3. and bids them stick to the Prophets till Christ the Day-star should arise upon them being now ascended Even so Paul likewise in this fourth to the Hebrewes doth mainly speake to their outward condition in which their Spirituall was involved And this is more fairly probable because the Disciples themselves having seene Christs Incarnation Passion and Resurrection with all his singular Doctrines and transcending Miracles did yet notwithstanding enquire and looke for a visible state of rest Acts 1.6 4 ¶ Upon these considerations there is a strong impression on my spirit that though a relative intimation of internall and eternall rest needs not to be excluded yet the Apostles maine designe is precisely to hold forth the eminent externall rest that the Jewes shal yet injoy on earth being gathered into one Church with the Gentiles injoying thereby spirituall peace so as becomes an exact preface to ultimate glory and for that end the Apostle calls it as we said afore not glory not a state in the highest heavens but a Sabbatisme and Heb. 2. in the inhabitable world and this he saith
beleeve Nor can this be meant of ultimate glory for this reason because we cannot be said there in any tolerable sence to injoy a Sabbatism that is as the Apostles proofe clearly drives at a rest upon or in a Seventh viz. in the seventh Trumpet in the seventh Viol in the seventh thousand yeares of the world for if this Sabbatisme or Seventh be eternity then it is there swallowed up in an infinite that cannot be numbred But if this Sabbatisme be a distinct determinate time bounded with two Resurrections the one at the beginning the other at the end then it will clearly stand numerable for a seventh but not otherwise We usually number 1 2 3 4 5 6 7. over things of some semblance in quantity and quality to make a Septenarie If a streame flowes into six Rivers and then falls into the mainest Ocean it is not proper to say the Ocean is the seventh River but the continent or conteiner swallowing up all We must have seven Ages compleat and ended as we say in Leases of Lands made according to Law or else we cannot number 1 2 3 4 5 6 7. Free-hold or Fee-simple hath no number and therefore as the former great Ages of the world were distinct on earth by some eminent notes as they shall easily finde that consult Chronologers so shall this be as distinct likewise The rest of the Sabbath began with Gods rest after the finishing of his workes the rest in Canaan began with the conduct and Wonders done under Joshua c. so this Sabbatisme of the last thousand yeares is begun and bounded with notable Land-markes it begins with the binding of Satan the fall of the Beast and with the first Resurrection and terminated with the loosing of Satan the rising of Gog and Magog in armes and the second Resurrection so that great things are acted between the end of the Sabbatisme and the beginning of ultimate glory All this is plain in Rev. 20. to them that will read and understand Yea further unlesse this be understood of a pure rest on earth how shall we be said to Sabbatise as is intimated in a Sabbatisme It is true in a Sabbath is signified and enjoyed a rest But so we may rest on another day And every day a beleever hath several rests But we must have according to the Apostle a Sabbatismaticall rest a rare word is used by the Apostle to signifie a rare rest we must Sabbatise that is imitate or in some proportion answer to other typical Sabbaths Imitation and correspondency relate to known things foregone not to after-things never seen And we rest voluntarily as in the day of Christs power whiles he is in power from our own workes as God did from his not necessitatedly when all other occasions are removed and an immutable eternity stamped upon our condition swallowing up all and transforming it into ultimate glory We must sabbatise our restfull injoyment in time and place according to former Sabbatical Rests Therefore it must be on earth and a timeing not an eternizing And thus for the Book of Psalmes with parallels out of the New Testament SECT XI Next we come to the Prophet Isaiah wherein none will doubt that are truly acquainted with his most Evangelicall Prophesies but that we shall finde many clear places for the point in hand § 1 THe first place is in Chapter 2. Verse 1. The word c. concerning Judah and Jerusalem Vers 2. It shall come to passe in the last dayes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last daies that the mountaine of the house of the Lord shall be established in the top ** 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is In or upon the HEAD of the Mountains of the mountaines and ALL Nations shall FLOW unto it Verse 3. And many people shall goe and say Come ye and let us goe up to the mountaine of the Lord to the house of the God of Jacob and he will teach us of his wayes and we will walke in his paths For out of Zion shall goe forth the Law and the word of the Lord from Ierusalem Verse 4. And he shall judge among the Nations and shall rebuke many people *âŽ* Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Many peoples and they shall beat their swords into plow-shares and their spears into pruning hooks Nation shall not lift up a sword against Nation neither shall they learne warre any more Verse II. The lofty looks of man shall be humbled and the haughtinesse of men shall be bowed downe and the Lord alone shall be exalted in that day all which Verse is repeated againe Verse 17. Then it follows Verse 18. And the Idols he shall utterly abolish Verse 19. And they shall goe into the holes of the rocks and into the caves of the earth for feare of the Lord and for the glory of his Majesty when he ariseth to shake terribly the earth This whole Verse is againe repeated Verse 21. § 2 The first verse plainly shews what ever the Analytical conceits of men may assert that this Prophesie is ultimately and plainly concerning yea for or in the behalfe or favour of Judah and Jerusalem as the * Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 su per propter juxta secundum Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symm ut refert Nobilius Drusius pro. citat Eus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. p. 43. in Hier. pro Juda Ierusalem Hebrew beares and Greeks and Latines affirme Though by and by Verse 6. the Iewes are shewed the reason why they should goe into afflictions afore they have the deliverance mentioned in this Chapter Yet when it is said verse 2 and 3 It shall come to passe in the last dayes that many peoples shall say come let us goe up to the Mountaine of the Lord to the house of the God of Iacob c. for out of Zion shall goe forth the Law there can be no lesse intended then that this Prophesie doth ultimately concerne the Jewes welfare when they and the Gentiles converted shall make one glorious Christian Church on earth To this our late Annotationists on the Bible doe well consent and in some termes fairely hint part of our Thesis Here say they in this second Chapter of Isa begins a Sermon contained in the three Chapters following concerning the RESTITVTION of the Church principally UNDER CHRIST which he both beginneth Chapter 2 and after the denunciation of many heavy judgements inserted to be inflicted upon the maine body of the Jewish people for their manifold grosse and grievous sinnes at length concludes with Chap. 4. § 3 The Learned grant * Iunius Piscator Alapide Grotius Engl. Annot. that those promises in the words afore-quoted out of this Chapter do relate to the time of Christs coming and do confesse the generall that the Iews in a sublimer sense do understand them of the times of the Messiah And one of them steps a little higher and bids us for that
to compare Dan. 2.35 where all the foure Mettals are utterly broken to peeces and the little stone cut out of the mountaine became a great mountaine and filled the whole earth But I shall God assisting give you a more particular account viz. that both Iewes and Christians do understand the promises in this Chapter of a visible glorious estate of the Church yet to be on the face of the earth before the ultimate end of the world Of the latter sort wee will name onely the famous Piscator Alsted and Heurnius Of the former in briefe thus Their Talmud Gemara Sanhedrim pereck R. Ketina c. assert that this world doth continue six thousand yeers In one it shall be destroyed so as to be purified as gold and freed from the CURSE of which it is said Isa 2. The LORD ALONE SHALL BEE EXALTED IN THAT DAY And R. Scelomo quoting also this second of Isa saith The Lord shall arise and shake the earth terribly in the day of judgement when he shall breake the wicked It is usuall with the learned Iewes to call this glorious time of Christs visible Kingdome on earth a day of judgement not dissentaneous to the wont of Scripture to compellate and compare any great time of Reformation as a day of judgement Psal 50.1 c. 1 Pet. 4.17 And indeed as John shewes us Rev. 11. in the beginning of this most glorious visible Kingdome there is a beginning of the day of judgement in that the wicked alive that submit not to Christ are destroyed and the living Saints have a reward given them together with the resurrection of the deceased Saints which St. Iohn calls the first Resurrection R.D. Kimchi saith In that day in the dayes of Messiah when the Lord shall execute his judgement on the wicked THE LORD ALONE SHALL BE EXALTED Isa 2. The Lord alone shall be exalted saith he is as much as to say AND THE LORD SHALL BE KING OVER ALL THE EARTH We might quote more but for hast and brevity § 4 And this must be IN THE LAST DAYES saith the second of Isa or nearer the Hebrew IN THE LAST OF DAYES or UTMOST END OF DAYES Therefore if the Prophet had looked at no further time then that of Christs first coming in the flesh he would not have called that the last of dayes since which have passed above one thousand six hundred and fifty yeers The last of dayes properly signifies those after which Aeternity next and immediately follows As it doth after the compleating of the thousand yeers of this visible Kingdome § 5 These things being premised let us view whether the promises afore-quoted out of the second of Isaiah have been fulfilled to this day 1 ¶ Surely that in the second verse and part of the third That the mountaine of the Lords house shall be established on the HEAD of the mountaines c. and peoples shall come and say Come ye and let us goe up to the mountaine of the Lord c. hath not been hitherto fulfilled and compleated For as yet neither the visible power and glory of Christ nor of his Church so as for Gentiles to say Come let us go up c. hath been established over the HEAD the Pope of the seven Hils of Rome or over the Turk the HEAD of the foure Hils of Ierusalem or over the height of power and glory of the Hils of the generality of the PEOPLES Gentiles or Nations of the world The Church at Ierusalem such as it was in Christs time was in Captivity under the Heathen Roman Empire and so continued till the rise of the Roman Bishops and immediately after that thraldome were subdued to the Turkes who keeps them in that thraldome to this day The Heathen Romans refused at the first the Lord Christ by vote of the Senate and after persecuted his Church for many yeers And the Turks blaspheme Christ in their Alcoran and hath warred against his Church from age to age since their rise And the rest of the world for the generality are Indians Barbarians and Semi-beasts that know neither God nor themselves nor what Christ is nor what a Christian is 2 ¶ Nor was the house of the Lord established in the top of the mountaines that is upon Zion the highest of the foure Hils of Jerusalem For presently after Christs death persecution scattered Christians from Jerusalem Act. 8. And within forty yeers or thereabout after Christs ascension the Temple of Jerusalem was destroyed and after a while the City and for about three hundred yeers onward the Church of Christ was extremely persecuted by the Heathen Romans and anon after Constantines time onely excepted or little more they were sorely persecuted by the Arian Hereticks So that instead of all Nations going up to the house of the Lord on the top of the Mountaines for divine worship Christian Jews and Gentiles were scattered among all Nations And though Act. 2. there were a handfull of severall Nations at Hierusalem if they were Gentiles and not rather Jewes yet this was farre from ALL NATIONS FLOWING to it saying Come let us goe up to the house of the Lord and he will teach us of his wayes and we will walk in his pathes For the generality of those very men Act. 2. mocked the Apostles whiles they taught them the wayes of the Lord. And as at Ierusalem so in the Countries round about the Christians were every where persecuted as the history of the Acts doth all along give us a particular account 3 ¶ Nor is that fulfilled to this day which is prophesied in the fourth verse Christ hath not hitherto so judged among the Nations and rebuked many people that they have beaten their swords into plow shares and their speares into pruning-hooks so that Nation hath not lifted up sword against Nation neither learned war any more 4 ¶ Nor hath that been yet fulfilled which is in verse 10 11 12 c. to v. 17. That men have so dreaded the Majesty of the Lord that they have hid themselves That the lofty lookes of men have been humbled and their haughtinesse bowed downe That THE LORD ALONE HATH BEEN EXALTED That the day of the Lord of hosts hath been upon EVERY ONE that is proud and lofty upon all the Cedars of Lebanon and Okes of Bashan that are lifted up upon ALL the high mountaines and hills that are lifted up upon EVERY high tower upon every fenced wall upon ALL the ships of Tarshish and upon all the pleasant pictures to bow down and bring down low all these so that the Lord alone may be exalted in THAT DAY Alas ever since Christs comming in the flesh the whole world generally hath been very high proud against the Lord Christ Antichrist hath been much exalted and the Lord hath been least exalted his Honour his Cause his People have been trampled on In the time of Constantine the Great some little was done in the Roman Empire for a little time for the Church of
Christ but anon Arianisme arose then Papisme mounted up then the Beast did arise The Church is put into a Wildernesse-condition the witnesses prophesie in sackcloth one thousand two hundred and sixty yeares which are not yet expired for they have not yet laine dead in the Grave three dayes and an halfe 5 ¶ Nor is that in the 18 19 20. verses yet fulfilled That all Idols are abolished that God hath so shaken the earth that he hath made the inhabitants thereof to cast away all their Idols and to hide themselves for feare The Territories of the Papacie extending over France Spaine Italy part of the Low Countries part of upper Germany part of Polonia part of the Indies c. are full of Idols and doe openly worship them as they say in the sight of the Sunne The great shake of these is not till the Witnesses have laine dead in the Grave three dayes and an halfe Revel 11. and then is the great fall ibid. ver 11. and when those things are shaken downe then the things that cannot be shaken viz. pure worship purely Spirituall and pure Saints shall remaine unmoved Heb. 12.27 § 6 Nor can it be rationally imagined that these things shall not be done till the ultimate day of the generall Judgement for then there is no time of establishing of the mountaine of the Lords house upon the top of the mountaine no proceeding of the word out of Zion no running and hiding from the presence of the Lord for the Sea and Grave c. shall give up their dead And all good shall be turned into an eternity of absolute glory Therefore the time of fulfilling of the Prophesies and Promises of this second of Isaiah is yet to come afore the ultimate day of the last generall Judgement * The Diatribae pars 4. of Mr. Mede lately coming forth and come to my hands since I penned this eleventh Section I thought it convenient to insert into the Margine at least his judgement of this second of Isaiah ver 2 3 4. which I will give you in his owne words HILS or MOUNTAINES saith he are States Kingdomes or Societies of men which consisting of degrees rising unto an height one above another are compared unto Mountaines raised above the ordinary plaine and levell of the earth The MOUNTAINE OF THE LORDS HOUSE is that State and Society of men which is called the Church and People of God REGNUM CAELORUM the Kingdome of Heaven i. e. a Kingdome whose both King and Kings Throne have their place and residence in the Heavens These words therefore are a Prophesie or Propheticall promise of the GLORIOUS EXALTATION WONDERFULL ENLARGMENT and UNHEARD-OF-PROSPERITY of this Society of men called the CHURCH above all States and Societies of men whatsoever The glory and EXALTATION is expressed in the word THE MOUNTAINE OF THE LORDS HOUSE SHAL BE ONE DAY EXALTED yee mounted not only above the lesser hill but above the highest mountaine though at this time it were depressed and trampled under foot by the proud enemies thereof The ENLARGMENT is in the word ALL NATIONS SHALL FLOW INTO IT i. e. though at the time of this Prophesie it were reduced to a small remnant yet the time was to come when it should not only consist of one Nation of the Jewes as then it did but of all Nations under the whole Heaven The PROSPERITY thereof begins to be described from these words ver 4. THEY SHAL BEAT THEIR SWORDS INTO PLOW-SHARES c. i. e though the greatest part of JACOB were already captive and Judah and Jerusalem in a continuall feare and no lesse danger of the Armies and invasion of the King of Babel yet the time should one day come that the People or Church of God should not only be the most exalted state upon the earth and the most ample and universall Dominion that ever was in the world but the most peaceable quiet and flourishing State that ever was since man was FIRST CREATED This is the Prophesie But now comes the Question Whether this as we have described it be and hath already been fulfilled or whether if already any wayes fulfilled whether it be not in part only performed and the full accomplishment reserved for time to come c. For here the Church is to be established on the tops of Mountaines c. so that no other State shal over-top or over-looke it much lesse trample it under feet Now whether there was ever such a time when this was compleatly fulfilled c. I leave it to any mans indifferent judgement who can compare the description of the Prophet with the stories of fore past and present times In the times immediatly after Christs PASSION I think any man will grant the Church then was neither VISIBLE nor GLORIOUS In the time of the PERSECUTING EMPEROURS when the Church had taken foot among the Gentiles and the Nations began to flow unto it it was a Society indeed VISIBLE but not GLORIOUS I am sure it was not in the TOPS of the MOUNTAINES but the Imperial Mountaine of ROME not only over-topped it but over trampled it under their feet In the time of CONSTANTINE and thereabouts after three hundred yeares cruell persecution the Sunne seemed as it were to breake forth of a Cloud but presently that glory was eclipsed and even the visibility of the Church in a manner covered with the thick and a Universally overspreading cloud of ARYANISME This ARIAN cloud was no sooner blown over but another great cloud of that fore-prophesied APOSTASIE of the Church begun to arise whereby the Churches glory was not onely eclipsed but at length againe the visibility thereof wholly overshaddowed with the thick darknesse of Idolatrous ANTICHRISTIANISME untill after a long day of darknesse it pleased God of late somewhat to dispel the cloud c. and we hope when the cloud shall be wholly consumed by the beams of the Sun of the Gospel the Church shall become not more visible then yet it is but far more glorious then ever hitherto it hath been WHEN THE FULNESSE OF THE GENTILES as St. Paul speaks SHALL COME IN. For we shall finde in the Prophesies of the Scriptures that there are two sorts and times of the CALLING OF THE GENTILES First that which should be in the REJECTION OF THE IEWS as St. Paul saith to PROVOKE THEM TO IEALOUSIE Such a calling as should be in a manner occasionall that God might not want a Church the time the Iewes were to be cast out So Rom. 11.15 The CASTING AWAY OF THE IEWS is the RECONCILING OF THE WORLD i.e. The CALLING OF THE GENTILES Whence we may see that the Apostles were not to preach Christ to the Gentiles untill being first offered to the Iewes they refused him And this is that calling of the Gentiles which hitherto hath been many yeares But there is a second and more glorious calling of the Gentiles to be found in the Prophesies of Scripture not a calling as this is
