saith that John in the Revelation prophesied that Christians should accomplish that thousand year in Jerusalem Answ. Justin beleeves the resurrection of the body wee deny it not But Justin asserts not two resurrections as some now doe one a thousand years before the other Justin sayes that Jerusalem shall bee re-edified inlarged adorned in such sense as Ezekiel and Esay foretold it is most true A Jerusalem that in Rev. 21.10 Gal 4.26 all the world over shall bee made a place of Gods worship as was the old Jerusalem to the great joy of all people the distinction of Jew and Gentile shall bee taken away and all true Christians shall bee the Israel of God and true Jews and shall have no need of the old Jerusalem How implicitly in Esaies words by Justin cited the thousand years should be pointed at he is quicksighted that can discern No man I think endeavours now to prove the thousand years from that text in Esay It there were any such thing in Esays words Logick now if ever would work it out Further St John sayes not totidem verbis in expresse terms what Iustin alledges but that there shall be a new Ierusalem comming down from heaven not built by man and that the Saints shall reign a thousand years with Christ and I will also grant that this reign should bee in the new Jerusalem But that reign was in the beginning of the Gospels times for a thousand yeers and shall not bee towards the end of the world This Ierusalem is mother of us all of all the Israel of God of all beleeving Iews and Gentiles in all times to the world end and is not limited to old Jerusalems seat and some certain time That kingdom began long since and was such as hath been above shewed not such as the pleaders for the thousand yeers to come describe it Object Divers of the Ancient Fathers besides Iustin Martyr as Ireneus Tertullian Lactantius Nepos and others held the opinion of the thousand yeers reign Austine himself sometime inclined to the same and it seems to bee Ieroms prime Argument against it that it savoured of Judaism to reject this opinion is a neglect of an ancient Tradition of the Church Papias recommended it to the Fathers above they to us Answ. The antiquity of this opinion will be little warrant to the verity of it if wee consider that Ireneus sayes That Papias an Auditor of St. John asserted it whereas Papias himself denies that ever hee saw or heard the Apostles And Eusebius B 3. Histor Eccles. sayes that Papias was too credulous and of shallow judgment and by mis-interpreting Apostolicall expositions led others into errour as Ireneus in this very point and as some conceive in the opinion of Antichrists reign but for three years and an half near the worlds end You see then what a tottering and weak foundation this tradition hath It is granted that Austin had an inclination to like of it but his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} second thoughts made him wisely to abandon those Fathers faulty opinion and to correct his own as for Ierom hee censures the millenary conceit to bee a Iewish {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} fable and so inconsistent with the vision in Apoc. 20. jarring in it self contrary to other Scriptures and unworthy of the Christian faith See Ierom on the life of Papias Hee had therefore Arguments sufficient to confute it Dionysins a learned and judicious Bishop of Alexandria called together the chief abettors of this opinion and argued with them about it three dayes from morning till night and examined Nepos Book in defence thereof whereupon in conclusion his chief opposer yeelded and promised never to teach or so much as to mention the opinion again and all the rest there present submitted to the truth Euseb. Histor. B. 7. Repl. Bee this opinion true or false or whether the Fathers held an errour herein or no to bee of the same minde with the Jews is not alwayes culpable The Rabbins tell us that the seventh millenary is the great day of Judgment That the world shall continue six thousand years and in the seventh thousand bee destroyed with fire and purified and the Lord alone shall bee exalted in that day Esa. 2. that is shall bee King over all the Earth They say that God in this millenary shall break the wicked and that it shall bee a great Sabbath or day of rest Other Rabbins hold that the sixt millenary shall be the day of Judgment Rabbi Elias sayes that the world should continue two thousand yeers before the Law two thousand years under the Law two thousand under Christ See these and other their opinions cited by Mr. Mede on Revel. 20. Answ. No man holds the Jews in all things culpable They are most carefull and vigilant preservers of the originall Hebrew Text intire and uncorrupt so that had not the Jews and Greeks been kept distinct people untill these times the knowledge both of the Hebrew Greek originals had perished by the prevalency of Papistical darknesse See my preface to Cognatio Linguarum The Iews also when they list to speak out shew good skill in the sacred stories Besides many passages in their Talmuds about their rites and customes serve better to open some difficulties in the New Testament then our Latine Commentaries What I attribute to the knowledge lockt up in the Hebrew tongue see in my Book Cognatio Linguarum Posit 9. The Rabbins have many truths but like good corne in much chaffe themselves often times so speake that they will tell you Stultus credit omni verbo it is sillinesse to take all they speak for sad truth Maimonid part 1. chap. 62. Schick Bechin Happer pag. 114. Some truths they hide under Enigmaes and Parables and of them they say I finding a Pomegranat did eat the Kernels and laid by the Rinde P. Galatin 1.7 Yet many such riddles they have not worth the cracking their shell and more like a deafe nut then an wholsome Pomegranat These fall under Pauls prohibition of not giving heed to fables 1 Tim. 1.4 Hee that will prositably peruse them must try all things in them and keep that which is good 1 Thes. 5.21 And whoever will hope to deale soundly with them which would bee a glorious and heavenly work for their conversion must bee able to match and surpasse them as in sound knowledge of the Scripture so in their own tongue and learning as the Apostles and ancient Fathers did the Greeks Herein Mr. Broughton did much and had hee lived longer by good incouragement was both able and willing to have done far more Secondly for the present question observe the Jews jarring opinions Some of them hold the day of judgment the wickeds breaking and the Messias his exalting to bee at the end of the fift millenary which is fully past for I hold the world to be five thousand five hundred seventie one years old in this year
