the LAMBS BOOKE OF LIFE The antithesis of which words distingnishing between them that are written in the LAMBS BOOKE and those that defile and make or dot abominations or leys doth seeme to intimate that they that are free from outward evill conversation but in all appearance and likelihood are holy are written in the Lambs booke And if any such fall off from this outward good conversation and fair-shew of holinesse and degenerate into an evill conversation they are put out of the Lambs booke As the Psalmist in Psalm 69. v. 21. to 29. speaking of those that should have pittied him in his afflictions but instead thereof so farre degenerated from their profession that they gave him gall for his meat and in his thirst gave him vinegar to drinke among other judgements upon them he prophesieth this for one Let them be blotted out of the book of the living and not be written with the righteous that is with them that at least in all appearance are righteous Which context of giving vinegar and gall c. is in the judgement of our last Translators applyed by the Evangelist Matth. 27.48 Mark 15.23 unto the degenerating Jewes of professors becoming persecutors of godlinesse offering Christ upon the crosse vinegar and wine mingled with bitter myrrh Even as one of those curses prophesied in that sixty nineth Psalm v. 25. let their habitations be desolate as it was first applyed to and executed upon that Apostate Judas according to the Apostles allegation Act. 1. So since upon the generality of the Jewes in their scattering for their falling off from the Gospell so plaine a Commentary upon their Law Suitable to this it is said in Revel 22 vers 19. If any man shall take away from the words of the booke of this prophesie God shall take away his PART OUT OF THE BOOKE OF LIFE and out of the HOLY CITY * ☞ and from the things which are WRITTEN IN THIS BOOKE And thus the generality of the Jewes at present are blotted out of the Lambs Booke whiles fallen off from the profession of true godlinesse And those likewise are blotted out in the second verse of this twelfth of Daniel that at first arose in outward profession for and in the behalfe of the common good cause at last fell off to their everlasting shame But those that are in the booke of election can never totally and finally fall away As their effectuall regeneration being once really begun can never utterly bee extinguished Once in Christ and ever in Christ ¶ For thirdly their awakening out of their sleep in the dust vers 2. signifies no more immediately and in the generall then the recovery of the Jewes from their dispersed despised condition among all Nations wherein they seemed afore that to lie as dead politically As afflictions are called a death killing and dying Rom. 8.36.2 Cor. 4.10 11. 2 Cor. 6.9 And a poore man because distressed and despised is as some learned conceive called a dead man in regard he is put in opposition to the living as meaning the rich Eccles 6.8 As on the other side the restauration of the Jewes from captivities under men is compared to the making dead bones to live again Ezek. 37. And their outward call thereunto is likened to a resurrection Rom. 11.15 though the event of both these two prophesies last quoted doth not stay there in an outward call and deliverance from captivity as to the Elect. For there are two sorts of Jewes as the sequell makes the distinction that are outwardly called and entered into the beginning or preparation to their restauration as it followes ¶ Fourthly It is said many not all shall awake and of them that awake some onely awake to everlasting life and the other to everlasting shame The meaning whereof must needs be to this purpose That all the native or naturall Jewes shall not be awakened to the generall call of the maine body of them unto their restauration but some there shall be even or them either so naturalized to Heathenisme or so diabolized to Turcisme or so superstitionized to Papisme at Judaized unto Leviticall ceremonies that they shall slight their call and so their recovery insomuch that they shall still sleep in the dust of their earthly miserable condition till the common deluge of destruction on Christs enemies sweepe them away with those to whom they adhered And againe of the maine body of them that are awakened even some of them imbracing true religion and the cause of Christ with a false heart and flagging in the pursuance thereof by reason of the then present troubles shall be cast off by the rest of the Church and so end in temporall and at last eternall shame Whiles on the other side the generality of the rest of them that were outwardly called attending upon that outward call till they were inwardly effectually called and so persevering in the saith and cause of Christ shall attaine to a three-fold life First The life of honorable liberty never more to be vassalized to other Nations Secondly The life of a most glorious religious Church-State never more to be scattered Thirdly At the end of their perseverance to the period of the thousand yeares to the life of eternall glory ¶ 5. So that the resurrection as some would call it here meant is not a resurrection to use their word in a proper sence That is it is not a Physicall resurrection viz. of the deceased bodies out of their graves but a metaphoricall resurrection of the living First politicall of their persons from bondage and then spirituall of their souls out of the state of unbeleefe The physicall resurrection of the dead elect Jewes is not till that resurrection of all beleevers which is at the end of these five and forty yeares mentioned vers 11 12. and at the beginning of the thousand yeares As the resurrection of all the wicked is not till the end of the thousand yeares as hath been afore discussed So that as the said thousand years of the RESTITUTION OF ALL THINGS is bounded with two physicall resurrections as hath been afore discussed So this five and forty years of the preparation to that RESTITUTION by stirring up the Jewes to stand for their liberty till they be setled is bounded with two resurrections the first metaphoricall the second physicall of which more after when we come to dispute the time when this RESTITUTION OF ALL THINGS shall begin as is hinted in the residue of this twelfth Chapter of Daniel from the fourth verse to the end § 22 The amplification of the Jewes State in that five and forty yeares is held forth in the third verse in two distinctions First In a distinction of their glory that are then effectually brought in Secondly In a distinction of their graces ¶ 1. The distinction of their glory is that they that be wise shall shine as the BRIGHTNESSE OF THE FIRMAMENT And they that turne many to righteousnesse or justification for
