Jewes shall bee life from the dead But this is spoken peculiarly of the JEWES and of their RESTITUTION to the Church-glory on earth of which wee treat as well as of their conversion as divers pious learned conceive Nor doth the Apostle here use the word RESURRECTION much lesse FIRST RESURRECTION I am also at a great losse how Regeneration can handsomely be cloathed with the relation of a Resurrection or living again according to Scripture-phrase For there an unregenerate man is called a dead man and sinne a death and a state of non-conversion in sinne a lying dead intrespasses and sinnes Ephes 2. And so in a due and just opposition the Apostle calls Conversion and Regeneration a Quickning a Rising a Raising a Life but not a Quickning again a Rising or Raising againe For an unregenerate man was not alive afore in relation to any spirituals which are the things wee and the Apostle speake of The word AGAINE in living againe rising againe according to Scripture and reason usually import a returning to the same kinde of life as was afore The Scripture saith of man in generall when wrought upon by the Word and Spirit that he is Re-generated let the learned heed the Greek I say Re-generated because it alludes to his first estate of glorious generation in innocent Adam in the Booke of Genesis as the Greeks call it But it doth not say that the Regenerating of an unregenerate manis his raising or rising againe or his resurrection because a man unregenerated whiles so was never alive spiritually till regenerated he was never raised afore from his fall till raised by conversion Innocent Adam had no infused grace but onely created perfection of nature 6. But if some will have these things to seeme sleight in their eyes let us see what may bee further added intreating the Reader all along this Treatise to take mee all together to look with a generall view upon the whole Arch of the Architecture in which if there bee some lesser and weaker slates or stones there are others stronger and bigger I am imperfect whiles in this world and so is the Reader too yet this must not discourage or prejudice us from building up one another with increase of knowledge in generall or of this particular point touching the Saints first resurrection in a bodily rising againe at the beginning of the aforesaid thousand yeers called here their LIVING i. e. AGAINE meaning their bodily living againe after they had laine in the grave a long time For consider this Text that as this is spoken to the Saints as well as the rest of the book Revel 1.14 So it is spoken of the Saints as wee saw before in their severall characters in our first Chapter and second Parag. Therefore these were regenerated already long since to whom this first Resurrection is applied v. 5. v. 6. For so the words cleerly depend notwithstanding any appearance to the contrary by the late invention of verses And they lived and reigned with Christ a thousand yeers then it comes in as a Parenthesis but the rest of the dead lived not againe untill the thousand yeers were finished then it followes This is the first resurrection Blessed holy is he that hath part in the first resurrection For what good coherence could this make to say The rest of the dead lived not againe until the thousand yeers were finished that is as the objecters interpret were not regenerated This is the first resurrection I say what concinne and apt coherence could this bee unlesse wee will dreame that the rest of the dead were regenerated at the end of the thousand yeers when comes the generall judgement v. 12. Therefore this word First-resurrection can no way relate to regeneration by the Word and Spirit Plainly therefore to mee this Text gives a distinct sound That as the rest of the dead lived not againe till the last resurrection at the end of the thousand yeers so the Saints lived again at the First resurrection at the beginning of the thousand yeers 7. It is likewise further considerable that the Jewes are to have a great share in this MILLENARIE life this booke being full of Representations Prophesies and Promises quoted out of the Old Testament made there to them yea and John Chap. 16. mentions that Euphrates is to bee dryed up as relating to their the Turkish Antichrist to fall and they to bee restored and therefore though John wrote in the Gentile Greek language the Churches Song for her Restauration and the destruction of her enemies is set forth to bee in Hebrew foure or five times in six verses together Rev. 19.1 c. Alleluja and Alleluja Amen Now as the Restauration of the Jewes is mainly looked at all along in all the Scriptures that concerne the glory of the universall Church on earth so it is spoken of as a further and greater thing then the conversion of their particular persons namely the dry bones must live and become a mighty Host or Army-multitude and the two dry stickes of Judah and Israel shall grow into one as ingrafted Sciences into a stocke and become one Nation gathered from all quarters of the world into one body Ezek. 37. And MANY of them that sleep in the dust shal awake some to everlasting life and c. Dan. 12.2 which cannot possibly bee understood of the last generall resurrection as wee shall demonstrate after in its proper place And Daniel himselfe at the end of one thousand three hundred thirty and five yeeres after the ceasing of the dayly sacrifice which falls into the time of calling and gathering the Jewes now not far off as after shall bee computed shall stand in the lotte Dan. 12. v. last upon which and the like expressions Paul in the 11. of Rom. v. 15. saith what shall bee the RECEIVING using a more comprehensive word then converting of the Jewes bee but LIFE from the DEAD hee saith not life from death as meaning onely spiritual life but in a fuller phrase according to the Greeke importeth a Resurrection too of the deceased beleevers And then addes v. 26. That there should come out of Zion the DELIVERER and shall turne away iniquity from Jacob the Apostle then looking upon it as a thing to come though Christ had already beene come and gone And speakes it in relation to the saving of the ALL of Israel intimating that the bringing in of the Jewes at the RESURRECTION OF ALL THINGS as the Apostle speaks Act. 3.21 would be a very GREAT and GLORIOUS businesse so as all the world should not choose but behold it with admiration And therefore this share of the Jewes in this MILLENARIE injoyment will not indure that this twentieth of Revelat. vers 4. should bee sleighted off with a metaphoricall glosse 8. For still mee thinkes I see more may bee digged out of this place worthy of consideration 'T is said The rest of the dead lived not againe as in relation to the dead Saints in
rectitudinis Dei de novatione mundi de hostium sub pedibus conculcatione omnia si Apostolo credimus ad secundum Christi advâ—utum referenda sunt Admonitio autem quae 4 primis versiculis cap. 2. haec excipit per parenthelin est legenda versu demum quinto ad propositum redit Apostolus prolixâ—â—s exequitur quae dehumanae naturae supra Angelos prerogativa differuerat Non Aâ—gelis inquit subjeci◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de qua loquimur Sed de quo aliâ—ubi â—estatus est Psalmographus dicens Domine quid est â—omo quod memor es ejus aut â—â—lius hominis quod visitaâ— Modico minoâ—em Angelis fecisti cum gloria honore coronasti cum c. Et paulò post Qui verò modico minor Angelis factus est Jesus id est factus homo qui natura angelica modico inferior est videmus propter mortis perpessionem gloria honore coronatum Confer Phil. 2. v. 7 8 9. Arque baec ni fallor mens Apostoli Mirabiliter autem nostri versum illum sextum capitis primi transferunâ— ut primo Chriâ—â—i â—aventui accommodent trajiciendo nimirum particulam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acsi scriptum esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum scriptum sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cujusmodâ— trajectionis exemplum nusquam uspiam ostendi potest Et praeterea verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeterquam quod cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjungatur futuri significationem habeat cùm sit Aoristus secund us iubjunctivi porro notandum Ps 97. unde testimonium illud de Angelis Christum in secundo adventu adoraturis desumptum est tam apud Septuagiâ—ta quà m vulgatum Interpretem hujusmodi Epigraphe praenotatum esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalmus David quando terra ei restituta est Quid hoc reâ— esse dicemus An Psalmus quo David Messiam in resurrectione celebrabit An quem cecinit postquam ab Absolomo filio pulsus Regno â—estitutus est In Hebraeo hodierno Psalmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Sed LXX aut in suis exemplaribus reperisse aut ex traditione mutuatos addidisse vix dubitandum est ut alios alicubi Psalmorum titulos qui nunc in Hebraeo non extant In versione igitur Anglica v. 6 pro And AGAINE when he bringeth in the first begotten into the world Corrige And when he bringeth AGAIN the first-begotten into the world or shall bring c. Sic v. 8. pro unto the Sonne Malim of the Sonne ut antè v. 7. of the Angels nam eadem sunt verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12. ut apud LXX sunt qui legendum existiment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facili mutatione Et â—ta habet Textus Hebraicus in Psal 102.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latina vulgata versio utrobique mutabis eos Ita quoque in Psalmo legit Irenaeus lib. 4. cap. 6. Ita Tertullianus adv Hermog c. 34. ¶ 1. This was never fulfilled to the Saints since Adams fall they in the generall were never thus crowned Psal 8. ver 5. with glory and honour Their enemies and avengers were never thus stilled Psal 8. v. 2. The could never yet sing this eighth Psalme as a praise for the things done but only in hope it shall be done It is too too apparent before our eyes to this day in the generall state of the universe that the weeds are ready to eat up or choak the corn ¶ 2 And this was not periodically that is totally and finally fulfilled on Adam in innocency For first David pens this Psalme above two thousand eight hundred yeers after as a Psalme of praise for the Saints 2 In Adams innocency there was no enemy and avenger stilled as Psal 8. v. 2. makes mention 3 Adam should seem was a type of things to come in that the Apostle makes the eighth Psalme a Prophesie of future events 4 To Adam in innocency the then present world of the whole universe was not actually subjected his actuall dominion was yet within the Territories of Paradise 5 Much lesse was the inhabitable world to come subjected to him For he soon fell and lost his dominion which is not yet so actually recovered to the Saints but that their enemies are more and mightier then themselves to this day ¶ 3 Therefore the great knot is whether this hath been fulfilled to Christ The Apostle in this second of Hebrews seems to mee to say that the things aforesaid were not in his time fully fulfilled to Christ himselfe For the things to be put under Christs feet is the WORLD yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the INHABITED World yea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inhabited World TO COME viz. that was to come after Paul wrote that And the Apostle doth strongly as Pareus observes urge out of Psal 8. v. 8. the universal particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ALL Thou hast put all things in subjection under his feet for saith he in that he put ALL in subjection under him he left NOTHING that is not put under him But NOW saith the Apostle wee SEE NOT ALL THINGS put under him He appeals saith Pareus to sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But NOW wee doe not YET SEE all things put under him viz. NOW that Christ is ascended we see not all things put under him He is to ascend into Heaven and there sit at Gods right hand UNTILL his enemies be made his footstool Psal 110.1 which our Apostle clearly applies to his ascention after his Passion Heb. 10.11 Which Untill plainly signifies that after his ascention when Paul wrote All things were not put under Christs feet All his enemies were not made his footstoole but the Jewes and Romans still triumphed over his cause all along the story of the Acts and throughout the ten persecutions after that the Arian and since the Papal and Turkish persecution and Tyranny triumph over it What was fulfilled the Apostle freely and fully expresseth viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is exactly to the words and order of them But him that was made a little while * So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be distinguished see the margin of your Bibles a little lower then the Angels we see even Jesus in regard of his suffering of death to be crowned with glory and honour that he by the free grace of God might taste of death for every man As if the Apostle should in length of words have spoken out thus much The world to come is not to be put in subjection to Angels but unto Christ that is the sense of verse 5. but unto Christ the world to come is to bee put in subjection according to the eight Psalme as in the application of it in verse 9. the Apostle expounds it of Christ But this saith he is not yet totally fulfilled all things are not yet put under him onely