was in Gods place and his Deputy to direct Aaron and the Israelites and David who was Gods shepheard to govern and feed the Jews did {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} perform the best service they could for the bringing the people in those times of the world under them to a more blessed estate in another world Replicat But when the people would have made Christ a King hee did not assent thereunto but went from among them Joh. 9. Answ. The people there out of a sudden apprehension of Christs power who miraculously fed many thousands with five barly loaves and two fishes were not fit instruments nor had a calling to fit them for conferring on Christ so great a dignity Scinditur incertum studia in contrariavulgus is a true and cleare verdict upon them as the schism Joh. 10.19 plainly shews they which to-day would make Christ a King will to morrow depose him if not they some others in a like but contrary heat upon some sleight distaste will doe it Their Hosanna one day their Crucifige soon after shew the mutability of their fancy Secondly had Christ accepted of the kingdom at these few Jews instance this might have been an occasion of a grievous combustion in that seditious and discontented people because the chief Rulers of the Jews consented not thereunto and had much people blindly led by them If the chiefe builders refused the head corner stone and said Wee will not have this man rule over us and further conspired saying Come this is the heire let us kill him Christ who well knew Gods law for the government of that people would not bee made King unlesse hee was orderly called thereunto by the chief Elders and Rulers of their Tribes Thirdly Christ did not deny or publikely gainsay his being made a King but perceiving their intention to take him and make him a king hee withdrew himself and thereby both avoided civill dissention to which that people were too too prone and continued also his humble course of life that as a Lamb hee might come to the slaughter and die for us Hee well knew the time appointed for his humiliation and waited his Fathers good pleasure for his exaltation Fourthly when hee was set as a king upon the holy hill of Sion his purpose was to propagate his kingdom by other courses then suited with these peoples plots and devises Their thoughts and wayes were not Christs thoughts and wayes For his mind was to demonstrate his glorious might and Sovereignty and his Infinite and all-seeing wisdome by means in the worlds eye and humane esteem most unlikely This in his good time he accordingly peformed Object The Saints are said Apoc. 20 to raign with Christ a thouand yeeres this is not yet fulfilled Therefore there shall be hereafter a thousand yeeres of Christs raign in which the Saints shall raign with him on earth For their raign with him in Heaven is everlasting Answ. Obsrve well that 't is no where said that Christs raign on kingdom is of a thousand yeares continuance His kingdom foretold Dan. 7.14 begun long since and continues for ever hee neyer reversed his command of teaching all Nations Ever since that edict people of all Nations and languages have been called to Christianity shewed their faith by their practise and sealed their Testimony such as have been called thereunto by their deaths Secondly for the space of a thousand years after Christs time many were called in severall Nrtions and in every part of that thousand yeeres many lived and raigned with Christ and the true doctrine of the Gospel was held in some good measure untill neare the end of the thousand yeeres at which time there was a declining Mr. Fox Mart. Pres. pag. 5. Then matters grew worse and worse Fox p. 215 vol. 1. Sylvester a Sorcerer about that time held the Popes Chair And Hildebrand soon after appeared to rule not by Gods but by Satans spirit Id. pag. 237. So that soon after these wicked beginnings error and superstition spread very much in the Churches proceedings Quest When then did the thousand years of the Saints raigning with Christ end Tell us the time punctually Answ. As wee cannot design the very year and day of the beginning of Christs famous kingdom Gods setting him up King upon the hill of Sion nor doe wee hold it necessary but onely in generall aver with Scripture that it was begun in Christs life time on Earth So for the end of the thousand yeares of the Saints raigning with Christ wee will not point out the very yeare and day â— but wee say that about a thousand yeers after Christs time Satan being loosed did with the full height of his malice infuse into the Pope and his instruments Pride error and other impieties insomuch that by the Popes power and craft conjoyned the Nations in al the kingdoms of this western part of the world in great measure yeelded to the Popes supreme authority over all Kings to his pretended infallible determinations to many superstitious observances and were led blind fold into a multitude of false and currunt doctrines In this grand Apostasie Christ had faith full servants who saw Romes declining from truth and growth to an height of wickednesse These as the rest of the Saints formerly continued to inhabit the holy City the new Jerusalem though they were assaulted with bloudy and most violent persecution and were extremely oppressed and tyrannized over untill Luthers time Object The Saints are said to reign with Christ the thousand yeares in which Satan is bound Rev. 20. Their reigning with Christ imports more then when it is said that Christ reigns in or with them This their reigning with Christ hath never yet been performed For Christ hath never yet visibly and personally come again to the Earth that they might reign with him as the words import And therefore hereafter he must so come and they reign with him Archer Answ. 1. There is nothing spoken Apoc. 20. which may assure us or indeed give us any the least warrant of Christs personall and visible comming again to reign here on earth If such a matter had been it might much better have been concluded from this Lo I am with you always to the worlds end Matâ—ult Or from Christs walking amidst the golden Candlesticks Rev. 1. that is the Churches of God That hee then did perform and in the same manner which is there meant he will ever do it to the last day These speeches and the like put together would soonerafford which indeed they do not a personall presence of Christ still on earth then any speech Apoc. 20. And 2. where t is said The Saints reign with Christ on earth how can that be more emphaticall and imply more then this Wee shall suffer with Christ Rom 8.19 No man ever hence inferred that Christ must again come down from Heaven that wee may suffer with him In both speeches of reigning with and suffering with Christ
and authority thereby to bind or to loose to acquit or condemn in his name Mat. 16.19 By this means they had a greater power then Earthly Judges who passe judgment onely upon mens bodies liberty and goods But Christ gave the Apostles power to remit and retain sins Joh. 20.23 and tels them that what they hind or loose on earth is bound and loosed in Heaven Mat. 18.18 The Apostles and their successors were good and faithfull Judges and indued with wisdom directing them to kisse the Son Psal. 2. and were not like Pilate and Herod and other Judges who opposed him Thirdly the Apostles for I will not deny them any their just titles were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} rulers under Christ Acts 15.22 For Christ is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Ruler Mat. 2.6 and hath his rule and authority as hee is the great Governour above all feeding his people Israel expressed by this title Hence I suppose the Apostles to bee called Princes in all lands or all the Earth Psal. 45.16 for Christ sent them to all Nations They had their attendants who ministred unto and were directed by them These seeing and imitating the courses taken by the Apostles 1 Cor. 4.17 did work the work of God as the Apostles had done 1 Cor. 16.10 What is said of Paul and Barnabas and others Acts. 15.12 was true also of Peter James Matthias Silas Apollos and the rest they all had rule and authority given them by Christ according to their places And what authority Timothy and Titus had wee read in the Epistles wriâ— unto them The witnesses of Jesus Christ and of his Word who did not worship the Beast nor his image neither took his mark in their foreheads nor in their hands they lived and reigned with Christ and sat on the Thrones spoken of Rev. 20.4 and ordered matters in the Christian Church acccording to the direction of Christ the great ruler of the Church Object Before the famous thousand years and the great and terrible day of Christs conquering his enemies and setting up his kingdom Elias must come Mal. 4.5 and restore all things Mat. 17.11 Now Elias is not yet come nor are all things restored nor could the time of Christs incarnation and preaching bee termed a terrible day for it was a most joyfull day Alsted 54. Therefore Christs kingdom is not yet begun Answ. First Christ who had no guile found in his mouth tels the Disciples plainly That Elias was come before him Mat. 17.12 that is John Baptist in the spirit of Elias The Disciples conceived aright that Christ affirmed the Baptist to bee Elias Why then should any doubt of this truth Dr. Alsted might well have seen a figurative speech here as elswhere hee doth when a new State of the old Babels and Edoms spirit is termed Babel and Edom page 44. 