Spirit ## § 9 9 Therefore we conclude this text is yet to be fulfilled afore the ultimate day of the generall Judgement when Christ layes downe his Government * Mr. Medas learned Notes upon this ninth Chapter of Isaiah collated with Mark 1.14 15. coming too late to my knowledge to be put into the Text I could not forbeare inserting it into the Margine which in summe is this Galilee was the third Province of those three into which Canaan or Phalestine was divided in Christs time and was on the North part remotest from Ierusalem and divided into two parts upper and lower the upper was mostly the Land of Nephthaly wherein was the goodly Metropolis of all Galilee Capernaum And this is the Galilee that was called Galilee of the Gentiles either because inhabited by the Gentiles long time viz to Solomons time or because Solomon gave twenty Cities thereof to Hiram or because it was the outmost of the Land next the Gentiles In the lower Galilee was the Tribe of Zebulon and Issachar wherein were the Cities of Nazareth and Bethsaida neare the Sea or Lake of Galilee or Cana of which and Christs first Miracle there Ioh. 2. and Mount Tabor From Capernaum along the Sea side through Bethsaida lay the great rode from Syria into Aegypt supposed to be that called in Scripture The way of the Sea In Christs time two of the said Provinces viz. Judea and Samaria were under the Roman President Pontius Pilate The third Galilee was under Herod or Auâ—ipas the Tetrarch because he had but the fourth part of his Fathers Kingdome who beheaded Iohn Baptist and closed with Pilat when Christ was condemned In this Province of Galilee was Christs conversation principally whiles he was on earth Matth. 3. ult Luke 1.26 Act. 1.11 Act. 2.7 Matth. 4.23 Matth. 9.35 Matth. 28.10 For the Messiah was to have his abode principally in Galilee according to the Prophesie in Esay 9.1 2 3 c. The Land of Galilee or of Zebulon and Nephthaly had the hard hap to be first in that calamity by the Assyrians 2 King 15.29 all which Cities there named except Ianoah and Gilead were Cities of Nephthaly and all Galilee and Nephthaly are there mentioned as all carried away Captive to Assyria In which calamity Isaiah comforts them with that Prophesie That they should have the first and principall share of the Messiahs presence when he should come Read the first seven verses of that ninth of Isa the meaning being that Christ should enlighten the Province of Galilee or the Land of Zebulon and Nephthaly with the glory of his presence And therefore if this be not a Prophesie of Christ I know not what is Compare Mat. 4. of his dwelling in Capernaum the Metropolis of Galilee The Jewes could not see this but would not beleeve because he was of Galilee Should say they Christ come out of Galilee should he not come out of Bethlehem So he should too and yet was by habitation and conversation a Galilean Christians also are to blame for darkning this Prophesie of Isa 9. and Matthewes application of it for my part I am perswaded that the foure or five first words of this ninth of Isaiah belong to the last verse of the former Chapter as Ierom and the Chalde referre them and that the words following begin a new Prophesie in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ie According as the first time that he made vile or debased the Land of Zebulon and the Land of Nephthaly so in the latter time he shall make it glorious More of the reading of this text and Master Medes reasons the Reader may there see From all saith Mr. Mede I inferre that 1 Cor. 1.26 27. God takes the foolish things of the world to confound the wise c. For Galilee and her inhabitants in comparison of Iudea were reputed ignoble strangers being remote from Ierusalem and the Temple and part of the lot of the ten Tribes which Salmaneser captivated Howbeit some of the two Tribes after their returne especially in the prevailing times of the Maccabees setled there but at length were subdued by the Gentiles but still dwelling there and replenishing that Land with their owne people yet so as many of the Gentiles dwelt among them in so much that in these and the aforesaid respects they were despised of those that dwelt in Iudea Joh. 7.41.52 But Christ the King of Israel and Saviour of Mankind would as aforesaid be a Galilean The Doctrine he preacheth in Galilee is The time is fulfilled the Kingdome of God is at hand repent yee and beleeve the Gospel which Matth. 4. is called the Kingdome of Heaven which is all one with Kingdome of God See Dan. 6.24 The heavens beare rule that is God Luke 15.21 I have sinned against heaven and in thy sight Matth. 21.15 The Baptisme of John was it from heaven or from men Marke the Exegesis Luke 15. and the Antithesis Matth. 21. which shew God to be meant by Heaven The Kingdome of Heaven or of God is the Kingdome of Messiah or Christ Dan. 2 44. and Dan. 7.13 read the places From which places the Iewes call the Messiahs Kingdome the Kingdome of God or of Heaven because first it is in this place of Daniel said The God of heaven shall set up his Kingdome And in the other place That the Sonne of Man the Messiah should come in the clouds of heaven For our Saviour brought not this phrase with him but found it among the Iewes at his coming and approved it in oft use of it Matth. 13. The Kingdome of Christ is his Church or the Christian Church c. I must adde one thing more for the understanding of this Kingdome of Christ which I have hitherto described namely that it hath a two-fold state The one Militant in sufferings which is the present state begun at his first coming The second state is a triumphant state which shall be at his second in glory in the clouds of heaven at what time he shall put downe all authority power and rule and subdue all his enemies under his feet 1 Cor. 15. c. By which that Mr. Mede includes the Kingdome of Christ at his second coming to be partly intended in Isaiah 9 they may easily perceive that have heard and observed other passages afore quoted out of him SECT XIII § 1 THe third place in Isaiah is Chapter the eleventh in whole and throughout with a briefe collation of the tenth Chapter preceding and the twelfth following and therefore too large to write out In lieu thereof we shall expresse the severall passages from whence we deduce any argument § 2 To speake as shortly as we may to this place of Scripture In the tenth Chapter preceding the Lord threatens Judah that for their hypocrisie in Religion and their unrighteousnesse in their dealings he will send against them the Assyrian But then withall it is threatned that because the Assyrian would afflict the Jewes
to a full saving of the Jews by the destruction of their enemies destroying their flesh and pouring out of their blood But in all these attempts in the end the Jewes party had the worst even as Israel and Juda are still dispersed and those in Judea are still under the power of their enemy the Turk Therefore these things are yet to be fulfilled viz. at the fall of Antichrist Rev. 16.5.6 and Rev. 19. v. 19.20 21. Thou art righteous O Lord c. because thou hast judged thus For they have shed the blood of Saints and Prophets and thou hast given them blood to drinke And the Kings of the earth and their armies were gathered together to make warre against him that sate on the white horse and against his army and the beast was taken and with him the false Prophet and cast into the lake of fire c. and the rest were slaine with the sword c. SECT XXI THe twelfth place in Isaiah is in Chapter 54. v. 11. c. to the end of the Chapter Verse 11. O thou afflicted tossed with tempest and not comforted behold I will lay thy stones with faire colours and lay thy foundations with Saphires 12 And will make thy windows of Agates and thy gates of Carbuncles and all thy borders of pleasant stones 13 And all thy children shall be taught of the Lord and great shall bee the peace of thy children 14 In righteousnesse shalt thou bee established thou shalt be far from oppression for thou shalt not seare and from terrour for it shall not come neer thee 15 Whosoever shall gather together against thee shall fall for thy sake 16 Behold I have created the Smith that bringeth forth an instrument and I have created the waster to destroy 17 No weapon that is formed against thee shall prosper and every tongue that shall rise against thee in judgement shalt thou condemne This is the heritage of the servants of the Lord. § 1 If wee keep all these together in their twisted dependance here set downe and in their joynt relation and intent to the glorious estate of Jews and Gentiles conjunctively as is intimated v. 3. c. Thy seed shall inherit the Gentiles c. when were these ever fulfilled unto Christ and the Apostles dayes And therefore they doe cleerly carry downe these things far beyond the age wherein they lived upon earth Saint John prophesies that v. 11 12. of laying the Churches foundations with precious stones that it shall bee fulfilled at the great restauration of the Church yet after one thousand six hundred fifty and two to be fulfilled Rev. 21. v. 18. c. The building of the wall or New Jerusalem is of a Jasper and the City pure gold the first foundation a Jasper the second a Saphir the third a Chalcedony the fourth an Emerald c. proportionably all the twelve foundations So Christ carries downe that in the former part of the 13. verse All thy children shall be taught of God beyond his time unto after times Joh. 6.44 45. That whereas the Jews then murmured against him yet the time should come that they should be ALL TAUGHT OF GOD quoting this of Isaiah Which must the rather relate to future times after Christs time in regard of that annexed in that 13. verse of the 54 of Isaiah so closely as that with the former it makes but one period viz. ALL THY CHILDREN shall be taught of God And GREAT shall be THE PEACE OF THY CHILDREN which being not fulfilled unto Johns time he refers it to the time of the glorious state of New Jerusalem on earth Rev. 21.4 And God shall wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more paine c. so that the time must come that the Jews must not have onely pure inward peace being taught of God but GREAT outward peace also which is further confirmed by that which follows in the next verses viz. v. 14 15 16 17 of this 54 of Isaiah That in righteousnesse they shall be established and they shall be far from oppression and from feare and from terrour that all opposing them shall fall and no weapon shall prosper against them c. as you have it above written before your eyes in the first Paragraph of this one and twentieth Section which Peter 2 Pet. 3. and John in Rev. Chap. 21. apply as things not fulfilled to their time unto the glorious state of the New earth that therein shall dwell righteousnesse and no uncleannesse or abomination shall enter but all tears sorrow paine crying shall be removed as we have oft repeated afore All which wee cannot but expect yet to come being never yet fulfilled but the contrary alwayes extant and to be fulfilled before the ultimate day of judgement there being nor time nor place for foundations windows precious stones teachings from God c. as above described SECT XXII THe thirteenth place in Isaiah is Chapter 59. Verse 19 20 21. When the enemy viz of the Jewes shall come in like a flood the Spirit of the Lord shall lift up a standard against him and the Redeemer shall come to Zion or out of Zion as the Apostle renders it Rom. 11.26 For if the deliverer come out of Zion hee comes first to Zion the preposition 7 having great variety of significations as in at according to or for the sake c. And unto them that turne from transgression in Jacob or as the Apostle renders it Rom. 11.26 shall turne away transgression from Jacoh * The Heb◠is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may for ought I know beare to be rendred To the end to turn men from For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the infinitive mood is in value a future And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the root sometimes is used transively to turne a thing away or to turn it from viz. a termino a quo ad terminum ad quem Schindl or to convert from Pagn And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft paragogicall and sometimes put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Masora gives instances Surely the Apostle would not pervert the Text nor could he erre The Chaldee renders it neer as the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To convert the transgressors of the house of Jacob. The Septuagint likewise of the best Edition in Bib. complut in Bib. Reg. Gallicanis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Arab. likewise There shall come a Redeemer for Zion who shall turne away wickednesse from Jacob. As for mee this is my Covenant with them saith the Lord my spirit that is upon thee and my words which I have put into thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed c. from henceforth and for ever § 1 The Prophet having in the next verses before shewed how God would recompence the enemies of the Jews according to their deeds hee presently follows
on with this that I have now presented before you So that temporall and spirituall deliverances are here conjoyned in one and the same Prophesie to which in the first verse of the next Chapter he annexeth the glory of the Church of Jewes and Gentiles conjuctively of which in the next Section Now this present place the Apostle Rom. 11.25 26 27 referres unto the great call of the Jews upon the coming in of the fulnesse of the Gentiles both making one glorious Church which the Apostle speaks of as a thing to come to passe after his time His words are that ye may see how fully they answer to those of the Prophet Blindnesse in part is happened to Israel untill the fulnesse of the Gentiles come in and so ALL ISRAEL shall be saved as it is written THERE SHALL COME OUT OF SION THE DELIVERER and SHALL TURNE AWAY UNGODLINESSE FROM JACOB FOR THIS IS MY COVENANT UNTO THEM VVHEN I SHALL TAKE AVVAY THEIR SINNES § 2 Now this was never yet fulfilled as we plainly see by the forlorne state of the Jewes both temporall and spirituall to this day And therefore this Scripture is yet to be fulfilled and that afore the ultimate judgement which is utterly inconsistent with this Prophesie SECT XXIII THe fourteenth place in Isaiah is in Chapter 60 the very next Chapter the summe wherof our last Translators have meetly given us in saying that the Chapter is concerning the glory of the Church of the Jews converted to Christ in the accession and addition of the Gentiles The passages of most concernment to our point are § 1 Vers 1. Arise shine for thy light is come and the Lord is upon THEE v. 2. Darknesse shall cover the EARTH and grosse darknesse the PEOPLE but the Lord shall arise unto THEE and his glory shall bee seen upon THEE vers 3. And the GENTILES shall come to thy light and Kings to the brightnesse of thy rising v. 4. Thy sonnes shall come from farre and thy daughters shall be nursed at thy side v. 5. And thine heart shall be inlarged because the abundance of the Sea shall be converted unto thee and the forces of the Gentiles shall come unto thee v. 6. They of Midian and Sheba shall come they shall bring gold and incense and they shall shew forth the praises of the Lord. v. 7. All the flocks of Kedar shall be gathered together unto thee the Rammes of Nebaioth shall minister unto thee c. and I will glorifie the house of my glory v. 8.9 Who are these that flye as a cloud and as doves to their windows Surely the ISLES that wait for thee v. 10. The sonnes of the strangers shall build up thy wals and THEIR KINGS shall minister UNTO THEE v. 11.12 Thy gates SHALL BEE OPEN DAY and NIGHT that men may bring unto thee the forces of the Gentiles and that THEIR KINGS may be brought For the NATION and KINGDOME that will not serve thee SHALL PERISH v. 14. The sonnes of them that afflicted thee shal come BENDING unto thee and all that despised thee shal BOW THEMSELVES DOWN at the soles of thy feet and they shall call thee THE CITY OF THE LORD the ZION OF THE HOLY ONE OF ISRAEL v. 15. Whereas thou hast been forsaken and hated I will make thee an ETERNAL EXCELLENCY a JOY OF MANY NATIONS v. 16. Thou shalt also suck the milke of the GENTILES and the breasts of KINGS v. 17. For brasse I will bring gold for iron silver c. and I wil make thy OFFICERS PEACE and thy EXACTORS RIGHTEOUSNESSE v. 18. Violence shal be NO MORE heard in thy Land but thou shalt call thy wals SALVATION c. v. 19. THE SUNNE shal be no more THY LIGHT by day neither for brightnesse shal the MOON GIVE LIGHT unto thee BUT THE LORD SHALL BE THY EVERLASTING LIGHT and thy God thy glory v. 20. Thy Sunne shal no more go down neither shal thy Moon withdraw it selfe for THE LORD shal be thy EVERLASTING LIGHT and the daies of thy MOURNING SHALL BE ENDED v. 21. Thy PEOPLE also shal be RIGHTEOUS and they shal inherit the Land FOR EVER i. e. none after them v. 22. the close of all I the Lord wil hasten it IN HIS TIME § 2 Now I put the question to all the Learned and Libraries in the world when was ever any such estate of the Church since the Jewes going into captivity in Babylon If any are so heavy headed as falling fast asleep shall dream that all these passages concerne not a visible glorious estate of the Church on earth or that these all are already spiritually fulfilled let such know that they would be hard put to it so to expound this Chap. congruously and to tell us the time and manner and make all handsomely hang together And therefore St. John a surer Commentator having prophesied in Rev. 20. v. 4. compared with Rev. 5.10 of the Saints reigning with Christ on earth and in the 21 Ch. having given us his vision of a New EARTH and of New Jerusalem coming downe FROM heaven with many more passages of the future glory of the Church on earth of which abundantly afore severall times he goes on in that 21 Chapter to apply many of the passages of this sixtieth of Isa to that future glorious estate of the Church on earth yet to come after the fall of Antichrist which is not as wee see yet performed For example The third verse of this sixtieth of Isaiah but now presented afore your eyes is exactly so applyed Rev. 21. v. 24. And the Nations of them that are saved shal walk in the light of it that is the light of the glory of God and the Lamb as it is in the former verse and the Kings of the earth doe bring their glory and honour into it So that in the 11. and 12. verses of this sixtieth of Isaiah as you see it afore is likewise applied to that future glorious state of the Church on earth afore the ultimate judgement Rev. 21. v. 25 26. And the gates of it shall not be shut at all by day for there shal be no night there And they shal bring the glory and honour of the Nations into it So the 19. v. of this sixtieth of Isaiah is in like manner applyed in Rev. 21. v. 23. And the City had no need of the Sun neither of the MOON TO SHINE IN IT Mark to shine in it intimating that though those Planets continue in being yet there shall be no need of their shining for the glory of God doth lighten it and the Lamb is the light thereof The same is to be seen in the application of the 20 v. of this sixtieth of Isaiah in Rev. 21. v. 3 4. Behold the Tabernacle of God is with men and he wil dwel with them c. and God himselfe shal be with them c. And shal wipe away all tears from their eyes and there shal be no more death neither sorrow nor
glory to shew favour to you if we have not done well in casting you out yet the Lord should appear to their joy that had been so hated and cast out for his name sake and those their false brethren should bee ashamed § 2 In the seven and eight verses most evidently the Prophet setteth forth the manner of the conversion of the Jews I say conversion their settlement will cost longer time as it seems Dan. 12. the three last verses viz. their conversion shall bee as the birth of a child before the mother is in pain as the birth of a Nation at once which well may bee being to bee done by the appearance of Christ in the Clouds § 3 In the 10. and 11. verses All Nations must rejoyce with Jerusalem because they shall suck the breasts of her consolations that is share in her comforts ## § 4 In the twelfth verse The Lord will extend peace to Jerusalem like a River and the glory of the Gentiles like a flowing stream See a glorious conjunction of Jews and Gentiles § 5 In the 13 and 14 15 16. verses is set forth the sensible comforts of the Church and the corporall destruction of their enemies As one whom his mother comforteth so will I comfort you and ye shall be comforted in Jerusalem and when ye see this your heart shall rejoyce and your bones shall flourish like an herb and the hand of the Lord shall be known towards his servants and his indignation towards his enemies For behold the Lord will come with fire c. For by fire and by his sword will the Lord plead with all flesh and the slain of the Lord shall be many Illustrated vers 24. They shall go forth and look upon the carkasses that have transgressed against me for their worm shall not dye nor their fire be quenched and they shall be an abhorring to all flesh Which in the generall to bee taken literally is confessed both by Jews and Christians Consult our new Annotationists upon the place See Sect. 41. § 5. ¶ 2. § 6 In the 18 19 20 and 21. verses is held forth to us the congregating of all Nations both Jews and Gentiles into union of true religious worship and beholding of the glory of God and that as the Jewish Doctors expound it in his destruction of the enemies of the Church in the dayes of the Messias In the 22. verse we have the height and length of this glorious estate of the universall Church of Jews and Gentiles on earth It is no lower then a state of a new Heaven and a new Earth And it is to be perpetuated It is to remain unalterable continue say our new Annotationists for ever § 7 Now these things were never yet fulfilled according to the phrases and circumstances of the place as to the Gentiles nor in the substance as to the Jews who remaine totally unconverted to Christ and are dispersed and despised to our sorrow throughout the world But God must be true therefore these must be fulfilled and on earth before the ultimate judgement as every verse doth hint unto us And therefore St. John in the Revelation Chapter 18 Chapter 19 Chapter 20 and Chapter 21. doth apply these in a way of Prophesie to the glorious state of the Church on earth yet to come at the fall of Antichrist I shal give you them in summe and short because I have before so often made particular applications of them Babylon the great is fallen is fallen How much she hath glorified her selfe so much sorrow and torment shall be given her Her plagues come in one day death and mourning and famine and she shall be utterly burnt with fire Rejoyce over her thou heaven and ye holy Apostles and Prophets for God hath avenged you on her And after these things I heard a great voyce of much people c. saying Allelujah salvation and glory and honour and power unto the Lord our God for true and righteous are thy judgementss for he hath judged the great Whore that hath corrupted the earth and hath avenged the blood of his Saints And again they said Allelujah And the foure and twenty Elders said Amen Allelujah And I heard as it were the voyce of a great multitude and as the voyce of many waters and as the voyce of mighty thunderings saying Allelujah for the Lord God Omnipotent reigneth And the beast and the false Prophet were taken and cast into the lake fire And the rest were slain with the sword But the Saints reigned with Christ a thousand yeers in the new Heavens and new Earth to whom the Kings of the earth and Nations of the world bring their honour § 8 Now let him that readeth understand and consider whether he were best to beleeve his owne phantasie or the opinions of men rather then St. Johns series and system of Visions and Prophesies so aptly in phrase and matter expounding the Prophet Isaiah of a future glorious state of the Church on earth yet to come Thus of the Prophet Isaiah SECT XXVII NExt we come to the Prophet Jeremiah The first place for our purpose is in Chapter 16. verse 14 15. compared with Chapter 23. verse 3. c. to verse 9. The words of that in Chapter 16. verse 14 15. are Behold the dayes come saith the Lord that it shall be no more said The Lord liveth that brought up the children of Israel out of the land of Egypt But the Lord liveth that brought up the children of ISRAEL from the LAND OF THE NORTH and from ALL THE LANDS whither he had DRIVEN THEM and I will bring them againe into THEIR LAND that I gave unto their Fathers § 1 The Prophet calling these of whom he speaks by the name of Israel and in relation to their returne out of the Land of the NORTH and out of All Lands whither they had been driven must needs comprehend as well the ten Tribes as the two And the more cleerly to hint to us that his meaning is not onely of a reduction of them to their own Land but of their conversion unto their God and this not at a petty call of a few of them but at the great call of the generality of them all he subjoyns the bringing in of the fulnesse of the Gentiles verse 19. The Gentiles shall come unto the Lord from the ends of the earth and shall say surely our Fathers have inherited lyes c. At which time of the coming in of the fulnesse of the Gentiles as their coming from the ends of the earth fully expresseth All Israel saith the Apostle Rom. 11.25 26. shall be saved § 2 Now let us parallel this with that in the 23. Chapter verse 3 4 5 6 7 8. wherein wee have the same expressions with further illustrations and explanations to confirme the same The words of the Prophet there are verse 3. I will gather the remnant of my flock out of ALL Countries whither I have driven them and will bring