holinesse and the HOUSE OF JACOB shal possess their possessions And the HOUSE OF JACOB shall be a fire and the house of JOSEPH a flame and the house of Esau for stubble and they shall kindle in them and devoure them And they of the South shall possesse the mount of Esau and they of the plaine the Philistims and they shall possess the fields of Ephraim and the fields of SAMARIA and Benjamin shall possess Gilead And the Captivity of this Host of the children of ISRAEL shall possess that of the Canaanites even unto Zarephath and the captivity of JERUSALEM which is in Sepharad shall possess the Cities of the South And Saviours shall come upon mount Zion to judge the mount of Esau and the Kingdomes shall be the Lords In which words we have such a character of the future happy state of the Church on earth harmoniously and beautifully wreathed and inter-woven of Jewes and Gentiles converted unto Christ as yet never was but still lies upon the engagement of Gods infallible truth to be fulfilled For on the Gentiles part here expressed under so many names they are not all to be destroyed but possessed with a mixed cohabitation of Jews according to the aforesaid place of Amos with which is our present collation this of Obadiah that there shall bee a REMNANT of Edom and a REMNANT for so the grammer of the word carries it of all the Heathen among whom and by whom the name of God shall be called upon And on the Jewes part both the Kingdome of Judah now as Judah and Benjamin are called 1 King 11.13 and ch 12.20 because of the mixture of their territories as the Geneva notes well give the reason and also the Kingdome of Israel must bee here understood as sharers in the spirituall salvation and outward happinesse here so laboriously inculcated else why doth the Prophet use one while such comprehensions in words as the house of Jacob and that twise and the house of Joseph Another while such distinctions and discriminations in terms as the captivity of the host of the CHILDREN OF ISRAEL and the captivity of JERUSALEM plainly enough setting forth the two Tribes the ten Tribes and generally the learned agree that both are here understood though severally they fix the footing of their interpretations Oecolampadius saith on ver 20. Duplices facit captivitates c. that is the Prophet makes two captivities For he gives to Israel the space towards the North and then he gives to them that were of Jerusalem that is to the Tribe of Judah and Benjamin that tract which is towards Egypt Mercer hath it over and over that in the 19. verse of this Obadiah is touched the State of Judah and in the 20 verse the State of Israel Hierom saith the house of Jacob signifies Judah and the house of Joseph the ten Tribes And Ephraim the son of Joseph out of which Tribe was the Regality of Samaria intimates that the two Kingdoms were to be again coupled or re-united for the devastation of the Edomites that is as t is generally agreed among the learned both Jewes and Christians those that are incorrigible Antichristian enemies of the Kingdom of the Lord Jesus And then that which is added in the close as the corenis of this glorious internal and externall salvation of all these to be saved that Saviours in the plurall shall come upon mount Zion to judge the enemies and the Kingdome shall be the Lords is of that strength and torrent that it bears downe afore it all limitations of the meaning to their return from Babylon or the incarnation of THE SAVIOUR CHRIST whose then was the Kingdome in kind no otherwise then it was formerly when he ruled the world by his power and his Church by his Word and Spirit whereas this close THE Kingdome shall be the Lords must intend that it shall be answerable to the description from the seventeenth verse downward viz. a most holy Kingdome and withall a most visible outwardly large and glorious Kingdome and that on earth all corporall incurable Antichristian enemies sensibly falling before it Which is not only my opinion and sence of these words Mercer presents to us Ex Lyr. commenting on this Prophet thus much Odium Esau in Jacob in semine perseveravit c. that is the hatred of Esau against Iacob continued in the very seed therefore the overthrow of them is foretold Isa 21.34 Ier. 49. Ezek. 35. Amos 1. Mal. 1. This Prophet doth excellently handle and is wholly in this That as Christ is the Son of Abraham and of Israel and that after the flesh and therefore all indued with the spirit are his Brethren and belong to the seed of Abraham and of Israel so all false brethren that is ANTICHRISTS and Hypocrites belong to the seed of Esau Unto these agrees and suites whatsoever thou here readest against the Edomites Obadiahs Prophecy is smal in bulk great in sence comprehending many things in a few words He prophesieth in the behalfe of Israel against Edom prophesying the subversion of the Edomites and the GLORY of the true Israel the Church of Christ and that he alone shall reigne He saith that on mount Sion shall be deliverance and salvation which are more perfectly fulfilled according to the letter in the Church collected of all the faithfull then in mount Zion because the state of mount Zion continued but for a time but the Church abides for ever which shall be wee are confident more eminently famous in the very land of Israel when Israel in the LAST TIME SHAL RECEIVE CHRIST And their possessing their possessions or that they shall possess those that possessed them as he renders it shall he saith come to passe with illustrious glory after the LAST CONVERSION OF ISRAEL It is some-how fulfilled daily in the Elect overcoming their enemies with invincible patience But it is to be fulfilled more sublimely and gloriously in the judgement when the wicked shal openly before all be judged of the Elect. In speciall the house of Joseph is named albeit it is contained under the house of Iacob least for their worshipping of Calves and their long captivity it should be deemed as rejected Ioseph and Ephraim of which Tribe was Ieroboam are the ten Tribes whose captivity say the Hebrewes is not yet discharged But as it is said in the end of the Prophet Amos in the LAST TIME ISRAEL SHALL BE CONVERTED There are they which by Esau understand the Gentiles and by Israel the faithfull whom I contradict not There were of the Tribe of Iudah and Benjamin among the Apostles But who of the Tribe of Ephraim and Ioseph were among them is uncertaine But they on whom this Prophesie must be fulfilled must be of all Israel converted and the house of Iacob shall be a fire Who can deny this yet to bee fulfilled hereafter Apparently it shall be fulfilled when the world shall be judged For t is impossible that this should be fulfilled seeing as