53. Secondly the word Nora in Mal. 4. signifies not a day terrible to affright but a day with all diligent and reverend care to bee looked unto Such a day was it when Christ appeared in the flesh and published the Gospel Acts 2.20 a day of much comfort and joy and therefore Joel 2.31 it is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a glorious day and Nora elswhere is rendred by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} glorious Deut. 20,21 The Lord did for Israel great and glorious things for such they were to Israel at their comming out of Egypt And hence it is that Joreh Elohim is rendred one that fears God Job 1.1 and that Joseph using the same word saith I fear God Gen. 42.18 not that God was terrible to him but that hee had a filiall and religious fear of the divine Majesty And thirdly if you would know how Iohn Baptist restored all things First tell us how all men beleeved that John Baptist was a Prophet in very deed Mark 11. and how all men honâ—â—red Christ Luke 4.15 And if you answer not your selves wee will assay to find you an answer It must needs bee that all in these and the like places admits some restriction and concerning Iohns performance wee find that all things which he spake of Christ were true Joh. 10.41 That hee told the Publicans and Souldiers and other people their duties Luke 3.12 That the Pharisees and Sadduces and all Ierusalem and the Region round about Iordan were baptized by him Mat. 3.5 His doctrine was repentance for remission of sins and hee prepared the way for Christ by whom all flesh should see the salvation of God Luke 3.3 4 5. and many other matters he preached Now I am assured that no man will conceive that all things absolutely were to bee restored by himâ— for then what need would there bee of one greater then hee to come after him It is enough that hee taught such doctrine as set all matters in order according to Gods will for the approach of Christ the Saviour of mankind But 't is replied Saint Augustine and others say That Elias indeed shall come and restore all things that is confirm the Saints vexed with antichrists persecutions So that Malachies prophecy being once fulfilled in Iohn Baptist yet may a second time hereafter bee fulfilled in some worthy instrument of God Alsted p. 54. Answ I acknowledge Saint Augustine to bee in his time an excellent and bright shining light in Gods Church so other Fathers But I beleeve Christs exposition of Malachi to bee undoubtedly true namely that Iohn Baptist was that Elias spoken of by the last Prophet in the Old Testament and to have appeared in the very porch of the New Testament and that Malachies prophecy was by him perfectly fulfilled Yet because Gods dealings are often alike I say that God who sent Enoch to the Church of old declining Noah to the old World Elias to Israel Iohn Baptist to the Iews become wicked may also send some eminent person or persons to the world neare the end there of who shall give warning of Gods comming to his own people and servants in mercy to his enemies in judgment before the last day Object It is promised That all the ends of the Earth shall bee saved and every knee bow to Christ Esa. 45.22 23. and every tongue confesse unto him Rom 14.11 Phil 2.10 That all Israel shall bee saved Rom 11.26 Mic 2.12 But this hath not yet been performed there was never yet an universall conversion of all Nations nor of all Israel therefore Christs kingdom in which this is to bee fulfilled is not yet come or begun Alsted 89. Arch 11. 28. Glimps 28. Answ The word all in many places of Scripture cannot as was above said bee extended to every particular but must be warily limited It is said that Christ healed every disease Mat 4.23 that hee is a light to every man that is born Job 1.9 That Saint Lukes Gospel was written of all things which Christ had done Acts 1.1 whereas so short a book could not
this means hee will make the world continue three thousand three hundred years from Christs time Hee may likewise make the woman Rev 12.6 and 13. fly twise into the wildernesse because there her flight is twise mentioned In this way I think Mr. Brightman will walk without company Sixthly Concerning the Turks Mr. Medes opinion is more probable first that their dominion began when Tangolipex was made King in the year one thousand fifty seven not in the year one thousand three hundred as sales Mr. Brightman Secondly that from the year one thousand fifty seven count three hundred ninety six years moe which come to the year one thousand foure hundred fifty three and then in this very year the Turks took Constantinople and rose to greater might and not began to fall as Mr. Brightman affirms they should after three hundred ninty six years Thirdly the Text is expresse that upon the times mentioned Apoc. 9.13 they should kill the third part of man whereas the Text hath not one word of their fall nor is the ruin of the Turkish Empire foretold in what year it should fall saith Mr. Mede And again Mr. Mede still holding his accustomed ingenuity gives another sense of Apoc. 9.15 thus The Turks will bee prepared for a fit time to wit for a day a moneth and a year to kill the third part of men And surely this sense is more probable then the other depending upon the exposition of each day for a year which is not to take place except somthing in the Prophecy lead us thereunto Seventhly If the ten horned beast Rev 13.1 bee not the Popes as they are Clergy men but the secular Rulers of Rome then Mr. Brightman erres in making this beast to expresse Antichrist or the Popes onely Secondly hee erres in saying that this beast began in the year three hundred and six whereas the Caesars began before and were in Saint Johns time For it is said of the seven heads that five are past that one is Rev 11.10 that is the Cesars And then thirdly if this beast bee to rule two and forty moneths in Mr. Brightmans sense they must begin in or before Saint Johns time and so must bee ended many years agon though his account for the wounded beasts cure bee taken in to make the summe swel Other exceptions against Mr. Brightman will in part appear elsewhere in this Discourse Chap. V. Dr. J. Alsteds and M. H. Archers accounts about the times in the Apocalyps and Daniel propounded and refuted DOctor Alstede layes his plot for the account of times thus Daniels seventy weeks end at Jerusalems ruine in the year of Christ 69 Adde thereunto the dayes after this desolation Dan. 12.11 that is so many years 1290 These two summes make up the years of the Churches affliction 1359 Then follow the dayes that is years which make them happy who live unto them 1335 These two summes reach unto the year of Christ 2694 The last thousand of the years in the summe last