passe as it did about forty yeares after Christs ascension and so along with it and afore and downeward throughout the ten persecutions for three hundred yeares in all the Roman Emperours successively most bloodily and with variety of torments persecuted the Church in innumerable multitudes in all Countries under their expanse Dominion This Empire though at Christs birth was for a time united if we may so say in the twist of the two legges or thighes as the two brazen hips were at first in the belly yet a while after it is divided into Two two thighes or legges and feet with their ten Toes and those Feet and Toes are mixt with clay among the iron That is it was divided into the Eastern and Western Empire Constantinople being the Metropolis of the Eastern and Rome of the Western and so opportunely fell into subdivisions till it answered exactly to these ten Toes and Saint Johns Beast with ten Hornes And they are mingled with clay because now the generality of the Church as they seemed in outward profession much degenerated mingled themselves with the dirty seed and sonnes of men that is the Heathen and men of the world that were out of the Church according to that phrase Gen. 6.2 that is the Papacy or Papal Church as they pretended to be and their issue incorporated themselves with the civill State powers All which can fit to none so aptly as to the Roman Empire The marriages between the King of the North and the King of the South were both and all of the seed of men and therefore the mixture aforesaid is not applicable to them As for the division of the Empire it is divided to this day the Mahomitan Turke in severall respects aforesaid rising out of the Romans though otherwise in part a Jew by blood hath the Constantinopolitan Eastern part and the Emperiall Pontificiall Pope hath the Roman Western Thus you see how largely Daniel by Gods Spirit of propheticall revelation shewes us the succession and successe of the foure great Monarchies of the earth extending from before Daniel down to us â—preading themselves over the face of the earth and how the latter eat up the former making it selfe fatter and stronger thereby Now what should be the design of the Heavenly Church-loving God so much to minde matters of State and worldly Polities and in a prophesie to his spirituall world-slighting Church surely a very considerable one viz. to the end he might methodically for their better capacity and understanding prophesie to them of a fifo Monarchy or Empire or Kingdome bigger and better then any of the former to follow at the heeles yea to tread upon the toes of the fourth and that by a glorious conquest So that as curious wits speake of Quintessentia the quintessence of beings so this shall be the quintessence of what ever was good in all the foure preceding with an addition of celestial divine and infused and superfused grace and glory This fifth Monarchy is immediately under Christ then the sole Emperour thereof And this must as really orderly and assuredly succeed after and prevaile over all the Places Powers and Territories of the former as they followed and foiled one another So that this fift Monarchy must as really and sensibly be upon earth as any of the preceding were as Daniel with all might and maine of phrase strives according to Gods dictating most plainly to set forth § 3 In this very sence of this notable place of Daniel to that end I have very learned and pious men to go along with me viz. Mr. Huet on Daniel Mr. Parker in his Visions and Prophesies of Daniel expounded and Mr. Archer in his personall reign of Christ You shall heare them themselves speake and urge their own Proofes Reasons and Arguments that you may the better see cause to justifie them and not condemn me of singularity § 4 The sum of Mr. Huet is this The fift Kingdom is made up of the state of the Jewes who out of their dead and desolate estate in regard of piety and polity are awakened by God and brought to the embracement of Christian Religion and to unite into a Kingdome who were as dead men under the flourishing state of the Empire of Rome But in the declining condition of that Roman Empire the Jewes are to be awakened by God and to be re-established into their former Kingdom with great glory and large command ash us ¶ 1. Such a Kingdome is here intended as was by the foure mettals with-held from the Jewes who of all Noahs posterity were the just heires of the world C ham was to be a Servant and Japhet was to dwell in the Tents of Shem as one of his family Shem being the head of that family That such a Kingdome must bee here meant appears in that the Image stands up at the instant of the Jews losse of Soveraignty being made Vassals to the CHALDEANS by captivity 2. In that this fifth Kingdome as it relates to the Jewes for the Christian Gentiles must by no means bee dissevered began to be raised up to his greatnesse at the time of the battering of the Image Now had this Kingdome been meerly spirituall it needed not to have staid for the overthrow ☞ of the Image before it filled the earth seeing Christs spirituall Kingdome doth not overthrow but rather set up civil Government and the Gospel hath flourished where the Church hath been under Tyranny ¶ 2. It is such a Kingdome as doth break in peeces all the former Metals viz. smites the feete and so demolisheth the Image Now ☞ the spirituall Kingdome of Christ doth rather invest then dis-robe earthly Kings and Emperours commanding obedience to them whether good or bad as the Scriptures abundantly mention This smiting of the feet is left out as a Cypher by them that interpret it spiritually of the preaching of the word Consider then if this ☞ were meant of the preaching of the Gospell discovering the vanitie of earthly things how glorious soever why should it not rather strike at the more glorious Mettals Is there any sence that Christ should declaime against the base things of the world and passe by the eminent States or should wee thinke that a conviction wrought in Syria-Egypt as some by these make up the account of the fourth Mettal should occasion the other States to yeeld to the imbracement of the faith of Christ themselves being strangers to his Sermons Sure I am the conversion of Nations to the faith costs more adoe Or lastly dare any say that our Lord either by his own person or Apostles did first preach to the States of Syria and Egypt before any other Countries Is there not cleare evidence of the conversion of other Churches before clay-footed Syria-Egypt How then is the stone said immediately to smite the feet rather then any other part of the Image Surely these and the like improbabilities we fall into by intending hence Christs ministry of the Gospell
Sect and was of any Tribe as the Jewes themselves intimate There were two sorts â— Laic 1. Such as taught to write which we call Scribes or Writing Masters 2 Such as drew Deeds and Writings of bargaines and sale which we call Sâ—riveners To both these Psal 45. ver 1. alludes Then thirdly out of these that were most expert there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kings Scribes which we call Secretaries 2 King 12 10. and chap. 22. ver 1. And 2 Sam. 20.25.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scribes of the people which were much like to our Clerkes of Assizes for these Scribes were to attend the publicke Courts and Consistories 1 Maccab. 5.42 The second sort of Scribes were Clericks learned men called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Scribes of the Law Ezra 7.6 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lawyers Matth. 22.35 Luk. 7.30 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctors or Teachers of the Law Luk 5.17 Elias must first come he answers Elias truly shall first come and restore all things but I say unto you that Elias is come already and THEY the Iewes led by those Scribes knew him not but have done unto him whatsoever they listed Likewise shall also the Son of Man suffer of THEM Then the Disciples understood that he spake to them of John Baptist And by Christs speech that generation in which he was borne should bee called to an account for all the blood of the Saints shed by the Jewes persecution from Abel down to the Apostles which must needs include the murther of Iohn Baptist Matth. 23.35 Luk. 11.51 And further the sacred Text doth intimate that these Herodians had held some dangerous leaven of doctrine though t is not there expressed Mar. 8.15 The Assideans were of two sorts the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsadikim and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasidim The Isadikim kept close to the letter of the Scriptures and studyed that The Chasidim commonly translated Assidael Assideans studyed how to adde to the Scriptures The Tsadikim conformed outwardly at least to what the law required But the Chasidim would be holy above the Law D. Kimch Psal 103.17 Pirke Aboth cap. 5. The Essenes first Of the Essenes Held many of the Pythagoreans evill opinions as a communitie of goods Aul. Gel. l. 1. c. 10. Laert. in Pythag. Ioseph l. 18. c. 2. They allowed not lawfull pleasures Iustin l. 20. Ioseph de bello l. 2. c. 12. they ascribed all things to fate and destiny Suid. Ioseph Antiqu. l. 13. c. 9.2 They worshipped towards the sun rising Philo. Ioseph 3. bound themselves by oath to preserve the names of Angels the phrase implying a kind of worshipping of Angels Ioseph de bel l. 2. c. 12. c. The Gaulonites Of the Gaulonites who had their name from one Iudas sometimes called Iudas Gaulonites sometime Iudas Galilaeus Ios Antiq. l. 18. c. 1 2. mentioned Act. 5.37 Held first That tribute was not to be paid to Princes as being a badge of servitude Secondly that they ought to call none Lord but the Lord of Lords the God of Heaven Thirdly They forbad sacrifices to bee offered for the welfare of the Roman Empire and Emperour which is conceived to be the reason why Pilat mingled their blood with their sacrifices Luk. 13.1 Oecumen in Act. 5.37 Theophyl in Luk. 13.1 For Pilat was not over the Nation or province of the Galileans and therefore it must be this Sect that Pilat so punished And thus you have had an account of the Iewes corrupting of Religion in Christs time as Iewish And as for Christian religion they did for the generality refuse both it and him Ioh. 1.11 He came unto his own and his own received him not And so they did after in the Apostles ministrations rejecting their Doctrine and persecuting their persons Act. 13. Act. 4. and so saith St. Paul Rom. 11. they are to continue in blindnesse till the fulnesse of the Gentiles shal be come in that then ALL ISRAEL may be saved ¶ 3. For the Jewes victory prophesied in this fourth of Micha it is set forth in the eighth verse c. to the end of the chapter v. 8. And thou O Tower of the flock the strong hold of the daughter of ZION unto thee shall it come even the FIRST DOMINION the Kingdome shall come to the daughter of Jerusalem That is thou must have a flourishing estate at least as glorious as at first in David and Solomons time ver 10. Thou shalt be delivered from Babylon there the Lord shall redeem thee from the hand of thine enemies They shall not onely be dèlivered as by a common providènce but shall be redeemed as relating to the fruit of a Saviour Luk. 3. ver 30 31 32. and v. 38. Ver. 13. Arise and thresh O daughter of Zion for I will make thine horne Iron and I wil make thine hoofs brasse and thou shalt beat in peeces MANY PEOPLES And I will consecrate their gaine unto the Lord and their substance to the Lord of the earth So that the Jewes must not onely be delivered from their enemies but must be the destroyers of their enemies that continue enemies and that not of a few but of many peoples Now when ever had the Jewes since their first captivity such prosperity such victory such a Kingdom and such a conquest Ten Tribes for two are still by the Jewes confession in captivity And the two Tribes ever since their first return have been notwithstanding under the power of one Monarch or another by an immediate and concatenaâ—ed succession 1. The Persian 2 The Grecian 3. The Roman 4. The Saracen 5. The Turke So that this Scripture is not yet come to passe and cannot be deferred to the ultimate general resurrection as being inconsistent with that time in most of the branches Therefore it is yet to bee fulfilled afore that time Thus of Micha SECT XLIV Next we come to the Prophet Zephany where we shall insist but upon one place and that is an Eminent one viz. chap. 3. ver 9 c. To the end of the Chapter § 1 IN this place three things are prophesied which orderly laid together doe compleatly make up the maine of our point that yet before the ultimate judgement at the universall resurrection there shall be a most glorious visible Church on earth beautifully woven and integrated of Iewes and Gentiles 1 Here is prophesied the RESTITUTION of the Iewes both in a way of conversion unto God and of reversion into their owne Country unto a glorious Church State 2 The VOCATION of the Gentiles both unto an effectual conversion unto God and a most harmonious union with the rest of the Church 3 The SUBVERSION of the enemies of the Jewes and of the Church of Christ § 2 The first the RESTITUTION of the Iewes as to the first part thereof viz. their conversion wee have it in the 10 11 12 and 13 verses Ver. 10. From beyond the river of Ethiopia
And almost all things are by the law purged with blood and without shedding of blood no remission It was necessary therefore that the patterns of things in the Heavens should be purified with these but the HEAVENLY THINGS THEMSELVES with BETTER SACRIFICES then THESE Heb. 13.19 But to doe good and to communicate forget not for with such SACRIFICES God is well pleased Phil. 2.17 If I be offered upon the SACRIFICE and service of your faith I joy Rev. 8.3 And another Angel came and stood at the ALTAR having a golden CENSER and there was given to him much INCENSE that hee should OFFER IT with the prayers of all Saints upon the golden ALTAR which was before the Throne Thus you see how the tenth verse sets forth the conversion of the Iews which is further amplified in the eleventh verse thus In that day shalt thou not be ashamed for all thy doings wherein thou hast transgressed against me For then will I take away out of the midst of thee them that rejoyce in thy pride and thou shalt be no more haughty because of my holy mount Which is also most evidently spoken of the Jews and their conversion in that the Lord promiseth to take away their sins and in particular their pride of the Temple of which they had been formerly very sinfully proud Jer. 7.4 and that swelling was not quite down in our Saviours time Mat. 24.1 And therefore then this text was not fulfilled But when their sins shall be taken away then the judgement viz. their shame shall be taken away neither shall they be only negatively good but also positively I will saith the next verse leave in the midst of thee an afflicted and poore people and they shall trust in the name of the Lord. This last clause of trusting in the name of the Lord containes the very life and power of godlinesse As for the first clause whoever can well weigh the Hebrew * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will duly consider the precedent verse and propheticall purpose of this place touching the conversion of the Jewes cannot but confesse that these words may as well and in some respect better be rendered I will cause to remaine in thee a people that is humble and meeke or poore in spirit as Arias the Septuagint and the Syriack and Arabick render it this and the rest of this verse aptly answers and stands over against as a contrary to their pride in the former verse and is the ready way to that which followes in the thirteenth verse The remnant of Israel that is all the converted as well of the ten Tribes as of the two shall not doe iniquity nor speake lyes nor shall a deceitfull tongue be found in their mouth for they shall feed and lye downe and none shall make them afraid That is they shall there abide because there shall be no danger and they shall be so holy because they shall have grace within and no temptation from without For the second part of the Jewes restitution namely their reversion into their owne Country in a glorious Church-state wee have it in the sixteen seventeen eighteen and twentieth verses thus ver 16. In that day it shall be said to Jerusalem feare thou not and to Zion let not thy hands be slack or faint Ver. 17. The Lord thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy he will REST IN HIS LOVE an high and glorious expression he will joy over thee with singing Ver. 18. I will GATHER them that are sorrowfull for THE SOLEMNE ASSEMBLY who are of thee to whom the reproach of it was a burthen Ver. 20. At that time I will BRING YOV AGAINE even in the time that I GATHER YOV For I will make you a name and apraise among all people of the earth when I TVRNE BACKE YOVR CAPTIVITY before your eyes saith the Lord. In which words you have the expression of their reversion into their owne Country in capitall letters as well in sence as writing And the Lords being amidst them more then in his generall presence over the earth and his rejoycing over them with joy yea with great joy as in singing and resting in his LOVE and gathering them into the solemne assembly and to make them a name and a praise among all people of the earth can signifie no lesse then a glorious visible Church-state making them a LOVE or SPOVSE unto their LORD CHRIST For the second generall head the vocation of the Gentiles both unto an effectuall conversion unto God and a most harmonious union with the rest of the Church we have it all and in full in verse the ninth For then will I turne to the people a pure Language that they may call upon the name of the Lord to serve him with one consent Close to the Hebrew thus I will convert in the peoples a pure lip that they may call upon the name of the Lord to serve him with one shoulder I stand not to dispute it from terme to terme because they that know well the Originall and well minde the sence of the place will ease me of that labour * Junius Mutab◠in populis labium ut purum sit quo invocent omnes nomen Jehova colendo cum humero uno Hieron old Latin Reddam populis labium electum ut invocent omnes nomen Domini serviant ei humero une The Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. I will so convert in all nations one choyse speech that all may pray in the name of the Lord that they may serve him with one shoulder The Syriack Then will I restore unto the Gentiles an elect or choyse lippe that all may call upon the name of the Lord and worship him in an equall yoke but rather I will speake a word to the opening It is expresse that the Peoples Nations or Gentiles are here spoken of who upon their conversion should be exempted from the ruine on Nations in the eighth verse and should returne with the dispersed Jewes in the tenth verse and their prophane lips should be purified and their Idolatrous and blasphemous words before their false gods should be turned into holy prayers to Jehovah and they should serve him not only with one consent of minde but with one way of practise as when many lift as with one shoulder to move a thing the same way or draw equally in the same yokes fastened to the same chaine or traces § 5 The third generall the destruction of the enemies of the Church and so of the Jewes converted you have in the fourteenth fifteenth and nineteenth verses very fully You your selves who heed what you read doe perceive these three heads interchangeably interwoven to signifie that the whole of all this visible glory comes together Vers 14. Sing O Daughter of ZION shout O ISRAEL be glad and rejoyce with all thy heart O daughter of JERUSALEM Vers 15. The Lord hath
hand and more particularly pointing to the person of Christ much lesse was there any ground for him to urge the consideration of those Regions and Countries to the ALL of beleevers that already by faith were spiritually entered into the holy Land And how doth this spirituall sence agree with the Text That place shall not bee found for them that is the place shall not bee sufficient to receive them For if the said spirituall sence stands good then the whole earth should not bee capacious enough to receive all that shall bee converted which is contrary to common sence Therefore Oecolampadius speakes safelier and comes off fairlier when he saith on the sixt verse these things pertaine saith he to the times of Christ not naming which time whether that of his first or that of his next coming but leaves it large enough to comprehend both ¶ 2. A Lapide likewise will understand by this goodly war-horse the Apostles and Apostolical men on which Christ did as it were ride conquering the world spiritually And yet too he will understand as he saith Judas Maccabeus and his brethren trampleing Antiochus and his Commanders to signifie this generous horse for battle here mentioned ¶ 3. As for Calvin though upon the fift verse he hints mostly a meer spiritual sence the Jewes as also the Church militant under the crosse shall be conquerours and triumph over all the wicked partly in hope and partly in the effect For God doth wonderfully sustaine them and causeth that all particular beleevers possesse their soules in patience c. Yet before and after he lancheth forth into a further sence yea and times too beyond any that hath yet come to passe For upon the fourth verse he hath these words From among the Jews shall be the Corner that is those in that people that shall beare the publicke Government And the batttle-Bow that is they shall be sufficient to conquer their enemies And the Exactor that is they shall injoy the Empire or rule over their neighbours and require tribute of them instead of paying it to them If any aske when this shall be fulfilled I answer There were some preludes of this when God exalted the Maccabees But t is certaine that the Prophet compriseth the whole course of redemption And upon the sixt verse The Jewes saith he could not acquiesce in those beginnings which scarcely in the hundreth part did answer to the promises of God It behoved therefore to have their mindes lifted up on high that they might hope for more then did appeare before their eyes And this doctrine is useful for us because we are apt to restraine the promises of God to a narrow time and so whiles we shut him up in our straits we cause him not to doe what we desire Therefore let the example of the returne of the people of Israel still be before us because the Lord did promise by all his Prophets that their returne should be glorious and every way plentifull and the state of the people happy which did not appear when the Jewes returned into their Country And therefore it followes I will strengthen the house of Judah and the house of Joseph In which Zecharie promises no vulgar thing when as he saith both peoples Judah and Israel shall bee rejoyned and so incorporated into one as before the breach when the ten Tribes fell from the two And in that clause I will bring them again and place them as it is in our English or as Calvin roads it I will bring them backe and cause them to dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoshbotim being a compound word or Verb signifying That God will not onely bring backe againe the ten Tribes but will give them a fixed seat in their owne Country Which last words of Calvin are full to our sence Our new Annotations say upon the fourth verse touching the Oppressor or Exactor thus They shall prevaile against their enemies and oppresse their oppressors and exact tribute of them as Victors do of them whom they have subdued This best suits with the context And this we see partly verified in the history of the Maccabees and more fully in and under the Gospell the Prophet here comprehending in these promises the whole and entire redemption and deliverance of Gods Church and people by and under the Messiah Thus our new Annotations speake as well for a litterall sence as a spiritual and of times yet to come as well as those past ¶ 4. Dr. Mayer hath observed a little this interfering of Authours against themselves having upon the eleventh verse these words Some by Judah saith he understand the Jewes and by Joseph and Ephraim the Gentiles converted to the saith and that no local motion is meant when he speakes of bringing them to their place but onely their coming into the Church c. And yet saith he they apply that which is here spoken in part to that which God did for the Jewes in the time of the Maccabees The Doctor himself doth well apply this prophesie mainly to a litterall sence but I had hoped with more coherence For if as he well asserts upon the fourth verse touching the Corner t is there prophesied of the joyning together of the two Kingdomes of Judah and Israel whereby they should be greatly strengthened how then doth he tel us after on the same verse that this prophesie was partly fulfilled in Judas Maccabeus and partly as he intimateth or affirmes on the eleventh verse in the return of those Jewes that fled into Egypt under Ishmael upon the slaughter of Gedaliah 2 King 25. ver 25 26. who returned out of Egypt as A Lapide beleeves Josephus * Lib. 11. Antiq. c. 2. in the reign of Ptolomeus Philodelphus the successour of Ptolomeus Lagi in the Kingdome of the Greeks and that the pride of Assyria was brought down when Alexander subdued both Persians and Assyrians And the Scepter departed from Egypt in the daies of Cleopatra their last Queen with whose love Antony was so intangled whose dominions Cesar conquered but not her because she slew her selfe that she might not come into his hands I say how do these things hang together in an handsome harmony For all these things do nothing conduce to the re-union and re-dintegration of the two Kingdomes of Judah and Israel into one body being never yet done since their division in Rehoboams time to this day ¶ 5. For the further clearing whereof let us speake distinctly some thing to all the three last mentioned particulars especially to that of Judas Maccabeus who hath so taken the eyes of most Interpretors that they cannot in commenting on this Chapter look off from him putting the maine stresse of Interpretation upon his History First For that particular Of the returning of those Jewes from Egypt that fled thither upon the occasion of Ishmaels slaying Gedaliah It is not probable that many returned When they went they were but the gleanings of a captivity 2 King 25. And