taken away thy judgement he hath cast out THINE ENEMY The King of ISRAEL is in the midst of thee even the LORD you shall not see EVILL ANY MORE Vers 19. Behold at that time I WIL UNDOE ALL THAT AFFLICT THEE and will save her that halteth and gather her that was driven out and I will get them a praise and fame in every Land where they have been put to shame Thus you see the full extent and intent of the text insomuch as never to this day can be found a capacious and adequate space of place and time wherein to lodge the fulfilling thereof and therfore waites for its turne to be performed by our God that cannot lye before the ultimate Day of Doome See for this in the first place what others hint I may say afore they are aware because the streame of their opinion runs a contrary way Doctor Mayer thus I will turne to the people a pure Language intimating the conversion of the Gentiles but least when Judgements should come upon all peoples by Nebuchadnezzar they should despaire of any such worke to be wrought among them he saith My determination is to gather the Nations to poure out mine indignation upon them as meaning that great destructions should BEFORE THIS passe through all Countries by the Chaldes then by the Persians after that by the Grecians and finally by the Romans last of all which should the conversion of the Nations to the Gospel follow Thus he Now the destructions by the Romans is not yet at an end that Empire so much of it as is left still making great destructions both spirituall and temporall in Spaine France Portugall Germany Italy c. and much more the three Hornes of the Turkish dominions broken off from that Roman enslaving the fifth part * See the account cast up afore in Sect. 40. S. 2. P. 2. or thereabout of all the world and therefore by Doctor Mayers words this generall conversion of the Gentiles is not yet come so as to convert them as he carries on the sence that are beyond the river of Ethiopia c. Calvin and our New Annotations say that This Prophesie is extended unto the time of the Gospel when not only the Gentiles shall come into the Church but also the Jewes shall returne into their owne Country that they may make one BODY with the converted Gentiles Thus they Which when it hath been ever fulfilled since the time of the Gospel let them prove that will undertake to assert it for we shall by and by give many strong reasons to the contrary and therefore according to their supposition or grant this is yet to be fulfilled Alapide saith Christ took away their pride mentioned vers 11. when having overthrowne their materiall Temple by Titus and the Romans he erected his Church in Sion transferring beleevers from that Judaicall Temple unto the Church in which as in a Schoole of humility hee teacheth the Jewes lowlinesse of minde and humbly together with the Gentiles to submit to the grace of Christ Now when ever since the overthrow of the Temple by Titus the Romane which was about forty years after the Passion of Christ did the Lord Christ erect a Church in Zion and translated the beleeving JEWES and GENTILES into it teaching the Jewes there lowlinesse of minde and together with the Gentiles humbly to submit to the grace of Christ Surely as in the thirteenth of the Acts we have it in the generall asserted from History of Divine authority that the Jewes generally refused the Gospel whereupon it was transferred to the Gentiles and there it hath continued according to Rom. 11. downe to these times leaving the Jewes in blindnesse so we have it illustrated by particulars from all the most famous Histories and Chronologies that long after Titus his ruining of the Temple the Jewes persisted in their Leviticall Sacrifices offered in the City upon the rubbish of the Temple untill Adrians overthrow of the City and his expelling the Jewes thence in the yeare after Christs Incarnation one hundred thirty foure And againe for many yeares after that being thence expulsed they persisted in Jewish sacrificing at Mamre where formerly God appeared to Abraham and so continued untill Constantine the Great who began to bee sole Emperour about the yeare of Christ three hundred and twelve overthrew their Altar there and built in the roome a Church-place of worship for the Christians And after that Julian the Apostata encouraged the Jewes out of his hatred to the Christians to rebuild the Temple of Salomon in the yeare of Christ saith Bucholcerus three hundred sixty three God wonderfully destroyed their worke by fire from Heaven And from that time to this they have been seen and heard in all Countries where they are permitted their Synagogues to worship God after the manner of the Jewish Liturgy in singing the Psalmes of David according to our Hebrew Text and reading the Law and the Prophets with tripudiations c. and doe professe as I have had it by Letters from their learned Rabbins that they hope to be saved by the Law of Moses all which doe sufficiently demonstrate that they are not yet translated into the Church erected in Sion since Titus his devastation of Salomons Temple so that this Scripture of Zephanie remaines yet to be fulfilled which I make thus to appeare ¶ 1. Observe how many Parties are here mentioned that must have a share in the fulfilling of this Prophesie when ever it be fulfilled viz. First The Gentiles ver 9. Secondly the two Tribes of the Jewes called Juda expressed in the words Zion and Jerusalem ver 14. 16. Thirdly The ten Tribes of the Jewes called by their name Israel ver 14. but all these three parties have not yet joyntly shared in the mercies prophesied to them in this Text therefore it remaines yet to be fulfilled ¶ 2. Observe the parts or things to be shared among those Parties viz. conversion unto the true God congregating of them into a christian Church and destruction of all that hate them as you have heard Now when did the Gentiles the people of Judah and the Tribes of Israel ever joyntly injoy these three mercies For ¶ 3. Observe all these must at the great time of fulfilling them be extant at once together for though in the discusse I distinguished them into parts according to their nature and sence yet the Prophet according to place and order of sentences did interweave and windingly wreath them one within another to the intent that no man might separate what God had joyned together but might behold them as a goodly Coine that though there be a distinction of the parts of the impressions upon it yet all make but one Image of Caesar All those parts are but the severall sculptures of one and the same entire character of the glorious time of the Church yet before the end of the world for hitherto the said three parties never enjoyed the afore-mentioned three parts