above mentioned are the thousand years in Apoc. 20. in which Satan is bound and the Church flourisheth So that this thousand years begin in the year 1694. Mr. Archer thus frames his accounts of these times page 47. Julian set up the abomination of desolation in the year of Christ 366 To this adde the account of dayes that is years Dan. 12.11 at the end whereof the Jews shall bee called to Christ 1290 Then adde also 45 years moe part of the 1335. Dan. 12.12 45 These three summes amount to about years 1700 Then in the year 1700. Satan is bound and the Churches happinesse begins After this follow the wars of Gog and Magog So that the world ends not before but some time after the year 2700. Mr. Archer brings us another account page 51. that if one misse the other may hit Thus it stands The Papacy begun and the ten Kingdoms arose in the year of Christ 406 The Papacy continues years 1260 So that the Papacy is ruined in the year 1666 Then begin the years of Satans binding in which the Saints reign with Christ in much prosperity These are years 1000 Then follow the wars of Gog and Magog after which the last and sinall judgement comes so that these wars are not before the year of Christ 2666. These accounts of time I hold to bee many wayes faulty First Daniels weeks end not at Jerusalems fall by Titus Arg. 1. Jerusalems wall is built and the Messias slain after seven weeks and 62 weeks Dan. 9.26 and in the half of the one week remaining the Messiah puts an end to sacrifice and oblation There is the end of the seventy weeks But the destruction of Jerusalem was thirty and odde years if not forty after Christs death which did put an end to sacrifice and oblation Therefore the seventy weeks cannot end at Jerusalems fall by Titus Arg. 2. The Covenant with many at which the seventy weeks end was confirmed in the half of the one week which remained after the seven and sixty two weeks Dan. 9.27 But this Covenant was confirmed by Christ at his death and resurrection Therefore the seventy weeks end at Christs death and not at Jerusalems fall above thirty years after Object T is said Dan. 9.27 That in the one week remaining after the seven and sixty two weeks the abomination of desolation shall be powred on the City Jerusalem Therefore the seventy weeks end at the destruction of Jerusalem Answer The one week the last of the seventy ends as in the Text is plain when by Christ the Covenant is confirmed and sacrifice caused to cease by his death That which is added concerning the abomination of desolation powred on the City shews as Mr. Brightman on Dan. 12.11 well saith the Jews punishment for killing the Messias and that Christ by confirming a new Covenant and by his death putting an end to legall ceremonies declared that there should bee no need of the old Jerusalem There is not nor needed there to bee an expression of any time foretelling the ruin of the City By story it fell forty or neer forty years after Christs death and in this time the Apostles called some Jews to repentannce and faith in Christ that Christs blood might not bee upon them all to their eternall ruine Secondlly Dr. Alsiedes opinion fails in making the daies one thousand two hundred and ninty Dan. 12.11 to take place at Jerusalems destruction by Titus Arg. 1. Those daies one thousand two hundred and ninty take place upon the taking away of the daily sâ—crisice and setting up the abomination of desolation But these both were doâ— by Antiochus Epiphanes many years before Jerusalems ruin by Titus Therefore they may not bee referred to the destruction of Jerusalem after Christs time by Titus But here perhaps it will bee objected The setting up of the abomination of desolation spoken of in Daniel is in Mat. 24.15 Mark 13.14 and Luk. 21.20 expresly referred to the Romans and their Soldiers
besieging and destroying Jerusalem Therefore the desolation spoken of is that acted by Titus and the Romans and not by Antiochus Answ. There is a twofold desolation spoken of by Daniel The first don by a King that speaks against Gods Saints Daniels people consumes them and attempts to change Times and Laws and this hee doth for a time times and half a time Dan. 7.25 This is again mentioned Dan. 12.7 and further explained verse 11. to bee one thousand two hundred and ninty dayes after the taking away the daily sacrifice and setting up the abomination of desolation This was fulfilled by Antiochus and was one part of the Jews misery which Dan. 12. is expressed Secondly Daniel speakes of the over spreading of abomination and desolating Jerusalem after and for Christs death This is in Chap. 9.26 27. Of this the Gospels are to bee understood they expresse its performance by Titus and the Romans This desolation might make the Jews not miserable but happy by taking them off from doating on Jerusalem and their legall rites and making them look towards Christ That in Daniel 12. made them miserable for it hindred the Jewish worship which in Antiochus his time was lawfull Object Suppose Antiochus afflicted the Jews three years and an half their afflictions were not accomplished and ended thereupon for the Jews suffered much by other of the Grecian Princes after Antiochus as wee read in the Maâ—es History and most miserably in the times following by severall Roman Captains and Governours but at the end of a time times and half a time or daies one thousand two hundred and ninty or at least forty five daies after the Jews afflictions were to bee at an end and they become happy And therefore the afflictions of the Jews Dan. 12. cannot bee those inflicted on them by Antiochus Brightman Dan. 12. Answ. Mr. Brightman beeing himself out of the right way by a false light strives to hold on others in their straying by-pathes for companies sake Wee finde that at the end of three years and an half the Temple was cleansed and sacrifices renewed Joseph Bell. Jud. 1.1 Nor did Antiochus or his son or any Prince of the Greeks ever prevail against the Jews their Temple and sacrifices in like manner as Antiochus had don So that this kinde of misery of the Jews was then accomplished and ended and of no other misery but that brought on them by Antiochus is the speech in Dan. 12. There is not a word of the miseries that should befall them by the Romans Secondly the very words spoken of Antiochus time as Mr. Brightman himself holds Chap. 11.35 are iterated in Chap. 12.10 Many shall bee purifyed made white and tryed but the wicked shall doe wickedly and none of the wicked shall have understanding but the wise shall understand Iteration of the same speech in substance shews the same thing to bee insisted upon So mention of judgement on the Saints behalf and their possessing a kingdom is twise spoken of Dan. 7.22 27. in the exposition of the vision So the woman Apoc. 12.6 and 14. is twise said to fly into the Wildernesse So Apoc. 17.12 and 17. The ten Kings are twise said to give their power and authority to the Beast Thus in these places there is a commoration upon the same thing To the very same purpose are the words above doubled in Dan. 11. and 12. As Mr. Broughton hath well observed and thence inferres that the same matter is insisted upon and that the matters spoken of Dan. 12.11 12. belong to Antiochus time and not to the time of Titus making Jerusalem desolate Repl. The times limits will not agree with Antiochus dealings For Antiochus his taking away the daily sacrifice and setting up the ahomination of desolation was but from Kislen 25. Anno 145. of Seleucus his kingdom to Kisleu 25. Anno 148.1 Macc. 1.57 and 4.52 Onely before these three years which are the precise time there were ten dayes moe in which the beginning of his wicked attempt was made known Nor is it materiall that Josephus De bell Judaic. 