Church which consists of particular Saints is thus perfected § 4 To the proof of his major There is not one place that concludes his major that That must be the continued condition of the Church whiles it is on earth We will give a touch upon each place ¶ 1 For mixedness Mat. 13 40.24.11 Luk. 18.8 First to that Mat. 13 40. the words are plain for us viz. As therefore the tares are gathered and burnt in the fire so shall it be at the end of this world It s not said the end of the world but of this world And not onely so but in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This series of ages And more yet it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfecting 3 As in Acts The restitution no word to properly signifie an end But it implyes an end the end of consummation not of consumption of perfection not of destruction And in opposition to this the Apostle Heb. 2 calls the state of the thousand yeers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must signifie a state on earth so that this of Matthew is fulfilled at the beginning of the thousand yeers when the wicked are so destroyed at the beginning of them Rev. 19. last Secondly To that Matth. 24.11 Many false Prophets shall arise and shall deceive many Iniquity shall abound c. We say it is most expresse there that these things are to be before the propagating of the Gospel to all the world So verse 13. and comes between that verse 11 12. and the end of the world verse 14. So that the thousand yeers is the fruit of the Gospel spread to all the world and so brings a cessation of seducement Rev. 20. Thirdly To that Luke 18.8 Neverthelesse shall he find faith We say here is no touch of the ultimate end of the world The coming of Christ is that his appearance in the thousand yeers which Mr. Baâ—ly and others being ignorant of they beg the contrary and lay it for a principle on which to build their argument and so they beg that That the Saints shall not have a time of all peace on earth The meaning of the place is for us viz. Christ will avenge his elect as in shorter captivities in Egypt and Babylon so in this longer But before that the times shall be so full of troubles that it shall be as Dan. 12. compared with Rev. 19. latter end As alwayes was before all deliverances by Christ As at Egypt At Babylon At Christs comming in flesh So that good mens faith shall be very low ¶ 2 For Troubles and Crosses Psal 34.20 Matth. 5 4. Act. 14.23 Rom 8.17.2 Tim. 3.12 To this we answer first That there is no mention here at all of all the times of the world to the ultimate end thereof Secondly All particular Saints do fulfill this in their lives Thirdly That this is that we say and mainly assert that because the Saints have been abused on earth therefore shall they be righted and honoured on earth according to Psal 37. to 11. and 29. and 34. and Matth. 5.5 And the state called Heaven in that Act. 14.23 is expounded of this thousand yeers Rev. 21. there is the beginning And our reigning with him in that Rom. 8.17 is expounded to begin in this thousand yeers Rev. 20.4 ¶ 3 For continuance of Ordinances Eph. 4.11 1 Cor. 11.26 It is easily fully answered That if that state in the thousand yeers prove a sinlesse condition the Saints being perfected as it is in that Eph. 4 verse 12. It can be no griefe to Mr. Baily or any else that Ministries of Repentance praying for wants Discipline for Delinquents shall cease And if then Christ COMES and appears as 1 Cor. 11. what matter is it if the Lords Supper shall cease But wee doe not hereby intimate all Ordinances shall cease Adam had some in Paradise and shall have some in glory viz. To sing Hallelujahs praises to Jehovah ¶ 4 To the need of Intercession First I say Mr. B. should have done well to have proved that any did deny the continuing of Christs Intercession till he layes downe all 1 Cor. 15.24 Secondly His places 1 Joh. 1.8 c. 2. v. 1. Heb. 9.24 is true while we have sin But 't would not bee a selfe-deceiving as S. John calls it for a soule to say in heaven above he is without sinne So nor upon earth in the thousand yeers if so Christ makes our condition And when we are without sin we need not Christs active Intercession for conversion or confirmation in regard of weaknesse of grace yet I know not but that Christs presential Intercession shal continue till all the Churches enemies be utterly cast into hell and the Saints attaine their highest happinesse in heaven But that it may cease as in regard of the sins of Saints at the thousand yeers I doubt not if that prove a sinlesse condition as that place quoted by Mr. Baily Heb. 9.24 to the end of the Chapter doth seem to mee clearly to affirme For verse 24.25 c. Christ entring heaven having dyed once in the last verse t is said he shall appear the second time without sinne unto salvation that is as not making attonement for sinne And this second comming is next after his Ascension and that is at the calling of the Jewes at the beginning of the thousand yeers as wee have before proved And this salvation must be a thing beyond the state of grace we are now in therefore most likely it shall bee our sin-lesse condition We shall be as Adam for inward perfection for or 〈◊〉 I know and the Apostle hints at it Heb. 2. verse 7. c. As we â—â—â—e shewed afore SECT VI. Mr. Bailyes sixth Argument § 1 THe Scripture makes the time of Christs second coming to be secret and hidden not onely to men but to the very Angels and to Christ himselfe as man Mark 13.32 But of that day and that houre knoweth no man no not the Angels neither the Sonne But this Doctrine makes that day openly knowne and tells the time of it punctually For they make the thousand yeers to begin with the one thousand six hundred and fiftyeth yeer or else with one thousand six hundred ninety five and the day of judgement to be at the end of the thousand yeers § 2 Ans First There is a difference between a day to an houre and between about such a yeer Secondly M. Baily cannot but know a difference between Christ on earth and Christ in heaven Christ had not Commission to send so much of the Spirit whiles hee was on earth as when he was in heaven So Eph. 4.8 compare Joh. 7.39 and Act. 2.1 c. In like manner if the Deity did not communicate to Christs man-hood whiles on earth the time for nescience is not a sin yet it s plaine the Deity did communicate it after Christ was in heaven Rev. 1.1 The Revelation of Jesus Christ which GOD GAVE UNTO HIM to shew unto his servants
he that shall endure to the END the same shall be saved Of the other signes he said they did not signifie that the END was immediately at hand vers 6. These signs shall be saith Christ BUT the END is not YET But now hee comes to speake of the signe of the End of the world viz. that this Gospel of the KINGDOME shall be preached in all the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 published as by an Herauld And THIS Gospel of THE KINGDOME as pointing at this particular of the good newes of the Gospel that Christ should after all these darke clouds of the reigne of wickednesse have a Kingdome on earth And then saith Christ shall the END come which must of necessity import one of these ENDS and one of these wayes must be signified by the publishing of the Gospel in all the world That either the Gospel should be published in all the world to Jews and Gentiles as a signe immediately before the End of THIS present world that is before the thousand yeers of the great Restauration Or that the full and effectuall manifestation of the Gospel should be in the time of that Restauration in those thousand yeers which Paul calls Heb. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That inhabited world that is to come of which place much after as a fore-running signe of the ultimate generall end of the whole world Let the Reader take which he pleaseth For either of them concludes for us that after this signe according as we interpret the sequel shall be the beginning or ending of Christs visible appearance to us on earth As it follows vers 29. Then shall appear the signe of the Sonne of man not for a meer short sentence of judgement but to gather his elect from the foure quarters of the earth Of which place much in Sect. 3. of this 2 Book § 4 To gather all into an apparent argument the summe and signes of all is this If Christ in shewing the signes of his coming the second time doth clearly distinguish between his next coming and visible appearing and the end of the world and for that end gives distinct signes of both then Christ must come before the end of the world and visibly appeare But so doth Christ clearly distinguish and distinctly signifie those two as we have shewed Therefore there is yet a time wherein Christ will come and visibly appeare before the end of the world At first we know by the Gospels he came in a state of humility for salvation to sinners that should believe The next time he comes in glory to reigne visibly to the comfort of them that doe beleeve Rev. 20. first six verses Third and last time for terrour to the wicked vers 12. Of that second coming the thing now under consideration Christ having given signes as hath been shewed he concludes in verse 30. They shall see the Sonne of man in the Clouds of heaven with great power and glory which cannot be meant of the finall sentence of the ultimate judgement because of that in the 34 verse bound with an asseveration and attestation before and behinde Verily I say unto you this generation shall not passe till all these things be fulfilled Heaven and earth shall passe away but my words shall not passe away Of which 34. vers much afterward SECT X. Of the tenth Scripture for Christs visible appearance at the great restauration of the Church Luke 19. ver 11. to 28. He added and spake a Parable because he