Problems and whose punctuall determination doth not concerne the essentials of our salvation to allow every man his modest liberty ingenuously to follow his owne light SECT I. Elias Reusnerus Leorinus his Account § 1 HAving touched this afore Chapter 2. and elsewhere I shall now present it in briefe Rome saith he * El. Reus Leorin in I sagog Hist De Antich Infant ad Ann. Chr. 410. having been Conqueresse and Mistresse of the world being now in the yeer of Christ 410. taken and spoyled by Alarick King of Goths according to Socrat. l. 7. cap. 10. from which time her Authority being much diminished she is exposed to the like depredation by the Vandals Heruls and Longobards and others of the German Countries c. from this declining of the Roman Empire HE THAT WITHHOLDETH 2 Thess 2. verse 6. being removed is the time of the SON OF PERDITION to begin Rightly therefore is here fixed the beginning of the Angelical two and forty months of the Kingdome of the seven headed beast with his ten Hornes Rev. 13. borrowing great power from the infernall Dragon and belching out horrid blasphemies against God that is the Roman Papacy c. The end of these two and forty months will fall into the Yeer of Christ 1670. § 2 So that by this account of Reusner Antichrist will bee downe within these twenty yeers and something lesse even as much lesse as more then 1650. is past SECT II. Mr. Ephraim Huet his Account § 1 THe taking away of the daily Sacrifice and the placing of the desolating abomination saith he * Ephr. Huet in his Paraphr Analys Com. on Dan. Chap. 12.11 having demonstratively confuted other Interpretations is to be applied to the action of our Lord who by his death did put away all Jewish Sacrifices and also by an Army of Idolaters did destroy Jerusalem placing Idolaters therein who after also did set up their Idolatries True it is our Lord did jure viz. in right destroy all sacrifices by his owne Sacrifice being the fulnesse of all their shadows but facto that is actually after his death divers yeers and by divers steps and degrees For after the sacking of Jerusalem by Titus * Who also destroyed the Temple according to the generall vote of the learned Historians and Chronologers therein fulfilling Christs Prophesie Math. 24.1 c. according to the judgement of most learned Divines the Jewes yet inhabited the City not yet demolished and continued their superstitions with great both power and zeale For first Afterwards in the Reigne of Adrian the Roman Emperour the Jews rebelled upon this quarrel The Emperour had built and dedicated a Temple in Jerusalem to Jupiter Olympius the which the Jewes stomaching made head and in the end were overcome by the Emperour and dispersed and the City named Aelia and he gave it into the possession of the Gentiles Secondly Yet did they continue their old superstitions in the Country so that whereas there was an Altar built under the Oake Mamre where the Angels appeared to Abraham and the Merchants that came to the Faires were forced to sacrifice thereon otherwise Traffick was denied them Constantine the Great demolished the Altar and built there a Church for Christians Thirdly and lastly in the dayes of Julian the Apostate and professed enemy of Christians in contempt of the Christian faith he gave licence to the Jews to build the Temple and to renue their Jewish worships Yea so large was their patent that all were interdicted any let or stoppage and the charges of this service to be allowed out of the publicke stocke Upon which grant they attempted the building of the Temple not wholly razed downe afore wherein they were affronted by a speciall hand of God A fearfull Earthquake in the night destroyed all their works and all their tools were consumed by a sudden fire * Ammianus Marcellinus in his History of the life of Jul. l. 23. c. 1 saith That certain fearful flaming balls of fire issuing forth neer unto the foundations and making many terrible assaults consumed sundry times the workmen and made the place unaccessable and by reason that this element still gave the repulse the enterprize was given over Socrates Scholast in his Hist 3. Book Chap. 20. according to the Greek but 27. according to the English adds that there came fire from Heaven that burned their Tools c. so that they were forced to desist from their worke In which their blinde zeale they were affronted by that zealous Bishop of Jerusalem Cyril who admonished them of this Prophesie and after no disswasion would avail he openly professed That now the time was come which our Lord foretold that there should not be left one stone upon another which should not be cast down which accordingly came to passe that night by the immediate hand of God in this earthquake and fire Now understand we the utter actual abolishing of the Jewish sacrifices to be here intended and not the time of the Lords sacrifice for that the daily sacrifice continued long after and also the abominable Idolaters were not placed in Jerusalem untill their dispersion by Adrian And if liberty of conjecture be granted I should thinke that as Jupiter Olympius with his Greekish worshippers is called the desolating abomination Chap. 11. verse 31. So the Romans are here an Army of abominables for their returne to the same Idol whose Temple Adrian built and whose Idolatries the Romans embraced as being amongst them the chiefe and father God The beginning of this One thousand two hundred and ninety yeers being at the final remove of the Jewish sacrifices fell out under the reigne of Julian Thus Mr. Huet § 2 But then he mistakes about the yeer of Julians reign For he puts the utter ceasing of the daily sacrifice in the yeer of Christ 360. Whence three Errots will follow ¶ 1 That Julian was not as he supposeth sole Emperor at that time but after that he began his reign as sole Emperor viz. in the yeer of Christ 361 saith Helvicus 362 saith Dr. Holland in his Chronol on Ammianus 363 saith Dr. Alstedius 365 saith the Translator of Eusebius ¶ 2 That however it was divers yeers after Julians beginning to reigne that the dayly sacrifice ceased by the aforesaid miraculous obstacle they that account least put it in the Yeer of Christ 363. * So Dr. Holland ibid. Helvicus in his Inden Chronolog others more of which presently ¶ 3 If we grant this ceasing of the dayly sacrifice in manner as aforesaid to have been fulfilled in the yeer of Christ 360. Then if we adde 1290. the time of the expiration of the whole is past and so the call of the Jews should be past which experience decries § 3 Therefore we must if we will make any benefit of that computation of one thousand two hundred and ninety yeers in Daniel follow low those Chronologers and Historians who remove that ceasing of the daily