1.1 saith that the daily sacrifice was taken away by Antiochus three years and an half For t is said 1 Macc. 4.54 that the same day that the Gentiles defiled the Altar it was again renued and câ—eansed And Josephus a more religious witnesse elsewhere saith That the same day three years that the Altar was prosaned the Jews sacrificed again on the Altar erected anew Antiq. 12.11 Mr. Brightman on Dan. 12.7 Answ. Mr. Brightmans misprisions beguile some others else should I not spend so much time in answering him To clear the whole matter observe that in Anno 145. of the Greeks Antiochus first sent an Hoste to Jerusalem 1 Mac. 1.30 which spoiled and fired the City captived and kild many made others flye and give place to strangers and laid waste the Sanctuary Secondly Hee sent letters and Messengers to enjoyn the Jews to follow the Laws of the Heathen to neglect their Sabbaths Feasts and Sacrifices mark here the daily Sacrifice amongst the rest hindred to erect new Altars and to sacrifice Swines flesh thereon to omit Circumcision on pain of death Thirdly In this very year the fifteenth of Kisleu the abomination was set upon the Altar And fourthly on the five and twentyeth of Kisleu sacrifice was after the beathen manner offered on the Altar Suppose now that both the books of Maccabees and Josephus say truely that on what day of the year the Altar was heathenishly sacrificed on even on the same day just three years after the Jews in holy manner sacrificed on their purged and rebuilt Altar yet the other tyrannous dealings of Antiochus over the Jews and his inhibiting their sacrifices his firing killing and other mischievous deeds may very well take up half a year more And thus shall Josephus bee as religious a witnesse for the three years and an half as for any other true passage of Story Because this his witnesse accords with time times and half a time And hence it may appear that Josephus better in his time understood Daniels prophecy in this point then Mr. Brightman and is wrong fully here charged to have corrupted the Story Whereas hee living neerer those times might either know the truth certainly from the common assent of his Nation or might as a reasonable man judge that the mischiefs done by Antoochus before the sacrificing on the Altar on the five and twentyeth day of Kislen might very well take up a full half years time Object Here I shall produce one objection more then Mr. Brightman thought upon for hee is apâ—enough to speak for himself what came into his minde if not sometimes more then is sound and conclusive This it is Seeing that in the Apocalyps time times and half a time have correspondent to them dayes one thousand two hundred and sixty and two and forty moneths how is it that here Antiochus his dealings are bounded twise by time times and half
sayes as to Ezekiel 1 appoint thee a day for a yeare a day for a yeare To him the words are doubled that wee should not mistake In Daniel wee find them not single And must not of our owne heads devise what was never intended 2. The dayes two thousand three hundred in Dan. 8.14 bee properly understood of dayes according to Mr. Brightman and others Why then may not one thousand two hundred dayes Dan. 12.11 be so likewise expounded Reply Dayes one thousand two hundred and sixtie and moneths fortie two in the Revelation expresse a longer time then the bare words import So may the summe here If you say that in the Apocalyps is meant properly so many dayes or moneths you accord with the Papists who hold that Antichrist shall reign but just three years and a half Answ. I know well that Christs servants Rev. 11. witnesse to his truth that the beast Rev. 13.1 rages that the woman clad with the Sun Rev. 12. is preserved in the Wildernesse longer then three years and a half though the limits of their times expressed properly signifie no longer a spade but I say further that phrases and formes of speech in the Revelation have often reference to former matters to which they have some resemblance So Babel and Egypt in the Apocalyps signifie not properly but metaphorically places and States like them for mischiefs done to Gods people and their ruine thereupon So the three years and an halfe of the Saints preaching and persecution is not properly just so long but hath a reference unto Christs preaching and persecution which was in proprietie of speech just so long This is to shew that the Saints case is like Christs and the time not properly but by allusion understood of them So in Scripture the Saints afflictions are called the afflictions of Christ Col. 1.24 and the Saints are said to have {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a share and part of Christs sufferings Phil. 3.10 and to bee {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} partakers of Christs sufferings Heb. 12.8 and to bee {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} comformable and like to Christ Rom. 8.29 and Saint John and other Christians are said to bee companions in tribulation and in the Kingdome of Christ Rev. 1.9 Thus Christ is the great and eminent both Teacher of and sufferer for the truth his servants imitate his actions and are like to him in suffering Such was the course of Christs publick ministery whilst hee lived such must be theirs untill their deaths As hee so they must hold out and continue faithfull in their callings His time was but three years and an half theirs may bee lesse perhaps something more but however it will bee a momentary and short space in regard of the eternall weight of glory which follows it Againe as the seven Churches of Asia some purer some more corrupt some in diverse respects prais-worthy others in as many respects justly to bee blamed shew the state and condition of seventie and more Churches and what Christ hath to say to them in regard of their like obedience or disobedience unto him So the teaching and sufferings of Christ in three yeares and an halfe shew what shall bee the case of his servants in three times three or moe years of their ministry So that time is put for the condition of the time and things done therein As Act. 3.24 The Prophets foretold these times And Esther 1.13 wise men knowing the times that is things done in the times And Christ saith Father keep me from that houre Joh. 12.17 that uphold me in the sorrowes of that houre Thus then you see apparently that I run not into the Papists errour who absurdly bound Antichrists persecution and the Saints sufferings to three years and an half Rome first in its wicked and Idolatrous Emperours secondly in its proud and superstitious Popes hath been an Egypt and a Babel to Gods servants oppressing them these one thousand six hundred years and not barely three years and a half and in all this time God hath had witnesses to his truth The allusion both to the places and the time is most elegant and comfortable They that suffer with Christ shall also reign with him Sixtly If the setling of the dayes one thousand two hundred and ninetie counting them so many years as above bee faultie then Mr. Archers addition of fortie five yeares unto them which are the overplus of one thousand three hundred thirtie five dayes by him counted yeares Dan. 12.12 must also be erroneous Besides Mr. Archer mistakes by making those fortie five years to be a time of great affliction to the Jews For their welfare begins at the end of one thousand two hundred and ninetie dayes when Jerusalems desolation is repaired and the daily sacrifice renewed and a further accesse of happinesse is made