be changed in a moment in the twinckling of an eye at the lad Trumpet for it shall sound both the dead shal be raised incorruptible and we shal be changed * So according to the best Greek Copies howbeit the common translation holds forth effectually what we intend Saint John in the Revelation tels us that the last Trumpet is the seventh Trumpet according to the many instances wherein God delights in the number of seven so that six as it is exprest in the Revelation sounded afore this and saith That the last end of all is not till the last Trumpet But there is a great intervall and space within the time of the last Trumpet many things being to be done within that compasse so that at the first beginning of the last Trumpet the enemy so falls that the Kingdomes of THIS world become the Kingdomes of the Lord and of his Christ that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lord his Christ in spight of all enemies and their anger the dead Saints are raised and a reward given to them Revel chap. 11. ver 15 16 17 18. which is a summary preface or a prefaciatory sum to the Catastrophe or upshot of the Revelation to follow unto the end as touching the Saints And in Revel 20. first seven verses is expressed how long this visible Kingdome of Christ on earth shall be and consequently so long is the space of the last Trumpet viz. a thousand yeares But the last end of all the ultimate period shall not be till the last end of the last Trumpet Revel 20. vers 12 c. Now let the Reader compare and consider all that Paul hath spoken in this quotation of and upon the one hundred and tenth Psalme touching the subduing of all things to Christ and the five notes of the time when it must be together with Johns explication and confirmation of Pauls last Trumpet and then let him tell me 1 Whether these things must not of necessity be fulfilled upon the earth 2 Whether these things are not yet to come yet to be fulfilled 3 Whether they must not be fulfilled afore the ultimate end of all when Christ resignes up his Kingdome to the Father 7 ¶ But there is yet one quotation more of this hundred and tenth Psalme insisted upon by the Apostle which gives us further light in Heb. 10. ver 11 12 13. Every Priest saith he standeth daily in ministring and offering oftentimes the same sacrifice which can never take away sin but this man after he had offered one sacrifice for sinnes SATE DOWNE ON THE RIGHT HAND OF GOD FROM HENCE-FORTH EXPECTING TILL HIS ENEMIES BE MADE HIS FOOT-STOOL c. Two things are here at first sight evident before our eyes viz. 1. That the Apostle quotes the words of the one hundred and tenth Psalme And 2. That the Apostle applyes them to explaine the eminency of Christs Priesthood above the Leviticall in that the Leviticall Priests offered daily Christ but once they oftentimes the same Sacrifice he only once they tooke not away sinnes he did they stood as Servants he sate downe as Lord according to Psal 110. ver 1. Now observe how this suits to our purpose For it is expresse here that Christ did effectually attaine to reigne spiritually in overcoming Sinne and Satan witnessed in making perfect attonement for the sinnes of all that are sanctified and his overcoming death the wages of sinne And the Divel the Gaoler of death by his Resurrection Ascension and Assession at the right hand of God whereby in regard of the place he got above all his enemies And yet for all this to that very houre that the Apostle wrote this Christs enemies were not made his footstoole But saith he still there he sits from THENCEFORTH EXPECTING TIL his enemies be made his footstool as he doth to this day Plainly signifying that Christ must have another-gates Regiment and Government another manner or degree of subduing his enemies then that Which can be no other then a sensible visible subduing of them Which as we on earth expect so he in heaven saith the Apostle sits continually expecting the same For his enemies on earth continuing his enemies under that notion so to be subdued are never subject to him spiritually And further as the Apostle minds us Christ expects that further subduing of his enemies upon his Fathers promise made to him Psa 110. Now at the ultimate day of judgment there is no more subduing of any thing to Christ seeing then Christ layes down all and he the same himself is subject 1 Cor. 15. Therfore this being yet unfulfilled must be performed afore that day and according to the sense of the 110 Psalm of which all this while we have spoken but upon the first verse There are divers other passages more in this Psalme that much concurre to and explaine our point 8 ¶ Verse 2. The Lord shall send the rod of thy STRENGTH out of Zion Rule thou in the MIDST OF THINE ENEMIES Mr. Ainsworth and our New Annotationists parallel this with Psal 2. And withall assert that the Jewish Expositors generally doe acknowledge the second Psalme to be concerning the Messias and infer if that then there is as much reason for this Now as in Psal 2. it is said Christ shall rule his enemies with a ROD OF IRON and breake them incorrigible as a Potters vessel even so in this Psalme it is said the Rod of Christs STRENGTH * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of authority or power which I should wonder if any dare to restraine to meer spirituall efficacy especially if we heedfully observe that which follows Rule thou as with that Rod * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middest of thine enemies Now tell me how doth Christ rule spiritually in the middest of his enemies And if you grant with us that a sensible corporal rule must be here admitted then cast about and consider that Christ hath no rule at the ultimate day of judgement 1. Cor. 15. And before that to this day Christ hath not so ruled amidst his enemies in most Nations Therefore it is yet to come afore the ultimate day of judgement Verse 3. Thy people shall be willing or Voluntaries in the day of thy power or Armie as Ainsworth asserts Now Peter assures us that the great day of Christ is a thousand yeers 2 Pet. 3. And wee must of necessity yeeld that this day of power must signifie a distinct determinated time and then to be measured out when Christs power shall most eminently appeare above any former appearance Now whether we take this in a spiritual sense of acting grace after conversion or in an Ecclesiastical as our Annotationists that Christs people shall be assembled unto his Church whose increase shall be as it follows so abundant and wonderful as the drops of the dew falling from the womb of the morning or in a corporal sense that men shall bee willing to pull downe Christs
in opposition to both sorts of evils immediately afore recounted viz. not only to false Doctrines but to cruell persecutions and therefore a corporal as well as a spiritual salvation must be here meant and these to be performed on earth viz. in the inhabited world just where the Gospel preached converted them and where they endured to the end And unto which Christ doth gloriously appear FROM heaven ver 30 c. to make up the splendor of that state on earth we here speak of Now all these things cannot be fulfilled at the ultimate generall judgement nor are they hitherto fulfilled and therefore they remaine yet to be fulfilled which Mr. Mede solidly amplifies on Jer. 10. ver 11. thus Hitherto saith he we have spoken of the accomplishment of this prophecy for so much as is already past now let us see what that is which we expect as yet to come for though in regard of former times when Ethnicisme was so large and the worshipers of the living God so small a scantling the extent of the Church be now at this day a goodly and large portion of the world yet if we consider the number of Nations yet Pagans or not Christians it will seem too scant as yet to be the accomplishment of this and other prophecies concerning the largenesse of Christs Kingdome before the end of the world For one hath well observed that Christianity at this day is not above the sixth part of the knowne world whereas the Mahumetans have a fifth and all the rest are Ethnicks and Pagans So that if we divide the world into thirty parts Christianity is but as five in thirty Mahumetanism as six and Ethnicisme as nineteen and so is Christianity the least part of all and plain Heathenism hath far above the one half of the known world and the better part of the other is also Mahumetans And though Christianity hath been imbraced in former times where now it is not yet is it now spread in those places where in those times it was not And therefore all laid together we may account Christianity at this day as large I think as ever it was since the Apostles time But that this is not that universal Kingdome of Christ that flourishing and glorious estate of the Church which yet we expect hope for my reasons are these First These frequent places of Scripture which intimate that the Lord should subdue all People all Kingdoms all Nations and all the ends of the earth unto himselfe and that all these should one day worship and acknowledge him Psal 22.27 All the ends of the world shall turn unto the Lord and all the kindreds of the nations shall worship before him for the Kingdome is the Lords and he is governor among the Nations And Psal 47. Clap your hands all yee people for the Lord is a great King over all the earth he shall subdue the people under us and the nations under our feete And againe God is King of all the earth and reigneth over the Heathen Psal 66. Make a joyfull noise unto God all yee-lands through the greatness of thy power shall thine enemies submit themselves unto thee aâ— the earth shall worship thee and sing of thee they shall sing unto thy Name The whole Psal 67. which we read every day is as it were a prophecy and prayer for this great kingdome That the way of God may be knowne upon earth and his saving health among all the Nations let the people praise thee O God let all the people praise thee Then shall the earth yeeld her increase c. God shall blesse us and all the ends of the earth shall fear him And Psal 89. All nations whom thou hast made shall come and worship before thee O Lord and shall glorifie thy Name for thou art great and doest wondrous things thou art God alone And Isa 2. which is a prophecy of Christs Kingdome it is said That the Idols the Lord shall utterly abolish or as some read the Idols shall utterly passe away So Esay 54.5 speaking of the amplitude of the Church of the Gentiles Thy Redeemer saith the Prophet the holy one of Israel the God of the whole earth shall be called Certainly this constant stile of universality implies more then this scantling which yet is small being but one of the least parts of the whole earth Secondly The same conclusion may be gathered from 1 Cor. 15.25 26. compared with Heb. 2.8 Christ must reigne saith St. Paul in the first place quoted till he hath put all his enemies under his feet the last enemy which shall be destroyed is death Hence it followes that Christ shall subdue all his enemies whereof the Prince of this world is the cheife before the last rising of the dead for the subduing of death that is the rising of the dead shal not be afore the rest shall be done the vanquishing of death being the last act of Christs reigning which done he shall yeeld up the Kingdome unto his Father In the other place Heb. 2.8 the Apostle speaking of the same thing alleadgeth that of Psal 8. Thou hast put all things in subjection under his feet and then adds for in that he put all in subjection under him But now marke it we see not all things put under him If any say that the Apostle speakes here of the Kingdome of Glory in Heaven and not of the Kingdom of Grace on Earth I reply first out of the former place that he speaks of such a subjection whereof the rising of the dead shall be the last act of all and which shall be before he yeelds up the kingdome to his Father But neither of these can be affirmed of the kingdome of glory but the contrary viz. The rising of the dead is at the beginning and not at the end of the Kingdome of glory and so is also his yeelding up of his kingdom unto his Father Secondly I reply out of this place that the Apostle speaks of that kingdome and subjection of the earth or state of the earth which was to come For so he speaks v. 5. Unto the Angels he hath not put in subjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth or state of the earth which shal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which we speak Here he affirms that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that of whose subjection he meaneth If then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signâ—â—â—s onely the earth ' and the earths inhabitants and is no where in the Scripture otherwise used I cannot see how this place can well beare any other exposition First then to confirme this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the Septuagint renders it whose use of speaking I doubt not but the Apostle followes But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most constantly signifies the habitable earth or the earth with the things that live and dwell therein whence the Septuagint though they commonly render it 〈◊〉 〈◊〉