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
indure for ever Psal 136. v. 4. v. 13 14 15 in bringing them to the land of promise Lastly The Lords Supper doth not onely in the elements typifie our spiritual nourishment and cherishment by Christ but in the posture of sitting signifies our reigning and judging with Christ the whole earth as ruling and judging is oft expressed in Scripture by sitting Mat. 19.28 Rev. 4.4 Rev. 20.4 even as in Luke 22.29 30. Eating and drinking at a table with Christ is put as a signe of a Kingdome and sitting on seats or thrones a signe of judicature § 6 The summe of this Section is that there shall come so many out of the loynes of Abraham both of Jewes and Gentiles to whom God will be their God and blesse them over the face of the whole earth in the seed of Abraham making them partakers of the righteousnesse of faith c. as is afore more largely enumerated that the generality of the whole world shall become beleevers and be the governou of the entire universe All which must be fulfilled as sure as God cannot lie § 7 But these things in all those promises aforesaid have never yet been fulfilled The ten Tribes carried away by Salmanazar remaine still scattered among the Heathen not having received if ever they heard of the word of faith the Gospel of Christ And the two Tribes of Juda and Benjamin do not to this day acknowledge the New Testament The Turkes Arabians Hagarens Tartarians Persians Indians c. have no acquaintance with Christ and salvation We see not yet all Nations under the Stars numerous as the sands of the sea blessed in the seed of Abraham viz. in Christ converted to the faith Some inhabitants of a few spots of ground are called Christians but the most and mightiest Imperialties or dominions know not Christ Wee see not yet Ephraims posterity according to Gen. 48.19 afore quoted to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulnesse of the Gentiles or to come in as the fulnesse of the Gentiles which phrase the Apostle exactly keeping Rom. 11.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the fulnesse of the Gentiles come in and so all Israel to be saved interprets it of the conversion of the world of Iewes and Gentiles to faith in Christ But alas for the posterity of Ephraim they are not delivered from their captivity temporall or spiritual to this day Nor is one Kingdome of ten over the whole world converted unto the faith Nor is Iosephs posterity blessed according to Gen. 49.26 to the utmost bounds of the everlasting Hils that is saith learned Ainsworth over the face of the whole earth Nor have the Hebrews since the Apostle wrote to them that Epistle so named attained any Country or City that is heavenly or built by God being not converted to this day as fit for any better condition on earth or in heaven And they must be in a better spiritual condition on Earth according to the tenour of all the Scriptures afore they can be received into Heaven Of which more after especially when we come to discusse the 4. Chap. of this Epistle to the Hebrews § 8 Nor can these things be fulfilled at the last general judgement being every way inconsistent with that time being no time then of conversion or dominion of men but of confusion of the wicked and the subjection of all the good yea of Christ himselfe as Christ to God who then is to be all in all as we have oft minded out of 1. Cor. 15.28 SECT VI. Wherein the Prophesie in Numb 24.16 to 25 is discussed as proof of the generall Position Numb 24. v. 16. He hath said or he assuredly saith which heard the words or oracles of God and knew the knowledge of the most High which saw the vision of the Almighty falling into a trance but having his eyes open Verse 17. I shall see him but not now I shall behold him but not nigh There shall come a STAR out of lacob and a Scepter shall arise out of Israel and shall smite or smite thorow the corners or Princes of Moab and shall destroy Heb. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall unwall all the children of Sheth Verse 18. And Edom shall be a possession Seir also shall be a possession for his enemies and Israel shall doe valiantly Verse 19. Out of Iacob shal come he that shall have dominion and shall destroy him that remaineth of the City Verse 20. And when he looked on Amalek he took up his parable and said Amalek was the first of the Nations †That is the first of the Nation warred against Israel Exod. 17. but his latter end shall be that hee perish for ever Verse 21. And he looked on the Kenites and tooke up his parable and said Strong is thy dwelling place and thou puttest thy nest in a rock Verse 22. Neverthelesse the Kenite Heb. Kain * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be wasted untill Ashur shall carry thee away captive Verse 23. And he took up his parable and said Alas who shall live when God doth this ** The Geneva Notes say Some read Oh who shall not perish when the encâ—â—y that is ANTICHRIST shall set himself up as God Verse 24. And ships shall come from the coasts of Chitim and shal afflict Ashur and shall afflict Eber and he shall perish for ever § 1 IT will be a faire Preface to what we are to infer from these words to our purpose if in the first place wee give you the exposition of the Verses above quoted in the words of the Hebrews Targum Talmud and Rabbins and of the Greek Septuagint The man that spake this was Balaam but set downe by Moses as a most sure Prophesie and therefore shews us what a full manifestation he had from God of this Prophesie verse 16. It is not unusuall with God sometimes for extraordinary ends to reveale some particular Prophesies to some men at some certaine juncture of time for a present occasion whiles such men are unregenerate So to Caiphas Joh. 11.49 50 51. So to the Sibyls of whom afore in the first Book in the large quotations of Lactantius I say not that God gives them the spirit of Prophesie but that God dictated to them some particular Prophesies as of this Balaam it is said the Lord met him and gave him a charge what he should say and so he was enforced by the power of divine providence to blesse instead of cursing And of this Prophesie we have some touches and phrases repeated in the New Testament 2 Pet. 1.19 Until the day-star arise Rev. 22.16 I Jesus c. am the root of David c. and the bright and morning star yea and some of this Prophesie is punctually fulfilled in the Old Testament so long since as Davids time as wee shall see after § 2 The matter of the Prophesie is very considerable to our businesse if we understand it aright wherein the Hebrews admirably assist for of them