unto them fortie five dayes after So that Dan. 12.11 12. speaks of the Jews welfare not of their misery and fits their condition in Antiochus time exactly for about fortie five dayes after Judas Maccabeus had cleansed the Altar and sacrificed thereon Antiochus became extreamly sick and confessed how unjustly he had tyrannized over the Jews 1 Macc. 6.8.9 c. and soon after in the next year died Seventhly Mr. Archer affirmes that Julian was the setter up of the abomination of desolation spoken of Dan. 12.11 Mr. Brightman is of the same opinion on Dan. 12. Admit this to be true then hee must also bee the taker away of the daily sacrifice for both these go together and have the same time asoribed unto them Now Julian was so farre from taking away the Jewish sacrifices that hee indeavoured to set them up and did much countenance the Jeâ—es against the Christians Socrateâ— Eccl. Hist. B. 3. Eighthly there is no reason why Mr. Archer should hold that after dayes or years one thousand two hundred and ninetie Dan. 12.11 the Jews should bee cal'd to Christianitle The Text faith no such thing but tels how the Jews should bee freed from two miseries first from the desolation of Jerusalem secondly from the taking away their daily sacrifiâ—e Seeing these two are the miseries befalling the Jews untill the end of the time there designed they must necessarily fall in the time that sacrifice was lawfull And therefore they must not bee in the daies of Titus or of the Turk Ninthly These learned men swerve from the truth by not making Christ at his being on earth the strong man who bound Satan and gave his Apostles power to tread on the Serpent whose head himself brok and whom hee made as lightning to fall from Heaven so that from the time of Christs Ascension the devill could not prevail to deceive all Nations as before hee had don but was loosed about a thousand years afterward as hath been declared above Tenthly There is not any passage in the Revelation or elsewhere that I know from which it can bee proved that the Papacy
him and rode firth conquering and to conquer Rev. 6.2 This hee judges to bee in the beginning of the Apocalypticall times And that it was so I have above proved In the latter end of his Kingdom Christ makes an absolute conquest over the beast and â—alse Prophet and casts them into the fiery Lake and brings all men to judgment and then delivers up his Kingdom of governing and defending his Church in this world to his Father And they reign together eternally with the Saints in a setlâ—d and blessed estate Secondly I conceive the terms at his appearing and in or at his kingdom to bee in sense at his manifest appearing to bee the great King And that the form of speech is duobus pro uno positis by putting two expressions for one So Thunders and voices Rev. 8.5 are put for thundring or loud voices as both Mr. Mede and Mr. Brightman expound that place The reason why I thus understand it is because Christ ever truly the great King then appears manifestly to bee the great King indeed by an absolute conquest over the Churches enemies and by over-comming death and by bringing as the great and onâ—y King the whole world to judgement Object In Dan. 7.9 and Rev. 20.4 Thrones are said to bee set up and judgment given to the Saints who are said to judg the world 1 Cor. 6.2 and the Saints to obtain the Kingdom that is to live and reign with Christ Besides in Dan. 7.13 14. and Luk. 21.24 it is said That Christ shall appear in the clouds of heaven and have power glory and kingdom given him so that all people Nations and languages shall serve him and that these things shall come to passe when the times of the Gentiles shall come to an end That is when the little born Dan. 7.11 namely Antichrist is overthrown Therefore Christs glorious Kingdom and the Saints reign with him takes not place untill the Popedom bee ruined Answ. In Dan. 7.9 the Thrones that is those of the four beasts are said to bee so our new translation hath it cast down and the Antient of daies to sit on his Throne Hee gives judgement to the Saints that is on their party or inables them to maintain their party against the little horn that domineered over them before for a time times and half a time The Saints therefore in those daies after Antiochus his armies were defeated set up Gods worship again 1 Macc. 4. and maintained their cause against the body of the fourth Beâ—st which was then hornlesse Dan. 7.11 and 26 So that it began to decay and was consuming daily unto the end This the Jews Gods people did untill the Son of man came in the clouds of heaven and received the â—ternall kingdom Dan. 7.14 which began as was above proved one thousand five hundred years agon Secondly How Christs Kingdom so long agon begun the Saints judged and reigned I have likewise declared Thirdly Christs glorious comming to judgment is sometimes to bee understood of vengeance and punishment insâ—icted on the world for their sins So the Lord is said Judg. 14. To come with thousands of his holy ones to give judgment against all men and to rebuke the ungodly c. when hee drowned the old world So Christ comming with power and great glory in these Texts of Daniel and Luke may expresse his comming with vengeance against the Romans and Jews that kild him and opposed the Gospel For it is said Luk. 21 22 and 32. That that age and generation should not passe untill all those things were fulfilled Besides it is not said that Christ shall not so come untill the times of the Gentiles were fulfilled but untill Jerusalem bee trodden under foot by the Gentiles and the power of heaven Sun Moon and Stars that is the government of that people bee shaken This was don when Jerusalem was overthrown Repl The sense of Luke 21.32 may bee {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} this people Nation kindred of the Jews shall not passe or cease to be a Nation or people untill these things bee fulfilled The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} so signifies Ans. The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} expresses Dor generation in the old Testament a hundred times It is sometimes also put for Gnam Mispaâ—haâ—h Mâ—ledeth people nation progeny But then commonly it intends and denotes the Nation or family then living which is all one in meaning with Generation In this sense The People and Nation and race of men now living shall not passe or be extinct untill all these things be accomplished Repl If you deny the Texts Dan. 7.9 22. Rev 20.4 to expresse the great day of judgment Christs comming in the clouds with power and great glory and the Saints with him to judge the Earth and abolith Antichrist with the brightnesse of his comming in the thousand years yet to come you undermine the pillar of Evangelicall faith concerning the glorious comming of Christ Answ God is known by executing judgment Psalm 9.16 Not by the great and sinall judgment onely but by other particular judgments also on mankind Some Jews might mis-conceive of Gods dealing towards them and be perswaded that they should in or at Christs time get their necks from under the yoak of their oppressors But when they saw Jerusalem in that age ruined many Jews cruelly slain the rest grievously disperst how could they but think and you now conceit that God then sate gloriously in judgment against them who were grown as secure as they in the old world Mat. 24.37 Luke 17.26 As this judgment was conspicuous and shewed the great power and glory of Christ and verified Christs speech of some then standing by him who should not taste death untill they saw Christs kingdom come with power Mark 9.1 So I verily believe that Christ will come in the clouds or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with clouds of witnesses Mark 14.62 and great power to judge and destroy Antichrist and all his Churches enemies Apoc. 20.9 Thus doe I endeavour to hold up the pillar of Evangelicall truth and in no wiâ—e undermine it Christ I say hath already by the brightnesse of his comming in the word preached given Antichrist such a blow that hee shall never lick himself whole and will in his good time bring him to utter confusion What was done in the thousand years I have above sufficiently unfolded Object Justin Martyr tels Trypho the Jew that himself and all Orthodox Christians knew the resurrection of the body and the thousand years in which Jerusalem should be re-edified adorned and inlarged according as Ezekiel and Esay had prophecied of a thousand years in which shall bee a new heaven and new earth So that Jerusalem is made to triumph and the dayes of Gods people to bee as the dayes of the tree of life In these words saith Justin we hold that the thousand years are implicitly pointed at He further