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
sword and mine hand take hold on judgement I will render vengeance to mine enemies and I will reward them that hate me Ver. 42. I will make mine arrowes drunke with bloud and my sword shal devour flesh and that with the bloud of the slaine and of the captives from the beginning of revenges upon the enemy Ver. 43. Rejoyce O yee Nations or GENTILES as the Apostle renders it Rom. 15.10 with his people for he wil avenge the bloud of his Servants and will render vengeance to his adversaries and will be merciful to HIS LAND and to HIS PEOPLE § 1 THese Sins of the Jewes we have knowne and those Judgements of God viz. their power to be gone and them to see scattered into corners we see to this day but we never saw or heard these Promises fulfilled according to their Tenor here mentioned § 2 First we never knew by Scripture History or Experience that the Nations of the GENTILES rejoyced with the Iewes as sharers in the same generall salvation spiritual and temporall as this Text imports according to the letter here and the spirituall extent in Rom. 15.10 For in Christ or the Apostles time the likeliest time this was not effected A few particular Jews and Proselyte Gentiles in the Acts are as nothing to make up Nations of Gentiles or the generality of the Jews to which comprehensivenesse this Text amounts The two great streams ran crosse in this manner Whiles Christ was on earth nor he or his Disciples preached in the way of the Gentiles but kept close the lost sheep of the house of Israel Matth. 10.5 And when the Gentiles received the Gospel the Jews had refused it Act. 13.45 46. The Jewes generally decryed their Christ with Crucifie him Crucifie him And of the Gentiles no Nation became Christian till after Constantine the Great his time which was above three hundred yeers after Christs incarnation and above two hundred yeers after the death of the last of the Apostles Indeed St. Paul doth in expresse quotation of the 43. vers of this 32. of Deut. in his Ep. to Rom. Chap. 15. v. 10. assert this must be fulfilled that Jewes and Gentiles must rejoyce in the common Gospel-salvation But withall he had told you before Chap. 11. that at that present the generality of the Jewes were under spiritual blindnesse and were so to be till the fulnesse of the Gentiles were come in and so they continue blinde to this very day So that instead of a reciprocal rejoycing in one anothers spirituall salvation they conceive with great indignation us to bee in an errour and we with equal sorrow conceive them to be in an errour And for temporal salvation both Jews and Gentiles were as equally interested in the sorrowful defect thereof in and after the Apostles time both being then under the Heathen Roman slavery and from thence forward were the Gentile Christians bloodily persecuted for three hundred yeers in the ten persecutions and after under the Pope as all the Jewes to this day are either dispersed as a despised people by and among all Nations or under the Turkish slavery the more is the griefe of every good Christian These premised being so apparent the next promise not yet to have been performed viz. of Gods taking a general bloody vengeance on all the enemies of the Jewes according to the many and amplified high expressions in this 32. of Deut. to that sense is of it selfe most manifest For neither the Romans nor the Turks both the grand oppressours of the Jewes for above this sixteen hundred yeers between them are with any signall signe or considerable marke destroyed with a corporall destruction As for the destruct on the enemies of the Jews in the Macchabean warres it doth not in any proportion amount to the elevation and latitude of these Deuteronomian promises Wee know all those Heroick attempts of the Jews were soon squatted flat under after-slavery The Apostle mentions their sore sufferings in those times Heb. 11. latter end Of those warres we may say as in Dan. 11.32 to 36. The people that knew their God did exploits they instructed many in War as well as in Religion yet they fall by the sword And though they are holpen with a little helpe little in time as well as in strength yet they fall And for other victories wherein the Romans having captivated Jerusalem according to Dan. 11.36 the King of the North and South Dan. 11.40 that is the Saracens and Turks come and lead that Captivity captive the Jewes all this while doe but shift and change their oppressours but their oppression is not taken away At the same rate we may value the Holy war as they call it managed by Kings called Christians maintained by a stock gathered first by the order of Templars next of St. John of Jerusalem thirdly of Knights of Malta to beat the Turke and to regaine the holy land for the Turke keeps his footing to this day with inlargements Christian Kings have been so busie in bangling with them of their owne Religion that whiles they divide that grand Blasphemer most insolently reignes as the greatest Monarch now on earth § 4 Therefore wee conclude that this place of Deuteronomy is not fulfilled till that come to passe in Rev. 19.20 21. That when the Beast and the Kings of the earth and their Armies made war against Christ the Beast was taken and with him the false Prophet and cast alive into the lake c. And the remnant were slaine with the sword and the fowles are filled with their flesh So that according to the intent and termes of this Text of Deut. 32. there is an avenging of all the servants of God viz. of Jews and Gentiles and a totall corporall ruine of all their enemies yet to be performed Of which sort of destruction there is none such at the ultimate judgement As it can be of no use to the fulnesse of Iewes and Gentiles if it come not afore therefore they must have it afore that they may as is said afore joyntly rejoyce together in each other SECT IX Wherein is considered the words of Nehemiah Chap. 1. v. 8 9 10 11 For proof of the maine of the general Proposition Nehemiah 1.8 Remember I beseech thee the word that thou commandedst thy servant Moses saying If ye transgresse I wil scatter you abroad among the Nations Verse 9. But if ye returne unto me and keep my Commandments and do them though there were of you cast out to the utmost part of Heaven yet will I gather them from thence and wil bring them into the place that I have chosen to set my name there Verse 10. Now these are thy servants and thy people whom thou hast redeemed by thy great power and by thy strong hand Vers 11. O Lord I beseech thee let now thine eare be attentive to the prayer of thy servant and to the prayer of thy servants who desire to fear thy name and prosper thy servant this
did put to death Christ and persecute the Apostles the Apostles thereupon convert the second Psalme with a part of the eighth Psalme for I suppose there is recorded but the summe into a prayer and doe turne the bent of that their prayer both upon Jews and Gentiles They lift up their voyce to God with one accord and said Lord thou art God which hast made Heaven and Earth and the Sea and all that in them is c. as it is Ps 8. who by the mouth of thy servant David hast said Psal 2. v. 1. c. why did the HEATHEN rage and the PEOPLE imagine vaine things The Kings of the earth stood up and the Rulers were gathered together against the Lord and against his Christ For of a truth against thy holy childe Jesus both HEROD and PONTIUS PILATE with the GENTILES and people of ISRAEL were gathered together for to do c. And now Lord behold their threatnings c. Both which Psalmes are prophetical of our point The eighth Psalme we opened afore and now we shall the second out of both which Psalmes though Luke records the story but briefly onely giving a touch upon the beginning of both the Apostles no doubt urged in their prayer whatsoever was in them pertinent to their desire of the advancing Christ there being farre apter pertinences to that in the sequel of those Psalmes then in the beginnings The summe of their desire is that God according to his promise in Psal 2. Psal 8. would set up the power and glory of Christ unto a predominancy over Jews and Gentiles notwithstanding all their fierce opposition at present And for a testimony that God did allow their application of those Psalms as right and did accept of their prayer grounded thereon hee fils them with the Spirit and shakes the place where they prayed Now this second Psalme is not yet fulfilled not the Apostles prayer upon it fully answered It is true that about forty yeers after Christs death came to passe that great destruction upon the Jewes their Temple City and Country too prophesied by Christ Matth. 24.1 c. And within fewer yeers Herod came to a miserable untimely end Act. 12. as also did Pilate and after him successively two and thirty Roman Emperours as the Ecclesiastical story shews us * M. Fox in his Martyr And about three hundred yeers after the incarnation of Christ Constantine the Great and many of his souldiers being converted unto Christianisme overthrew in battel his Antichristian Colleagues and their Armies that opposed it But Prophesies and Prayers as streams run on in a current still growing greater and greater in accomplishment till they rest in the maine Ocean the fulfilling of the full design of God according to the entire Plat-form God drew forth in the expresse termes of his Promises This Psalm therefore according to that rule was not fully accomplished when the Apostles turned it into a Prayer notwithstanding all the great things that Christ and his Apostles did towards the convincing of Jewes and Romans and converting many For what needed the Apostles to pray for a further fulfilling of that second Psalme if then it had been fulfilled No nor is that Psalme in any full measure fulfilled to this day the Heathen unregenerate Gentiles and the obstinate Jewish people are of the same temper still and tamper the same oppositions against Christ And God hath not hitherto so spoken to them in his wrath and vext them in his sore displeasure as to make them know that he hath set HIS KING upon his holy hill of Sion nor hath he given unto Christ the HEATHEN for his inheritance and the UTMOST PARTS OF THE EARTH for his possession to breake them that are incorrigible with a rod of Iron and to dash them in peeces like a Potters vessell to the making of the Kings and Judges of the earth wise to serve the Lord in feare c. Most Kingdomes are yet meere Heathens and the most of Kingdomes named Christians are Hereticall or disobedient unto Christ and Sion it selfe where Christ will mainly manifest his Kinglinesse is under the Turkish Mahometan Blasphemers as it was under the bloudy Heathen Romans all the time of Christ and his Apostles and the Jewes that are a maine part of his Kingdom are to this day unconverted There must yet come a time when Christs anger must be but kindled and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as a little and yet then must ALL they be happy that trust in Christ Marke accurately There must be a time when Christs anger must be but kindled in comparison of the last Judgement and but as a little time * So the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft applied to time is for degree â—is in kindle in respect of the speedy event of making All them that trust in Christ to be happy Now if you apply this to the time past since the Apostles made their prayer upon this Psalme it is neare one thousand six hundred and twenty years which you cannot call a little time much lesse can you call it a little time from Davids penning of it to this time And if you look forward to the ultimate Iudgement then Christs anger is not only kindled but it is totally on a flame and for ever the fire never goes out So that the fulfilling of this Psalme must be in a time between our present Age and the last Iudgement It must be at a time when Christs anger hath but a little time to be kindled and anon the Trusters in Christ to be blessed which must be when the generation or succession of the wicked opposers of Christ are perished who perishing are not said to be at their journies end at the ultimate end of the world but in the way in some notable way or race they ran in their Generation in opposing Christ as Revel 19. the three last verses These wicked ones must perish and the trusters in Christ be blessed at some notable time of eminent manifestation of Christ as he is Christ and King of Sion which must be before his laying downe of his Mediatorship and power at the end of all I say at some notable time of eminent manifestation of Christ For this phrase in this Psalme THIS DAY HAVE I BEGOTTEN THEE is alwayes applied to such eminent manifestations of Christ the latter still being greater then the former As first in this second Psalme at the declaring the decree and proclaiming Christ to be King conversively of his Church and coercively over all the world of enemies Secondly at Christs resurrection Acts 13.23 and 33. Thirdly in relation to Christs appearance ere long to all the world to set up his visible Kingdome on earth of which we speake 2 ¶ For saith the Apostle Hebr. 1.5 6. unto which of the Angels said he at any time Thou art my SONNE THIS DAY HAVE I BEGOTTEN THEE And againe I will be to him a Father