was nigh to Jerusalem and because they thought that the KINGDOME OF GOD should immediately APPEARE A certaine noble-man went into a farre Country to RECEIVE FOR HIMSELFE A KINGDOME and TO RETURNE and he called his ten Servants and delivered to them ten pounds and said unto them occupy till I come But his Citizens hated him and sent a Message after him saying we will not have this man to reigne over us And it came to passe when he was returned HAVING RECEIVED THE KINGDOME then he commanded these servants to be called unto him to whom he gave the mony c. Then came the first saying Lord thy pound hath gained ten pounds And he said unto him well thou good servant because thou hast been faithfull in a little have thou authority over ten Cities and so proportionable to the rest But those mine enemies that would not have me reigne over them bring them hither and slay them before me § 1 THis Parable was spoken a little before Christs suffering as appeares by the order of the Story here and in Mat. 25. It is pend by Luke who wrote the Acts where he carefully reports Christs coming againe just as they saw him ascend in relation to the restoring of the Kingdome of which Christ spake and the Disciples enquired after Act. 1.3 4 5 6 c. to 12. only saith Luke Acts 3.21 The heavens must receive him for a time and then he shall come from heaven and cause the restitution of all things as hath been opened § 2 The Preface to this Parable is a golden key to open the curious Cabinet of the meaning of this Parable that we may not relye upon a meere Allegory Christ spake this Parable because he was night to Jerusalem and because they thought that the Kingdome of God should IMMEDIATELY APPEARE It doth not deny the appearing of the Kingdom Christ is for it only he is against the immediate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the suddaine appearance of it he must afore that as is the maine sence of the Parable goe away into a farre country viz. to Heaven and leave talents in trust with his servants giving them time to imploy them and to be so long absent that his enemies grow so bold as to send after him with this high affront they would not have him to reigne over them that is according to the direct sence Some seemingly professours by his long absence should grow quite carelesse of improving the talents or gifts of endowments to his honour and others by his delay as they counted it should become professed enemies against him § 3 But whatever these mistakers dreamed the truth was that as the diligent Talenters expected and accordingly acted Christ went away to Heaven not to returne no more but went thither to take to himselfe a Kingdome which phrase viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie a Kingdome peculiar to himselfe as he is Christ else how doth he take it or receive it to himselfe And being installed into it he is to returne He had his Kingdome of grace before he went away as he oft mentioneth it in his Parables and Sermons adding that that his Kingdome was not of this world And he had the Kingdome of glory as his triumph over his Kingdome of grace having finished his conquest on the Crosse So hee needed not to returne to receive either of these Kingdomes It remains therefore that it is the Kingdome we speak of that he returnes to receive He went to Heaven
and female The Rabbins further say that his body was full of light or lightsome and was of a goodly stature Therefore out of doubt when Adam shall rise again for he saith the Rabbi shall be raised first he shall rise according to his first form and stature Yea moreover his body shall then be far more lightsome diaphanous or transparent According to that of the Ancients * In Midras a-Nehelam in Paras Veycra Elau 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. R. Levi saith The soule whiles it is in its glorious estate sustaines it selfe with a superiour light and is cloathed with it when it shal returne to its body in the world to come it shal returne with the same light and then the body shal shine as the splendor of heaven accordinng to that of Dan. 12. They that understand or the intelligent shal shine as the brightnesse of heaven And because saith R. Menasse in that New world SINNE SHALL HAVE ☜ NO PLACE as we shall demonstrate in that which is to follow therefore by good consequence the body shall alwayes remaine in the same glory and splendor and so the whole world to bee restored into the same state wherein it was before sinne entred Mean time note that this renovation of the Lord shall in my judgement differ from the state of the first Creation 1 This world was made of nothing but that to come not of nothing but of the things already created being endowed with a new disposition and better quality 2 At first this world was made in seven dayes But the other shall be new-formed in one day 3 This world began with night the other shall begin with day according to that in Zechary Chapter 14.7 At evening it shall be light There are that wil have all that we have hitherto said to come to passe in the time of the Messiah and to that they think doth belong that saying of the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. prepared to come But if any rightly weigh what the Ancients have said as was afore hinted * Viz. In cha 2. of the third Book of R. menasse is the whole matter at large especially that in Midras a-Nehelam he shall finde that these things are to be understood of the New world which begins with the resurrection from the dead The summe of which matter is this That unto the comming of the Messial say the Rabbins is knit on as immediately subsequent the resurrection from the dead Now it is worth the weighing what space there may be of the former to the beginning ☜ of the latter Observe this In the Sanhedrim Chap. 11. divers opinions are propounded R. Eliezer maketh the space to bee foure hundred yeers R. Elhazar Ben Hazaria maketh it to bee seventy yeers R. Elhazar forty yeers These all differ and yet were not altogether rash in their opinions For R. Eliezer computed according to the time of the Egyptian Captivity four hundred yeers R. Elhazar Ben Hazariah according to the Babylonian Captivity seventy yeers And R. Elhazar forty yeers according to the time of the Jews peregrination in the wildernesse And all three of them each to confirm his own opinion bring that of the 90. Psalm v. 15. Make us glad according to the dayes wherein thou hast afflicted us and the yeers wherein we have seen evil For the Rabbins affirmed afore that after the Jews shall be brought back by the Messiah to their owne land they shall be very much troubled by Gog and Magog of which space of time I conceive is the present dispute among these Rabbins but now quoted In Midras a-Nehelem wee finde it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. THAT THE CONGREGATING or GATHERING TOGETHER OF THE ☞ CAPTIVE Jews shall ANTICIPATE or PRECEDE THE RESURRRECTION OF THE DEAD THE SPACE OF FORTY YEERS And saith R. Menasse if this last opinion bee received and delivered by the Ancients it may be soundly admitted because it implyes no contradiction nor doth it contain any difficulty * Thus R. Menasse out of the Rabbins But I think that it is neer the matter in the sacred compute of the holy Scripture Dan. 12. v. 11 12. if carefully computed and compared with v. 1. Touching the troubles at the time when Michael shall stand up to deliver his people together with v. ult touching the resurrection of the dead Thus wee hear why R. Menasse would refer the glory afore spoken rather to the New world then to the dayes of the Messiah Now hear him go on in this sixth Chapter and that in a way of condiscention of referring it if any will to the dayes of the Messiah If saith R. Menasse it so seem good to any he may refer the glorious things aforesaid in some sort unto the times of the Messiah because both times are connexed the one on to the end of the other as we shewed afore Again because the end of the resurrection is that the raised may enjoy the happinesse of that age therefore they may be taken for one and the same time Those admirable verses of the Kingly Prophet David Ps 104. do not a little serve to our purpose as they seem to me viz. v. 27 28 29 and 30. All wait or hope upon thee Thou givest them their meat in due season c. Thou hidest thy face they are troubled Thou takest away their breath they dye and return to their dust Thou sendest forth thy Spirit they are CREATED and thou RENEWEST THE face of the earth Where the Prophet saith that after death the soule the second time returns to the body and then the earth is renovated ¶ 7 In the 7 8 9 10 and 11. Chapters these questions are put and resolved chiefly 1 Whether then shall be the day of judgement To which the Rabbins answer is out of many Scriptures and allegations of Antiquity That after the world shal be made new and the dead raised then shal be a day of judgement In part God judged afore the living in the war of Gog and Magog EXCEPTING A THIRD PART OF THEM †☞ So that according to the Rabbins also a part of Gog and Magog as was said a little afore are reserved who in all probability are they that shall make head at the end of the thousand yeers Rev. 20. v. 7. And after he shall come to judge the dead 2 Whether then shall be the restauration of the place and parts of worship and a settlement of the fruition of the holy land To which it is answered yea 3 Whether there shall be the use of food and prolification to which Gerundensis answers that then shall be no other then a spiritual life though some other Rabbins are of another minde 4 Whether they that are raised shall dye any more To which the § 4 general answer of the Rabbins is negative Thus far you have heard the opinion of the Jews concerning the glorious state on earth yet to come