16.28 Mark 9.1 and many of them might live untill what was shewed to St. John Rev. 6 by the horses and riders upon them was in some sort fulfilled The high Priest and his assistants might live to see the Son of man sit on the right hand of the power of God and come in or with the clouds of heaven Matth. 26.24 to punish the Jews and ruine Jerusalem as Henoch bid the old word behold God comming with thousands of his holy ones or Angels to destroy the old world Jud. 14. In the same manner the Son of man is set forth with a Crown on his head and a Sickle in his hand when bee comes to fill up the Wine-presse of his wrath Revel. 14.18 The mourning here spoken of was in part fulfilled Act. 2.37 in the Jews who seeing that is pondering in their minds how they had kild the Lord of glory as Peter there told them Were with griefe pricked at their hearts repented and beleeved in Christ Now what was done by them was and is in like manner done by all converts of all Nations whatsoever from Christs time to the worlds end Thus it appears that the passages above instanced in may bee said to bee done at the Gospels first progresse and yet must continually be done by all who become Christians in after times Instance of Mr. Mede The royall Kingdome of Christ who feeds the innumerable multitude that have palms in their hands Revel. 7.17 and Christs victory over the ten Kings vassals of the Beast Rev. 17.4 are better referred to Christs last glorious coming then to his first comming Answ The multitude with palms in their hands are converts of all nations kinreds tongues and people who praise God for their salvation Rev. 7.10.11 The like is done Revel. 5. where the redeemed out of all Nations acknowledge all power riches wisdom strength honour glory and praise to belong to Christ who sits crowned upon his throne This vision in Chap. 5. Mr. Mede himselfe holds to bee fulfilled in the beginning of the Apocalypticall times The Palm bearing multitude bee they in what time they shall continue the same course of ascribing all praise honour power c. to Christ sitting on his throne And Christ Revel. 17.14 conquering the ten Kings shews himself to bee Lord of Lords and King of Kings Now before the visions here mentioned Christ was exalted far above all principalities powers and dominations and every title and name that is named not in this world onely but in the world to come Ephes. 1.21.22 and in the very entrance of the Revelation in stiled the Prince of the Kings of the earth Revel. 1.5 Therefore the royall Kingdom and all power and honour c. begins to bee due to Christ at his first comming and must in all times afterward even to his second comming at the worlds end be ascribed unto him Instance The mariage of the Lamb Revel. 19.7 The New Jerusalem Revel. 21.9 The Lamb the light of the new Jerusalem Vers 23. are better applied to the last and glorious comming of Christ then wrested to his first comming Answ. To these Instances I purpose to answer in their due place where now I come to speak of divers passages in the two last Chapters of the Revelation Chap. VII Objections out of Revel. 21. 22. answered AMong learned expositers many controversies and doubts are moved about the two last Chapters of the Revelation I will briefly handle that which especially concerns the matter here to bee discussed Obj. Many most excellent and admirable promises are made unto Christians Apoc. 21. and 22. which must bee made good at one time or other Many of them have not yet been fulfilled therefore they are to bee fulfilled hereafter and that must bee either in the thousand years of the Churches prosperitie in which the Church and Saints of God shall reign with Christ before the end of the world or else in the world to come in heaven The promises are these of new heavens and new earth of a new Jerusalem of its being prepared and trimmed for Christ the bus band thereof of freedom from tears death sorrow pain of all things made new and many other the like Read the Chapters Answ. I grant that the promises in these two Chapters are for this life And thus by severall arguments I prove it First the new Jerusalem comes down from God out of heaven and is on earth if it were to bee in heaven then it should ascend from earth to heaven which it is not said to doe And this ascending to God befals not Gods servants both in body and soulâ— untill the last judgment bee past whereas in this life the Ephesians and other converts become fellow Citizens with the Saints Ephes. 2.19 And secondly there can bee no tears in heaven which need to bee wiped away from the Saints eyes Thirdly T is on earth that the Saints thirst Revel. 21.6 and there Christ refreshes them with the water of life Joh. 4.14 In heaven they thirst not but are fully satisfied with all joy and pleasures for evermore Psal. 16. Then fourthly the Nations that are saved Revel. 1.24 walk a phrase usuall for conversing in this life in the light of Christ who is the light of the world and glory of his people Israel Luk. 2.32 And t is on earth that Kings doe their service to God and bring their people to the New Jerusalem or the true Church On earth are civill distinctions of Kings and people of master and servant but in heaven a Lazarus is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in an Angelicall condition no lesse then a great Monarch all there rest from their labours Fiftly Christ who is the wisdom of the Father is the Tree of life Prov. 31.18 and 22. Rev. 22.2 and is the life of men in this world 1 Ioh. 5.20 As hee is the spirituall Manna so hee is the fruit of this tree every moneth fed upon by beleevers Sixtly The leaves of this tree serve to heale the Nations Rev. 22.2 Now in heaven there is no account kept by moneths nor are there any sores of the Saints to bee healed or that need cure The soules of all faithfull are purified by faith in this life Act. 15.9 And their bodies lie down and leave what was sinfull and corrupt in them in the dust of the grave and rising glorious and immortall ascend to heaven Thus by these Arguments it appears that the condition of Gods people in this life is in these two Chapters declared Secondly I will shew that many passages in these Chapters which seem to belong to the Saints state in heaven expresse their happy condition not onely in the thousand years from Christs time but in all the dayes of the Gospel to the worlds end and thus I prove it First Every one that is in Christ is a new creature and not onely so but all things are become new 2 Cor. 5.17 This is answerable to Apoc.