you see and heare For David is not ascenascended into the heavens but he saith himself THE LORD SAID TO MY LORD SIT THOV ON MY RIGHT HAND UNTIL I MAKE THINE ENEMIES THY FOOTSTOOL therefore let the house of Israel know assuredly that God hath made that same Jesus whom yee have crucified both LORD and THE CHRIST 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For from hence we may boldly conclude the sence of the Apostle that by Christs ascention not only was the Spirit to be poured out as Ephes 4. Joh. 7.39 but the house of Israel must know assuredly that he was there initiated enstalled and entitled to be LORD and THE CHRIST That as before we opened it out of Luke 19.11 Christ went away to heaven to returne and receive a Kingdome So that Christ must have besides his anointing with his Spirituall power another Lordship to subdue all his enemies to be his footstoole and this the house of Israel must know assuredly now after Christs ascention as after his ascention the Apostle there made that application of the one hundred and tenth Psalme But sure enough to this day neither doth the house of Israel know this assuredly nor are his enemies his footstoole but contrariwise Christ in his repute and in his Members and his Gospel is their footstoole 6 ¶ The Apostle carries on this yet further in 1 Cor. 15. ver 24 to ver 29. Then cometh the end when he shall have delivered up the Kingdome to God the Father when he shall have put downe all rule and all authority and all power For he must reigne till he hath put all enemies under his feet The last enemy that shall be destroyed is death For he HATH marke here he useth the past time put all things under his feet but when he saith all things are put under him it is manifested that he is excepted which did put all things under him And WHEN all things SHALL BE SVBDVED UNTO HIM observe now the Apostle speakes in the future time then also shall the Sonne himselfe be subject unto him that put all things under him You see evidently that in the five and twentieth verse are quoted the words of the one hundred and tenth Psalme and in the twenty seventh verse is quoted part of the eighth Psalme which is the reason why the Apostle speakes there in the past time Not that the things were then fulfilled when the Apostle pend that 1 Cor. 15. for presently in the twenty eighth verse he speakes them in the future but because it is in the Hebrew in Psal 8. in the past time alluding to the type of it in Adam Gen. 1.26 c. Howbeit the sence is a Prophesie of things to come that they shall be all subject to Christ as they were to Adam as this our Apostle applyes it Heb. 2. of which afore These things being premised let us now see what the Apostle doth comment in this 1 Cor. 15. upon that one hundred and tenth Psalme First the Apostle layes it downe for a sure Position in the twenty fourth verse that the END OF ALL is not till Christ hath delivered up the Kingdome to God the Father 2. He gives us a signe in the same verse when he will so give up the Kingdome viz. When he hath put downe all authority rule and power 3. The Apostle proves this out of this one hundred and tenth Psalme ver 1. FOR saith the Apostle ver 25. he must reigne till he hath put all enemies under his feet which is all one with making his enemies his footstoole and plainly holds forth to us by this connexion that part of Christs putting downe all authority and power is to put all his enemies under his feet which saith the Apostle must be so universall that all enemies to Christ or his Members as well things as persons must be comprehended even Death it selfe as the last of all the rest 4. That all things were not subdued unto Christ when the Apostle wrote that 1 Cor. 15. for in the twenty eighth verse he speaketh of them as of things to come viz. when all things SHALL BE SVBDVED VNTO HIM Christ had before that about eighteene yeares by-past * Christ ascended about Anno 34. Paul writ his first Epist to the Corinthians about Anno 52. risen and ascended yet notwithstanding the Apostle speakes of putting all his enemies under Christs feet as of a thing yet to come which doth excellently confirme that sence we give of the Apostles words Heb. 2. viz. that Paul and those of his time did not see all things put under Christ or subject to him though they saw him ascend and to be ascended Nor doe we or have we now about one thousand six hundred yeares since that seen all things subject to Christ whereof the Apostle gives us six signes of assurance for saith the Apostle 1 If all things were subject to Christ then the END cometh ver 24. 2. The full end is not till Christ resigne up all viz. the Kingdome and Dominion c. to God ver 24. 3. That before that be done Death must be destroyed as one of the enemies to be put under Christs feet ver 26. By the destroying of death is not only meant a Morall or Spiritual destruction of it that it shall not prejudice our Salvation for so it hath been destroyed to all Beleevers from the beginning of the Promise of Christ revealed to Eve but Physically that there shall be no more death to the godly Revel 21.4 4. That Death is the last enemy that shall be destroyed ver 26. which is fulfilled to the godly at the beginning of the thousand yeares of which we speake when all the Elect deceased shall rise from the dead the wicked deceased not rising till the end of the said thousand yeares as before we have touched and shall be after demonstrated at which time Death shall be removed from those wicked to the end that they with their companions that a little afore made head against Christ in his Saints may receive their finall Judgement But because the Apostle here mentions Death as an enemy to Christs Kingdome for the death temporall or eternall of the wicked is a friend to Christs Kingdome he must of necessity meane the abolishing of corporall death from the Saints which is performed at the beginning of the thousand yeares which placing of Death in the order and relation of the last of the enemies of Christ and his Church doe clearly intimate that many enemies of Christ and his Saints must be destroyed afore that which stood in opposition to this All-glorious and All-peaceable visible Kingdom of Christ on earth And as death is destroyed Physically as wee have shewed so all that submit not to Christ are destroyed Physically that is they cease to be on earth 5. That Death is not destroyed till the last Trumpet ver 51. 52. in that 1 Cor. 15. Behold I shew you a mystery we shall not all sleep but we shal
wall v. 5. Thou shalt bring downe the noise of the strangers as the heat in a dry place even the heat with the shadow of a cloud the branch of the terrible ones shall be brought low v. 6. And in this Mount shall the Lord make to all people a feast of fat things c. v. 7. And the Lord will destroy in this mount the face of the covering cast over all people and the vail that is spread over all nations v. 8. He 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 he shal take away from off all the earth c. v. 9. And it shall be said in that day Lo this is the Lord we have waited for him c. v. 10. In this Mount shall the hand of the Lord rest and Moab shall be trodden down under him as straw to the dunghill v. 11 And he shal spread forth his hands in the midst of them as he that swimmeth c. and shall bring down their pride together with the spoyles of their hands vers 12. and last And the fortresse of the high fort of thy wals shall he bring down and lay low and bring to the ground even to the dust Chap. 26. vers 14. They are dead they shal not live they are deceased they shall not rise c. vers 19. Thy dead men shall live together with my dead body shal they rise awake and sing ye that dwel in the dust c. § 2 This Chapter you see by the connexion with the former is to the same purpose as that former Chapter and its sense is extended to the state of the Church of the New Testament that is yet to come by Apostolical Expositions and applications in all the maine parts of it which are three Viâ—â— 1 The Destruction of the enemâ—â—â— â—f the Church v. 2. amplified more afterwards 2 The Deliverance of the Church v. 4. enlarged more in the rest of the Chapter 3 The joyful state of the Church upon that their deliverance and their joy in it v. 6 7 8 and elsewhere in the Chapter All which three parts are I say by the Apostles carried downe to the state of the New Testament Church never yet fulfilled I will give three Instances The first Instance St. Ioh. in Rev. 7. makes these three parts a state yet to come v. 1 2 3. you have the Destruction of the enemy There were four Angels that had power in their hands to hurt the four quarters of the earth both by sea and land as soon as the servants of God should be sealed Those that were to be hurt were those that had held the servants of God under tribulation v. 14. And those enemies were to be hurt by a storme viz. by the blowing of the four winds upon the sea the earth and the trees v. 2 3. even as the Prophet Isa in that 25 Chap. v. 4. calls the state of the wicked a storme and compares it in their opposition against the godly to a blast of a storme dashed against the wall whose fury the wall stops breaks and scatters so that they are sheltered that stand under it So that plainly here is the destruction of the enemies of the Church prophesied by Iohn in like phrase and formes of speech as were used by the Prophet Isa in that 25. Chapter Next for the deliverance of the Church St. Iohn likewise prophesies of it in that seventh of Rev. in the same figurative speeches as the Prophet had used viz. That the Lord shall be among his people in manner of dwelling v. 15. And his people shall hunger no more nor thirst any more nor shall the same light on them or as it is in the Greek fall upon them that is a way of smiting blasting or scorching or any heat v. 16. For the Lamb which is amidst them shal feed them c. and shal wipe away all tears from their eyes v. 17. To which St. Paul speaking of the resurrection of the Saints which is before the ultimate day of judgement in 1 Cor. 15. as we have and shall demonstrate annexeth this Then shal be brought to passe that saying Death is swallowed up in victory And again the same Apostle Paul speaking of the conversion of the Jewes 2 Cor. 3. as of a thing to come after his time but yet not fulfilled but shal bee fulfilled at the great Restitution of which we speak he useth this expression and gives forth this Prophesie in the 15 and 16 verses of that 2 Cor. 3. But even to this day when Moses is read the vail is upon their hearts Neverthelesse when they shal turn to the Lord the vaile shal be taken away viz. By the presence of the Lord. All which expressions of Iohn and Paul in relation to the Churches deliverance are full to the sense and words of the Prophet in that 25 of Isaiah viz. This is the Lord we have waited for him for in this mountain shall the hand of the Lord rest v. 9 10. whereby to signifie Gods presence amongst his people And shall be a succour to his people from the fury of their enemies as the heat is sheltered off with the shadow of a cloud v. 3 and 4. And he will feed them with a feast of fat things v. 6. And he will destroy the covering cast over all people and the vail that is spread over all Nations v. 7. therefore among the rest that is upon the Jews And v. 8. he will swallow up death in victory according to the words of Paul 1 Cor. 15.54 And chap. 26. of this Prophet v. 19. compared with v. 14. They shall not rise but thy dead men shall rise * Upon this place of Isa 26.14.19 heare what the Hebrew Rabbins the Septuagint the ancient Jews and the ancient Greek and Latine Fathers say and hold R. Solomon saith They shall live that dyed for thy sake bringing in the Prophet as speaking to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is The Royal Regal or Kingly decree went forth from thy face or presence saying MY DEAD BODIES SHAL RISE AGAIN The dead bodies of my people whose bones fell for my sake to them there shall be a resurrection This by way of an Antithesis answers to that v. 14. above written The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 REPHAIM expresse in the Hebrew Text though obmitted I know not why in the English which the Chalde and Jerom render GYANTS SHALL NOT RISE AGAIN but these shall rise againe Thus R. Solomon The REPHAIM be interprets of the WICKED 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are remisse namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who remit or slack their hands from the Law The Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron vivent mortui tui interfecti mei resurgent And that the ancient Iewes did interpret this place of Isaiah touching the resurrection of the dead appears by that Gemara Sanhedrim
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