in this fourth Chapter doth yet remaine and to the people of God A Sabbatisme signifies a rest upon a seventh most likely as Jude also hints ver 14. in the seventh and last Age of the world and its remaining signifieth it is yet to be fulfilled and to all the people of God that is both Jewes and Gentiles And further to explaine this Sabbatisme the Apostle mindes them that they had injoyed a Sabbatisme every seventh day which was a rest principally upon account of immediatnesse to their bodies though with it a spirituall rest out of which weekly seventh was formed their Pette-Jubile of the seventh yeares rest and their Great Jubile of the seven times seven yeares viz. beginning at the end of the forty ninth yeare and their yet longer rest in Canaan which also was a kinde of Sabbatisme for they divided the Land of Canaan in the * So Bucholcerus in his Ind. Chronolog fiftieth Jubile from the Creation Anno mundi 2500. which was a Jubile of Jubiles and when they returned out of Babylon where they had been seventy yeares it was about the seventieth Jubile from the Creation Now saith the Apostle to the Hebrewes in effect thus You must have a Sabbatisme a Sabatticall rest that must meetly correspond with those former rests of the seventh day and of that in Canaan and of the Sevenths therein enjoyed and so to be a corporall rest and on earth as the others were You have had the seventh dayes rest ever since the Creation as God on the first seventh having finished his Workes rested and you have had your sevenths of rest in Canaan First your seventh yeare then secondly your Jubilean seven-seventh Thirdly your seventieth Jubilean of seven sevens and yet there is another Sabbatisme or Septenary rest still remaining Now what Sabbatisme Septenary or seventh of rest can we finde out beside those aforesaid but the seventh thousand of yeares that is the last thousand yeares of the world before the ultimate generall Judgement This the Rabbins R. Ketina R. David Kimchi R. Schelomo c. assert with one consent grounding themselves upon the Scriptures their words in summe are these As every seventh yeare is a yeare of release so the seventh thousand of yeares of the world is the time of the release of the world according to the ninety second Psalme ver 1. or Title c. A Psalme for the Sabbath Day c. And Psalme 90. ver 4. A thousand yeares in thy sight are but as yesterday And ver 15. Make us glad according to the dayes wherein thou hast afflicted us and the yeares wherein we have seene evil And indeed since their desolation destroying their Temple then the City and at last making their daily Sacrifice to cease unto the time of Rabbi David Kimchi Rabbi Mosche Kimchi Rabbi Schimschon Rabbenu Mosche Rabbi Mosche Ben-Tafon R. Meir R. Menahem R. Schem-Toff R. Izhac R. Mordechai Rabbenu Ascher that wrote upon the Talmud Rabbi Aharon Rabbenu Jaaiof and severall others is about a thousand yeares What these Rabbies say of this Sabbatisme see after upon Isa 2. And to settle the Jewes more fully in their expectation of this Sabbatisme the Apostle calls them off from their former Sabbatismes both the lesser of weekes and of the greater in Canaan according to the Prophet Micha chap. 2. ver 10. which was in Hezekiahs time being a time of great prosperity in Canaan Micha 1.1 Arise yee and depart for this is not your rest because marke the reason it is polluted c. which intimates that Micha as well as Paul in their Prophesies looked at the rest that shall be unpolluted as it is said Revel 21. in the new earth shall be no uncleane thing For sutable to the Prophet Micha our Apostle in this fourth to the Hebrewes ver 10. saith That in the great Sabbatisme on earth we shall cease from our worke as God did from his In words it is in the past time but in the intent and meaning it is in future as if he should say When any man hath entred into his rest or shall have entred into his rest Pareus saith the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Aorist put for at least the present but the connexion of the context both before behind is clearly for the future For in ver 9. it is there remaineth yet a rest and in the eleventh verse Let us labour therefore to enter into that rest 1. Lest any man fail of it Now for our owne workes sinnes are most properly our owne workes because saith Pareus they are done by us and not approved of God so that then we Sabbatismum eum agere incipimus quando apeccatis cessamus that is then we doe act this Sabbatisme when we cease from sin which the Prophet well confirmes Isa 58.13 and chap. 65.2 where he calls sins and sinning a doing or finding our OWNE pleasure a doing our OWNE wayes a speaking our OWNE words a watching after our OWNE thoughts For sins are not as bodily labours or afflictions either commanded of God or commended of God or intended for the service and glory of God Now when we shall enter into the rest we speake of in the new earth we cease from these our owne workes of sinning for into that state no uncleane thing shall enter Revel 21. therefore we though Beleevers are not yet entred into Pauls Sabbatisme because we doe not yet totally cease from those our workes 5 ¶ Object But it seemes by the third verse of this fourth Chapter to the Hebrewes that a Spirituall rest is understood in this Chapter and such as into which every Beleever at his first beleeving doth presently enter for saith the Apostle there We which have beleeved doe enter into his rest To this Pareus saith well Answ Nondum ingressi sumus sed ingredimur ut suit versu tertio Par. in 4. ad Heb. ver 10. we have not yet entred into his rest but we doe as ver 3. meaning the future we shall for so immediatly followes the proofe of a rest yet remaining into which all Beleevers shall enter and therefore Theophylact renders it in the future so also the old Latine from whence Learned men conceive that so it was in the ancient Greek Copy according to which that Latine Translation was made and the Arabian Translation is in the future and so is Hutters Hebrew Translation It is true that by faith we presently enter into the rest of Justification of our persons Rom. 5.1 and into the rest of expectation or hope of possession of glory Rom. 5. ver 2. But all this will not serve to take in all the sence of the Apostle in this of Heb. 4.3 because immediatly in that very third verse the Apostle falls upon a proofe of a rest touching which the Hebrewes were not yet satified and setled in their mindes though of ultimate glory they doubted not I say of a rest yet remaining and to them that doe