Prophet is to point out that Dominion and that Glory c. which the other foure Monarchs had And ALL PEOPLES and NATIONS and LANGUAGES should SERVE him whose dominion is for ever c. that is as long as the world below lasts all which manifestly relate to a Kingdome of Christ on earth compare v. 23 and v. 27. Thus far the Kingdome is given to Christ as if in comparison hee had none afore The vers 17. c. it is said to be the Saints Kingdome in these words These great Beasts which are foure are foure Kings that is foure Emperial Monarchies under foure races of mighty persecuting Monarchical Emperours of foure several sorts namely First Assyrio-Chaldean Secondly Medo-Persian Thirdly Grecian Fourthly Roman which shall arise out of the EARTH that is by violence succeed one another in that inheritance of the world But the Saints of the most High shall take the Kingdome that is that very Kingdome of the world that the other foure former Monarchs had and possesse the Kingdome for ever and for ever and ever that is in all ages as long as time shall bee as the original signifies adding v. 23. c. to the end of the Chapter The fourth Beast shall bee the fourth Kingdome upon earth that is the Emperour of the Roman Empire which shall bee divers from al the Kingdomes namely in Rule in Conquest and Cruelty and shall devoure the whole earth and shall tread it down and breake it in peeces meaning that the Romans shall conquer the whole world utterly defacing all Kingly dominion in the same And the ten Hornes out of this Kingdome are ten Kings that shall arise to wit the Roman Empire at last is divided into ten Kingdomes as John hath it severall times in the Revelation as a tendency to the ruine of that Empire for it follows here And another shall rise after them and he shall bee divers from the first and he shall subdue three Kings That is the Easterne Saracen-Arabian Turkish power ascending to a monstrous height of strength differing from the former in Nation Religion and Tyranny shall take away three of the said tenne Kingdomes And he shall speake great words against the most High see the Turkish Alcoran and shall weare out the Saints of the most High that is in a great measure slaying so many Christians at one battel as the tippes of their right eares filled nine sackes and thinke to change Times and Lawes that is those of divine institution as appeares also in his Alcoran and they shall bee given into his hand untill a time and times and dividing of times meaning that the Saint◠shall by divine permission fall under the Turkish power three hundred and fifty yeers from his first invading the Jewish Countries to his full and finall fall But saith the 26. v. c. to the end of the Chapter The judgement shall sit and they shall take away his dominion to consume and to destroy it to the end that is to say The Ancient of dayes as fitting in judgement judgeth to vindicate the Saints and so gives them opportunity and virility to deprive the Turke of his Kingdome and utterly to consume his power and strength And so in the 27. verse The Kingdome and Dominion UNDER the whole HEAVEN shall bee given to the people of the Saints of the most High c. That is the same Dominions of the whole world below that the former tyrannicall Monarches usurped shall now be given into the hands of the converted Jewes and holy Gentiles adhering to them to reigne on earth with Christ to whom these Dominions were delivered in the former part of this Chapter This place of the seventh of Daniel hath beene so large touching the Saints reigning with Christ on earth that we shall adde but one or two places more and that very briefly Revel 11.15 c. The seventh Angel sounded and there were great voices in heaven saying the Kingdomes of the WORLD are become the Kingdomes of our LORD and of his CHRIST or of him as CHRIST and hee shall REIGNE for ever and ever that is throughout all AGES from hence forward over the Kingdomes of the WORLD as if hitherto he had not in comparison reigned over them And the foure and twenty Elders c. fell upon their faces c. Saying we give thee thanks O Lord c. because thou hast TAKEN TO THEE THY GREAT POWER and hast REIGNED and the Nations were ANGRY which shewes this was not at the ultimate day of judgement and the time of the dead that they should bee judged is come that is the Saints should bee vindicated for so it presently followes that thou shouldest give rewards to thy servants the Prophets and to the Saints and them that feare thy name which what should it bee but to reigne on earth as it is both before expressed in the Preface Rev. 5.10 and after in the Catastrophe Revel 20.4 in regard of which reigning on earth they may bee said to bee the FIRST-FRUITS to God Rev. 14.4 because this is but the beginning of Gods worke of glorifying his Saints Let us close this Paragraph with Heb. 2.5 c. to 10. The world to come the Greek is the INHABITED world to come must be put under man though not under Angels according to Psalme 8. quoted there by the Apostle which Psalme relates to Gen. 1.26 where God gives Adam dominion over all the Creation But saith the Apostle in his time Wee see not yet all things put under him onely Jesus as the pledge is crowned with glory Therefore say I there is such a thing yet to come Let not the Reader if I may intreat so much despise the allegation of these Texts for the present purpose which are little more then barely alleadged onely to hint the Saints reigning with Christ on earth I desire to ingage him upon this request but for a time till I come to critically scan if I may assume so much confidence to my selfe these and many other places of Scripture And then upon his serious joynt view of all all together if he can bee of another minde different from mee let him for mee abound in his owne sense § 4 But to wheele about from this digression to our owne post and businesse in hand viz. the Reigning of the Saints WITH CHRIST at this time and in this place aforesaid Before they reigned but sometimes over their corruptions and Satans temptations but never over men but now totally and finally over Sinne MEN and Divels as wee shall demonstrate afterwards Their living must be after a RESURRECTION as the word is twice mentioned in this 20. of Revelation Though they bee made but spiritual Kings and Priests as the Objecters will have it in those words Rev. 5.10 Hee hath made us Kings and Priests to God yet how shall the next words be figured off from their proper sense where the Crowne of Dignity is put upon the head of REIGNING UPON EARTH Hee
he is against Christ in the effect of his processe viz. in his Headship opposite to Christ the onely head of his Church in his Doctrine of Justification by workes enervating Christs merits and his Trentine Anathemaes cursing the fundamentall truths of Christ in the New Testament But these things wee leave as not the maine of our present businesse Now saith this Text in hand of the 2 Thessalon 2. The Lord shall consume Antichrist with the Spirit of his mouth and destroy him with the brightnesse of his coming And although these two Master-limbs of Antichrist should not fall together but that the Pope be first bowed downe as he that by his imagery Idolatry and impurity in his worship of Christ is the great stumbling blocke to impede the Jewes imbracing Christ whereby to contend with the Turke for freedome to owne our Messiah and the Turk bee ruined after him perhaps at the end of the five and forty yeers of the Jewes struggle with him Dan. 12 two last verses yet this text of the Thessalonians stands firme that Antichrist must fall by the Spirit of Christs mouth and by the brightnesse of his coming The Spirit of his mouth is his Word called Isa 11.4 The rod of his mouth and the breath of his lips with which he shall smite the Earth and slay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one for the settlement of his glorious Kingdom of peace on earth as the context in that 11. of Esa gives it in with this word Christ prefaceth and perfecteth the ruine of Antichrist That is first Christ destroyes him morally as he his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as this Text in the Thessalonians calls him that is exlex as Zanchy renders it the lawlesse one For he leaves Christs word and substitutes his owne viz. Alcoran Legends Traditions c. And by them sets up Blasphemy Idolatry Heresie Impiety and Tyranny and that over consciences as well as bodies Now Christ discovering and discarding confuting and confounding these by the breath of his mouth viz. his word he destroyes him morally Secondly Christ by animating men by the same Spirit in his Word to a corporall War against Antichrist destroyes him Physically that is with a corporall destruction By that Spirit of his mouth he rouseth up mens spirits to take up armes and fight down Antichrist with a corporal War So it is emphatically set forth Joel 3.9 to 17. inserted between two Prophesies the first immediately preceding v. 1. c. to v. 9. the other immediately succeeding touching the glorious Kingdom of Christ on Earth v. 17. to the end of the Chapter weigh the place with which compare Rev. 17.16 Rev. 18. the whole Chapter Rev. 19.17 to the end In which places the Holy Ghost with all endeavour as we may say after the manner of men by all circumstances fitted to humane capacity sets forth the corporal War that must personally destroy Antichrist The scruples of men about those places of Scripture wee shall remove when wee come after to the full discusse of the Quod sit viz. That there is such a glorious state to come I say Christ shall with a corporall Warre excited by his word destroy Antichrist personally For when notwithstanding that Christ hath rendred the wickednesses aforesaid of Antichrist odious to the generality of