joyntly together but rather for the most have been visibly to the eye of the whole world under a contrary condition For ¶ 4. Observe the high expressions the God of truth gives forth touching the glory of the state the said parties shall enjoy at the said time when this Prophesie shall be fulfilled viz. That the Peoples or Gentiles shall have pure lips wherewith to call upon the name of the Lord as it is in ver 9. That Israel shall not doe iniquity nor speake lies nor shall a deceitfull tongue be found in their mouth ver 13. That they of Zion and Jerusalem and Israel shall be glad and rejoyce with all their heart ver 14. for it followes ver 15 16 17. the Lord shall so take away their judgements and cast downe their enemies and instead of them he himselfe as King will be so in the midst of them that they shall not see evill any more nor shall their hearts feare nor their hands faint He will be so in the midst of them in his might that he will save them and rejoyce over them with joy and that as with singing and will rest in his love Now did ever these things appeare in the state and condition of the Church either of Jewes or Gentiles since the Babylonish Captivity surely the contrary hath abundantly appeared down to these dayes 1 For their Spirituall or Ecclesiasticall state in relation unto Religion the Gentiles generally have been very wicked and for the most part the more is their sinne intestine enemies to the Jewes And for the Jewes whiles the ten Tribes of Israel were carried away captive the King of Assyria brought men from Babylon and from Cuthah and from Ava and from Hamath and from Sepharvalin and placed them in the Cities of Samaria instead of the Children of Israel 2 King 17.24 of whose returne to their owne Country the Scriptures leave no mention But they tell us that when the two Tribes returned there was a MIXED MVLTITVDE among the Israelites Nehem. 13.3 That there were many that pretended to be Priests who because they could not find their Genealogy were as POLLUTED put from the Priesthood Ezra 2.62 Nehem. 7.64 That the people of Israel and the Priests and the Levites had not separated themselves from the people of the land doing according to their ABOMINATIONS even of the Canaanites Hitties Perezites Jebusites Ammonites Moabites Egyptians and Amorites having taken of their Daughters for themselves and for their Sons c. Ezr. 9.1 2. And though they did repent of this great transgression and promised amendment Ezr. 10.9 c. Yet they are again greatly guilty thereof Neh. 13.23 Further the Scriptures tell us that some of the two Tribes of a slavish spirit stayed in Babylon to be servants in servile basenesse to that King when the generality returned 1 Chro. 4.21 22 23. which Josephus mentions at large And in the time of the Maccabees in the time of Antiochus Epiphanes of the root of the Greeks who began his reigne about the 137th yeare of their Kingdome * Which was in the one hundred seventy third year afore the incarnation of Christ Bucho Ind. Chron. Ad annum mundi 3798. or Empâ—re there went out of Israel wicked men who persuaded many saying let us goe and make a covenant with the Heathen that are round about us for since we departed from them we have had much sorrow So this device pleased them well Then certain of the people were so forward herein that they went to the King who gave them license to doe after the ordinances of the Heathen Whereupon they built a place of exercise at Jerusalem according to the customes of the Heathen and made themselves uncircumcised and forsooke the holy Covenant and joyned themselves to the Heathen and were sold to doe mischeife 1 Maccab. 1.10 11 12 13 14 15. Which corruption in the Jewes religion by the story seems to be voluntary as the Narrative precedes the history of Antiothus his Tyranny Nor was this only for once or a spurt but againe in the second book of Maccabees together with betraying one another and the publick welfare chap. 3 and chap 4. Come we hence to Christs time and there we shall finde at least six Sects of abominable corruptions in matters of Religion viz. Pharisees Sadduces Herodians Assideans Essenes and Gaulonites of whose wicked opinions wee have given you a more particular account afore * Viz. In this chap. Sect. 43. §. 4. P. 2. In the Apostles time the Jewes for the generality were persecuters of them that imbraced Christ and the Gospell as we have it all along the story of the Acts of the Apostles and among the Christians there were Anti-resurrectionists Judaizers wicked Apostataes Idolatrous and prophane Balaamites and Nicolaitans c. as the Epistles of the Apostles and of Christ to the seven Churches expressely shews us For the two next hundred years after the death of the Apostles was bloody persecution of the Christians over all the Roman Empire About the twelfth year of the fourth Century Constantine the great stanched that blood and settled the Church in peace for the space of about twenty five years viz. till the year three hundred thirty seven at which time Constantine the great dying by and by horrid Arianism and the Arian persecution succeeded And after that Papisme and Turcisme down to our daies So that fâ—om about sixty yeares after Constantines death the Church began according to the vulgar account to be hid in the wildernesse the witnesses to prophesie in sackcloth and the Beast to have power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 11. Rev. 13. And secondly for their civil condition all this while they have been ever under the usurpations successively of the Persians Greeks Romans Saracens or Turkes as we have often repeated So that all that hath been done in matters of salvation or outward deliverance since the returne of the two Tribes from Babylon the ten remaining there and still dispersed have been but as prefaces first-fruits and gleanings in comparison of the full vintage here described ¶ 5. Observe certaine notes and marks that this prophesie is not yet fulfilled First That ver 9. The peoples or Nations shall serve the Lord with one shoulder which in regard of the universality without restriction and the immediate connexion of Gods Suppliants of the Jewes as Calvin argumentatively asserts must signifie the unanimity and conformity of Jewes and Gentiles in general in one way of Gospell worship But alas besides the Jewes perseverance in their Judaisme the Gentiles themselves called Christians doe not harmonize into one consent and practice but are at too vast a difference in their Papisme Lutheranisme Socinianisme Calvinisme Episcopacy Presbytery c. Secondly That in ver 10. the calling of the Jews from beyond the river of Ethiopia which is not yet done the people of Judah but especially they of Israel remaining dispersed into the utmost parts of the earth Thirdly
the Roman to bee the fourth Kingdome that so they might the better maintaine their expectation of the Messiah yet to come because that Kingdome was yet in being I say it was affirmed whosoever first affirmed it without all ground authority or probability the contrary also being easie to be proved viz. that the Jewes were of this opinion before our Saviours time as appears in Jonathan Ben Uziel the Chalde Paraphrast and by the fourth Book of Esdras which whatsoever the authority thereof be is sufficient to prove this being written by a Jew for it is saith Picus the first of their seventy Books of Cabala and before our Saviours comming as appears by many passages of Messiah expected and yet to appeare within foure hundred yeers after that supposed time of Esdras Certainly he that writ it meant no hurt to the Christians as will easily appear to him that reads it and finds the name Jesus and so often mention of the Sonne of God Which I note in case you should rather thinke it written after Christ The ancient mention thereof is by Clemens Alexandrinus Anno 200. CHAP. V. Of the Vote of Christians at least so named concerning the glorious state of things yet to be on earth afore the ultimate judgement Delivered not onely in short passages here and there sprinkled in their Works but in their great Councils and forms of Catechismes for the grounding of people in Religion § 1 TOuching the opinion of some learned Papists in the point now under consideration we gave you some instance afore in the first Book out of Lorinus a learned Papist his quotations of some of his owne Religion And out of learned A lapide though a ranke Papist confessing much of this point in his Commentary on Hos 3. v. 5. as his owne judgement quoting many Fathers c. to countenance his opinion therein adde now out of him on Hos 1. Chapter upon the tenth verse And the number of the children of Israel shall be as he sand of the sea which cannot be measured nor numbred he hath these words Dico ergo c. I say therefore saith A lapide this Prophesie began to be fulfilled by Christ who preached in person both to Jews and Israelites as Matth. 4 15. and after by Philip Peter and John Act. 8. Adde that daily many of Israel shall be converted And at last in the end of the world ALL THE ISRAELITES shall bee converted as saith the Apostle Rom. 11.26 And THEN shall this Prophesie of Hosea be perfectly fulfilled So S. Jerome and Christopherus a Castro And that by Israel must here bee understood as Gentiles so the natural Israelites converted unto Christ is the common exposition of the Fathers and School-men * Ita inquit A Lapid S. Hier. Cyril Ruffinus Haymo Hugo Albertus August l. 22. Contra Faustum cap. 89. saepe alibi Cyprian lib. Testim contra Judaeos cap. 19. Tertul. lib 4 contra Marc. cap. 16. Irenaeus lib. 1 cap. 4 Prosper lib. 2. De vocat Gentium cap. 18. Primas Anselm S. Thom. in Rom. 9. And upon v. 12. And the children of JVDAH and the children of ISRAEL shall be gathered together and appoint themselves one head c. For great shall be the day of Jezreel A lapade hath these words Then the Natural Jews and the Israelites shall be converted unto Christ ** Ita inquit A Lapid S. Hieron Haymo Alber. Vetab Arias a Castro They shall I say saith Alapide be gathered into one Church of Christ By Israel and Judah are fundamentally understood the true Israelites and those of Judah which shall bee converted unto Christ symbolically and mystically the Gentiles tobe coverted unto Christ And touching the great day of Jezreel that is the Day of the Messiah of which the Sibyl sang †Apud Virgil. Eclog. 4. Incipient magni procedere monises Then shall proceed the magnificent months c. As the Platonists called the time of the revolution and return of all things to their pristine or first perfection THE GREAT YEER So Christ brings the GREAT YEER when he repairs and reduceth all things to their primaeve orlinal felicity Again the day of Jezrreel signifies the Arm of God So all these daies of Jezreelare daies and works of the mighty arm of God so Arias And lastly The great day of Jezreel shall be the day of the Resurrection and Judgement So Cyril Adde to these things of Alapide That divers of the Popish Schoolmen viz. Aquinas Scotus and Cajetan hold many things of our Tenet according to Dr. â—rideaux his quotation of them § 2 As for Lutherans beside what Luther hinted in our first Book touching Abel and the Saints bodies after death Note the words of famous L. Osiander upon the twelfth of Daniel touching the computations of the times of Michael Messiah his delivering the Jews I think saith Osiander these yeers will fall in with that time in which the Popedome of Rome shall bodily be overthrown § 3 Out of the better sort of Christians viz. the choice Greâ—k and Latine Fathers and later learned pious Authors I have alleadged so much in our first Book that I shall now adde but some culled and picked flowers out of severall goodly Gardens asore omitted to make up the summe of the conclusion That our Thesis in the main is little lesse then as it were the voyce of the Law of nature in all men ¶ 1 Take in the first place as worthy to carry the colâ—urs Mr. Medes * Diatrib part 4. p. 455 c. p. 485. c. p. 490. c. p. 462. c. summary and pithy account * especially for Antiquity set forth long after I was a good way entred into this work Touching the question of the thousand yeers you may see I have demonstrated them to follow the times of the Beast and of the false Prophet and consequently the time of Antichrist And if the Apocalyps be canonicall Scripture it must needs be granted there is such a time to come or we must deny either Rome which now is to be Babylon or the Beast to be Antichrist or Antichristendome which those who opposed the ancient Chiliasts found so necessary as forced them having no other way to avoid their adversaries directly to deny the Apocalyps to be Scripture nor was it re-admitted till they thought they had found some commodious interpretation of the thousand yeers And yet the Apocalyps hath more humane not to speak of divine authoriy then any other book of the New Testament besides even from the time it was first delivered But we see ☞ what the zeale of opposition can do Justin Martyr alleadged This Dogma of the thousand yeers regnum or Kingdome was the general opinion of all orthodox Christians in the age immediately following the Apostles if Justin Martyr say true of whom see at large in our first Book and none knowne to deny it but Hereticks Irenaeus aâ—leadged See his words at length
certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Formes of Ecclesiastical doctrines according to which all Teachers in the Church were to frame their discourse and direct their opinions Some of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Formes of Ecclesiastical doctrine are recorded by Gelasius Cyzicenus in his Historiâ Actorum Concilii Niceni History of the Acts of the Council of Nice Amongst these there is this Forme for the Doctrine of the state of the Resurrection * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 7.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pâ— 27.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—a 26.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world was made more minute or lesse i.e. imperfecter or viler because of fore-knowledge For God fore-saw that man would sinne Therefore we expect NEW HEAVENS AND A NEW EARTH accrding to the holy Scriptures when shall shine forth the apparition or appearance and Kingdome of the great God and our Saviour Jesus Christ And THEN as Daniel saith Chap. 7.18 The Saints of the most HIGH SHAL TAKE THE KINGDOME and there shal be a pure earth holy a land of the living and not of the dead which David fore seeâ—ng by the eye of faith cryes out Psal 27.13 I beleeve to see the goodnesse of the Lord in the LAND OF THE LIVING A land of the meck and humble For blessed saith Christ Matth. 5.5 are the meek for they shall POSSESSE THE EARTH And the Prophet s aith Isa 26.6 The feet of the meek and the humble shall tread upon it 1. Judge by this notwithstanding fifty yeers opposition how powerfull the Chiliastical party yet was at the time of that Council By some whereof if this Forme were not framed and composed yet was it thus moderated as you see that both parties might accept it every mans interpretation being safe to himselfe as being delivered in the terms and language of Scripture 2 Judge whether in my explication of the state of the Thousand yeers I have not kept within the compasse of this Forme and not swerved one jot there-from This you see was the opiâ—â—on of the whole Orthodox Christian Church in the age immediately following the death of S. John when yet Polycarp and many of the Apostles Disciples were living as Justin Martyr expresly affirmes A Testimony absolute without all comparison to perswade such as rely upon authority and antiquity even as you have seen the same opinion continued throughout the next age following that And therefore it is to be ADMIRED that an opinion once so generally received in the Church should ever have been so cryed down and buried But those times which extinguished this brought other alterations into the Church beside this and perhaps something in lieu of that and relating to it which perhaps few observe that have knowledge enough of the rest namely that this opinion of the FIRST RESURRECTION was the reall ground and mother of prayers for the dead so anciently received in the Church which were then conceived after this manner THAT THEY MAY HAVE THEIR PART IN THE FIRST RESURRECTION See Tertullian who first mentions them The reason was because this having part in the first resurrection was not to be common to all but to be a priviledge to some namely of Martyrs and Consessors equipollent to them if God would so accept them Moreover the beleefe of this Prerogative of Martyrs in the first resurrection was that which made the Christians of those times so joyously desirous of Martyrdome These things will perhaps seem strange but will be found true if examined And yet may not seem so strange to considering minds if they take notice that even so neer to us as in King Edward the sixth his time in comparison of those ancient times though now an antiquity in parallel with later times this our opinion of the glorious state on earth yet to come before the ultimate judgement was given to that age as a Catechismal fundamental King Edward the fixth his Catechisme alleadges for our opinion to be drunk in by all that should receive the true Christian or Protestant Religion For the Author of the Catechisme set forth in that King Edward the fixth his time and by that King authorised May 20. in the last yeer of his reigne explicates the second Petition of the Lords prayer thus Q. How is that Petition Thy Kingdome come to be understood A. Wee aske that his Kingdome may come for as yet we see not all things subject to Christ wee see not how or that the stone is cut out of the mountaine ☞ without humane helpe which BREAKS INTO PEECES AND REDVCETH into NOTHING THE IMAGE DESCRIBED BY DANIEL how or that the onely rocke which is Christ doth POSSESSE AND OBTAINE THE EMPIRE OF THE WHOLE WORLD given him of the Father As yet Antichrist is not slaine whence it is that we desire and pray that at length it may come to passe and be fulfilled and that Christ alone may reigne with his Saints according to the divine promises And that be may live and have dominion in the world according to the decrees of the holy Gospel and not according to the traditions and laws of men and the wils of the TYRANTS of the World God grant saith the Reply of the Questionist that his Kingdome may come most speedily In Mr. Foxe his Martyrologie you shall find in the examination of Mr. Philpot that the Bishops when they came brought this Catechisme with them but what special relation it had to him I know not nor is ought there mentioned about it The Kings Letters before it begin thus Cum brevis explicata c. Whereas a compendious and plain way or forme of Catechisme written by a learnedman was presented unto us we committed the perusal and trial thereof to certain Bishops and other learned men c. And in the same Catechisme concerning the end of the world The Question being put thus The end of the world the sacred Scripture cals the consummation and perfection of the MYSTERY OF CHRIST and the RENOVATION OF ALL THINGS So the Apostle Peter speaks 2 Ep. Chap. 3. We expect new heavens and a new earth according to Gods promise wherein dwels righteousnesse And it seems agreeable to reason that the corruption mutability and sinne to which the whole world is subject should at last cease Now by what means or wayes of circumstances those things shall be brought to passe I desire to know of thee Answ I will declare as well as I can the same Apostle attesting The heavens in manner of a stormy tempest shall passe away and the elements estuating shall be dissolved and the earth and the works therein shall be burnt As if the Apostle should say The world like as wee see in gold shall be wholly purged with fire AND SHALL BEE BROVGHT TO ITS UTMOST PERFECTION which the little world man imitating shall likewise bee freed from corruption and mutation And so for mans sake for whose use the great world was
oft minded you out of 1 Cor. 15.24.28 ¶ 3 To his second proof or proof of proof My Kingdom is not of this world We answer It may be IN the world though not OF the world Compare John 15.19 The Church of Christ then was in the world yet then not of the world 2 Not of the world signifies not in the state of the unregenerate world but now at the time we speak of the world shall be Churched the quality of men shall be pure prime Saints 3 Not of the world to act in a wordly manner viz. to fight with the sword which was the occasion of that speech but shall act in a spiritual glorious manner the Word and Spirit in them the impression of glory on their bodies and the shining of graces in their soules the formidable fall of their former enemies the special manifestation of Christ the gradual harmony within themselves and their high sanctity of conversation shall be enough to make any couch and crouch and seem to be very holy if not so indeed 4 Keep wee to the very termes of the Text John 18. vers 36. namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THAT my Kingdome that is mine is not of THIS SAME world and we shall perceive that they look towards Christs peculiar Kingdome of which wee have treated all this while to bee erected in that world which the Apostle calls in Heb. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THAT even THAT SAME INHABITED or habitable world to come SECT IV. Doctor Prideaux his fourth Argument THe Doctors fourth Argument That the dignity of reigning is not attributed to the Martyrs themselves but onely to their souls which are dignified with the title of the first Resurrection therefore to extend these things to the persons or to any other Resurrection then that from the deadly opinions of Antichrist in which the rest lay dead seems to be far from the scope of the Prophesie Neither do those things move us which are urged of the dissenters viz. that soules are here taken synecdochically for soules and bodyes united and the first Resurrection to signifie the union of the soule with the body because this tropicall speech is exceeding slippery on which to establish an uncertaine opinion nor to bee admitted where no inconvenience follows in keeping to the letter as Augustine admonisheth us § 1 Answer first This dignity of Reigning is attributed to the Martyrs themselves and soul must of necessity signifie the persons and resurrection the union of body and soule For first in verse 4. those words WHICH had not worshipped the Beast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the masculine gender But soules in the feminine Againe The rest of the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 5. are in the masculine in Antithetical opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that were beheaded Furthermore it is said verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lived which signifies they lived againe 1 Because so it signifies Rev. 2.8 Christ was dead and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alive 2 It is spoken in antithesi to that verse 5. of this 20. of Revel The rest of the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived not againe Now the soules of these were never dead according to the Doctors judgement and all that which the Scriptures hold the immortality of the soul Finally observe that the soules of them that were put to death in the ten Persecutions have reigned above a thousand yeers Now the Doctor understands precisely a thousand yeers as we heard afore therefore some reigning of their persons is meant which cannot bee in glory at the ultimate day of judgement where neither the person of Christ reigneth with the Saints nor they with him And the thousand yeers period with the general Resurrection at the ultimate day of judgement Rev. 20.9 c. is confessed by most therefore the reigning of soules a just thousand yeers cannot bee meant many having been martyred ever since Stephen § 2 The second thing we give in answer is That to understand a proper Resurrection is not besides the scope of the Prophesie For first this first Resurrection is prophesied for future v. 6. to those that had long since risen not onely from Idolatry but from sinne in general and sealed it with their bloud or other sufferers 2. The Doctor himselfe in contending for a metaphorical viz. a spiritual resurrection doth therein depart from the letter contrary to his own rule For no absurdity follows by adhering to the letter but will if we forsake it as before we have abundantly proved 3 Those that rose from Antichrists opinions arose not till Antichrist was manifest which the Doctor puts in Anno one thousand yeers after Christ Nor did they arise all at once but in successive ages therefore how do they reign a just thousand yeers in the time of Satans binding according to the Doctors opinion and account aforesaid yea or according to any other account § 3 To the slipperinesse of tropes c. first wee retort it on the Doctors exposition Secondly we have innumerable plain places to that sence of which afore SECT V. Doctor Prideaux his fifth Argument answered THe Doctors fifth Argument is inconsiderable and not worth the time of answering it being from meer authorities of meer men and some of the worser sort viz. Papists and Jesuits holding that the thousand yeers are past Indeed saith Mr. Mede many hope that it is past and so the death of the Witnesses And Papists and Episcopal men are loath we should expect a better time then that under them But we have store of learned godly Authors to oppose the Doctors Author on Rev. 20.4 See Pareus his Confession of all the Fathers p. 1115. And we have the Scriptures as we have shewed to assert that they are yet to come And one Scripture out-weighs all the men of the world Antiquitas sine veritate est vetustas erroris Tertul. SECT VI. The Doctors sixth Argument answered THe sixth and last Argument saith the Doctor heapeth up certaine inconveniencies which lye heavy upon this interpretation judgement or opinion of the Chiliasts ¶ 1 For saith he first it bringeth in another Resurrection of the bodies then that universall one in the ultimate judgement which is besides if not contrary to the Apostles Creed and the doctrine of Paul who delivers that all including himselfe without exception are then at the ultimate day of judgement to bee changed and to put on immortality in the place of mortality which he repeats under a certaine distinction of the first and second Resurrections but to be fulfilled at the sound of the Trumpet of God the Archangel sounding it 1 Cor. 15 16 17. 1 Thess 4 15. So the Doctors first inconvenience To which we answer afore we name any more And first to the first clause of another resurrection of the bodies We answer It brings not in another resurrection of the Saints bodies who rise onely once viz. at the first resurrection Howbeit if