unto us certaine monstrous things faining them to have been revealed unto him by Angels that the Kingdome of Christ after the resurrection should become earthly that in Jerusalem our flesh again should serve concupiscence and the lust of the flesh And being wholly set to seduce as an enemy to the word of God he said there should be the term of a MILLENARIE feast allotted for marriage Dionysius Bishop of Alexandria in his second Book after he had remembred the Revelation of Saint John received by tradition of OLD he reporteth of this man CERINTHUS thus CERINTHUS which founded the Cerinthian Heresie gave his figment a name for the further credit thereof His kind of Doctrine was this he dreamed the Kingdome of Christ should become earthly and set upon those things which he lusted after now being covered with his flesh and conpassed in his skinne that is the satisfying of the belly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eum quae sub ventre sunt with meat with drink with marriage And that he might the more colourably bring his devillish devices to passe he dedicated thereunto Holy-days Oblations and slaughter for Sacrifices So far Dionysius But IRENAEUS in his first Book against Heresies layeth down certain more detestable opinions of his And in his third booke he reporteth an history worthy the memory as received by tradition of Polycarp saying That John the Apostle on a certain time entred into a Bath to bathe himselfe and understanding that CERINTHUS was therein bathing himselfe John started aside and departed forth not abiding to tarry with him under the same roofe signifying the same to his company and saying let us speedily goe hence lest the Bath come to fall wherein CERINTHUS the enemy of the truth batheth himselfe Thus Irenaeus And thus you have heard at full Eusebius his report of the whole matter To prepare and make way for an answer whereunto let the Reader take notice that if Cerinthus did say that the Kingdome of Christ after the resurrection should become earthly yet we say not so though we affirme that the Church shall be resident on earth for a thousand years after the first resurrection as t is called Rev. 20. that is the resurrection of all beleevers as t is explained Rev. 11. For the true Church of beleevers hath been on earth from the creation to this day and yet as beleevers not earthly but the spirituall body of Christ The holy Angels and Christ Jesus have conversed on earth and yet they were not thereby earthly And if Cerinthus said That in Jerusalem our flesh againe should serve the concupiscence and lust of the flesh c. Yet our soules abhor any thought thereof But indeed Cerinthus for ought we can find by diligent search into the ancientest and most approved antiquity did not say any such thing nor did he meddle with our opinion at all in the particulars thereof And therefore wee have more cause to suspect Eusebius Gaius and Dionysius to be guilty of too light credulity then to accuse Cerinthus of that we cannot groundedly charge him withall We deny not Cerinthus to be an Heretick as the Ancients call him holding divers great impieties But we cannot beleeve Eusebius Gaius and Dionysius that he was guilty of those things they charge upon him in relation to our opinion To this purpose hear Mr. Medes * Opuscul Lat Ad rem Apoca spect par 2â— p 55. answer An non hinc merito quis suspicari possit Gajum istum c. i. e. May not one justly hence suspect that same Gaius to have been one of the number of the heretical Alogi ** Alogi are according to the signification of the word men without the word or without reason And therefore by the Ancients oft called Brutes and charged with denying the word of God both the axiomatical in the etter and the substantiall viz Christ in the flesh which Alogi or Alogians denied saith Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei THE WORD OF GOD and therefore they ascribed to Cerinthus as well the Gospell of John as the Apocalyps The time doth altogether agree to that For Theodotus the Champion of the Alogian Standard was cast out of the Church by Pope Victor and Gaius flourished in the time of Zephirus who next succeeded Victorius Neverthelesse the words of Gaius †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. loâ— citat § 1. hujus Sect. 3. may bee taken in that sence as if he had said Cerinthus had feignedly fathered upon the great Apostle I know not what Apocalypses beside that one and onely Apocalypse out of which feigned Apocalypses that forging fellow endeavoured to prove that after the resurrection the Kingdome of Christ should be earthly wherein men should serve the lusts of the flesh and the inticements of carnall pleasures But what ever was the mind of Gaius it is very likely he was deceived concerning Cerinthus For if this had been the Heresie of Cerinthus how could it be that Justin Irenaeus Melito Tertullian and Hippolytus should be ignorant of it of whom Irenaeus and Tertullian have purposedly numbered up the Heresies of Cerinthus but of that heresie deep silence How therefore came it to be knowne to Gaius Neverthelesse it seems that the words of Gaius an obscure fellow gave occasion to Dionysius Alexandrinus Eusebius and many others in the heat of contention with the millenaries to doubt of the authority of the Apocalypse Thus Mr. Mede § 4 That which I have to adde or illustrate is this that the words of Gaius and Dionysius and the story of Eusebius alleadging them are not to bee weighed in this matter My reasons are ¶ 1. If Eusebius and Dionysius yea and Gaius himself doubted of the auâ—henty of the Apocalyps in opposition to our opinion of the glorious state of the Church with a visible yet spiritual glory for a thousand years yet to come they must needs be mis-led thereunto by mistakes untruths and false reports For there is no just reason to doubt of the divine authority of the book of the Revelation Nor is there any thing in our Tenet unbecoming that divine book nor dissentanious there-from but is more evidently held forth there then in any other book of the Scripture ¶ 2. Irenaeus and Tertullian and I adde Epiphanius naming Cerinthus and particularizing his hereticall opinions have not one word of his holding any thing of our opinion * Iren. lib. 1. ca. 25. quoting in Marg. Euseb l. 3. cap 25 and Iren l 3 c 3 1. Irenaeus mentions Cerinthus and his wicked opinions and wickednesse twice yet hath nothing of his holding our Tenet either in the same words with us or in others of any proportion although Erasmus or Grineus or both in their marginall notes doe well mind what Eusebius had said quoting the place All that Cerinthus held as Irenaeus reports the matter was Cerinthus autem quidam in Asia c. i. e. And there was one Cerinthus in Asia who taught
generall Judgement because then is a totall destruction not an appearance for conversion of them that are found in unbeleefe Then is the Saints full enjoyment of utmost glory not their striving with the Nations Then Christ layes downe all power 1 Cor. 15. therefore doth not put power into the hands of his people SECT XI The eleventh place in the New Testament is Revel 3.21 To him that over-cometh will I grant to sit with me in my Throne even as I also over-came and am set downe with my Father in his Throne § 1 VVHat can we make of this Text unlesse we understand the Saints viz. sincere Soules and cordiall Christians that persevere to the end reigning with Christ on EARTH As it is by and by added chap. 5.10 which the foure Animals and twenty foure Elders expresse in a Song of praise to Christ Thou hast made us unto our God Kings and Priests and we shall REIGN ON EARTH On which our New Annotations confesse That this may signifie the PROSPEROVS TIMES OF THE CHURCH UNDER CHRISTIAN KINGS AND EMPEROVRS Dan. 7.27 which place as we have largely afore demonstrated * Pag. 126. S. 4. p. 127 c. Again p. 249 Sect. 36. c. doth plainly signifie the glorious state of the Church on earth yet to come Psa 37.11 But the meek shall INHERIT THE EARTH Matth. 5.5 Blessed are the meek for they shall INHERIT THE EARTH Thus they which must signifie a State to come as the expression is in the Future tence and experience shewes us that in past times the meeke have not in the generall INHERITED the earth but in all Ages have been sorely disturbed and distressed That state of Christs Kingdome hath not yet come for it followes in this text deeply to be considered that § 2 It is granted here by Christ himselfe that as he is God and Man he hath not hitherto sate upon his owne Throne but upon his Fathers Throne the highest heaven of glory should seem is the Fathers Throne as it is oft expressed in the Old Testament Psal 11.4 Isa 66.1 c. And there Christ is now Coloss 3.1 but the time is yet to come according to the future expression of the text long after Christs Ascension that Christ must have a Throne of his owne on which together with him those that overcome shall sit § 3 Now this must needs be on earth because after the Judgement Day on earth Rev. 20.11 c. to the end of the chapter Christ layes downe all his power 1 Cor. 15.24 28. SECT XII The Twelfth and last place in the New Testament which we shall urge for this particular under consideration is Revel the 18. 19. chapters § 1 THe Prophesies whereof are not yet fulfilled to this day so long since the Ascension of Christ ¶ 1. Note that ver 2. of the eighteenth Chapter where it is said Babylon is fallen is fallen for whether wee understand New Babylon figuratively so called viz. Rome described by her seven Hils and seven sorts of Government and the ten Kingdoms under the seventh Rev. 17.9 10 11 12. or old Babylon properly so named viz. where the Jewes were held captive neither of them since this Prophesie are so fallen as is described in the following Verses of this Chapter of which by and by but stil the Popish Antichrist possesseth the one and the Turkish the other and both in the ruffe to this very day ¶ 2. Nor is that in the fourth and sixth verses yet fulfilled wherein the People of God are commanded saying Reward her even as she rewarded you and double unto her double according to her works and the cup which she hath filled fill to her double for the people of God have not yet rewarded her either old or new Babylon single but as ver 7. Shee glorifies her selfe and lives deliciously yea and oppresseth the people of God ¶ 3. Nor is that yet fulfilled vers 8. That her Plagues have come in one day viz. Death and Mourning and Famine and utter burning But she both elder and younger stands in great glory to this day ¶ 4. Nor is that yet fulfilled ver 9. That the Kings of the earth that have committed Spirituall fornication and lived deliciously with her shal bewaile her and lament for her seeing the smoake of her burning But generally they rejoyce with her and for her glory in which she is at this day ¶ 5. Nor is that yet fulfilled mentioned from verse eleventh to the end of the nineteenth of the mourning of the Merchants over her destruction by fire standing afarre off crying Alas alas But contrariwise they flocke to her trade with her and admire her glory It is true the Gothes and Vandals have conquered new Babylon and spoyled her as we mentioned afore but not she nor old Babylon is yet totally destroyed by fire that there should be no Candle seen or Milstone heard in them ver 20. 22. but both flourish with great glory in their dominion over the people of God ¶ 6. Nor is that in the twentieth verse yet fulfilled that the holy Apostles and Prophets have yet since this Text was penned ever rejoyced in the destruction of either Babylons but both Babylons doe yet triumph in their owne prosperity and power over the Nations and among them over many Saints vers 7. yea the rejoycing of the Apostles and Prophets over Babylons destruction doth signifie one would thinke the triumph of the Church over their enemies on earth at the first Resurrection of which wee have so largely spoken afore For when else possibly can the Prophets and Apostles rejoyce over the destruction of Babylon § 2 ## For so it followes in the nineteenth Chapter and first seven Verses spoken over foure times Hallelujah that is as it is englished in verse the fift Praise yee God which praise is given to God by the foure Animals and twenty foure Elders and of a great multitude Why because Gods Judgements are righteous and true Wherein Because he hath judged the great Whore which did corrupt the earth and hath avenged the bloud of the Saints at her hand And he the Lord God Omnipotent reigneth and the Marriage of the Lamb is come and his Wife hath made her selfe ready ¶ 1. Which last clauses cleerly relate to the first Resurrection wherein all the Saints rise so that the ruine of Babylon and the raising of the Saints immediatly concurre with the sorrow of the one and the triumph of the other But these have not been fulfilled to this day as the contrary face of things gives evident testimony ¶ 2. Nor is that fulfilled from the eighth verse of the nineteenth Chapter to the end of the Chapter of the glory of the Church of the glorious appearance of Christ and of the corporall destruction of all whatsoever that take part against Christ and his Church largely discussed afore more then once out of this Chapter But these things as sure as Christ is the
Truth and the faithfull witnesse Joh. 14.6 and Revelations Chap. 1.5 must be fulfilled and afore the ultimate generall Judgement for after that Christ is no King as vers 16. After that he rules not the Nations with a rod of Iron vers 15. After that there is no giving the flesh of Kings Captaines c. as meat to the Fowles of the Heavens vers 19. I say he is none of these doth none of these 1 Cor. 15.24 28. Therefore it must be fulfilled at the first Resurrection and reigning of the Saints in the twenty and one and twenty Chapters largely opened afore CHAP. V. Conteining several Arguments to prove the QUOD SIT That there is such a glorious time aforesaid yet to come before the ultimate judgement SECT I. § 1 IF God hath been wont generally in all ages to punish on earth and there to destroy all long fierce Tyrants and Persecutors of his Church then still hee will so punish them But Antichrist consisting of Pope and Turke and their adherents as afore-demonstrated have been long time and still are fierce tyrants and persecutors of the Church Therefore that Antichrist will God yet punish and destroy upon earth § 2 For proofe of the antecedent of the first proposition or major as we call it viz. that God hath been wont c. note briefly 1. The Scripture sets forth the destruction of the Egyptians on earth by ten plagues and their drowning in the red-sea for their long and fierce tyranny over the poor Israelites for about 300 years Exod. the first fifteen chapters 2. The Scripture notes the ruin on earth that is brought upon the first that is the Assyrio-Chaldean Monarchie for that Nebuchadnezzar who is the head of the monstrous persecuting image Dan. 2. having slaine the Nobles hee carryed away captive to Babylon the whole land of Judah in all the considerable things and persons thereof 2 King 25.2 Chron. 36. And having them there commanded them to worship his Idoll golden Image upon paine of being put into a fiery oven which he executed on Shadrach Meshach and Abednego Dan. 3. For in the reign of Nebuchadnezzars Grand-child viz. Belshazzar son of Evil-Merodach the son of Nebuchadnezzar the Assyrio-Chaldean Monarchy is swallowed up of the Medo-Persian Monarchy Dan. 5.28 29 30 31. Thirdly The Medio-Persian Monarchy treading in the same steps of cruelty to the Church or worse as the sixth chapter of Daniel and the whole books of Ester and Nehemiah give us a full account is swallowed up of the Grecian-Monarchy according to Daniels vision cha 7. of the fulfilling whereof we have a large account in the Books of Maccabees Quintus Curtius Josephus c. The Grecian Monarchy following the same rode invading Judea and at length most miserably corrupting and depopulating the parts and places of their worship and cruelly putting to death thousands and ten thousands of the Jews as Heb. chap. 11. and the books of Maccabees relate at large it is at last swallowed up of the fourth and last that is the Roman Monarchy according to Daniels Visions and Prophesies Dan. 7. Dan. 8. and Dan. 11. This fourth Monarchy of the Romans not differing from the former in cruelty unlesse in exceeding them concurring in putting to death Christ and his Apostles as the New Testamament gives us hints and lengthning and increasing their cruelty for three hundred yeers with variety of horrid torments executed on the Christians over the world reaching even to our England the Lords divine justice ever since that hath been pouring out a Vial of wrath upon it though it is not yet totally consumed Pilate and two and thirty Emperours next succeeding came to untimely ends as Mr. Fox in his Book of Martyrs gives an excellent account About the year three hundred and twelve Constantine the Great rising up in behalfe of the Christians slew his Colleagues and their Armies that had so persecuted About the yeer One thousand after Christ the Saracens tear from the Romans part of their Empire in particular Judea Drechs Cedr page 582. Bucholc Ind. Chron. ad annum one thousand and nine About three hundred years after viz. Anno one thousand three hundred the Turks by their addition to the Saracens making a mighty Empire rend three Horns of the ten on the head of the Roman Beast from him that is so many great parts of his Empire afore largely explained leaving him but seven Bucholc Jud. Chron. ad annum one thousand three hundred Huet on Dan. c. I may not here be so tedious as to descend to and dilate on all particulars how God hath punished the German persecutors with above twenty years wars by the noble King of Sweden The Spanish Inquisition-cruelty with the wars of the Netherlands the revolt of Portugal and the French wars in Catalonia The French massacres with annual bloody Insurrections among themselves The English persecutions and Marian Bonefires and High-commission cruelties with several Invasions the Barons-wars the Tway-King-conflicts and the late vials of blood Thus of the Antecedent of the major Proposition For the Consequent and sequell of it it is founded upon the unchangeablenesse of God being immutable in his Counsel immutable in his purpose immutable in his controversie against and his justice upon the same wayes of sinne immutable in his power and immutable in his goodnesse to his Church to quit it from the hands of the wicked And upon the warrant we have from the word of God so to infer from Gods unchangeablenesse that because God hath delivered his Church and people and that by destroying the wicked enemies thereof therefore wee may expect hee will so doe for future So the Apostle Paul is confident 2 Cor. 1.10 So the Apostle Peter infers and that from severall examples 2 Pet. second Chapter first nine verses and many other places might be alleadged but for brevity § 3 For the second or minor Proposition 1 That the Turk and Pope have been long time and still are fierce persecutors of the Church of God we need not insist upon the proof thereof having so often afore repeated their history and Chronologie and the eyes and ears of the present generation are witnesses so that both of them are healing and growing up againe to their Zenith Apoge or Achme I mean very high notwithstanding the many cuts and wounds aforesaid given them by divine vengeance So that the Turk hath slain as many Christians in one battel as the tips of their right ears being cut off have filled nine sacks as Mr. Fox gives us the story in his Martyrologie And daily he mightily enlargeth his Empire whiles the Christian Kings and Emperours and Nations Popish and Protestant are bangling one with the other And for the Pope his eldest sonne the house of Austria and his Catholick Kingly Sonne of Spaine is now higher and more Monarchicall then he hath been these many yeers so that his unholy Holinesse the Pope and his Crew in their late Jubilee at Rome sang their