the world and hath dissected and cut them up by the roots with the sword of his mouth that they take not with the myriads of men enlightened yet Antichrist will act as Antichrist like himselfe opposing Christ in the power of his Gospel the purity of his Saints and worship and the glory of his Kingdome then I say shall Christs word the sword of his mouth put the sword of his hand into the hands of his people the rod of his mouth shall proceed to the use of his rod of iron in his hand Rev. 19.15 And then as the Prophet speakes touching the corporall destruction of the bodily enemies of the Church Jer. 48.9 10. The Cities of Moab shall bee destroyed Cursed is he that doth the worke of the Lord negligently and cursed is he that keepeth backe his sword from blood So that Christ with this breath of his mouth prepares or begins the ruine of Antichrist The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is shall waste him as an estate is wasted or consume him as a body by a consumption pines away But by the brightnesse of his coming he shall make a full end of Antichrist as to the preparation for his glorious Kingdome on Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall abolish as Beza renders it shall make him a nothing as the Greeke word is often used Which brightnesse of Christ coming to doe this is more closely to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by the manifest appearance of his coming And so our last Translators could finde the way to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in relation to Christs Kingdome by the word appearance 2 Tim. 4.1 I charge thee therefore before God and the Lord Jesus Christ who shall judge the quicke and the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at or according to his APPEARING and his Kingdome So likewise 1 Tim. 6.14 Keep this Commandement c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the APPEARANCE of our Lord Jesus Christ Sutably it is our common phrase to call the day of the appearance of the starre at Christs birth Epiphanie By all that we have said it is manifest that as the first Schene of the ruine of Antichrist is acted by the Spirit of Christs mouth so the second is performed by the appearance of his person or else what need that be added AND by the appearance of his COMING The breath or Spirit of his mouth doth not make an end of the worke without the appearance of his coming As in that of 2 Tim. 4.1 First is his appearance and then his Kingdome For Antichrist must bee downe ere Christ shall have an apparent Kingdome And Christ must have his Kingdome before the ultimate day of judgement or else he will have no Kingdome For then it is the Fathers Kingdome not his 1 Cor. 15.28 § 4 And most likely the method will be this The Pope shall bee destroyed by the breath of Christs mouth that will prevaile with Christendome as they call it that will be effectuall to all the Christian world that owne Christ to bee come already in the flesh to excite them seeing his mystery of Abominations afore-named to be discovered to pull him downe root and branch But to the Jewes that to this day doe not owne the coming of Christ in the flesh Christ must manifestly appeare at least in the Clouds as Zech. 12. Rev. 1.7 of which afore to convert them as at once and so are brought in as a Nation borne at once Isa 66.8 and thereby are stirred up as one man to set against the Turke from whence proceeds his ruine § 5 Nor may any man phantasie to himselfe that he can put off what
brake off three of the ten Dan. 7. v. 20.24 that is about the yeer one thousand * Bucholc Ind. Chron ad an 1009. Periodus Judaica inquit Helvic ad an 950. circiter after Christ the Saracens tooke Hierusalem and have held it to this day And about the yeer after Christ one thousand foure hundred and fifty Mahomet alias Mahumete took Constantinople where Constantinus Palaelogus the last of the Grecian Emperours was utterly overthrown ** Bucholc Ind. Chron. ad an 1453. inde inquit orientis imperium penes Turcas fuit Sic Helvic in Chro. Atque hinc inquit imperium orientis prorsus ad Turcas tranâ—rit So that the Turke plucked up by the roots that is wholly subdued to him three of the ten Roman hornes or Kingdomes to wit Asia Graecia and Syria of which Jury was a part and became absolute Emperour of all the Easterne Empire *âŽ* Vid. Huet in Dan. 7. v. 8. But as for the rest of the ten hornes of the fourth Beast the Roman Empire being the fourth Kingdome upon the earth and diverse also from all the Kingdomes it is said it devoures the residue of the whole earth v. 23. and shall tread it downe and break it in peeces And thus the seven Roman hornes and the one Turkish Horn subduing three of the ten shall go on in their dominions to enslave the generality of the whole earth blaspheming God and making war with the Saints untill a time and times and halfe a time be finished v. 24 25. And then v. 26. the Iudgement shall sit and they i. e. the aforesaid judgement Iudicature or Sessions shall take away the said dominion and shall give it v. 27. to the people of the Saints of the most High Sutable to this Circumstance of order in Rev. 13. 1. c. There is a Beast rising out of the Sea that is the Roman Emperiality or Empire Antichristed or Papized that answers to all those foure Beasts in Daniel 7. For this Beast is like a Lyon in his mouth like a Beare in his feet like a Leopard in his adorned shining skin or faire outside And for his head it is sevenfold with ten hornes which ten hornes say the learned grew all on one head viz. the last of the seven heads said to have ten hornes because so at first as we said but now upon Dan. 7. but it hath for continuance but seven hornes because the Turk the King of the bottomlesse pit Rev. 9.1 to 12. brake off three Againe as the Beast aforesaid in Dan. 7. must hurt but for a time and times and halfe a time or dividing of times So this Beast in this 13 of the Revelation that contains all foure Beasts in Dan. 7. because it hath the evill qualities and Tyrannicall power of all those foure And from this one ariseth the other with one horne breaking off three of the others ten must continue and have power to doe mischiefe two and forty months vers 5. of this 13. of Rev. which two and forty months is made all one with a time and times and halfe a time Rev. 12.14 ¶ 3 The last thing wherein the seventh of Dan. and Rev. the twentieth agrees is in intents viz. to set forth that the Saints shall yet have a glorious Kingdome on earth over which they shall under Christ there reigne For seeing both visions agree in forme and matter and sense who can doubt but they must intend the same thing In that seventh of Dan. it is oft mentioned and hinted in sundry passages that the SONNE OF MAN must have the same Kingdome or dominion which all the foure Beasts had successively and he must give it to the Saints vers 13 14. I saw one like the Sonne of Man and there was given him dominion and glory and a Kingdome that all People and Nations and Languages should serve him His dominion is an everlasting Dominion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seculi saith Arias and oft signifies but for a long time expounded presently everlasting that is shall not be destroyed that is by any other earthly Monarch as the other foure destroyed one another vers 17 18. The foure great Beasts are foure Kings expounded here and verse 24. Kingdomes which shall arise out of the earth But the Saints of the most High shall take the Kingdome and possesse the Kingdome which the other foure Beasts had successively v. 19 20 21. the same is repeated againe with applications of the type or vision v. 23 24 25 26 27. All which was never yet fulfilled nor can the ultimate judgement be a time for it In like manner Rev. 20. Christ comes DOWN from heaven v. 1. and chaines up the Devil and for a thousand yeers To what end Not for a state of glory in the highest heavens above as all those passages testifie But that the Saints may rise and reigne with Christ a thousand yeers on earth as it is expresse Rev. 5.10 as a part of the proposition to the whole Revelation that and Chapter 1.7 making up the whole I say to reigne in New Jerusalem which to that end also comes down from heaven Chapter 21.1 and so long to reigne as till Satan bee let loose againe to seduce the Nations that the ultimate judgement begins verse 7. to the end of the Chapter So that what dominion the King of the bottomlesse pit had Rev. 9.1 c. to hurt for five months and what dominion the Beast had for two and forty months Rev. 13. and both under Satan while he was loose that very same in pure substance though not in the evill quality the Saints must have under Christ So that where the Saints were hurt beheaded and persecuted even there they must rise and reigne under Christ a thousand yeers v. 4. of this 20. of Rev. § 6 Thus you see there is great reason why we should looke into the Old Testament as well as into the New for this glorious estate of the Church yet to be on earth Where note for conclusion of this third Section That as God gave the Church in the Old Testament a glorious temporal estate on earth as well as a spirituall viz. That in Paradise on earth so by the like reason he will give both to the Church of the New Testament on earth described in Revel 21 c. as a second Paradise on earth For the New Testament must not be inferiour but rather better then the Old only with this difference The Old Testament-Church being then but in its infancie had the temporall first as a type of the Spirituall The New Testament Church must have the Spirituall first and the Temporall last being then made compleatly up and unto a perfect man according to the stature of Christ Ephes 4. SECT IV. Wherein the Promise to Adam Gen. 1.26 27 28. paralleled with Psalme the eighth as the eighth Psalme with Heb. 2.5 fully opened to prove our maine Position that there is yet to be on earth