family in heaven and earth is named There is Bethel even where God in special appears which special appearance is in the person of Christ And lastly where ever Christ is with us wee are with him so as that for that time is heaven to us therefore the Apostle Paul desiring a state in the world to come Phil. 1.23 calls it a being with Christ not heaven So that yet still it remaines to bee proved that Christ shall not appear to his people before the ultimate day of judgement or that Christ hath no place of refreshing his people for a time before the ultimate day of judgement but onely the highest heavens after the ultimate day of judgement SECT II. Mr. Baylies second Argument § 1 AS to his accusation of coyning new and false senses to many Scriptures wee say it is a begging of the Question And we retort it For Mr. B. opinion for many generations hath so allegorised upon all the Prophets speaking of the state of the Jewes and of the universal Church to be on earth afore the ultimate day of â—udgement that I confesse I was thereby for a long time kept in the darke so that I could make no use of the Histories and Prophesies of the Old and New Testament in relation to these things but onely here and there by way of morall observations and allusions § 7 But let us heare his Argument Christ sits at the right hand of God till the last day therefore he comes not to reign on earth a 1000 yeers before the last day To which we say that this argument thus far hath been argued and answered in effect in the first argument yet because there are some fresh proofs we are contented againe to answer it and to discusse them And for answer we deny the Antecedent taking the last day in Mr. Bailyes sense for the ultimate day of judgement But if we take the last day for that day in 2 Pet. 3. which shall be a thousand yeers then Mr. Baily concludes nothing against us But Mr. Baily will prove the Antecedent that Christ doth sit at the right hand of the Father till the last day meaning the ultimate day of judgement viz. the evening of our last day For so I suppose he means his proof is his major Proposition in Ps 110.1 Christ sits at the right hand of God till ALL his enemies be made his footstool Whence he assumes this minor But all his enemies are not made his footstool till the last day For till then Satan death and all wicked men are not fully destroyed therefore c. To this major Proposition out of Ps 110.1 Mr. B puts in a word of great consequence to serve his own turne which in divine arguing from a text is very foule play viz. the word ALL. For as it is not in our English Translation so nor is it in the Hebrew text where it is onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thine enemies indefinitly And the Apostle having an infallible spirit to know the mind of the Scriptures quoting this place Heb. 10.13 renders it that Christ sits there expecting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. putting no ALL in But suppose it be said ALL all his enemies this is sufficiently fulfilled when Christ overcomes all all his enemies are so subdued yea visibly in themselves or in their effects that they shall never hurt the Church more which shall come to passe when the Iewes are settled at the beginning of the thousand yeers as many Scriptures afore shewed And to speake according to St. Iohn in the Revelation then as in Chap. 19. Antichrist and all his adherents shall downe then as in Chapter 20. Satan shall downe then as in Chapter 21 Sinne shall downe And for death this is destroyed Chapter 20. For if all the Saints then live and reigne a thousand yeers then is this a state of immortality of their bodies And for the ultimate day of judgement then is not a destroying of death but a reviving of the worst death sc the second death to the worst of men so that the wicked live onely to dye that death Rev. 20.12 to the end It is said that the last enemy of the Saints that is destroyed is death 1 Cor. 11. Because so St. Iohn names the enemes in order First all the wicked Rev. 19. Then the Devill Rev. 20.1 And last of all death v. 4. and all these orderly at the beginning of the thousand yeers at the beginning of the seventh Angels sounding his Trumpet I say at the beginning thereof And to make all our answer plainer When it is said All shall be under Christs feet the meaning is not that all shall be annihilated For after the ultimate day of judgement there shall be viz. in hell sinne and devils and wicked men and the greatest death viz. the second death i. e. eternall condemnation therefore the meaning must bee that all shall be so under Christs feet that they shall no more mischiefe the Church Satan shall not seduce them Sinne shall not touch them Death shall not dissolve them But at the end of the thousand yeers Satan and the hypocrites in the corners of the world shall begin to make an head and this immediately draws downe Christ to the ultimate day of judgement who raiseth all the dead wicked and takes them and the wicked that are then alive and passeth everlasting condemnation upon them Rev. 20.7 to the end of the Chapter SECT III. Mr. Bailyes third Argument § 1 ALL the godly at Christs comming from heaven doe rise immediately to a heavenly glory ergo none of them doe arise to a temporall glory for a thousand yeers upon earth § 2 Answ We might deny that wee call the Argument you call it the consequence because Mr. Baily doth not say to glory in heaven much lesse the highest heaven For their state on earth a thousand yeers is not onely an heavenly glory but the state is called Heaven Rev. 21.1 c. 2 Pet. 3. But that we shall fix our answer upon will be the denying of the Antecedent and expounding of the proof Mr. Baily brings for proof of the Antecedent 1 Cor. Chap. 15. vers 22.1 Thess 4.14 Matth. 25.31 Joh. 6.39.40.44 Heb. 9.28 ¶ 1 To the two first we answered afore For the third place of Matthew it concludes nothing to the said Antecedent For Christ separates the sheep from the goats notably at the beginning of the thousand yeers when the open wicked then alive generally perish Revelation 19. and all the Saints alive are set in a glorious condition Chap. 20. ¶ 2 To the fourth place viz. in Joh. 6.39.40.44 I will raise it up at the last day We answer this doth not infer any thing in behalf of the Antecedent For lo this thousand yeers is truly the last day For as it is in 2 Pet. 3. before it are the last dayes in which men shall say Where is the promise of his comming And it is after said A thousand yeers
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
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
the first Adam that if in a sinfull state his age at a hundred yeers was but as it were youth his whole age amounting to near a thousand yeers how much more shall the Saints by means of the second Adam live a thousand in a sinlesse condition ¶ 2 It may bee congruously made out that the Prophet in this Text intends rather the immortality of the Saints then their mortality thus There shall be no more THENCE an infant of dayes nor an old man that hath not filled his dayes that the childe youth or young man should dye an hundred yeers old OR the sinner an hundred yeers old should be cursed Thus we read the whole verse to the tune or sound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THAT as before we rendred it turning our English but in the latter clause into Or the Hebrew being the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as Mr. Mede saith being like materia prima capable of innumerable forms of significations may well be so rendred here And then the sense will bee this that at that time of the New creation which St. John saith shall be a thousand yeers there shall be neither he that shall naturally dye in his infancy nor he that shall naturally dye in his riper age before he hath made up his full dayes nor he that shall be a sinner whereby his dayes should be violently cut off ¶ 3 If it may better please some they may read it to this sense That at that time and that glorious estate though the old sinner shall be cut off yet no Saint either young or old shall dye at all All these wayes of reading the text in favour of the immortality of the Saints the word THENCE doth much animate and justisie As if the Prophet should say thus out of this New Creation for the duration thereof there shall no such person be found that shall be mortal though all the transgressors the enemies thereof that are without it shall be cut off at its very beginning even as we have largely amplified afore upon sundry occasions But if wee lanch out into the context as wee intimatedly promised afore to wade into the depth of the precedent and subsequent coherence or dependence of this text our reading of the words and rendring of the sense of it for the immortality of Saints will bee made much more perspicuous First it is said in v. 17. Behold I creat new Heavens and a new Earth alluding no doubt to the first Creation of the world in glorious perfection and Adam in innocency who should never have dyed if he had never sinned And the former shall not be remembred viz. for their meannesse by reason of mans sin Nor as it is in the Hebrew ascend upon you That is the imperfections of the former state of things should not touch them when they should attain this New one of the main imperfections of the former state being mortality it being the sad memoriall and effect of dolefull-sin Therefore the removall of this the Prophet must mainly mind 2. It is said in verse 18. Be you glad and rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 age to age or for ever in that I create which cannot consist with death or death with it which quencheth natural joy which every thing hath in its natural being and morall joy which it hath in the injoyment of its well-being 3. It is said in verse 19. I will saith the Lord rejoyce in JERUSALEM and joy in my people and the voyce of weeping shall be NO MORE heard in HER nor the voyce of crying Now if sorrow must be gone that it shall be no more then I thinke there shall be no more death 4. In the 20. verse it self It is strange that according to our English there should be mentioned the death of Saints and not the death of the wicked of whom it is said onely the sinner an hundred yeers old shall be accursed And what doth this Atheistical creature care for that as long as he may live and enjoy his sinfull pleasure on earth therefore according to our reading in the third and lowest sense at ¶ 2 the sense must be that of the Saints nor young nor â—â—old shall be incompleat in their yeers by death but the sinner at an hundred yeers old which is much for him to live shall be accursed that is he shall dye sc be mortal So first The Antithesis Secondly The story of Gen. 2. The curse was In the day thou eatest thereof thou shalt dye i. e. be mortal liable to death And this thing death is that which strikes a dart through the liver of a wicked man The fear of this to him is worse then that of hell For hee seldome fears hell till he sees death If he were sure he should not dye he saith in his heart a pin for hell Fifthly It is said in verse 22. They shall not build and another inhabit which is whiles mortality reignes marke the reason For as the dayes of a tree are the dayes of my people And many sorts of trees live a thousand yeers It is a promise and therefore to be taken in a favourable sense And surely trees in Paradise at least so long lived as Adam once eating of the tree of Life continuing in obedience But at this time is all obedience and here is the tree of life Rev. 21. And sixthly it followes in this 22. verse of this 65. of Isay And mine elect shall LONG injoy the works of their own hands How doe they injoy them long if no longer then heretofore in the reign of mortality It is a promise and a promise is to be interpreted in favour of the Promisee as a Lease in favour of the Lessee All these plainly to mee justifie my reading of this Text to cast out mortality from the Saints And that I may the lesse seem presumptuous and singular in this and withall adde something for illustration give me leave to shew you other famous Translations to the same tune First The Arabick renders this 65. of Isa 20. thus Neither shall there be any more a young man imperfect in age nor an old man that shall not fulfill his time For the young man shall fill up an hundred yeers But the SINNER that after an hundred yeers dyes shall be accursed Observe This Translation casts out mortality from the Saints and applies it to Sinners onely as it were by not regarding the common pointing of the Hebrew by which points oft-times we suffer much as Arcanum punctationis hath abundantly demonstrated 2 The seventy Greek Translators translate much to the same effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Neither shall there be any more one that is not ripe sc in age nor an old man that hath not fulfilled his time For the young man shall bee an hundred yeers old but the sinner that dyes a hundred yeers old shall be also accursed Observe here as on the Arabick 3 The Chaldee Paraphrase also favours our