one thousand six hundred fortie foure yet is not the one thousand years by some conceived to bee begun Some begin the great Sabbath at the end of the sixt millenary Such as live to it shall see how neer they come to the mark Elias seems to hold that the fift and sixt millenary shall bee under Christ and therefore say I by their own grounds times of much happinesse I would they were so humble as to make use of them There can be but one truth some of these to passe by others must needs misse it perhaps all of them See how our writers vary from them Mr. Brightman begins the famous 1000. years in the three hundred year of Christ Dr. Alstede in one thousand six hundred ninetie foure Mr. Archer in one thousand six hundred sixtie six or in one thousand seven hundred Others differ from these This 't is to grope after truth by a darke light or no light at all Maimonides saies well It is better that a matter of which no certain demonstration can be made should remain in doubt then in vain to dispute thereof Mor. Neb. Part. a. Cap. 16. Repl. Wee Christians use Jewish termes Gehenna for hell Paradise for heaven the day of judgment for Gods finall judicature yea Saint Peter may seem to have confirmed the Rabbins tradition by his speech of the day of judgement 2 Pet. 3.7 and of one day being with the Lord as a thousand years Let us not rashly neglect their terms Answ. Pau's rule is not to use words which mans wisdom teaches 1 Cor. 2.13 to avoyd prophane and vain jangling and opposition of science 1 Tim. 6.20 for there may bee wisdom and science falsly so cald Hee injoyns us to speak {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the words of God 1 Pet. 4.11 wholsom words of our Lord Jesus Christ doctrin according to godlinesse 1 Tim 6.3 and tending to godly edification These rules wee may observe and yet seeing Gods word speaks linguis â—ominum as men use to do so said Maimonid Mor. Neb. p. 1. c. 26. and hath frequent Metaphors Metonymies Ellipses Metaplasms and other forms and frames of speech usuall in other tongues and forain writers wee nor are nor need to bee nice in using the Rabbins phrases especially these which the New Testament doth expresly and particularly warrant by its own example or in generall by examples of like nature so that wee ever take heed that they lead us not into errour The holy Spirit is so far from scrupulositie in this kind that not onely it makes use of those Rabbinick and Jewish terms above but of Syriack also as Abba Father Maranaths the Lord comes of Roman as Legio a Legion custodia a watch of the Septuagints as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} poyson {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Heb. 11.21 from Gen. 47. â—1 in which word the Seventie mistook and translated Matteh {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a staffe for Mittah a bed And {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it is a wonderfull thing Matth. 21.42 mistook also by the Seventie in Psal. 118.22 for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} In these and some other the mastakes of the Seventie Interpreters the New Testament follows them where the errour might bee helped by recourse to the Hebrew of the Old Testament Yea the holy Ghost hath made use of some Poets speeches Tit. 1.12 Act. 17.28 and declined not the names Castor and Pollun or Dioscuri Act. 28.11 a terme superstitiously used by the Heathen So that I conceive that where God sayes yee shall not name the Heathen gods Jos. 23.7 hee intends the naming them with honour and reverence as the Heathen did Wherefore wee may use Jewish terms and forms of speeches borrowed from other nations so that wee trespasse not against the rules above Wee must ever have a diligent care as not to obey the commandements of man so not to use their terms that turn from the truth Tit. 1.14 wee must bee carefull that we do not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} teach other doctrine then that received from Jesus Christ 1 Tim. 1.3 into which stray by-paths quaint and novell expressions do sometimes make men unawares to slip Saint Peter hath the term day of judgment 2 Pet. 2.9 and 3.7 calling it the day to which the wicked are reserved But hee rather hath it from Job 21.30 then from the Rabbins See the place As for Saint Peters speech which follows One day with the Lord is as a thousand years and a thousand years as one day it shews that perhaps men will count God slack of his promise as of that Luk. 18.7 8. God will avenge his elect which cry day and night unto him yea though bee long forbeare hee will I say avenge them quickly A little time may seem long to a man but in regard of God himself there is no slacknesse onely in mercy hee gives men time to repent So that Saint Peter expresses the day or time of Gods longsuffering and not the day of judgements continuance to bee for a thousand years as Mr. Mede and others conceive Besides Christ â—seth as this so many other passages of Scripture misconstrued by the Jews yet needs not to refute the Jews misprision It is sufficient that Christ applies them aright Rectum est index sui obliqui The very propounding of truth will justifie it selfe and disclose what is erroneous But not to dwell longer on this matter I hold that all phrases or speeches are to bee approved or disallowed according to the ground on which they be built See what the Rabbins say for themselves in this regard Rabbi Elias saies that the world shall continue six thousand years Why so Because there be six Alephs in the fiâ—t Verse of Genesis where each Aleph stands for a thousand This reason is senselesse but if you dislike it you shall bee told from Rabbi Symeon Ben. Iaba Woe bee to him that thinks the Law containes no more in it then the â—are words import To this I say no more then that as wee must not take any thing from the Law which on good ground may bee concluded thence so wee must not adde thereunto Deut. 12.32 that is wee must not infer from the Law what the holy Spirit never intended The learned Mr. W. Schickard hath well shaken such like Jewish tricks as this Bechin Happerush pag. 146. c. Repl. A tradition agreeing with Rabbi Ketina's opinion of the worlds destruction in the seventh millenary gives us a better ground for its truth thus After six years the Jews land and people had a cessation and rest so after that six thousand years bee past in the seventh thousand years the world shall have a cessation and rest Answ. The use which God makes of the seventh years rest in Levit. 25. is much different from that of the Rabbins Namely that the Iews might know that the Land was