indure for ever Psal 136. v. 4. v. 13 14 15 in bringing them to the land of promise Lastly The Lords Supper doth not onely in the elements typifie our spiritual nourishment and cherishment by Christ but in the posture of sitting signifies our reigning and judging with Christ the whole earth as ruling and judging is oft expressed in Scripture by sitting Mat. 19.28 Rev. 4.4 Rev. 20.4 even as in Luke 22.29 30. Eating and drinking at a table with Christ is put as a signe of a Kingdome and sitting on seats or thrones a signe of judicature § 6 The summe of this Section is that there shall come so many out of the loynes of Abraham both of Jewes and Gentiles to whom God will be their God and blesse them over the face of the whole earth in the seed of Abraham making them partakers of the righteousnesse of faith c. as is afore more largely enumerated that the generality of the whole world shall become beleevers and be the governou of the entire universe All which must be fulfilled as sure as God cannot lie § 7 But these things in all those promises aforesaid have never yet been fulfilled The ten Tribes carried away by Salmanazar remaine still scattered among the Heathen not having received if ever they heard of the word of faith the Gospel of Christ And the two Tribes of Juda and Benjamin do not to this day acknowledge the New Testament The Turkes Arabians Hagarens Tartarians Persians Indians c. have no acquaintance with Christ and salvation We see not yet all Nations under the Stars numerous as the sands of the sea blessed in the seed of Abraham viz. in Christ converted to the faith Some inhabitants of a few spots of ground are called Christians but the most and mightiest Imperialties or dominions know not Christ Wee see not yet Ephraims posterity according to Gen. 48.19 afore quoted to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulnesse of the Gentiles or to come in as the fulnesse of the Gentiles which phrase the Apostle exactly keeping Rom. 11.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the fulnesse of the Gentiles come in and so all Israel to be saved interprets it of the conversion of the world of Iewes and Gentiles to faith in Christ But alas for the posterity of Ephraim they are not delivered from their captivity temporall or spiritual to this day Nor is one Kingdome of ten over the whole world converted unto the faith Nor is Iosephs posterity blessed according to Gen. 49.26 to the utmost bounds of the everlasting Hils that is saith learned Ainsworth over the face of the whole earth Nor have the Hebrews since the Apostle wrote to them that Epistle so named attained any Country or City that is heavenly or built by God being not converted to this day as fit for any better condition on earth or in heaven And they must be in a better spiritual condition on Earth according to the tenour of all the Scriptures afore they can be received into Heaven Of which more after especially when we come to discusse the 4. Chap. of this Epistle to the Hebrews § 8 Nor can these things be fulfilled at the last general judgement being every way inconsistent with that time being no time then of conversion or dominion of men but of confusion of the wicked and the subjection of all the good yea of Christ himselfe as Christ to God who then is to be all in all as we have oft minded out of 1. Cor. 15.28 SECT VI. Wherein the Prophesie in Numb 24.16 to 25 is discussed as proof of the generall Position Numb 24. v. 16. He hath said or he assuredly saith which heard the words or oracles of God and knew the knowledge of the most High which saw the vision of the Almighty falling into a trance but having his eyes open Verse 17. I shall see him but not now I shall behold him but not nigh There shall come a STAR out of lacob and a Scepter shall arise out of Israel and shall smite or smite thorow the corners or Princes of Moab and shall destroy Heb. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall unwall all the children of Sheth Verse 18. And Edom shall be a possession Seir also shall be a possession for his enemies and Israel shall doe valiantly Verse 19. Out of Iacob shal come he that shall have dominion and shall destroy him that remaineth of the City Verse 20. And when he looked on Amalek he took up his parable and said Amalek was the first of the Nations †That is the first of the Nation warred against Israel Exod. 17. but his latter end shall be that hee perish for ever Verse 21. And he looked on the Kenites and tooke up his parable and said Strong is thy dwelling place and thou puttest thy nest in a rock Verse 22. Neverthelesse the Kenite Heb. Kain * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be wasted untill Ashur shall carry thee away captive Verse 23. And he took up his parable and said Alas who shall live when God doth this ** The Geneva Notes say Some read Oh who shall not perish when the encâ—â—y that is ANTICHRIST shall set himself up as God Verse 24. And ships shall come from the coasts of Chitim and shal afflict Ashur and shall afflict Eber and he shall perish for ever § 1 IT will be a faire Preface to what we are to infer from these words to our purpose if in the first place wee give you the exposition of the Verses above quoted in the words of the Hebrews Targum Talmud and Rabbins and of the Greek Septuagint The man that spake this was Balaam but set downe by Moses as a most sure Prophesie and therefore shews us what a full manifestation he had from God of this Prophesie verse 16. It is not unusuall with God sometimes for extraordinary ends to reveale some particular Prophesies to some men at some certaine juncture of time for a present occasion whiles such men are unregenerate So to Caiphas Joh. 11.49 50 51. So to the Sibyls of whom afore in the first Book in the large quotations of Lactantius I say not that God gives them the spirit of Prophesie but that God dictated to them some particular Prophesies as of this Balaam it is said the Lord met him and gave him a charge what he should say and so he was enforced by the power of divine providence to blesse instead of cursing And of this Prophesie we have some touches and phrases repeated in the New Testament 2 Pet. 1.19 Until the day-star arise Rev. 22.16 I Jesus c. am the root of David c. and the bright and morning star yea and some of this Prophesie is punctually fulfilled in the Old Testament so long since as Davids time as wee shall see after § 2 The matter of the Prophesie is very considerable to our businesse if we understand it aright wherein the Hebrews admirably assist for of them
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
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
yet the threats are expresse in v. 1 2. against ALL Nations Secondly Moab and Ammon and the Ishmaelites or Hagarens being knit to the line of the Jewes Gen. 18. Gen. 16. as was Idumea the Country of Esau they are most fitly held forth as types of the Antichristian enemies of the Church of the New Testament Psal 83. 6 7 c. they all being mothers children as Cant. 1. but not acting as brethren even as St. John makes the destruction of those enemies Types and Prophesies of the destruction of Antichrist as we heard but now SECT XIX THe ninth place in Isaiah is Chapter 43. and Chapter 44. being one entire discourse of the same matter notwithstanding the division of Chapters In the main and principall designe they treat of the conversion and salvation spirituall and temporall of the Jewes which are yet unfulfilled We need but touch upon some passages It is said Chapter 43. v. 1 2 3. Thus saith the Lord that created thee O JACOB and he that formed thee O ISRAEL fear not I have redeemed thee I have called thee by name thou art mine when thou passest through the waters and fires thou shalt not be destroyed for I am the Lord thy God the holy one of ISRAEL thy Saviour I gave Egypt for thy ransome Ethiopia and Saba for thee Which place if we look upon as an history of things done then it will be justly queried that though God destroyed Egypt in the book of Exodus for Israels sake yet when dealt he so with Ethiopia and Saba Therefore generally and most safely it is referred as a Prophesie to future things answerable to verse 2. Thou art mine and I will be with thee in all difficulties And to v. 4. I have loved thee and therefore I will give MEN mark the comprehensivenesse of the terme for thee And answerable to verse 5 6. I am with thee I will bring thy seed from the East and gather thee from the West I will say to the North give up and to the South keep not back bring my sonnes from far and my daughters from the ends of the earth And verse 18 19 20 21. Remember not the former things behold I will doe a new thing c. I will even make a way in the wildernesse and rivers in the desart the Beasts of the field shall honour me because I give waters in the wildernesse c. to give drinke to my people my chosen This people have I formed for my selfe they shall shew forth my praise For this giving Ethiopia and Saba for the Jews cannot be understood as Calvin and the Geneva Notes hint of the coming up of Perkaka King of Ethiopia against Assyria whiles Sennacherib King of Assyria was coming up against Jerusalem Isa 27. for these reasons First the Angel of the Lord going forth into the Army of Sennacherib and slaying one hundred eighty five thousand of them Isa 37.36 was the giving of the Assyrians not the Ethiopians for a ransome for the Jewes Secondly If that slaughter of the Assyrians was a ransome for the two Tribes yet is it nothing for Israel the ten Tribes so often mentioned in this Chapter Thirdly As we have no sacred history for it so no humane probability that