Magnificat and Te Deum that All Christendome was theirs excepting a few minute spots and obscure corners of a few peevish Protestants Now the Catastrophe of these must be according to the full Tenor of the Argument the stream of all Prophesies and the examples of the three former Monarchies a total ruine of them SECT II. § 1 AFter long and many tedious troubles and afflictions and persecutions the Lord hath in all ages given the Church a generall rest upon earth But the Church hath been long under affliction and troubles and persecutions in all Countries where it hath resided even since about forty yeers after Constantine the Great his Reigne Therefore God will yet again give the Church a general rest upon earth § 2 The minor or second Proposition is plaine by History Experience and that which hath been said in the former Argument and therefore there is no need of speaking more to that § 3 Of the major Proposition the Lord from the beginning hath given his Church severall typical first-fruits laying the foundation of all upon his own example in resting from the Creation the seventh day and thereupon gave them a seventh day every week the seventh year of every seven yeers and the Jubile being the last year of seven seven yeers wherein to rest from labours morgages and servitude as a type and taste of the rests he would give his Church from other troubles and afflictions upon earth notably argued by the Apostle upon those grounds Heb. 4. throughout that Chapter largely opened afore And according to these types so hath the Lord practised towards his Church from the beginning 1 After about One thousand six hundred and fifty years of afflictions upon the Church from the Creation by the murther of Abel Gen. 4. by the ungodlinesse of men and their hard speeches against God in the time of Enoch Jude v. 15. and the ungodlinesse of the world in the time of Noah before the Deluge 2 Pet. 2.5 God gave a rest to the Church in the Arke of Noah the name of that good man typifying and ordered by providence unto that end to signifie rest of viz. from toyl Gen. 2.29 2 After the flood new troubles to the Church began to spring up Nimrod assumed to himselfe to be a Monarchical Tyrant over men called therefore a Mighty Hunter that is as the Learned expound a Man-hunter The beginning of his Monarchy was Babel Gen. 10. 8 9 10. After this the building of the Tower to prevent Gods future judgements Gen. 11. brought confusion of Languages which proved a great affliction After that there was great trouble by the Wars taking Lot prisoner c. Gen. 14. and by the firing of Sodome Gen. 19. But at last God sent Isaack signifying Laughter and a type of Christ all the time of whole life there was a time of great Tranquillity This peace perioding many troubles arose in Jacobs time by Esau Laban Simeon and Levi and the selling of Joseph But Joseph being advanced in Aegypt the Country of Goshen there was provided as a Land of rest for the Church for many years Gen. 28. c. to the end of that Book Joseph being dead and forgotten of the Kings of Aegypt great afflictions are heaped upon the Church in hard labour with much rigor persecutingly putting to death their male Infants causing them to groan and cry to God in much anxiety of Spirit Exod. the three first Chapters But at length God brought them out from that place and persecution and gave them freedome forty yeers in the wilderness After this they had sore Wars with the Canaanites but at last rest in Canaan I should be too tedious to dilate upon their rest in returning to Judea after seventy years Captivity Upon the spirituall refreshing the Saints had for a time after the Maccabean and other troubles which wars and troubles lasted about foure hundred years from Malachi to the beginning of the New Testament Upon the rest the Church had after those persecutions Act. 8.1 which rest is emphatically mentioned Act. 9.31 And upon the rest they had afore the life time of Constantine after three hundred years in the ten Persecutions which distinction of ten was by pointing and distinguishing them by some lucida intervalla some rests and respites between each of them till Constantine gave them a greater rest lasting for about forty yeers § 4 Therefore we have reason yea divine reason to expect a great and notable rest for the Church after so long time of troubles for the general upon all the Church more or lesse since that time which is now above a thousand and three hundred years so the Apostle in part argues as we said Heb. 4. that God having given severall rests on earth to the Church after which ever and anon by turns fresh trouble sprang up therefore yet there remaineth another notable rest on earth to the people of God which rest mentioned in that of Heb. 4. is not meerly spirituall or totally supernall glory as we have laboriously argued afore upon that Chapter And there is also a Prophesie inferred upon their state in the Wildernesse touching the Churches rest upon earth Rev. 12. SECT III. § 1 THe Churches extremity is Gods opportunity as Philo Judaein in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and experience witnesse But the Church considered in generall in all countries hath been for many years past even till now under great extremities Therefore God will take an opportunity to deliver it The full confirmation of both premises may be sufficiently picked out of the two former arguments The conclusion follows of it selfe SECT IV. § 1 IOynt prayers never miscarry but ever receive gracious returns See the generall Experiment 2 Chron. 15.4 particulars see in the joynt prayers of the Church in Egypt Exod. 2.23 24. under the Judges Judg. 6.6 7. Judg. 10.10 to the end of the chapter under the pious Kings Asa 2 Chron 15.18 to the end Jehoshaephat 2 Chron. 20.12 to 31. Hezekiah 2 King 19.1 c. Josiah 2 King 22.19 § 2 But in many ages even ever since the Apostles prayer Act. 4.24 The Saints and Churches in their convenings have prayed for the fall of Antichrist and all opposers of the Church for the conversion of the Jews and the restauration of the Church to her glory on earth witnesse the severall prayers in the Scriptures and experiences of the prayers of Gods people in all their convenings as the antientest Saints alive have been eare witnesses § 3 Therefore there must be a returne of these prayers according as beside the former precedents God hath made severall promises and engagements as Psa 50.15 Mat. 7.7 Ioh. 14.13 14. Luk. 18.1 c. of hearing his peoples prayers For though God defer long as it is in that parable or comparison Luke 18.1 c. yet he will be sure to answer as he did that prayer Act. 4.24 though it were near three hundred years afore he eminently performed it to
Reformation that the light of God may arise out of the crosse of Christ This Treatise was published An. Dom. 1608.11 John Dobricius in the yeer 1612. did set forth a notable Treatise entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. The Interpretor of times wherein both out of the holy Scriptures and from the new Starre which happened 1604. and the great conjunction of the Planets many things are discoursed of concerning the Reformation and future happinesse of the Church Of this Dr. John Alsted takes notice as very considerable 12. Peter du Moulin also hath something of our point in his first Book entituled Du combat Christen i.e. of the Christian combat But I will hold you no longer with quotations but will give you the conclusion wherein I will draw all that I have said in this fourth Book to this short Argument That which is generally confessed by all sorts of Rational men in all Nations is a truth See the Law of nature for a proof Datur Deus There is a God Parentes Colendi parents are to be reverenced ut tibisic alteri do as thou wouldest be done by and a thousand such which are confessed by all men because truths of the Law of nature in all men But that there shall be a glorious time on earth for good men before the ultimate judgement is confessed by the generality of all men of all sorts of men therefore it is a truth that there is yet such a glorious time to come before the ultimate and most general Judgement Finis Libri quarti THE FIFTH BOOK Containing the Dispute of the Learned touching the point aforesaid Wherein their ARGUMENTS against it are fairly solved and their REPLIES to ours are candidly discussed CHAP. I. WHerein Doctor Prideaux his Arguments are taken into consideration and answered Which we premise because hee disputes more exactly according to rule and is a later Writer and so hath the marrow of former Objectors SECT I. His first Argument propounded and canvased § 1 THE binding of Satan saith he and the Reigning of the Martyrs spoken of by Saint John are concurrent in the selfe-same thousand yeers But the yeers of binding Satan are long since past Therefore the Reigning of the Martyrs is not to bee expected as yet to come The first viz. the major Proposition is granted saith hee by the Defendants And I doe in the name of the rest confesse it The second viz. the minor Proposition hee thus indeavours to prove It is proved saith he from the end of the imprisonment of Satan Rev. 20. v. 3. namely that HE shall not seduce the Nations any more untill the thousand yeers be finished He doth not say that he should not tempt should not act in secret corners and wayes should not make his DEPTHS his refuge or that he should not make drunke the inhabitants of the earth by his Vicar the Beast under the visar or pretence of Devotion or of a Church but that he should not in an universal war by the open enemies of Christ compel men with force and armes to Paganisme and to as it were abjured Idolatry and Superstition But this kinde of binding of Satan came to passe after the laughter of the last of the ten persecutions when Constantine was advanced to the Empire about the three hundreth yeer after Christ Therefore those thousand yeers of which we speak are now past above three hundred yeers since and are not to be expected as to come § 2 But saith the Doctor the Dissentors here object that there was not wanting in that aforesaid thousand yeers beginning with Constantine Arianisme under which the world groaned Apostasies under Julian Devastations and horrid butcheries under the Goths and Vandals and Saracens so that no man of a sound minde will say that Satan was then bound and that the Martyrs then reigned But I answer saith the Doctor ¶ 1 The Arians did not seduce the Nations that with open force they rooted out Christianity But with patched deceits they oppressed the Orthodox ¶ 2 As for Julian hee was a little cloud that was soone over ¶ 3 And for the Goths and Vandals and Saracens they were more hurtfull whirlewinds and storms ¶ 4 But as they invaded they alwayes found some Emperours or Kings that were Patrons or Nurses of the Church whose power the enemies felt or else imbraced their Religion The Church then sighed under a correcting calamity but not under an oppressing Majesty as before in the Emperial persecutions It was free from trampling domesticke Princes but not from forreigne enemies insulting as occasion was The persecution was not universal but particular not continuall but by turns § 3 To the first syllogisme of the Doctor Sect. 1. we answer by denying the minor Proposition That whereas he there affirmes that the yeers of the binding of Satan are long since past we utterly deny it And to his proof whereby be would uphold and back the said minor Proposition by us denied I will answer first in general to the whole lump of what he hath said Secondly In particular to each parcel he hath spoken that deserves an answer My generall answer is in the words of judicious and learned Mr. Mede which somewhere in his works I cast mine eye upon and are to this effect That there is a wide difference between the DETHRONING of Satan Rev. 12 9. and the IMPRISONING of Satan Rev. 20. v. 1 2 3 * Some time after I had penned the copy I found the place in Mr. Mâ—de viz. in his Diatrib part 4. p. 458. Where his words in terminis are these As for the Author of the Analyticall Table of the Apocalyps hee differs from mee wholly in the twentieth Chapter and followes Mr. Brightman My difference is in these particulars I hold but one Millenium Millenary time and that to begin at the destruction of the Beast He holds two one beginning at Constantine another at the destruction of the Beast 2 I deny that ever yet Satan was tyed up much lesse at the time of Constantine It is one thing to be dethroned and thrown downe from Heaven that was â—t the time of Constantine Another thing to bee bound and close Frisoner and not so much as peep out of his Dungeon See my Synchronismes Clav. Apocalyp part 2. Synch 4. pag. 22 23. Thirdly I take the Resurrections both of them first and second to be proper and reall He metaphorical 3 He seems to appropriate the second Millenium Millenary space of time which I thinke the onely to the glory of the Jews onely I extend it to the whole Catholick Church of the Gentiles Satan was Dethroned and cast downe out of the Throne of Majesty and Emperiality by Constantine the Great overcomming the wicked persecuting Emperours and so stopped the processe of the ten bloody heathen persecutions and put a period to them Though anon after Constantines death within the space of thirty yeers a new persecution begins viz. Constantius his sonne cherisheth the Arians and banisheth
make drunk the inhabitants of the earth by his Vicar the Beast under the vizzard of devotion or Church I say to this beside what we have said already to anticipate this objection I adde that herein it seems to mee the Doctor hath forgotten some most evidently plaine Texts For all along the Revelation untill the very time of the utter ruine of Antichrist there is expresse mention of the Devils making the Nations drunke by his Vicar the Beast with the wine of spiritual fornication i.e. of departing from Christ to worship Idols or to imbrace false worship And with all it is expressed that this is the cause of the ruine of the Beast the Harlot the Vicar of Christ So expresly Rev. 14.8 verse Babylon is fallen is fallen because she hath made the Nations drunk with the wine of the wrath of her fornication Rev. 17.1 2 3. I will shew thee the judgement of the great Whore with whom the Kings of the earth have committed fornication and the inhabitants of the earth have been made drunk with the wine of her fornication Rev. 18.2 3. An Angel cryed mightily with a strong voice saying Babylon the Great is fallen is fallen and is become the habitation of devils For all Nations have drunk of the wine of the wrath of her fornication Rev. 19.1 2. Ye have the same thing more plainly without figures A voyce of much people saying Allelujah to the Lord for true and righteous are his judgements for he hath judged the great Whore which did corrupt the earth with her fornication And in the latter end of this same Chapter is a full end of the Beast and false Prophet viz. cast into the lake of fire Observe First That in one of these places viz. Rev. 17.2 There is mention onely of wine of fornication to signifie the sinne of spiritual adultery viz. Idolatry In opposition to this to signifie the judgement due to this sinne it is said the Wine of the wrath of God So Rev. 14.10 Rev. 16.19 For this cause in the other two places Rev. 17.2 Rev. 18.3 the phrases to signifie both sin and judgement are put together Wine of wrath of fornication to the end that wee might carry along with us in our minds that all the time of the Harlot shee made the Nations drunk therefore all that while wrath hung over her till it fell down upon her and brought her to unter ruine as we see the fulfilling set down Chapter 19. latter end Secondly observe that in opposition to this making the Nations drunke with the wine of spiritual fornication is added presently after the ruine of that drunken-making Harlot Chap. 19. ult That in Chap. 20.1 c. Satan is bound cast into the Pit and sealed that he may seduce or deceive the Nations no more till the thousand yeers bee finished Yee see then how cleerly this passage of the Doctor is answered and that that in Rev. 20. vers 3. must mean that Satan should be bound that hee should not by his Vicar make the Nations so much as drunk with the wine of her fornication of Idolatrous doctrines For as Pareus expounds As wine is pleasant to the eye and taste so Antichrist did make the Kings and Inhabitants of the earth take downe his doctrines of departing from Christ and imbracing of Idolatrous worship under pretence of Religion devotion and Church See Pareus on Rev. 14.17.18 afore quoted and so Pareus brings up the Reere full against the Doctor ¶ 3 To that clause wherein the Doctor doth undertake to give the sense of Satans not seducing the Nations to signifie That he shall not in an universal War by the open enemies of Christ with force and Armes compell men to Paganisme and to as it were abjured Idolatry and Superstition I say to this clause and this exposition therein besides what hath been said we adde First That by this opinion Satans binding must begin at Constantine the Great And that Satan should no more so seduce the Nations to an universall Warre with force of Arms to compell men to Paganisme till the time of the rising of Gog and Magog to Warre for so the Doctor doth after expresly declare his sense I say that by this opinion of the Doctor Satan is still bound ever since the time of Constantine 310 yeers since Christ which make above a thousand yeers viz. one thousand three hundred and forty and upwards So reckon but to this day and Satan is bound above three hundred and forty yeers above the thousand yeers so precisely limited by the Apostle John Revel 20. And yet still shall bee bound according to the Doctors opinion till the War of Gog and Magog which will bee a thousand yeers more and the last thousand afore the ultimate judgement So Satan shall by this account bee bound I know not how much above two thousand yeers contrary to St. John Note secondly That by the Dr. from Constantines time down-ward to this day Satan was not bound in his efficacy upon his instruments but only the shape and manner of the actings of his instruments were changed so the system and method of the Revelation expresly Rev. 13.1.12 in 1 verse hee ariseth out of the Sea and hath seven heads and ten horns and the Dragon gave him his power and verse 11. and 12. Hee comes up out of the earth and hath two hornes like a Lamb and spake as a DRAGON and he exerciseth all the power of the first Beast and causeth the earth and them that dwell therein to worship the first Beast So that yee see the devils power the same still the Dragon acts effectually onely the shape of his instruments is changed And therefore the continuance of the Beast in power is computed two and forty months i.e. One thousand two hundred sixty yeers And the Dragon is said to persecute the Woman the Church and indeavoured War after Constantine for the space of One thousand one hundred and sixty yeers Rev. 12. For so long she flyes and abides in the wildernesse Now if the Beast hath power One thousand two hundred and sixty yeers beginning presently after Constantines time within eighty yeers where then shall bee place found for the thousand yeers of binding Satan presently after Constantine For Satan is not bound as long as Antichrist is in power who is in power to this day § 5 But I need not pursue further The Doctor himselfe sees S. 2. afore great objections against this opinion of his of the thousand yeers next to Constantine and of his interpretation of Satans binding to be onely from open general War to all which hee indeavours to answer But he answers not satisfactorily to mee For first in generall we answer to that he objects of Arrianisme after Constantine Apostasies in Julian and Devastations by Goths Vandals and Saracens that these make not up the all that may be objected against the binding up of Satan from Constant M. and down-ward for a thousand yeers For mark
beleeved and reported by Eusebius But by the best Antiquity Cerinthus is quitted Gaius doubted of and suspected Dionysius blamed and Eusebius reproved And to make these things good against them we produce Irenaeus Tertullian and Epiphanius And to conclude wee give you there Mr. Medes answer to the said Gaius Dionysius and Eusebius Thus we have repeated the more lest some should not take the paines to read the fore-quoted places But let us leave the tayle of the Argument and wound the head and heart of it and then the heels will easily fall ¶ 1 To the major Proposition and first to the first clause that The conceit of the thousand yeers makes Christs Kingdome to be earthly We answer It no more it makes earthly then to say the Church of Christ on earth makes the Church of Christ earthly because all this while it hath been on earth which notwithstanding is called heavenly Gal. 4.26 Heb. 12.22 Again the Angels businesses are with the Church on earth and about earthly things in relation to the Churches welfare Heb. 1. Dan. 10. yet it follows not that they are therefore earthly To the second clause of the major It makes Christs Kingdome most observable for all worldly glory Answer Though this Kingdome shall have observable for outward glory according to Rev. 21. Kings and Nations shall bring their honour to it yet it doth not follow that we say it shall be most observable for that But for the speciall manifestation of God and the Lamb and all the spirituall beams irradiating from them Rev. 21. dispelling all uncleanness and spiritualizing every thing so that though they injoy the earth upon earth yet not in an earthly manner Sure then shal that be much more verified in 1 Cor. 10.31 and Phil. 3.20 Their conversation is in heaven and doe all to the glory of God ¶ 2 To his minor Proposition First to the first clause But the Scriptures makes it to be spiritual without all Worldly pomp I Answer words are as they are intended In English pomp and vanity are much of the same sense But if by pomp Mr. B. means outward glory Christ hath promised it abundantly in many places of the old Testament before alleadged And also in the new Testament in many places of which afore and particularly in Rev. 21. throughout To the second clause of his minor Neither doth the word of God make the Kingdome of the Mediator of two kinds and of a different nature We answer As all orthodox Divines do distinguish the Church of the Mediator into visible and invisible yet do say and Mr. B. can see it as well as I that they doe not distinguish the Church into severall kinds so it is in this As notwithstanding that in Heb. 1.1 The Church and Word are still of the same kinde and nature in Essence To the third clause of his minor The Word makes the Church one uniform from the beginning to the end We answer This word Uniform is variously used by Prelates and Presbyters which variety doth arise from Diocess and Classes But we thinke if we distinguish of an internal and an external form we shall satisfie the objection The Church is one Uniforme Church in the internal form which is union in and with Christ and through him with one another Eph. 4. And yet this doth not hinder the Church in several ages to have several external formes In Adams standing it was outwardly most glorious as well as inwardly perfect In the ten Fathers time afore the Flood it was in Families with a mean outward glory In the time of Tabernacle made by Moses and of the Temple built by Solomon it had a world of glorious types and abundance of pomp i. e. outward glory In the New Testament in the first 300 yeers it was mean in Constantine M. c. a great deal of outward glory But again of late times in many places very mean yet still wee truly confesse one universal Church in kinde nature essence and internal forme why therefore should it make an objection that when Christs time shall come that is greater then Constantine the Great then Moses then Solomon then Adam that HEE shall make the Church as internally and spiritually most exact so externally glorious If there be any outward glory on earth it shall not be in the hands of the foure Monarchies or any part thereof but in the hands of the Saints considered as the Church not as the world For then the world shall bee Churched Christ not Bishops Christs Spirit not their Liturgy or Letany or Collects shall Church her and give her an Hallelujah for her safe delivery and fulfill that neither the Sunne of worldly power nor the Moon of worldly things shall fright her any more For that Psalme is meant of the Church ¶ 3 To his proofs of the minor viz. That the Scripture makes the Kingdome of the Mediator to be spiritual without all worldly pompe and that neither doth the word of God make that Kingdome to be of two kindes and of two different natures but one and uniforme from the beginning to the end I say that proof he brings for this will be too short by many rounds to reach all this pompe of words in which he dresseth forth his minor Proposition Let us examine his proofs by particulars First that in Luke 1.32 The Lord shall give him the Throne of his Father David and he shall reigne over the house of Jacob for ever Now we aske the question Doth this make out all the straines of Mr. B. minor Nay we have largely shewed this place mightily confirmes our opinion and overthrows the contrary See before Book 3. Chap. 4. Sect. 2. page 383. c. I am loath to spend time and paines in repetition and so to swell this Treatise with unnecessaries I will onely aske Mr. B. where or when yet was fulfilled this same SHALL And WHERE is DAVIDS THRONE now And how doth Christ reigne over the HOUSE of JACOB in any part or in any manner in inward and outward glory To his second proof 1 Cor. 15.25 He must reigne till he have put all things under him We answer first by a question doth this place prove all the clauses of his minor Is here one word to say that in Christs Kingdome there is but one way of ruling that there is but one Kingdome meerly spiritual and in no wise worldly Yea doth not this Text speak the contrary whâ—n it faith all his things as Mr. B. alleadgeth it must be put under his feet Surely this intimates a great alteration of the world that the world shall submit to Christ for the good and service of the Church as many places in the Old Testament doe gloriously inlarge Mr. B. quips us with a Socino-remonstration But sure it is plaine Familisme to turne plaine places into Allegories To the third proof in Luke 17.20 The Kingdome of God commeth not with observation Neither shall they say Lo here or lo there