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
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
viall saith Mr. Mede shall be poured out upon the great River Euphrates that being dryed up a passage may be prepared for new Enemies of the Beast to come from the East that is for the Israelites to bee wonderfully converted to the pure faith and worship of Christ and now seekers for the Kingdom promised many ages since That I may take these Kings to come from the East to bee the Jewes two things serve for it First That this is the last viall save one in the time whereof therefore the Jewes must be converted if at all or else must be destroyed with the rest of the enemies of Christ among whom they remaine in that great day of universall Revenge and Judgement which the next viall shall bring upon them Both which viz. of non-conversion or generall destruction are flat against all the tenour of Scripture Secondly That place of Isaiah chap. 11. ver 15 16. whence this of the sixt viall is borrowed moveth mee thereunto And the Lord will destroy or rather render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like as the Lord hath destroyed the tongue of the Egyptian Sea And rather so he shall lift up his hand upon the river Targum the River Euphrates in the strength of his spirit and shall smite it in the seven streams so that men may passe over dry-shod And there shall be a way for the remnant of my people which shall be left by the Assyrians a plaine marke Euphrates is understood as it was in that day wherein he ascended up from the Land of Egypt a good justification of that translation of the words in the first clause Parallel to which place is that of Zech. 10.10 11. Which the Chalde renders thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. And even as I brought them out of the land of Egypt so will I gather together their captivity from Assyria and I will bring them backe to the land of Gilead and of my sanctuary and it shall not be sufficient for them And miracles and the marvelous great workes of God shall be wrought for them even as they were wrought for their fathers when they passed through the sea and they shall see the vengeance on their enemies c. So the Chal. But what shal we say that Euphrates is whose waters shal be dried up mystical Babylon shal also have her Euphrates as wel as ☞ that ancient Babylon the Turkish Empire which shal be the obstacle of those new enemies from the East and on that part the ONLY DEFENCE OF THE BEAST Neither will such understanding of Euphrates be without example of Isaiah himselfe who chap. 8.7 by the like parable of Euphrates hath expressed the Army of the Assyrians bordering upon the same River The Lord shall bring upon them or cause to come against them that is against the Syrians and the Israelites the waters of THE or THAT River so Euphrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency or emphasie is wont to be called strong and many the Kings of Assyria and all his glory Targum his army c. compare Jer. 47.2 3. Behold waters rise up out of the North and shall be an overflowing flood shal overflow the land and all that is therein the City and them that dwel therein then the men shall cry and all the Inhabitants of the land shal howle at the noise of the stamping of the hoofes of his strong horses at the rushing of his chariots c. where evidently by the waters of the north are understood the Armies of the north Why therfore should not this Euphrates of the vials by the same reason be understood of the Turks being no less borderers upon Euphrates before their over-flowing then the Assyrians the Inhabitants of the same Tract To this it maketh not a little that the losing of that great Army of Horse-men long stayed at that GREAT RIVER EUPHRATES Rev. 9.15 signifies the Turks thence to over-run the Roman Empire as the series of the Trumpets and the apt truth of the matter demonstrate Therefore by the sixt viall this Euphrataean deluge shall be dried up Plainly according to that which is said Revel chap. 11. that next after that overthrow of the City which shall come to passe in a great Earth-quake agreeing to the fift viall the second woe shall be past that is the plague of the sixt Trumpet But by what meanes that 's to come to passe and by what Authors whether by the Jewes themselves which haply Ezekiel intimateth chapter 38. and 39. who shall possesse the holy Land again or by some intestine discord fitly to goe before the returne of these or haply both but in order and one after another or by some other cause we cannot certainly say What ever it bee this let being removed it is said A WAY of going to some place is prepared for these new Christians from the East and that as it seemeth to make an expedition against the Beast to the ruine of whom all the Vials serve From whence otherwise or wherefore from this drying up should so great a trembling and fear at an instant assail the worshippers of the Beast yea even the Devils themselves as it seemeth that it should minister occasion for so horrible and unheard-of a preparation for war as is here described unless they with their whole diabolical band should fear all extremity by the coming of these new Kings of the East Now this Armageddon mentioned in this 16. of Revel v. 16. of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HAR MEGIDDON that is The mountain mountainous places or downs as we said of Megiddon was the place where good King Josiah was slain whence Jeremiah takes the rise and beginning of his Lamentations as the ante-scene to the ensuing captivity 2 Chro. 35.22 23 24 25 26 27. Where though it be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MEGIDDO yet because in Zach. 12.11 it is written in the Hebrew as above viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HAR MEGIDDON and so in the Greek even in that 2 Chron. 35.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore the Apostle writes it Armageddon The mountainous part adjoyning to the valley By all Saint John intimating That God will yet before the ultimate general judgement give the Churches enemies as they come forth to oppose her a notable overthrow in some notorious eminent place For it is most incongruous with the last general judgement to speak of a particular place wherein the grand enemies of the Church shall be destroyed for her deliverance even as it is not disagreeable to Joels close who concludes upon that destruction at the valley of Jehoshaphat that Judah and Jerusalem may have a quiet and lasting habitation Thus of the places in Joel SECT XLII NExt we come to the Prophet Amos. wherein we shall touch but one place viz. The ninth and last Chapter v. 11 12 13 14 15. viz. The five last verses parallelled and compared with Obadiah V. 17 c. to the