Sennacheribs Army thus weakned by the Angel was in a fit condition to war against and to worst that Army of the Ethiopians then gathered against Sennacheribs Kingdome of Assyria or to overthrow Seba. As it is alike improbable that Sennacherib could recruit the old or raise a new Army speedily enough to encounter with Perkaka who was then fully ready for fight The story concludes Sennacheribs retreat from Jerusalem otherwise viz. That he returned and dwelt in Nineveh and worshipping in the house of his Idol gods was slaine there by his two sonnes Isa 37. And in this our New Annotationists concur with us saying That though most understand this of Gods turning Sennacheribs forces against Egypt and Ethiopia upon the tidings brought unto him of Tirkakas coming against him when he was making towards Jerusalem to besiege it Isa 37. yet wee cannot conceive say they that to be the meaning of the place For though it be true that the rumour startled him and made him thinke of returning yet was it not that but the fright he tooke upon the unexpected blow given in his Camp that enforced him to flight not to invade Egypt or Ethiopia which he was in a sorry case then to doe but to get him home with as much speed as hee could into his owne Country Chap. 31.8 9. And 37.36 37. So the Annotationists very well But to that they adde I cannot well consent when they say That this of giving Ethiopia and Saba for a ransome for Israel may well have reference to that remarkable defeat of that vast Army the greatest upon record in Scripture given to the Cushites under Asa c. For this Chapter is a Prophesie of things to come speaking both first and last in the Chapter in the future tense If in a touch it speaks in the past tense in the middle of the Chapter it is but usuall in Prophesies to shew their certainty to expresse what shall bee as if done already And it is spoken of Jacob and Israel comprehending all the twelve Tribes at least the ten and not the two onely called Juda over whom Asa was King and mentions the ruine of Saba for Israels sake that they might bee delivered of which wee have nothing in past stories And if this Chapter bee a Prophesie the story of Asa his victory abovesaid over the Chushites will not comport with the meaning thereof Asa dying many yeers Bucholcerus saith above a hundred and fifty afore Isaiah prophesied § 3 Now these things afore prophesied throughout this Chapter further amplified in the following Chapter were never yet since Isaiahs time fulfilled At their returne from Babylon none were slaine for Israels sake Nor at the time of Christs being on earth nor since the Turk possessed Judea for they returned by the voluntary consent of the King of Babylon And from the time of Christs being on earth and downward till the Turk took Judea the Romans severall times as we have shewed afore slew them instead of being slain for them as did the Turks after the Romans deal with them likewise Nor was the seed of Israel brought from the East West North and South and from the ends of the earth to this day Where still they are dispersed c. as it follows in these two Chapters Nor can these things suit with the ultimate day of doom § 4 Therefore there remaines yet a time to come when the Prophesies of these Chapters must be fulfilled afore the ultimate day of judgement There must be a distinct time on earth when Egypt Ethiopia and Saba shall be destroyed for the deliverance and freedome of Jacob and Israel and not onely these but all foure quarters of the world and the utmost ends of the earth as it is
expresse in v. 4 5 6. shall be forced to let Jacob and Israel goe free The Lord will as it is v. 19. do a NEW THING which must properly signifie a thing never done afore to make way for their returne and liberty as it is expresse v. 19. c. before set downe at large Which wanton wits may endeavour to elude with Allegories and Phantasmes of their owne hatching which neither can convince a rationall Christian nor deliver the Jewes according to the intent of the Prophet Who though afore that their deliverance as in v. 22. c. they should not call upon God as they ought but should be weary of the Lord and should weary the Lord with their iniquities and therefore they are given up to the curse and to the reproach yet after these things as it followes in the 44. Chapter and first seven verses as an Antithesis to their said evill condition the Lord promiseth and the Prophet prophesieth it that they should have a glorious condition saying Yet now heare O Jacob my servant and ISRAEL whom I have chosen Thus saith the Lord that made thee c. Fear not O Jacob and thou Jesurun the name also of the twelve Tribes Deut. 32. I will poure water upon him that is thirsty and flouds upon the dry ground I will POUR MY SPIRIT upon thy seed and my blessing upon thine off-spring And they shall spring up among the grasse as willows by the water-courses One shall say I am the Lords and another shall call himselfe by the name of Jacob and another shall subscribe with his hand unto the Lord and surname himselfe by the name of Israel Thus saith the Lord the KING of Israel I am the first and I am the last Who as I shall CALL and declare it and SET IT IN ORDER for me since I appointed the ancient people and the things that ARE COMMING and SHALL COME § 5 Thus you see the present state of the Jewes as in the latter end of the former Chapter viz. sinfull and dolefull you see their names viz. Jacob Israel and Jesurun all names of the twelve Tribes you see what is meant by pouring water upon the thirsty viz. pouring out of the spirit you see what is meant by growing as willows by the water-courses viz. by the effusion of the Spirit multitudes shall own the Lord you see what Titles Christ hath of KING of ISRAEL and of FIRST and LAST which are his Titles when he prophesies of his visible Kingdome to be on earth repeated several times in the Revelation Now then deal ingeniously and compare the expressions with the Jewes condition for above these one thousand six hundred and fifty yeers to this very day and see then whether you can indeed and bonâ fide imagine that these Prophesies have been ever yet fulfilled or that it is proper or feisable that they should be fulfilled at the ultimate day of Doom SECT XIX THe tenth place in Isaiah is Chapter 45. v. 14. * Touching v. 14. to v. 22. I will onely insert Mr. Medes Notes in the margin because it came not timely enough to bee put into the Text Esaiae vaticinium cap. 45. a versu 14. deinceps in eodem Adventu secundo Christi implendum restatur Apostolus ad Rom. c. 14. v. 11. omnes enim inquit stabimus ante Tribunal Christi scriptum est enim nempe in hoc Esaiae vaticinio vivo ego dicit Dominus quoniam mihi flectetur omne genu omnis lingua confitebitur Deo Quod si haec Prophetiae pars in secundo Christi adventu in die nimirum Judicii adimplenda restet etiam reliqua eodem pertinere necesse est Est autem Prophetiae initium hujusmodi Sic dicit Dominus labor Aegypti negotiatio Cush Sabaeorum VIRORUM MENSURAE i. e. MERCATORUM 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic Targum quod mensuris utantur non MEN OF STATUR ad te O tu captiva vel O civitas mea transibunt tui erunt post te ambulabunt in compedibus ad te incurvabunt se te deprecabuntur dicentes Tantum in te Deus est non est alius praeter ipsum Deus In Hebraeo enim omnia haec pronomina sunt generis faeminini quare ad Cyrum referri nequeunt sed ad Jerusalem captivam de qua in versu praecedenti mentionem habuit quemque ad majorem rei evidentiam sic verterem ego suscitavi Cyrum in justitia omnes vias ejus dâ—â—gam Ipse aedificabit civitatem meam captivam meam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DIMITTET idque fine pretio muncre dicit Dominus exercitum Tunc sequuntur verba quae paulo ante recitavi Sic dicit Dominus labor Aegypti c. q. d. parum est quod reaedificaberis â—emitteris Imo vero magna re O captiva mea O civitas mea manet olim faelicitas Observandum est enim Dominum inde a fine versus undecimi espondere quasi interrogationi de Fatis filiorum fuorum juxra quod praemisit ventura interrogate me de filiis meis de operibus mamanuum earum praecipite mihi nempe ut narrem vobis quae futura sunt Thus far Mr. Mede By which it is most plaine that he thinks and shews for it great strength of reason that this place of Isa is to be understood of a glorious state of the Church to be on earth at Christs second coming to the end of the Chapter but specially verse 22 23 24 25. viz. verse 22. Looke unto me and be yee saved all the ends of the earth for I am God and there is none else 23. I have sworne by my selfe the word is gone out of my mouth in righteousnesse and shall not returne that unto me every knee shall bow every tongue shall swear 24. Surely shall one say in the Lord have I righteousnesse Heb. righteousnesses and strength even to him shall men come and all that are incensed against him shall be ASHAMED 25. In the Lord shall the seed of Israel bee justified and shall glory § 1 For those foure last verses of the Chapter this is that I have to say The Prophet having spoken to JACOB and ISRAEL v. 17 18 19. Israel shall be saved in the Lord with an everlasting salvation and shall not be ASHAMED nor confounded world without end for thus saith the Lord that created the Heavens and formed the earth hee hath created it not in vaine he formed it to be INHABITED which phrases Not ashamed c. and to be inhabited extend that everlasting salvation to comprehend a blessed salvation on earth too I have not spoken in secret in a darke place of the earth I said not to the seed of JACOB seek ye me in vaine I say the Prophet having spoken to Jacob and Israel names comprehending all twelve Tribes next he extends his speech more generally with them to all the Nations of the world v.