for behold the Kingdome of God is within you We answer first That these words were spoken to the Pharisees ibid. vers 20 to them it should not come with observation 2 To them enquiring after another state of Christs Kingdome mean while over-looking and neglecting its present state whiles Christ was personally with them and opposing him No wonder therefore that to such hypocrites so acting Christ would not discover the glorious visible state of his Church to come 3. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observation it signifies Divination or Augury Bud. And the Apostle applies the Theam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reprove the Galatians for observing dayes and months and yeers and times therefore Chemnitius sayes truly it signifies a scrupulous superstitious observation And oft in the New Testament it is put to signifie in the Theam a captious insidiatory malicious observation to carp and catch Luke 6.7 Chap. 14. vers 1 Chap. 20. vers 20. The great learned Philosopher a Natural Greek and therefore knew his owne tongue in his Rhet. l. 2. useth it for observing a fit time to revenge Now the Pharisees were exquisite at both sorts of observation viz. superstitions of washing c. and insidiatory See Luke 20.20 They watched him it is the same Greek word and sent forth spies c. This being the efficacy of the Greek word and this being the spirit and temper of the Pharisees no wonder that Christ sayes to them the Kingdome of God doth not come with such observation or to such observers But fourthly we answer that Christ doth not deny but that his Kingdome may be perceived and beheld by a serious and sincere observaton As first his Kingdome of the ministration of the Gospel So that there shall bee no need to say Lo here or lo there is the Kingdome while the Kingdome of God is AMONG YOU verse 21. q. d. you might see it as well as others if you were sincerely willing to see it Our Translators render it The Kingdome of God is within you But most improperly for sure the Kingdome of God was not within these Pharisees who most likely put this question to Christ insidiatorily Beside the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly signifies among or on this side or on that side or in the middle or amidst and so Beza and the Hebrew our Syriack copy have it And Beza saith it answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud vos among you And his words on this place and phrase is very considerable to our purpose This particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Beza signifies that so the Kingdome of God was among them that by no means could it lye hid but was obvious to the beholding of all as John speaks Chap. 1. v. 27. But perhaps it doth declare that they had it not onely neer them but also within that is they had the Messiah within their houses so that but for perverse opinion c. they might acknowledge him There are some saith Beza who had rather render it WITHIN you as if it were signified there that the Kingdome of Christ were spiritual not earthly c. which opinion however it is true yet perhaps it is not sufficiently accommodated to this place Secondly For Christs more glorious and more conspicuous Kingdome at his next appearing he saith verse 22 23 24. and 25. to his Disciples Goe not after men that say here or there it is in this or that corner for as the lightning that lightneth out of the one part under heaven shineth unto the other part under heaven so also shall the Sonne of man be in his day But first hee must suffer many things and be REJECTED OF THIS GENERATION which plainly signifies his next comming after his Ascension Lay all together and you will see how little Mr. B. gets out of this place for his minor To his fourth proof thereof Job 18.36 My Kingdome is not of this world we have answered largely afore To his fifth and last proofe of his minor Rom. 14.16 The Kingdome of God consists not c. we gave a full answer when we answered the closing up of this his Argument SECT V. Mr. Bailyes fifth Argument § 1 THe Scripture makes the Church of God so long as it is upon earth first a mixed multitude of elect and reprobate good and bad Secondly A company of people under the crosse and subject to various temptations Thirdly A company that hath need of the Word and Sacraments of Prayer and Ordinances Fourthly That hath Christ a high Priest within the vayle of heaven interceding for them But the Doctrine in hand changes the nature of the Church and makes it for a 1000 yeers together to consist only of good gracious persons without all trouble without all Ordinances without any need of Christs Intercession For the first of mixedness see Mat. 13.40.24.11 Luk. 18.8 These places declare the mixture of the wicked with the godly in the Church to the worlds end and most about the end For the second of Crosses See Psal 34.20 Many are the afflictions of the righteous Matth. 5.4 Blessed are they that mourne and are persecuted Act. 14.23 By many tribulations we must enter into the Kingdome of God Rom. 8.17 If we suffer with him we shall reigne with him 2 Tim. 3.12 All that will be godly must suffer persecution For the third of Ordinances see Eph. 4.11 1 Cor. 11.26 For the fourth of need of Christs Intercession see 1 John 1.8 and Chapter 2.1 Heb. 9.24 § 2 Answer first to the major Mr. B. himselfe cannot but confesse that it is not simply and absolutely true For if Christ will judge the whole world upon the earth on earth shall be the place of Judicature and bodies must be in a place for at heaven the wicked shall not be to receive sentence and onely the Saints at last are caught up into the clouds 1 Thess 4.17 And Christ as man must judge men as men and so have time to make his judgement apparently just to all mens reason and so as some of the Presbyterians confesse must take up some considerable time And at this time the Church shall be separated crosses shall cease the wicked shal not persecute c. Then it follows that the major is not absolutely true That all the time the Church is on earth it shal be subject to the four aforesaid particulars Now we have often and justly said The day of judgement begins at the thousand yeers § 3 To the minor wee say that it is false to say This Doctrine of the thousand yeers doth alter the nature of the Church Nature imports substance kinde essence But Mr. Baily knows the rule Magis minus non variant speciem i. e. More and lesse do not alâ—er the kinde And sure Mr. B. hath preached that common true Divinity that heaven doth perfect our condition our knowledge graces soules bodies and communion with God not alter them in kind nature or essence And so the
Church which consists of particular Saints is thus perfected § 4 To the proof of his major There is not one place that concludes his major that That must be the continued condition of the Church whiles it is on earth We will give a touch upon each place ¶ 1 For mixedness Mat. 13 40.24.11 Luk. 18.8 First to that Mat. 13 40. the words are plain for us viz. As therefore the tares are gathered and burnt in the fire so shall it be at the end of this world It s not said the end of the world but of this world And not onely so but in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This series of ages And more yet it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfecting 3 As in Acts The restitution no word to properly signifie an end But it implyes an end the end of consummation not of consumption of perfection not of destruction And in opposition to this the Apostle Heb. 2 calls the state of the thousand yeers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must signifie a state on earth so that this of Matthew is fulfilled at the beginning of the thousand yeers when the wicked are so destroyed at the beginning of them Rev. 19. last Secondly To that Matth. 24.11 Many false Prophets shall arise and shall deceive many Iniquity shall abound c. We say it is most expresse there that these things are to be before the propagating of the Gospel to all the world So verse 13. and comes between that verse 11 12. and the end of the world verse 14. So that the thousand yeers is the fruit of the Gospel spread to all the world and so brings a cessation of seducement Rev. 20. Thirdly To that Luke 18.8 Neverthelesse shall he find faith We say here is no touch of the ultimate end of the world The coming of Christ is that his appearance in the thousand yeers which Mr. Baâ—ly and others being ignorant of they beg the contrary and lay it for a principle on which to build their argument and so they beg that That the Saints shall not have a time of all peace on earth The meaning of the place is for us viz. Christ will avenge his elect as in shorter captivities in Egypt and Babylon so in this longer But before that the times shall be so full of troubles that it shall be as Dan. 12. compared with Rev. 19. latter end As alwayes was before all deliverances by Christ As at Egypt At Babylon At Christs comming in flesh So that good mens faith shall be very low ¶ 2 For Troubles and Crosses Psal 34.20 Matth. 5 4. Act. 14.23 Rom 8.17.2 Tim. 3.12 To this we answer first That there is no mention here at all of all the times of the world to the ultimate end thereof Secondly All particular Saints do fulfill this in their lives Thirdly That this is that we say and mainly assert that because the Saints have been abused on earth therefore shall they be righted and honoured on earth according to Psal 37. to 11. and 29. and 34. and Matth. 5.5 And the state called Heaven in that Act. 14.23 is expounded of this thousand yeers Rev. 21. there is the beginning And our reigning with him in that Rom. 8.17 is expounded to begin in this thousand yeers Rev. 20.4 ¶ 3 For continuance of Ordinances Eph. 4.11 1 Cor. 11.26 It is easily fully answered That if that state in the thousand yeers prove a sinlesse condition the Saints being perfected as it is in that Eph. 4 verse 12. It can be no griefe to Mr. Baily or any else that Ministries of Repentance praying for wants Discipline for Delinquents shall cease And if then Christ COMES and appears as 1 Cor. 11. what matter is it if the Lords Supper shall cease But wee doe not hereby intimate all Ordinances shall cease Adam had some in Paradise and shall have some in glory viz. To sing Hallelujahs praises to Jehovah ¶ 4 To the need of Intercession First I say Mr. B. should have done well to have proved that any did deny the continuing of Christs Intercession till he layes downe all 1 Cor. 15.24 Secondly His places 1 Joh. 1.8 c. 2. v. 1. Heb. 9.24 is true while we have sin But 't would not bee a selfe-deceiving as S. John calls it for a soule to say in heaven above he is without sinne So nor upon earth in the thousand yeers if so Christ makes our condition And when we are without sin we need not Christs active Intercession for conversion or confirmation in regard of weaknesse of grace yet I know not but that Christs presential Intercession shal continue till all the Churches enemies be utterly cast into hell and the Saints attaine their highest happinesse in heaven But that it may cease as in regard of the sins of Saints at the thousand yeers I doubt not if that prove a sinlesse condition as that place quoted by Mr. Baily Heb. 9.24 to the end of the Chapter doth seem to mee clearly to affirme For verse 24.25 c. Christ entring heaven having dyed once in the last verse t is said he shall appear the second time without sinne unto salvation that is as not making attonement for sinne And this second comming is next after his Ascension and that is at the calling of the Jewes at the beginning of the thousand yeers as wee have before proved And this salvation must be a thing beyond the state of grace we are now in therefore most likely it shall bee our sin-lesse condition We shall be as Adam for inward perfection for or 〈◊〉 I know and the Apostle hints at it Heb. 2. verse 7. c. As we â—â—â—e shewed afore SECT VI. Mr. Bailyes sixth Argument § 1 THe Scripture makes the time of Christs second coming to be secret and hidden not onely to men but to the very Angels and to Christ himselfe as man Mark 13.32 But of that day and that houre knoweth no man no not the Angels neither the Sonne But this Doctrine makes that day openly knowne and tells the time of it punctually For they make the thousand yeers to begin with the one thousand six hundred and fiftyeth yeer or else with one thousand six hundred ninety five and the day of judgement to be at the end of the thousand yeers § 2 Ans First There is a difference between a day to an houre and between about such a yeer Secondly M. Baily cannot but know a difference between Christ on earth and Christ in heaven Christ had not Commission to send so much of the Spirit whiles hee was on earth as when he was in heaven So Eph. 4.8 compare Joh. 7.39 and Act. 2.1 c. In like manner if the Deity did not communicate to Christs man-hood whiles on earth the time for nescience is not a sin yet it s plaine the Deity did communicate it after Christ was in heaven Rev. 1.1 The Revelation of Jesus Christ which GOD GAVE UNTO HIM to shew unto his servants
goe out of the world with sinne So the Apostle doth connect and couple them 1 Cor. 15.55 O death where is thy sting O grave where is thy victory i. e. There is then no sinne which is that sting therefore no sorrow which formerly did tend to death and end in the grave But let us take the Scriptures in order for the sorrowfulnesse of this state and time we speak of ¶ 1 Adams state was a sorrowlesse condition therefore so shall the state of the faithfull at this time be as wee have often recited the parallel Gen. 1.26 with Psal 8. Heb. 2. Psal 95. Heb. 4. out of which 95. Psal the Apostle proving a rest to remain yet on earth for the people of God the word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes from the same root whence Noahs name is prophetically given him to foretell the comfort that should come to the Church by him even the rest in the Arke in the time of the Flood Gen. 5.29 At which time the earth by water was purged of the Churches enemies Answerably the Apostle in a way of parallel in 2 Pet. 3. mentioning that purgation by water infers another purgation by fire after which we are to expect another rest or restauration and that on earth where was and shall be that purgation which the Apostle Heb. 4. descanting upon Psal 95. renders the sense of that Hebrew word vers 9. of that 4. to the Hebrews by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbatisme a Septenary rest As if hee should say It shall be a Sabbath of Sabbaths or above all Sabbaths or the period and perfection of all Sabbaths That as we rest on a Sabbath or seventh day from our weekly work as God did from his and the Jewish servants every seventh yeer rested from their service And every seventh of seven times seven yeers all their land had rest so in the seventh Millenary of the world the whole universe shall have a rest The Church shall have full Dominion over the whole world For in those places of Psal 95. and Heb. 4. being mainly spoken to and concerning the Iewes cannot bee meant of the Sabbath of Gods resting once and for ever past or of their weekly or of their Septenary-anniversary or of their Jubilean or of their Cananitish Sabbath or of an internal spiritual Sabbath or rest of minde and conscience for all these the Church of the Jewes had enjoyed Nor could the Apostle thinke it needfull to prove that an internal rest which all moral Heathens that beleeve the immortality of the soule expect doth yet remain And therefore the Apostle must mean that rest which was proper to cure the then present dispersed and distressed condition of the Jewes continued to this day That as God hath given them the weekly rest and the Septenary-anniversary and the Jubilean and the Canaanitish so he would give them at last a Millenary rest on earth a rest longer and better then ever they had For much is couched in those words Heb. 4.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore there is yet left or there remaineth a Sabbatisme or a kinde of Septenary or Sabbatical rest forthe people of God Marke every word Therefore viz. because God rested on the seventh day in the beginning after that gave them a seventh weekly and yeerly rest and a seventh of seven times seven yeers rest and a rest in Canaan and after all the Lord spake of another rest to come Therefore there remaineth a rest Remaineth or is yet left noteth and importeth something not extant afore in specie in its prime but onely in types but is next to come in order in its native kinde and verdure And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbatisme a word never used but here on this occasion imports a limited time not an everlasting unlimited duration even as Adam lived neer a thousand yeers and had rested so long if not longer in Paradise without sin or sorrow if hee had not hearkned unto the Diabolical temptation And to the people of God which written to the Hebrews must include them so often called by God in the Old Testament my people and so must necessarily signifie that this rest is for the Jewes joyntly with the Gentiles when the Jews shall bee the people of God by faith as now the beleeving Gentiles are as the Apostle disputes Rom. 11. ¶ 2 The Prophet Isaiah also sets forth this sorrowlesse time Chapter 2. vers 2 3 4. And it shall come to passe in the LAST DAYES c. Many people shall goe and say Come let us goe up to the Mountaine of the Lord for he will teach us his wayes and we will walke in his pathes and he will judge among the Nations AND THEY SHALL BEAT THEIR SWORDS INTO PLOW-SHARES AND THEIR SPEARS INTO PRUNING HOOKS NATION SHAL NOT LIFT UP SWORD AGAINST NATION neither shall they LEARN WARRE ANY MORE In which words observe that as there is intimated internall spiritual peace so externall corporall peace is openly expressed to come to passe not onely to the Jewes but to all Nations which was never yet fulfilled since Isaiahs time as this description cannot consist with the ultimate judgement ¶ 3 Another place is in Isa 9. verse 6. Christ shall be called the PRINCE OF PEACE of the increase of his Government and PEACE THERE SHALL BEE NO END upon the Throne of David and upon his Kingdome to establish it c. from henceforth even for ever Which place most plainly speakes of external peace as well as of internal and for a long continuance and doth belong to the time wee speak of as is before demonstrated which Christ hath not to this day fulfilled but rather hath brought a sword then externall peace Therefore the fulfilling of the sense of this Prophesie is yet to come ¶ 4 Isa 11. verse 1. c. A rod of the stem of Jesse c. with righteousnesse shall judge the poore and reprove with equity for the meeke c. He shall slay the wicked c. The Wolfe shall dwell with the Lamb c. They shall not hurt nor destroy in all the holy Mountaine For the earth shall be full of the knowledge of the Lord c. The envy of Ephraim shall depart and the Adversaries of Judah shall bee cut off Ephraim shall not envy Judah nor Judah Ephraim c. All which taken together doe most plainly relate to the time wee speak of as is before proved But this was never yet fulfilled since Isaiahs time And therefore these high expressions are to bee fulfilled at the glorious time wee discourse of ¶ 5 Isa 14.1 2 3. We have these high promises The Lord will have mercy on Jacob and will yet choose Israel and set them in their owne Land and the strangers shall be joyned unto them c. And the people shall take them and bring them to their place c. And the Lord shall give them REST FROM SORROW FEARE AND
happinesse then it must not be taken from them by the old misery of death If all the Elect dead and alive must reigne on earth a thousand yeers as we have proved then there must be no death to cut this time shorter They doe not reigne if subject in the thousand yeers to that great enemy Death Nor do any of them live a thousand yeers if by succession they dye in that thousand yeers If there shall be no more sorrow nor cries nor paines as wee heard afore how then can this Man-eater death continue If sinne be gone why should death remaine § 2 But to leave discourses and come to plaine places of Scripture which are divers ¶ 1 Isa 25.8 He i. e. the Lord mentioned in the former verses will swallow up death in victory and the Lord God will wipe away all tears from off all faces and the rebuke of his people c. Wee before demonstrated that this place belongs to the glorious time we speake of sc when the Jewes are called And you see how full it speaks to the thing of the removal of death Calvin confesseth that this is under Christs Kingdome and addes under Christs universal Kingdom And sure Christ as Christ hath no Kingdom in heaven after the ultimate judgement nor universal now ¶ 2 Another place is in Hos 13.14 I will ransome them from the power of the grave And I will redeem them from death O death I will be thy plagues O grave I wil be thy destruction Repentance shall be hid from mine eyes Which place is evidently spoken to Ephraim the ten Tribes verse 12. therefore this cannot relate to the return of the two Tribes from Babylon And it is as evident that more then a spiritual deliverance of a mans soul from death in sin is meant in that here is joyned deliverance from the grave with deliverance from death And twice a mention of grave But much adoe there is with some that would faine make this Text a continuation of the Prophets minatory speech in the former Chapter But the words are plaine words of mercy and a Prophesie of mercy quoted by Paul not onely that God can doe such a thing as in the Text but that he will do it Again how common is it for the Prophets in their preaching mifericordias cum minis mifcere to mingle mercies with minatories So that they may as well say almost that the 14. Chapter is a continuation of threatnings It is frequent in this Prophesie to make threats and comforts so take their turnes Chap. 1. Chap. 2. c. And to me it is plaine and evident that as it is noted in our English Translation at verse 9. begins a Sermon of mercy and so is continued to the end of the 14. verse It is said in verse 9. O Israel thou not I hast destroyed thy self Thou hast brought thy misery on thy selfe But I will be thy King where is any other to save thee in all thy Cities So plainly according to Heb. And for experience the Lord tells Ephraim that the King they desired and had could not save them And therefore God was their onely saving King and therefore was not pleased in giving them a King and in anger did he take away Kings from them because of their confidence in them but this taking them away would make way for their imbracing God for their King according to that which follows in the ensuing promises As for verse 12. The iniquity of Ephraim is bound up and hid Hiding as well sounds of justification and pardon of sin Psal 32.1 Rom. 4.7 as of punishment And for the 13. verse close to the Hebrew thus Sorrows of a woman in travel will come upon him viz. Ephraim He an unwise Sonne * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If vid. Schindl if he shall stay long in the breaking forth of children i. e. in the straitnesse of the womb i. e. If by repentance he doe not help himselfe out of his sorrows But however verse 14. I sayes the Lord if Ephraim be unwise and helps not himselfe yet I the Lord will ransome them c. as aforesaid Sure enough these words are plaine for the point in hand even as both those two places aforesaid are severall times quoted in the New Testament and applied to a state that is to be afore the ultimate day of judgement ¶ 3 For 1. both places seem to mee to be touched in 1 Cor. 15.54 55. As our new notes on the Bible concur with mee For in the 54. verse seems to be quoted Isa 25.8 For the Apostles words are plainly the same with Isaiah Death is swallowed up in victory And in 55. verse seems a quotation of Hos 13.14 For the Apostles challenge is plainly according to Hosea O grave where is thy victory Secondly The Apostle makes application of the fulfilling of these Prophesies to be at the time we speak of sc of the visible glory of the Church on earth For which observe these particulars First The Apostle mentions our restitution to our state in the first Adam by Christ the second Adam v. 49. compared with Psal 8. As Psal 8. with Gen. 1.26 to which end the visible glorious state of the Church is set out by having a Fountain and Tree of life alluding to Paradise Rev. 22. All which import a state upon earth Secondly That the Apostle mentions the time to be at the sound of the last Trumpet importing other Trumpets to sound first so that the last Trumpet is the seventh as John numbers them not hid from Paul Now from the beginning of the sounding of the seventh Trumpet so many things follow as wee have several times demonstrated that there must of necessity be a state of the Churches visible glory before the ultimate day of judgement For when Rev. 11.15 the seventh Angel sounded then First There was an Earthquake v. ibid. Secondly A proclaiming that the Kingdomes of the earth are the Kingdomes of Christ v. 15. Christ shall reign for ages of ages till time be no more ibid. Fourthly Saints sing praise for it v. 16 17. Fifthly Christ takes to him his great power and now reigns v. 17. Sixthly Nations are angry at it v. 18. Seventhly The Saints are raised and rewarded v. 18. Eighthly A destroying of them that destroyed the earth and care is taken of the earth v. 18. Ninthly The Temple of God is opened and the Arke discovered v. 19. Tenthly Lightinings and thundrings and earthquakes and great haile v. 19. All these here beside that in Rev. 20. Rev. 21. Rev. 22. From the beginning of the seventh Trumpet to the end of it Now let any ingenuous man judge by these ten particulars whether they are consistent with heaven above and whether they must not necessarily import a state on earth So that the Apostle here in this 1 Cor. 15. mentioning the raising of the Saints the cloathing of them with incorruption and the changing of them that are alive quoting those two