be raised incorruptible viz. never to dye any more and we shall be CHANGED viz. all in the same moment ¶ 3 This glorious state of all things on earth yet to come is as a creation in regard of parts That as the whole creation is in Gen. 1. distinguished into six dayes worke so this New creation shall be perfected though not in that successive order of time but rather as I conceive at once in all those things that are enumerated to bee the workmanship of the six dayes workes You had the opinion of the Rabbins in this afore * In 4 Book 4 Chap. 3 Sect. 6 Pat. f. 428. Mine is this First For light answerable to the extraordinary LIGHT created on the first day for the Sunne and Starres were not extant till the fourth day The light of the Church at this time shall be a supernatural light above any created light according to Isa 60.19 The Sunne and Moon shall be no more light but THE LORD shall be unto thee an EVERLASTING LIGHT Sutable to St. Johns Vision and Prophesie Rev. 21.23 The City had no need of the Sunne or of the Moon for the GLORY of GOD did lighten it and the LAMB is the light thereof For it God shall be the Churches Sunne Psal 84.11 as he is likewise light it selfe 1 John 1.5 yea dwels in unspeakable light 1 Tim. 6.16 And Christ is prophesied to be the Sunne arising on the Church Malach. 4.2 That he comes as the Apostle saith 2 Thess 2.8 with a brightnesse yea as Christ himselfe promiseth his comming shall be as lightning shineing from the East to the West yea with GREAT GLORY Matth. 24. verse 27. and verse 30. then will their speciall presence or manfestation be a transcendent light to the Church which must be supernatural far above any created either that which was made the first day or after contracted upon the fourth day into the body of the Sunne as the waters extant the first day were couched into the Channels of the seas on the third day For both these were created But the light of the Church now shall be elucidations and emanations from the Deity overcomming and as it were drowning the glory of the Sunne c. And therefore though the Sunne and the Moon and Stars that now receive their light from the Sunne shall in that New creation be extant existing in their Orbs yet they shall not be there to give light to the Church Both these are distinctly mentioned in both the fore-quoted places Isa 60.19 The Sunne shall be no more thy LIGHT by day neither for brightnesse shall the Moon give LIGHT unto thee Observe it is not said they shall not exist they shall not be but they shall not be for the light of the Church Just so Rev. 21.23 it is not said the being of the Sunne and Moon shall bee nulled or annihilated but there shall be no NEED of the Sunne nor of the Moon to SHINE in New Jerusalem And the reason is because God and the Lamb shall lighten it and be the light and glory thereof So that though according to the creation of the Sunne and Moon and Stars in the fourth day those lights with the rest of the universe shall bee perfected in this New creation Isa 30.26 The light of the Moon shall be as the light of the Sunne and the light of the Sunne sevenfold as the light of seven dayes in the day the Lord bindeth up the breach of his people yet not used for a light to the Church at that glorious time For then there shall be no nights and dayes as is intimated in that 60. of Isa verse 19. afore quoted mark it well The Sunne shall be no more thy light by DAY c. but the Lord shall be unto thee an EVERLASTING light i. e. perpetuall without interruptions by vicissitudes of nights succeeding the dayes and for ever But it is expresse in Rev. 21.25 St. John having said as afore quoted in the 23. verse There shall be no need of the Sunne neither of the Moon he addes in this 25. verse The gates of the New Jerusalem shall not be shut at all by day for there shall bee NO NIGHT THERE And if we should suppose that the motion of the heavenly orbs and all the planets and fixed Stars which is the onely cause of night should cease at this glorious time of REST seeing that all motion as saith the Philosopher truly is for rest which these heavenly bodies never had since their creation whiles the Plants have had theirs in the Winter the Sonnes of men in the night on the seventh day and in the grave the Wilde-beasts in the day c. And it is recorded as the most glorious time when the Sunn and Moon stood still Josh 10.12 13 14. There was no day like that before it or since that And if we should conceive that it is not contrary to that text of Isa 30.26 The light of the Moon shall be as the light of the Sun and the light of the Sunne sevefold greater c. to understand it as well if not rather of the extension of those bodies of light then of the intension of their beams of light their very bodies being called lights Gen. 1. And the sevenfold intensivenesse and strength of the beams might be an affliction and so the little globe of the earth would not be of bulke to interpose and eclipse the sight and prospect of any Starre from view and looking upon the rest especially on the magnified dimension of the body of the Sunne so that there should be a continued natural light round the world yet all these should be but for a comely ornament not a naturall concernment to the Church because the paramount presence and elucidation of God and the Lamb should be their light sutable to their paramount condition swallowing up as it were all other glories as the said text of Isa 60.19 Rev. 21.23 hold forth So that as the world began in the first Creation with an extraordinary light so at the end of this world in the New creation there shall be a supernatural light And thus of the state of it in regard of light in parallel with the first and fourth dayes worke in the first Creation Secondly As on the second day was created the Firmament as our Translators render it following the Greeke alias the Expanse according to the Hebrew that is at least the whole element of the ayre so in this New creation it shall be re-created anew that is perfected that there shall be no noysome fumes or vapours or any other noxious exhalations fiery or watery c. to cause sicknesse death it selfe being now swallowed up in victory 1 Cor. 15. And all sorrows removed Rev. 21.4 And the aire shall not be an habitation for devils over the Church as formerly for which he was called the Prince of the ayre Eph. 2.2 But the devill shall be chained up Rev. 20.2 and every unclean