20 21. Assemble your selves and come draw neer together yee that are ESCAPED of the Nations Tell ye and bring them neer Look unto me and be saved all the ends of the earth c. as it follows in the words above described at large So that by the connexion it is evident that the words above quoted concerne both Jews and Gentiles § 2 The words are not onely a prescript and precept to all the ends of the earth which must needs include Jewes and Gentiles but also a Prophesie and Promise that all the ends of the earth shall look to the Lord for salvation expresse in saying Be ye saved And in the 23 verse I have sworne by my selfe unto me every knee shall bow and every tongue shall vow surely shall each one say in the Lord have I righteousnesse c. which is the plaine language of a promise and is confirmed in manner of a promise with that great confirmation Gods oath § 3 First for the two former verses viz. the 22 and 23 of looking to God and bowing the knee to him the Apostle applies them twice in the New Testament to that future submission and subjection that all the world shall yeeld to Jesus Christ long after his ascention 1 ¶ The first time is in Rom. 14. v. 8 9 10 11. Verse 8. Whether we live we live to the Lord and whether we dye we dye unto the Lord whether we live therefore or dye we are the Lords 9. For to this end Christ both dyed and rose and revived that he might be Lord both of the dead and living 10. But why dost thou judge thy brother c. wee shall all stand before the judgement seat of Christ For it is written as I live saith the Lord every knee shall bow to me and every tongue shall confesse to God In which words 1 It is plainly held forth that the Apostle proves Christs Lordship or Kingly-hood over ALL both dead and living by this place of Isa That every knee shall bow to the Lord. And that as God made Christ a Priest by an oath Psal 110. emphatically urged by the Apostle Heb. 7.20 c. so he makes him Lord and King by an oath in this place of Isaiah and so applied by our â—postle in this 14 of Rom. to signifie the certainty of the thing 2 That being delivered in the future tense it must signifie more then Christs spirituall Kingdome which he then had when Isaiah prophesied 3 That the Apostles mentioning after Christs ascention his Lordship over the dead and our standing at his judgement seat must signifie a state now after Christ is in heaven yet to come For he is not God of the dead but as they are living in soule in order to a resurrection as Christ himselfe expounds in the Evangelist 4 That this must be a state on earth before the ultimate Doom in that the Apostle out of the Prophet asserteth that all must bow to him either sincerely or at least seemingly which cannot be so cleerly understood to be feisable at the ultimate day of judgement which is the finall destruction of all not sincere to Christ and the time of Christs Resignation of all his power 1 Cor. 15. For the wicked to submit and perish in the same houre were little honour to Christ and a short time for all the world to confesse to him 5 That this is a kind of day of judgement that is the beginning or preface to the great and ultimate day of judgement at the beginning of the thousand yeers when Christ destroyes all the open obstinate wicked and sets up the Church into a glorious estate Rev. 19. latter end And Rev. 20. first six verses compare v. 8.9 c. And at this beginning or preface do all believers stand at the judgement seat of Christ Revel 11. v. 15. v. 18. Rev. 20. first six verses where they receive honour and rewards of grace and favour For according to our Apostle this bowing c. must be at SOME day of judgement But it cannot be at the ultimate finall and therefore afore at the beginning of the day of judgement viz. at the beginning of the thousand yeers 2 ¶ The second time of the Apostles application of this of Isaiah touching bowing to the submission of all unto Christ is Phil. 2 v. 8 9 10 11. Ver. 8. Being found in fashion as a man hee humbled himself and became obedient unto the death c. 9 Wherefore God also hath highly exalted him and given him a name which is above every name 10. That at the name of Jesus every knee should bow of things in heaven and things in EARTH and things under the Earth 11 And that every tongue should confesse that Jesus Christ is LORD to the glory of God the Father 1 By the quotation of the place out of Isaiah it is evident that the meaning of bowing the knee at the name of Jesus is to submit to the Lordly and Kingly power of Christ 2 Every knee both of things in heaven that is of Angels as they shall in speciall bee imployed in gathering the Church and setting up the glorious state thereof Rev. oft and in earth that is of all men and under the earth that is at Christs pleasure there shall bee no sea Rev. 21.1 must needs import a state on earth Which in the third particular is more confirmed That every tongue shall confesse that Jesus Christ is the LORD to the glory of God the Father § 4 Now this of Isaiah intended for salvation of Jews and Gentiles and as explained by the Apostle touching submission to and glorifying of Christ cannot comport with the ultimate doome As they were never yet fulfilled but rather most knees and tongues as of Turks Papists Heathens Socinians and all prophane persons whatsoever are against Christ to this day And therefore these things must have a time on earth before the ultimate judgement to bee fairely and effectually fulfilled § 5 As for the two last Verses of this 45 of Isaiah Viz. v. 24 and 25. I need no more but aske the question was that ever fulfilled which is there spoken that every knee and tongue shall come and say for so is the connexion especially according to the Hebrew Text surely in the Lord have I righteousnesse and strength Or that fulfilled there also expressed That ALL that are incensed against the Lord shall bee ashamed Or that fulfilled which is the close of all That in the Lord all the seed of Israel shall be justified and shall glory I say when ever were these fulfilled You have seen that the persons spoken of are Israel and Jacob comprehending all the seed of the twelve Tribes and all the ends of the earth of Gentiles and that the Apostle expounds The Lord by the Lord Christ Therefore I may boldly aske when ever were these fulfilled Surely to our sorrow that are Beleevers wee see the contrary of all these in the generality of all men Turks
to a full saving of the Jews by the destruction of their enemies destroying their flesh and pouring out of their blood But in all these attempts in the end the Jewes party had the worst even as Israel and Juda are still dispersed and those in Judea are still under the power of their enemy the Turk Therefore these things are yet to be fulfilled viz. at the fall of Antichrist Rev. 16.5.6 and Rev. 19. v. 19.20 21. Thou art righteous O Lord c. because thou hast judged thus For they have shed the blood of Saints and Prophets and thou hast given them blood to drinke And the Kings of the earth and their armies were gathered together to make warre against him that sate on the white horse and against his army and the beast was taken and with him the false Prophet and cast into the lake of fire c. and the rest were slaine with the sword c. SECT XXI THe twelfth place in Isaiah is in Chapter 54. v. 11. c. to the end of the Chapter Verse 11. O thou afflicted tossed with tempest and not comforted behold I will lay thy stones with faire colours and lay thy foundations with Saphires 12 And will make thy windows of Agates and thy gates of Carbuncles and all thy borders of pleasant stones 13 And all thy children shall be taught of the Lord and great shall bee the peace of thy children 14 In righteousnesse shalt thou bee established thou shalt be far from oppression for thou shalt not seare and from terrour for it shall not come neer thee 15 Whosoever shall gather together against thee shall fall for thy sake 16 Behold I have created the Smith that bringeth forth an instrument and I have created the waster to destroy 17 No weapon that is formed against thee shall prosper and every tongue that shall rise against thee in judgement shalt thou condemne This is the