texts of Isa 25.8 and Hos 13 14. to be then fulfilled doth clearly import a state on earth of a visible glory of the Church when the Jewes shall be called For the said Prophesies mainly had an eye to the restitution of the Jews As the Apostle extends them to Jews and Gentiles attained by Christ And speaks in this Chapter all along of the resurrection of Saints which John Rev. 20.5 calls the first Resurrection and doth not speake of the generall Resurrection of the wicked ¶ 3 Adde to the three former places to prove that this time we speake of shall be a deathlesse condition another most evident place sc Rev. 21.4 I have diverse times demonstrated that this Chapter cannot bee meant of everlasting glory in the highest heavens And once I runne over the whole Chapter to that end And now you may cast your eye upon 1 2 3. verses which lead to the fourth now quoted New heavens because the old passe away But the highest heavens are never old nor passe away And a New earth which cannot import Heaven No more Sea This in no wise can belong to a description of glory in the highest heavens I saw New Jerusalem the holy City comming downe from God OUT of Heaven not going up to Heaven The Tabernacle of God is with men and he will dwel with them Then it follows v. 4. God shall wipe away all tears from their eyes and there shall be no more death nor sorrow nor crying nor paine So that the taking away of all tears as is here expressed is the same with Isa 25.8 And in both places the taking away of death and of sorrow are conjoyned ¶ 4 So that in Revel 7. the last verse relates to the same place of Isa 25.8 And intends fully the taking away of death though not so fully mentioned ¶ 5 The last place to prove this deathlesse condition is Rev. 22.2 3 It is evident that this 22 Chapter relates to the same state as Chapter 21. witnesse not only v. 14 15. But v. 1 2. of the Fountain of water and Tree of life which signifies a state on earth Now in relation to our Point by reason of their partaking of the Tree of life it is said in v. 3. There shall be no curse i. e. No death For that was the original curse to Adam if he did eat of the Tree of knowledge of good and evill If he did not he might have eaten of the Tree of life and lived for ever Hee should never have dyed but beene translated So now shall it bee in this State § 3 Thus you see the grounds that make it most probable that this time shall be a Deathlesse time A kinde of beginning of immortality If men say the contrary it is by presumptuous interpretation and with a bold THAT IS But these places speake so plaine downe right that I must leave them as I finde them and not dare to alter them If any one intimation in other Scriptures may be found they must for ought I see be accommodated to these The plainer must make the darker comply To deal faithfully with you There is onely one considerable place that I know of relating to the time I speake that hath something of an intimation of mortality to be in these times and that is Isa 65.20 It cleerly relates to the time we speak of v. 17. Behold I create New Heavens and a New earth c. which Peter refers to this time 2 Pet. 3.13 in relation to the promise in that Isa 65. Now the 20. verse our Translators have rendred thus There shall be no more an Infant of dayes nor an old man that hath not filled his dayes For the childe shall dye an hundred yeers old but the sinner being an hundred yeers old shall be accursed Now as far as I can see into Languages and the context these words For the childe shall dye an hundred yeers old may be more fitly translated That the childe should dye an hundred yeers old For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew is exceeding often used yea and so rendred by Translators to signifie THAT as wee have here rendred it As for turning shall into should it is not worth the mentioning before a Grammarian that knowes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so rendred will infer that the verb speak subjunctively Now read the words so easily altered in the English and without the least violence to the native acception of the Hebrew and the meaning will be quite contrary to any intimation of the mortality of the Saints in this glorious time of the thousand yeers For according as we have translated the sense will runne cleerly thus There shall be no more thence or from that time viz. of the beginning of the thousand yeers of the New Creation an infant of dayes or an old man that hath not filled his dayes that the child or young man should dye at an hundred yeers old So that here is no mention of the mortality of the Saints but of their immortality Which for further clearing of the Text may bee made out two wayes ¶ 1. Thus Hee that is an hundred yeers old in those dayes is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Text but a youth or young man as our old Translation renders it For as a youth hath but the tenth part of that age which many men live in these dayes So an hundred yeers are but the tenth of this Millenary time of life to the inheritors thereof Againe as in the first age of the world wherein Adam lived one of an hundred yeers old was but a young man to one at his full age in those dayes as Gen. 5.4 Adam lived an hundred and thirty yeers and begat a sonne But Adam after that lived eight hundred yeers so all his dayes were nine hundred and thirty neer a thousand Even so in this Millenary age of the New creation one of an hundred yeers old is but a young man to the thousand yeers that hee shall reigne with Christ on earth So that the sense of the Prophet may fairly be taken to be this That in the time of this New creation the thing a type at least of the highest glory and the time a preface of eternity as the young man must not have his dayes cut off so the old man must fulfill his dayes And how are both these accomplished in this New creation but by both their living on earth a thousand yeers old and young all Saints reigning on earth a thousand yeers When I speake of old and young you must understand those Saints that are found alive at Christs comming which anon after are changed for all the deceased Saints are raised to an equall perfection and absolute maturity of age and nature even as the other are changed into the same exactnesse though at Christs first appearance different in age c. So that we may well understand the Prophet to allude to the age of
to the Church Which is added to this All-New condition Rev. 21.4 As there shal be no place so no more time for any sorrowful or sorrow-making things or persons or mutable matters Christ will not allow them an houre nor a minute in the Church Dives had his time Their glasse is run Christs houre is come The Sonne of righteousnesse ariseth the dark must be gone ¶ 5 This imports that the happinesse of Saints shall not be given them by measure of time Tempus est numerus motus Time is measured motion Saints shall not be happy so long and no longer This thousand yeers is the prelude to everlasting infinite glory Saints shall not need to wish saying This is a happy condition if it would hold So that as miseries shall not have the least time allowed them on earth so the Saints mercies shall not be measured out to continue onely so long and no longer The thousand yeers are the preface and then Magog stirring at last gives Christ occasion to give them the Saints everlasting infinit injoyment So that in the glorious state of the Church shall be no measuring it out by time as so long to continue and no longer It shall be a thousand yeers happy on earth But then it is not said shall be an end But this is swallowed up of a greater Of this stability of things at this time see further in Isa 33.6 spoken in relation to the call of Jewes c. wisdome and knowledge shall be the stability of times and strength of salvation and the feare of the Lord thy treasure As grace shall not period with time And God cannot period with time so nor the Churches condition Isa 60.19 The Sunne shall be no more thy light by day nor the Moon thy brightnesse by night but the Lord shall be thy EVERLASTING LIGHT and thy God thy glory which applied to Church state in the seventh Trumpet Rev. 21.23 It followes Isa 60.20 Thy Sunne shall no more goe downe neither shall thy Moon withdraw it selfe for the Lord shall be thy everlasting light and the dayes of thy mourning shall be at an end Rather then the Sun and Moon shall play fast and loose with the Church they shall not Move There shall bee no more Sun set or change of the Moon No measuring out Saints happinesse by times SECT VIII The next Quality is That at this time there shall be a perfection of all qualities both natural and spiritual in the Saints § 1 AS before we said No measuring by fading time so now we affirm no stinting to an infirme degree Now there shall bee no lower degree then a freedome from all imperfection Zach. 12.8 It s spoken of this time see verse 12. viz. When the Jews shall see Christ and mourne and repent and bee filled with grace Then verse 8. Hee that is feeble shall be as David And the house of David as God better rendred as Angels The Hebrew is Kelohim Elohim oft signifying Angels and here is an Incrementum so that the last must be highest then it follows as the Angel of God Hebrew is emphatical Hamaleak the name of Christ Malach. 3. The sense then is They shall be as Christs how strong the feeble shall be viz. as strong firm and sublime in perfection as David And how shall David be As an Angel Yea as Christ Sutable to 1 Cor. 15. We shall be conformable to Christ And Phil. 3.21 Our bodies like his glorious body And 1 Cor. 13.12 Know as we are knowne our graces shall be as Rivers in the Ocean Isa 11.9 So that as our perfection cannot period so nor last by vicissitudes as now sometimes up sometimes sinke but shall be still at full height SECT IX A Confluence of all Comforts in the injoyers and injoyed § 1 AS it is said 1 Pet. 1. who in 2 Epist 3. Chapter speaks of this glorious time I say as it is said 1 Pet. 1. verse 3 4 5. He hath begotten us againe to a lively hope by the Resurrection of Jesus Christ to an inheritance incorruptible RESERVED IN HEAVEN for you who are kept by the power of God ready to be REVEALED in the LAST TIME so now in this Heaven as it is called Rev. 21. the inheritance is kept perfect to us and us in it Of this see all the 35. Chapter of Isa Wee did before demonstrate that that Isa 34. relates to this time we speake of And this 35. Chapter is but a part of the same discourse As the forme viz. the 34. Chapter is of the ruine of the Churches enemies and the delivery of the Church so this 35. Chapter is a description what the Church shall injoy Viz. verse 1. The solitary places shall be glad for them and the Desart shall rejoyce and blossome like a rose Verse 2. The glory of Lebanon shall be given to it The excellency of Carmel and Sharon shall see the glory of the Lord. Verse 3. Strengthen ye the weake hands and confirme the feeble knees Verse 4. Say unto them that are of a fearful heart be strong feare not behold your God will come with vengeance he will come and save you Verse 5. The eyes of the blinde shall be opened and the deafe eares unstopped Verse 6. Then shall the lame man leap as an Hart and the tongue of the dumb sing for in the wildernesse shall waters break out and streams in the desart Verse 7. The parched ground shall become a poole and the thirsty land springs of waters In the habitation of Dragons shall bee grasse and rushes Verse 8. An high-way there shall be and it shall bee called the way of holinesse the unclean shall not passe over it Fools shall not erre therein Verse 9. No Lion shall be there nor ravenous beast shall goe up thereon but the redeemed shall walk there Verse 10. And the ransomed of the Lord shall returne and come to Zion with songs and everlasting joy upon their heads they shall obtaine joy and gladnesse and sorrow and sighing shall flye away Yee see how all happinesse is upon the possession and the Possessor The possession shall not bee defective and unserviceable and the Possessour shall not by any impediment bee hindered of his injoyment All the Injoyers and Injoyments shall be varnished with beauty environed with peace enlarged with liberty perpetuated with stable equability ¶ 1 Varnished with beauty As Homer saith of the Golden Sea because of the beams of the Sun raditing upon it so the Church and all the Churches injoyments shall be guilded with beams guilded with beams of Christs glorious presence At this time Christ shall arise as the Sunne Malach. 4. as wee have shewed compared with 2 Pet. 1.19 And because he ariseth and shines on the Church therefore the Church shall arise and shine as the Sunne rising in the East looks on the Moon and makes it at the full in the West Isa 60.1 2. Arise shine for thy light is come and the glory of the Lord
is risen upon thee Darknesse on the earth and people thereof but the Lord shall rise upon thee and his glory shall be seen upon thee This shining is inward and outward For as the Church shall shine in her selfe with Gods beams So verse 3. The Gentiles shall come to thy light and Kings to the brightnesse of thy rising And verse 6. They from Sheba c. shall bring gold and incense and shall shew forth the praises of the Lord. Accordingly Rev. 21 as the Church is glorious in her selfe so from without verse 24. The Nations of them that are saved shal walke in the light of the Church which God shines on it and Kings shall bring their honor unto it As is the glory of the Sun in its ascending over every Horizon is the glory of the world In the inside in the life of all things In the outside in the light and lustre on all So shall it bee with the Church If in this time as Isa 30.26 At the day the Lord bindeth up the breach of his people the light of the Moon shall be as the light of the Sun c. So gloriously shall God manifest himselfe to the Church that all glory shall her condition be As New Jerusalem is new decked c. Rev. 21. So all her buildings walls streets gates c. according to Isa 54. verse 11. are compared to gold and all precious stones which comparison of glorious gold and precious stones c. import all manner of glory of the Church If our bodies shall bee conformed to Christs glorious body so every bodily thing shall have the highest perfection that it was created in And the best jewels and treasures shall not be appropriated to Heathens Atheists Popish Hypocrites or gracelesse Kings and Princes and Potentates But if it may adde to the Churches glory they shall be brought to the Church as right owner ¶ 2 Environed with peace and safety Christ the King and Prince of peace Heb. 7. Isa 9. Createth peace for all his subjects far and neer Isa 57.19 sc As inward peace So outward too Isa 65. last No preying on one another no destroying no hurting So Psal 72.3.7 See the Title sc A Psalme for Solomon sc Solomon the Great sc Christ The Mountaines shall bring peace to the people and little hils by righteousnesse In his dayes shall the righteous flourish and abundance of peace as long AS THE MOON INDURES See by this what Solomon is meant Mountains and Hils signifie that Emperours Princes Dukes Lords c. shall no longer as Mountaines shadow the Church by oppression or that men shall not make mountaines and hills holds and garrisons to subdue the Church Isa 11.6 There shall be peace between Man and all creatures between Children and Aspes the Wolfe and Lamb Cow and Bear of which say two learned Authors there is both a spiritual and litteral sense All men with their great power glory wits policies and potency shall be so tame as a childe may rule them and all creatures shall be restored as in the day of Creation Calvin upon this 11. of Isa 6. saith That the Prophet aimes at a further thing then we are aware of For it intimates saith he a restauration of all things as at the first creation and so goes on in many words See learned men consulâ—ò handling this question are lost in Allegories but when they are off of that question sincerely weighing the places of Scripture tending to it then it drops from them ere they are aware So Calvin here So Pareus on Rom. 8. is against Pareus on Rev. 20. ¶ 3 Enlarged with liberty It is the great yeer of Jubilee even in the opinion of the Jews As it is freedome from all evill as we have shewed so a freedome to injoy all good They shall have the waters of life the comforts of the Gospel free for their use Rev. 22.17 and enough for all And the Tree of life Christ free for all to injoy him fully Verse 2. And the Gates of the Church are alwayes open freely for all Saints to enter Rev. 21. They shall bee as free in all injoyments as in heaven for this is an Heaven ¶ 4 Perpetuated with stable equability Now they fully injoy him that is the first and last with an even continuance the heavens and earth must be as one as he pleaseth Isa 48.12 13. And this his Title of Alpha and Omega Christ makes his preface Rev. 1.17 to the glorious Catastrophe Rev. 20.4 c. to the end of the Bible Now the substance of all eternity is entred upon Christ the everlasting Father the eternall God the everlasting Spirit and Covenant c. must now appeare in a perpetuated stability of all perfect Church glory to all the Elect. Magog shall not interrupt but occasionally promote the Churches eternall blisse Therefore now let not our hearts be unstable in hope nor our affections unstable in love nor our judgements unstable in principles nor our practice unstable in duties and ordinances Remember the evill of the foolish Virgins Remember the good precepts and promises of Christ as a warning us afore his comming now at hand Rev. 22.7.11 12 13 14 15 16 17. v. 7. I come quickly blessed is he that keepeth these sayings of this Prophesie Verse 11. Let him that is righteous be righteous still 12. Behold I come quickly and my reward is with me I am Alpha and Omega sc I make no other end or beginning but happinesse in and with me 14. Blessed are they that keep his commandements that they may eat of the Tree of life and enter the Gates of the City of the Church Without shall be Dogs They that are found out of it shall goe for Dogs 16. I Jesus have sent my Angel to testifie these things to the CHURCHES 17. Hee that testifies these things saith Surely I come quickly then John concludes as I Come Lord Jesus come quickly SECT X. This state will have the face and character of Eternity IN the three last Qualities of this state of the Church sc First No more time Secondly A perfection of Qualities natural and spirituall in the Saints Thirdly A confluence of all comforts in the injoyer and the injoyment I say in regard of these three This state of the Church will have the face a semblance of Eternity the property and character of Eternity For the idiom and peculiar of Eternity is to give a man all parts and degrees of his comfort at once throughout every moment of Eternity In Time is succession where is the beginning middle and the end The embrion augment and the highest perfection that that comfort will amount to but in Eternity a man is as happy the first moment as ten thousand yeers after if there were any time in Eternity So here proportionably the Saints blisse after Christ hath begun the compleatnesse of this estate shall be as full at first as at last The difference from a state in Time is as