the Creation of the world and the six thousand yeer of the world will end with the 1655 yeer of our Lord. According to the vulgar supputation of yeers the 1655 yeer of our Lord will be the 5604 yeers since the Creation of the World Unto these adde the yeers which either by the Chronologers have been omitted or made too few or left our viz. First ONE YEER whiles the Flood lasted Secondly SIXTY YEERS untill the birth of Abraham Thirdly TWO HUNDRED AND FIFTEEN YEERS of the sojourning of the Children of Israel IN AEGYPT Fourthly ONE HUNDRED YEERS from their going forth out of Egypt untill the building of the Temple of Solomon Fifthly ELEVEN YEERS of Zedekiah the last King of Judah Sixthly SEVEN YEERES in the times of the Kings of Persia Seventhly TWO YEERS which Scaliger Helvicus and Calvisius doe referre to the supputation of yeers since the Birth of Christ all amounting to three hundred ninety six yeers * He demonstrates these 396 yeers to have been omitted or lessened in our common Account thus ¶ 1 The ONE YEER while the Flood lasted by Gen. 7.11 and Chap. 8. v. 14. according to the supputation of Functius Reusnerus Partilius and other ¶ 2 The SIXTY YEERS untill the birth of Abraham because he was not born in the seventieth yeer of Terah for Terah dyed in Haran Gen. 11.32 when he was 205 yeerold Immediately after the death of Terah Abraham departed out of Haran Gen. 12. v. 4. Act. 7.4 being old 75 yeers From thence it doth follow that Abraham was borne when Terah was old 130 yeers ¶ 3 TWO HUNDRED FIFTEEN YEERS of the sojourning of the children of Israel in Egypt by that in Exod. 12 v. 4c and 41. where we read these words the sojourning of the children of Israel who dwelt in Egypt was 430 yeers which common supputation doth derive from the time of Abrahams calling when he was 75 yeers old Gen. 12.4 in this manner following Untill the birth of Isaack Gen. 21.5.25 Yeers Untill the birth of Jacob Gen. 35.26.65 yeers Jacob was old when he went into Egypt Gen. 47.9.130 yeers Which make up 215 yeers But to say The children of Israel dwelt in Egypt onely 215 yeers is against the clear Text which doth not speak of the Fathers but of the children of Israel not of their pilgrimage but of their sojourning and bondage not without and within Egypt but onely in Egypt Abraham indeed went downe into Egypt Gen. 12.10 but sojourned there not long and was not in any bondage Isaac came not at all into Egypt being forbidden Gen. 26 2. Jacob was 130 yeers old before he went downe into Egypt Gen. 47.9 So that those 430 yeers of the sojourning of the children of Israel who dwelt in Egypt c. afore recited olt of Ex. 12.40 and mentioned also in Gen 15.13 in these words God said unto Abraham Know assuredly that thy seed shall be a stranger in a Land that is not theirs and shall serve them and they shall afflict them 400 yeers must begin their supputation from the 130 yeer of Jacob and his entrance into Egypt unto which must be added 215 yeers ¶ That ONE HUNDRED YEERS from the Israelites going forth out of Egypt untill the building of the Temple of Solomon must be added to the common Account is thus demonstrated Aera vulgaris doth reckon in this period of time 480 yeers according to the letter of the Text 1 King 6.1 But by the book of Judges and other books of Scripture it doth appear that they were about 580 yeers which keeping the Doctors owne words and matter I shall set down in a plainer method and manner thus 1 In the grosser summes thus The Israelites were in the wildernesse sorry yeers Deut. 1.3 Act. 13.18 Joshua was seven yeers in winning and dividing Canaan Josh 14.10 Untill Samuel 450 yeers Act 13.20 Under Samuel and Saul forty yeers Act. 13.21 Under David forty yeers 1 King 2. 〈◊〉 Under Solomon three yeers 1 King 6 1. which six summes make up just 580 yeers 2 In particular summes thus Forty yeers Israel was in the wildernesse under Moses Seven under Joshua as we said afore Eight under Cushan Judg. 3.8 Forty yeers under Othniel v. 11 Eighteeen yeers under Eglon v. 14. Eighty yeers under Ebud v. 30 Twenty under Iabin Iudg. 4.3 Forty yeers under Deborah and Barak Chap. 5.31 Seven yeers under the Midianites Chap 6.1 Forty yeers under Gideon Ch. 8.28 Three yeers under Abimelech Ch. 9.22 Three and twenty yeers under Tola C. 10.2 Two and twenty yeers under Iair v. 3. 18 yeers under the Philistimes Chap. 10.8 Six yeers under Iephtha Chap 12.7 Seven yeers under Ibzan v. 9 Ten yeers under Elon v. 11 Eight yeer under Abdon v. 14 Forty yeers under the Philastines Chap. 13 1 Twenty yeers under Sampson Chap. 16.31 Forty yeers under Eli 1 Sam. 4.18 Forty yeers under Samuel and Saul Act. 13.21 Forty yeers under David 1 King 2.11 Three yeers under Solomon 1 King 6.1 All which four and twenty particular summes make up four hundred and eighty yeers ¶ 5 The ELEVEN YEERS of Zedekiah the last King of Judah that are to be added are thus demonstrated The vulgar supputation is reckoned from the buâ—â—â—ing of the Temple by Solomon to the destruction thereof by Nebuchadnezzar 417 yeers But by this Account 11 yeers wil be unjustly cut off because that vulgar account begins the Captivity of Babylon in the last yeer of Iechoniab who was King immediately afore instead whereof it should upon good ground be referred to the eleventh yeer of Zedekiah at which time the Temple was destroyed Michael Mestlinus quest 7. Chronol pag. 67. c. Reusnerus de supput Annorum mundi pag. 38. Iohan. Piscator in suo Chronol Indice pag. 15. with others ¶ 6 THE SEVEN YEERS in the times of the King of Persia that are omitted by the common Account but to be supplied by true Account are SIX YEERS of Cyrus and ONE YEER of Xerxes the second of which sce Mestlinus Quect Chron. pag. 35.38 ¶ 7 And lastly the TWO YEERS added by Scaliger Calvisius and Helvicus he leaves us to them to demonstrate to us I say adde them to the common Account of five thousand six hundred four to be the age of the World in the 1655 yeer of our Lord and it will be manifest the six thousand yeers since the Creation will expire with the 1655 yeer of our Lord. § 3 Thus wee see this German Doctor who ever hee was deales fairly For as he brings the end of the World nearer then our common Account by Three hundred ninety six yeers so he gives his reasons and Scriptures and his particulars of which he makes up his additionall Account of yeers that are expired of which we that have beleeved the common account were not aware § 4 And although some men may be apt to thinke that he may bring the end of the world nearer then he should yet those men
we see him for the suffering of death crowned with glory and honour which is not a subjection of the INHABITABLE WORLD TO COME unto him much lesse of ALL THINGS therein The Angels are in Heaven as well as he and so in place they as well as hee are above the things below But Christ must have the inhabited world and All things so subject to him and ' under him as they shall not be to Angels So that if we heed the Text and that which followes the Apostle tells us that in one way and sense Christ is exalted above all viz. in his possession of the highest Heaven through sufferings But withall this is in another place then the inhabited world to come viz. the world on earth yet to succeed and upon another account then the precise formall dominion over it viz. to taste of death for every man And it was in prosecution of a designe verse 10. viz. to bring many sonnes to glory not a perfecting of a thing finished viz. of the atchievement and attainment of his absolute dominion on earth over Turkes Jewes Papists and Heathens c. But this must be Christ and his members must have absolute dominion over the world below in that estate of it that is yet to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the habitation of the world is not to be subjected to the Angels Heb. 2. v. 5. They are but the Churches servants It is an estate that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come after Pauls time though Christ had before ascended But it must be subject to MAN and the SONNE OF MAN v. 6. God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made him a little lower and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a little time Christ or Christians were not lower at all then Angels in nature or spirituall condition but onely in outward dominion and state of life Phil. 2. Heb. 2. and that but for a little time till the time of that world to come on earth which must be before the last day of judgement for then is not any subjection of any thing to Saints or Christ but he and so they to lay down all dominion 1 Cor. 15.28 SECT V. Wherein the Promises God made to Abraham Gen. 12.1 2 3. Gen. 15.4 5 6. Gen. 17.1 2 3 4 5 6 7. Gen. 18.18 Gen. 22.18 paralleled with other promises to his posterity Gen. 26.4 Gen. 48.19 v. 26. and with the Apostles explications and applications of those Promises Rom. 4. v. 3. to v. 25. Gal. 3. v. 6. to 17. Heb. 11. v. 8. to 17. are discussed for the cleering of the said generall Position Gen. 12. v. 1. Now the Lord had said unto Abram Get thee out of thy Country c. Verse 2. And I will make of thee a great Nation and I will blesse thee and make thy name great and thou shalt be a blessing Verse 3. And I will blesse them that blesse thee and curse him that curseth thee and in thee all families of the earth shall be blessed Gen. 15. v. 4. Behold the word of the Lord came to Abram saying This shall not be thine heire but he that shall come forth out of thine owne bowels shall be thine heire And he brought him forth abroad and said Look now toward heaven and tell the Starres if thou be able to number them And he said unto him so shall thy seed be Vers 6 And he beleeved in the Lord and he counted it to him for righteousnesse Gen. 17. v. 1. The Lord appeared to Abram and said unto him I am the Almighty God c. Verse 2. And I will make my Covenant between me and thee and will multiply thee exceedingly Verse 3. And God talked with Abram saying Verse 4. As for me behold my Covenant is with thee and thou shalt be a Father of many Nations * In the Heb. it is both in the 4. v. 5. vers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A Father of a MULTITUDE of Nations Neither shall thy name be called any more Abram but thy name shall be Abraham for a Father of many Nations have I made thee * Verse 6. And I will make thee exceeding fruitfull and I will make Nations of thee and KINGS shall come of thee V. 7. And I will establish my Covenant between mee and thee and thy seed after thee in their Generations for an everlasting Covenant Verse 8. And I will give unto thee and thy seed after thee the land wherein thou art a stranger all the land of Canaan for an EVERLASTING possession and I will bee THEIR GOD. Gen 18.18 Abraham shall surely become a great and a mighty Nation and all the Nations of the earth shall be blessed in him Gen. 22. v. 15 16. The Angel of the Lord called to Abraham c. by my selfe have I sworne that in blessing I will blesse thee and in multiplying I will multiply thy seed as the starres of Heaven and as the sand which is upon the Sea-shore and thy seed shall possesse the gates of his enemies ver 18. In thy seed all the Nations of the earth shal be blessed Gen. 26.4 The Lord appeared to Isaac and said I wil make thy seed to multiply as the Stars of Heaven and wil give unto thy seed all these Countries and in thy seed shal all the Nations of the earth bee blessed Gen. 48. ver 19. And his father Jacob refused and said I know it my Sonne I know it that Manasseh is the first borne he also shal become a People and he also shall be great but truly his younger brother Ephraim shall be greater then he and his seed shal become a MVLTITUDE of NATIONS * Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is THE FVLNESSE OF THE GENTILES whence the Apostles phrase Rom. 11.25 The fulnesse of the Gentiles shall come ver 20. And he blessed them in that day saying In thee shal Israel blesse saying God make thee as Ephraim and as Manasseh and he set Ephraim before Manasseh Gen. 49. ver 26. The blessings of thy Father have prevailed above the blessings of my Progenitors unto the utmost bounds of the everlasting hills they shal be on the head of Joseph and upon the crowne of the head c. Rom. 4. ver 11. And Abraham received the signe of Circumcision a seale of the righteousnesse of the faith which he had yet being uncircumcised that he might be the Father of all them that beleeve though they be not circumcised ver 13. For the promise that hee should be the Heire of the world was not to Abraham and his seed through the Law but through the righteousnesse of faith ver 16. Therefore it is of faith that it might be by grace to the end the Promise might be sure to all the the seed not to that only which is of the Law but to that also which is of the faith of Abraham who is the FATHER OF US ALL. ver 17. As it is written I have made thee a father of many