Majesty Ezek. 7.20 Yea the Church is called Christs body Christs fulnesse presented without spot Eph. 1. Eph. 5. Now all these in the thousand yeers must be fully fulfilled Rev. 21. throughout SECT II. The Second Priviledge is A superabundant pouring out of the Spirit § 1 THe Saints ever since they beleeved have had the Spirit in some measure sc as a Spirit of Adoption and Sanctification so these are in Rom. 8. viz. v. 10. and v. 15. But now they shall have it in a more exceeding abounding manner and measure both for gifts and graces § 2 Joel 2.28 Afterwards I will pour out my spirit upon all flesh and your sonnes and your daughters shall prophesie your old men shall dream dreams and your young men shall see visions and also upon the servants and upon the hand-maids in those dayes will I poure out my Spirit I did before in the Quod sit prove First That this did relate to the time we speake of Secondly That that pouring out Act. 2. was but the first fruits sc Spirit was abundantly poured out but upon some few And Dan. 12. verse 2 3 and 4. it is prophesied of this time Many of them that sleep in the dust of the earth shall awake c. and they that bee wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse as the stars for ever and ever And knowledge shall be increased The demonstration of this place to belong to this time we speake of you have heard afore SECT III. The third Priviledge A wonderful returne of prayers § 1 ISaiah 65.24 It shall come to passe that before they call I will answer and whiles they are yet speaking I will heare That these words are within the body of a maine Prophesie of the visible glory of the Church in the time we speake of we have abundantly proved afore And you your selves may see by weighing verse 17. afore sc I create New Heavens and a New Earth c. compared with 2 Pet. 3. and 25. after The Wolfe shall dwel with the Lamb c. they shall not hurt nor destroy in all the holy mountaine And this same verse sc 24. which I urge Mr. Archer also urgeth to the same purpose in his Book of Christs Reigne on Earth page 31. saying That at this time there shall be a full and present answer to all their prayers At this time the reversion of all the prayers of all former ages will come into the Churches hands the effect of all those will flow in upon the Church unto a sea of happinesse And if this Church at present makes any prayers they shall have a present answer The Text saith Before they call The Hebrew is rendred both by the Latins Greek Syr. and Arab. Before they cry out So that before they pray as men in extremity or distresse God will answer which is plaine by that which follows For whiles they are speaking even in their hearts whiles they are but thinking prayer their desires shall be fulfilled Mr. Bolton saith that whiles the Saints are but thinking the desire of moving from one place to another from one company of Saints and Angels to another whether in heaven or on earth or both for most probably heaven and earth in common shall at last be the Sea of blisse both being made equally glorious they shall move thither even in an imperciptible time that is very suddenly Now every thing must bee compleated in its prime and therefore whatsoever requests the Saints may then make as comporting with that state it shall bee to use Christs words which then must be fulfilled to purpose But ask and have It is true this state shal be a state of perfection but it doth exist on this side the last loosing of Satan the rising of Gog and Magog and the ultimate general judgement What requests the Saints may then make we cannot affirm But sure if they make any they shal be without sinne or sorrow as before we have largely intimated The word prayer in Scripture comprehends praises and praises prayers as David calls his Psalmes Thillim Praises though they contain many Prayers That in this state the Church shall abound with praises the Revelation doth often hint as Rev. 11. Rev. 14. Rev. 19. And even as Christ layes not downe his Mediatorship till the end of the thousand yeers in divers respects of which afore so perhaps the Saints may make some kinde of prayers As for the exercise of their communion with God the use of their graces the receivall of reciprocall impressions for the continuation of their present state though God hath assured them it shall not faile prayer being the conduit of the fluxive River-like flowing in of it And for the finishing of their present state to the utmost supernal eternal glory I tenderly propose these things wherein my light is dim Most probably Adam in innocency should have spoken to God in some way of prayer And the Angel made a request to Christ Dan. 12.6 But I cease SECT IV. Upon those there former Priviledges followes this that in this glorious time the Churches Ordinances shall be in an higher Key either in Quality or Degree § 1 CHrist still holding his Mediatorship not to be laid downe till the end of the ultimate day of judgement 1 Cor. 15. and hee appearing in his glory to the Church as the great ordinance of Ordinances shall by speciall communion with the Church manifest to it the mind of God So that as God spake to Adam in Paradise and gave him the Ordinance of that seale the tree of life so here is this second Paradisian state of the Church there shall be a special manifestation and communication of and through Christ who is the maine tree of life Rev. 22. The Saints shall have such manifestations of the presence of God through Christ that now mainly is that fulfilled they shall be all taught of God as Adam was instructed in Paradise § 2 They shall have the high Ordinance that Angelical Ordinance of praise to God Rev. 11. Rev. 14. Rev. 19. Praise is as well an injunction as Prayer and as formerly Fasting was an extraordinary worship in misery so now praise in time of all mercies § 3 Their meditation which is an injoyned Ordinance I say their meditation and contemplation of God shall be as a vision of God or sight of his face Rev. 22.2 3 4. In the midst of the street and on either side of the river was the tree of life yeelding fruit the participation whereof comes not in without meditation acting or receiving and there shall be no curse there but the Throne of God and the Lamb shall be in it and his servants shall serve him which sure must be by meditation minding what they doe and THEY SHALL SEE HIS FACE So that their meditation and contemplation of God shall be as in a continuall vision of God Glorious sights cause meditation and meditation takes in
12.11 which were to run out saith Huet on Daniel from the ceasing of the daily sacrifice c. afore the Preface to this glorious state begins are now almost expired For if the daily sacrifice ceased about the yeer of Christ 367. For in that yeer saith Alsted in his Chronolog in the Reigne of Julian Apostata the preparations to re-edifie the Temple at Jerusalem were utterly demolished And we adde thereunto the said One thousand two hundred and ninety yeers we shall easily perceive if we credit our common Account making this to be the Yeer of Christ 1653. that the said One thousand two hundred and ninety yeers are almost expired ¶ 2 The two and forty months wherein the Beast Antichrist should have power as some Greek copies read it to do that is as hee pleaseth as Mr. Brightman expounds Rev. 13.5 which are allone with One thousand two hundred and sixty dayes Revelation chap. 11. verse 2. and verse 3. both signifying by the consent of the generality of all learned Protestants One thousand two hundred and sixty yeers are now neer their period For if as Reusner asserts * Elias Reusner Leorin Isagog Historic in Infantia Antichristi Ad annum 410. these two and forty months began when the Hinderer the Roman Emperour was removed 2 Thess 2.6 by the Goths that now the Roman Bishop was free from all impeding his will and pleasure in the yeer of Christ according to our common Account 410. And we adde thereunto the said One thousand two hundred and sixty yeers the termination of the said One thousand two hundred and sixty yeers are not far off I might annumerate many other accounts but I will not so mis-spend time nor anticipate my selfe in my intended designe of computations in the next Chapter These two here named may suffice to give the Reader a taste yea the first fruits of many Computations now not long hence about to determine whose periods immediately precede the beginning of the preparation or introduction viz. the call of the Jews to the glorious time we speak of SECT II. The second Prognostick The might of the Churches Enemies § 1 WHen the might of the Churches enemies appears universally and irresistably powerful then is the Churches great deliverance at hand Isa 59.16 to the end of the Chapter and the whole ensuing Chapter viz. the sixtieth alleadged and demonstrated afore to relate to this glorious time wee speake of Read the place it is too large to write out and you shall there finde it Prophesied that when the Lord should see that there was NONE TO HELP that then his owne arme should bring salvation that then the Redeemer shall come to Zion That then the Church should rise and shine because her light was come and the Gentiles should come into her light That her GATES SHOULD BE OPEN CONTINUALLY NOT SHUT DAY NOR NIGHT AND KINGS SHOULD MINISTER UNTO HER. THAT THE SUN SHOULD BE NO MORE HER LIGHT BUT THE LORD SHOULD BE HER EVERLASTING LIGHT which St. John Rev. 21. applies to the glorious time we treat of with many more passages in those Chapters of Isaiah to the same purpose Adde to this place of Isaiah that in the Revelation Chap. 18. verse 7. and 8. How much she hath glorified her selfe and lived deliciously so much torment and sorrow give her for she saith in her heart I sit A QUEEN AND AM NO WIDOW AND SHAL SEE NO SORROW therefore shall her plagues come IN ONE DAY § 2 Now whether at present the Might of the Churches enemies bee not universal and irresistible the Turke prospering mainly the Popish party prevailing exceedingly and the rather because the Protestant Nations are onely busie in beating one another to peeces most sadly whence most impious corruptions abound among these as horrid and bloody persecutions among those fresh broken out againe in the German Empire and in the Kingdome of France c. so that Antichrist boasted in their late Jubilean solemnity all was his and the Church precisely considered and Religion every way goes to wrack and no remedy of Lawes or Armes appeare I leave the Reader to resolve To which end I would have him weigh what briefly I have hinted and surveigh throughly the present state of things and inlarge his meditation upon it and then he will easily be inabled to conclude whether the universality of all be not most corrupt and unsavoury and daily putrifying more and more and whether the salt wherewith they should be seasoned and preserved hath not lost its savour and then wherewith shall any of those things be salted And whether as Psal 11.3 if the foundations Political saith Mollerus be destroyed a David may not justly cry out what can the righteous doe SECT III. The third Prognosticke The height of the enemies wickednesse § 1 THis Prognosticke we have in Gen. 15. verse 13 14 15. and 16. God said to Abraham know of a surety that thy seed shall be a stranger in a Land that is not theirs and they shall serve them and they shall afflict them foure hundred yeers c. But in the fourth generation they shall come hither again FOR THE INIQUITY OF THE AMORITES IS NOT YET FULL whence it appears that the fulnesse of the iniquity of the Amorites is a Prognostick of the Churches great deliverance out of Egypt so that when that should be full these shall be delivered Whence wee infer by the rule of Proportion that when the iniquity of the universality of the wicked on earth shall bee full that then shall the universality of the Elect have their grand deliverance upon earth This Prognostick that the Reader may see my inference to be good I will shew you in other places of Scripture which apply it immediately to the deliverance wee treat of In Isa 14. the first three verses most evidently as we have before demonstrated relate to the Glorious state on earth we drive at To which is annexed the Prophesie of the Churches triumph over Babylon as the necessary Appendix thereof with great assurance and much elocution and emphasis verse 4. c. to the end of the 18. verse Now what is the Prognostick of their fall but the height of their wickednes in oppression pride c. So verse 4 5 6. Thou shalt take up this Proverb against the King of Babylon and say How hath the oppressor ceased The Lord hath broken the staffe of the wicked and the Scepter of the Rulers HEE WHO SMOTE THE PEOPLE IN WRATH WITH A CONTINUAL STROK He that ruled the Nations in anger is persecuted and none hindereth And verse 12. c. How art thou FALLEN FROM HEAVEN O LUCIFER Sonne of the morning FOR thou hast said in thine heart I WILL ASCEND INTO HEAVEN I WILL EXALT MY THRONE ABOVE THE STARS OF GOD AND SIT UPON THE MOUNT OF THE CONGREGATION I WILL ASCEND ABOVE THE HEIGHT OF THE CLOUDS I WILL BE LIKE THE MOST HIGH thou shalt be BROVGHT DOWNE TO HELL So
and female The Rabbins further say that his body was full of light or lightsome and was of a goodly stature Therefore out of doubt when Adam shall rise again for he saith the Rabbi shall be raised first he shall rise according to his first form and stature Yea moreover his body shall then be far more lightsome diaphanous or transparent According to that of the Ancients * In Midras a-Nehelam in Paras Veycra Elau 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. R. Levi saith The soule whiles it is in its glorious estate sustaines it selfe with a superiour light and is cloathed with it when it shal returne to its body in the world to come it shal returne with the same light and then the body shal shine as the splendor of heaven accordinng to that of Dan. 12. They that understand or the intelligent shal shine as the brightnesse of heaven And because saith R. Menasse in that New world SINNE SHALL HAVE ☜ NO PLACE as we shall demonstrate in that which is to follow therefore by good consequence the body shall alwayes remaine in the same glory and splendor and so the whole world to bee restored into the same state wherein it was before sinne entred Mean time note that this renovation of the Lord shall in my judgement differ from the state of the first Creation 1 This world was made of nothing but that to come not of nothing but of the things already created being endowed with a new disposition and better quality 2 At first this world was made in seven dayes But the other shall be new-formed in one day 3 This world began with night the other shall begin with day according to that in Zechary Chapter 14.7 At evening it shall be light There are that wil have all that we have hitherto said to come to passe in the time of the Messiah and to that they think doth belong that saying of the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. prepared to come But if any rightly weigh what the Ancients have said as was afore hinted * Viz. In cha 2. of the third Book of R. menasse is the whole matter at large especially that in Midras a-Nehelam he shall finde that these things are to be understood of the New world which begins with the resurrection from the dead The summe of which matter is this That unto the comming of the Messial say the Rabbins is knit on as immediately subsequent the resurrection from the dead Now it is worth the weighing what space there may be of the former to the beginning ☜ of the latter Observe this In the Sanhedrim Chap. 11. divers opinions are propounded R. Eliezer maketh the space to bee foure hundred yeers R. Elhazar Ben Hazaria maketh it to bee seventy yeers R. Elhazar forty yeers These all differ and yet were not altogether rash in their opinions For R. Eliezer computed according to the time of the Egyptian Captivity four hundred yeers R. Elhazar Ben Hazariah according to the Babylonian Captivity seventy yeers And R. Elhazar forty yeers according to the time of the Jews peregrination in the wildernesse And all three of them each to confirm his own opinion bring that of the 90. Psalm v. 15. Make us glad according to the dayes wherein thou hast afflicted us and the yeers wherein we have seen evil For the Rabbins affirmed afore that after the Jews shall be brought back by the Messiah to their owne land they shall be very much troubled by Gog and Magog of which space of time I conceive is the present dispute among these Rabbins but now quoted In Midras a-Nehelem wee finde it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. THAT THE CONGREGATING or GATHERING TOGETHER OF THE ☞ CAPTIVE Jews shall ANTICIPATE or PRECEDE THE RESURRRECTION OF THE DEAD THE SPACE OF FORTY YEERS And saith R. Menasse if this last opinion bee received and delivered by the Ancients it may be soundly admitted because it implyes no contradiction nor doth it contain any difficulty * Thus R. Menasse out of the Rabbins But I think that it is neer the matter in the sacred compute of the holy Scripture Dan. 12. v. 11 12. if carefully computed and compared with v. 1. Touching the troubles at the time when Michael shall stand up to deliver his people together with v. ult touching the resurrection of the dead Thus wee hear why R. Menasse would refer the glory afore spoken rather to the New world then to the dayes of the Messiah Now hear him go on in this sixth Chapter and that in a way of condiscention of referring it if any will to the dayes of the Messiah If saith R. Menasse it so seem good to any he may refer the glorious things aforesaid in some sort unto the times of the Messiah because both times are connexed the one on to the end of the other as we shewed afore Again because the end of the resurrection is that the raised may enjoy the happinesse of that age therefore they may be taken for one and the same time Those admirable verses of the Kingly Prophet David Ps 104. do not a little serve to our purpose as they seem to me viz. v. 27 28 29 and 30. All wait or hope upon thee Thou givest them their meat in due season c. Thou hidest thy face they are troubled Thou takest away their breath they dye and return to their dust Thou sendest forth thy Spirit they are CREATED and thou RENEWEST THE face of the earth Where the Prophet saith that after death the soule the second time returns to the body and then the earth is renovated ¶ 7 In the 7 8 9 10 and 11. Chapters these questions are put and resolved chiefly 1 Whether then shall be the day of judgement To which the Rabbins answer is out of many Scriptures and allegations of Antiquity That after the world shal be made new and the dead raised then shal be a day of judgement In part God judged afore the living in the war of Gog and Magog EXCEPTING A THIRD PART OF THEM †☞ So that according to the Rabbins also a part of Gog and Magog as was said a little afore are reserved who in all probability are they that shall make head at the end of the thousand yeers Rev. 20. v. 7. And after he shall come to judge the dead 2 Whether then shall be the restauration of the place and parts of worship and a settlement of the fruition of the holy land To which it is answered yea 3 Whether there shall be the use of food and prolification to which Gerundensis answers that then shall be no other then a spiritual life though some other Rabbins are of another minde 4 Whether they that are raised shall dye any more To which the § 4 general answer of the Rabbins is negative Thus far you have heard the opinion of the Jews concerning the glorious state on earth yet to come
in the general vote of their Rabbins laid together by R. Menasse Ben Israel Next hear learned Mr. Mede give you the summe of them Diatriba pars 4 pag. 461. Though the ancient Jews whilst they were yet the Church of God had no distinct knowledge of such an order in the Resurrection as first and second but only of the resurrection in grosse and general to be in die judicii magni yet they looked for such a resurrection wherein those that rose againe should reigne some time upon earth according to that Apocalyps 5.10 we shal reigne on earth as appeareth by Wisdome 3. from the first to the eighth verse inclusivè where it is expresly said That the soules of the righteous which were departed should in the time of their VISITATION shine and that they should judge the Nations and have dominion over the people and their LORD SHOULD REIGN for ever See the place and consider it This opinion is also here and there dispersed in the Chalde Paraphrase and in the Talmud as of ancient tradition and in the opinion of the Jews at this day who as they look not for the Kingdome of the Messiah untill Dies judicii magni the day of the great judgement so they expect that their fore-fathers at least such as were just and holy should arise at the beginning of the same and reigne in the land of Israel with their off-spring under the MESSIAH I can hardly beleeve saith Mr. Mede that all this smoak of tradition could arise but from some fire of truth anciently made knowne unto them Besides why should the Holy Ghost in this point speak so like them unlesse he would induce us mutatis mutandis to mean with them In fine the second and universal Resurrection with the state of the Saints after it now so clearly revealed in Christianity seems to have been lesse knowne to the ancient Church of the Jews then the first and the state to accompany it § 5 Let us close this discourse of the suffrage of the Jews touching the glorious state on earth yet to come with the Prophesie of Tobit or Tobias about to dye concerning the twofold Captivity of the Jews and the last state of things according to the most exact Hebrew copy * Not that of Munsters tempered and patched up out of the Greek and Latine Translations But that most ancient Constantinopolitan copy purely Hebraising set forth by Paulus Fagius So that this Copie differs something from that in Greeke◠and that we have in English formerly annexed to our English Bibles Should seem this Copie wee alleadge was originally in Chalde and was translated most faithfully by some Jew that was singularly learned in the Hebrew Dialect We shall with the Translation give you a taste of it in some main parts in the Hebrew That we intend is in the Prophesie of Tobias according to this said copy in Chapter 14. v. 3. c. And it came to passe when Tobias was old that he called his sonne Tobias together with his six sonnes which were borne to him and said unto him My sonne thou knowest that I am now spent with old age Take heed therefore after my death that thou stay no longer at NINEVE For certaine it is and cleare to thee that it shall come to passe that the Prophesie of the Prophet JONAH shall bee confirmed Wherefore take thy sonnes and all that thou hast and goe into the Land of the MEDES for THERE shall bee peace unto the appointed time But the rest of our brethren of ISRAEL 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are in Jerusalem all of them shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goe into exile and Jerusalem shall bee for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or into heapes * For so and in the very same words the Prophet Micha had now prophesied about the beginning of Hezekiah in which time Tobias was carried away into Captivity See Jer. 16.18 Micha 3.12 and the mountaine of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 House for or into high places of a Forrest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall remaine desolate for a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then shall the children of Israel go up and rebuild it and also the Temple but not according to the former structure and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall remaine there MANY DAYES UNTIL A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CERTAIN SERIES OF AGES BE FULFILLED †In the Greek tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Till the seasons of that age or world be fulfilled Then shall they againe goe forth into a Captivity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by farre the greatest they were ever in * Those words Then againe they shall go into Captivity by far the greatest they were ever in are left out of the Greek Copy either by mischance or of purpose because it savoured of our opinion which the times then when it was expunged likely in Jeromes time could not bear it And therefore Jerome even for that cause left out not onely that clause but also two whole Paragraphs in that place to the utter routing of the coherence of the sense even as he translated the whole exceeding perfunctorily by his own confession For in his Prologue to that his Translation he saith Because the Chalde tongue is neer in kin to the Hebrew finding a ready man of speech in both languages I snatched the labour of one day and what he expressed to me in Hebrew that by a notary I expounded in Latine But the blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy God shall remember them and shall gather them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the four quarters of the world Then shall Jerusalem the holy City be restored with a beautifull and excellent structure as also the Temple shall be built with a famous structure which shall not be destroyed nor demolished for ever as the Prophets have said Then shall the Gentiles be converted to worship the Lord and shall cast away the graven Images of their gods and shall give laud and praise to his great name The horne also of his people shall be exalted before all Nations and all the seed of ISRAEL shall celebrate and glorifie his great Name Then shall his servants that serve him in truth be glad all that do righteousnesse and godlinesse shall rejoyce and triumph before him If all that I have produced touching the Jews suffrage for the glorious state of all things on earth yet to come be not sufficient for some though perhaps I have quoted too much for others let such read the Chalde Paraphrase on the Bible if but in the Latine Translation the Rabbins at least as quoted in Mercer on the minor Prophets Petrus Galatinus Buxtorfs Jewish Synagogues and the fourth book of Esdras of which last Mr. Medes censure is worth the hearing especially in that it relates to the point in hand Whereas you say saith he in answer to Mr. Haines that the Jews since Christ brought in this opinion of