heritage of the servants of the Lord. § 1 If wee keep all these together in their twisted dependance here set downe and in their joynt relation and intent to the glorious estate of Jews and Gentiles conjunctively as is intimated v. 3. c. Thy seed shall inherit the Gentiles c. when were these ever fulfilled unto Christ and the Apostles dayes And therefore they doe cleerly carry downe these things far beyond the age wherein they lived upon earth Saint John prophesies that v. 11 12. of laying the Churches foundations with precious stones that it shall bee fulfilled at the great restauration of the Church yet after one thousand six hundred fifty and two to be fulfilled Rev. 21. v. 18. c. The building of the wall or New Jerusalem is of a Jasper and the City pure gold the first foundation a Jasper the second a Saphir the third a Chalcedony the fourth an Emerald c. proportionably all the twelve foundations So Christ carries downe that in the former part of the 13. verse All thy children shall be taught of God beyond his time unto after times Joh. 6.44 45. That whereas the Jews then murmured against him yet the time should come that they should be ALL TAUGHT OF GOD quoting this of Isaiah Which must the rather relate to future times after Christs time in regard of that annexed in that 13. verse of the 54 of Isaiah so closely as that with the former it makes but one period viz. ALL THY CHILDREN shall be taught of God And GREAT shall be THE PEACE OF THY CHILDREN which being not fulfilled unto Johns time he refers it to the time of the glorious state of New Jerusalem on earth Rev. 21.4 And God shall wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more paine c. so that the time must come that the Jews must not have onely pure inward peace being taught of God but GREAT outward peace also which is further confirmed by that which follows in the next verses viz. v. 14 15 16 17 of this 54 of Isaiah That in righteousnesse they shall be established and they shall be far from oppression and from feare and from terrour that all opposing them shall fall and no weapon shall prosper against them c. as you have it above written before your eyes in the first Paragraph of this one and twentieth Section which Peter 2 Pet. 3. and John in Rev. Chap. 21. apply as things not fulfilled to their time unto the glorious state of the New earth that therein shall dwell righteousnesse and no uncleannesse or abomination shall enter but all tears sorrow paine crying shall be removed as we have oft repeated afore All which wee cannot but expect yet to come being never yet fulfilled but the contrary alwayes extant and to be fulfilled before the ultimate day of judgement there being nor time nor place for foundations windows precious stones teachings from God c. as above described SECT XXII THe thirteenth place in Isaiah is Chapter 59. Verse 19 20 21. When the enemy viz of the Jewes shall come in like a flood the Spirit of the Lord shall lift up a standard against him and the Redeemer shall come to Zion or out of Zion as the Apostle renders it Rom. 11.26 For if the deliverer come out of Zion hee comes first to Zion the preposition 7 having great variety of significations as in at according to or for the sake c. And unto them that turne from transgression in Jacob or as the Apostle renders it Rom. 11.26 shall turne away transgression from Jacoh * The Heb◠is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may for ought I know beare to be rendred To the end to turn men from For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the infinitive mood is in value a future And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the root sometimes is used transively to turne a thing away or to turn it from viz. a termino a quo ad terminum ad quem Schindl or to convert from Pagn And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft paragogicall and sometimes put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Masora gives instances Surely the Apostle would not pervert the Text nor could he erre The Chaldee renders it neer as the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To convert the transgressors of the house of Jacob. The Septuagint likewise of the best Edition in Bib. complut in Bib. Reg. Gallicanis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Arab. likewise There shall come a Redeemer for Zion who shall turne away wickednesse from Jacob. As for mee this is my Covenant with them saith the Lord my spirit that is upon thee and my words which I have put into thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed c. from henceforth and for ever § 1 The Prophet having in the next verses before shewed how God would recompence the enemies of the Jews according to their deeds hee presently follows
crying c. And lastly the application of v. 21. of this sixtieth of Isaiah is as cleerly applyed to the same purpose Rev. 21. v. 27. And there shal in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lie § 3 Now where is the man or book that can say these things have been fulfilled since the time of this Prophesie That the Nations of Jews and Gentiles have conjoyned in matters of Religion as in the first ten verses of this sixtieth of Isaiah When ever did the Nations of the Gentiles bow down to the Jews and those that would not serve them did perish as v. 11.12 When were the Jews made an eternal excellency and the joy of many Nations as it is in 15 v when as v. 21. were the Jews made a righteous people to inherit the Land for ever But as sure as God is true these things must be And upon earth as the circumstances constraine And therefore before the ultimate judgement SECT XXIV § 1 THe fifteenth place in Isaiah is in Chapter 63. first six verses of which in a word Christ comes up as it is revealed to the Prophet from Edom with dyed garments from Bozra red in his apparrel by treading the Wine-presse alone treading downe his enemies in fury til their blood be sprinkled upon his garments § 2 John in the Revelation Chapter 14 v. 19 20 and Chapter 19 v. 11 12 13 14 15 16. applies these in the same phrase and figure to Christs destroying of Antichrist to be fulfilled on earth yet afore the last judgement Another Angel came out from the alâ—ar which cryed to him that had a sharp sickle saying thrust in thy sickle and gather the clusters of the vine of the earth for her grapes are fully ripe And the Angel thrust in his sickle into the earth and gathered the vine of the earth and cast it into the great Winepresse of the wrath of God And the Winepresse was trodden without the City and blood came out of the Winepresse even unto the horse bridles c. And I saw heaven opened and behold a white horse and he that sate upon him was called FAITHFULL and TRUE and in righteousnesse he doth judge and make war His eyes are as a flame of fire and on his head were many Crownes c. And he was cloathed with a Vesture DIPT IN BLOOD his name is called THE WORD OF GOD. And the Armies which were in Heaven followed him upon white horses c. And out of his mouth goeth a sharp sword that with it he should smite the Nations and he shall rule them with a rod of iron and he TREADETH THE WINE-PRESSE OF THE FIERCENESSE and VVRATH OF ALMIGHTY GOD. And hee hath on his vesture and on his thigh a name written KING OF KINGS and LORD OF LORDS § 3 These are obvious enough for every one to apply to the point in hand according to our former method so often repeated ## SECT XXV THe sixteenth place in Isaiah is Chapter 65. verse 17 c. to the end of the Chapter Verse 17. Behold I create new Heavens and a new EARTH and the former shall not be remembred c. v. 18. But be you glad and rejoyce FOR EVER in that which I create for behold I creat JERUSALEM a rejoycing and her people a joy v. 19. And I will rejoyce in Jerusalem and joy in my people and the VOYCE OF VVEEPING SHALL BE NO MORE HEARD IN HER NOR THE VOYCE OF CRYING v. 20. There shal be no more thence an infant of dayes nor an old man that hath not filled his dayes c. And they shall build houses and inhabit them c. And plant vineyards c. Before they call I will answer c. The woolf and the lamb shall feed together c. § 1 This will every one say that marks what he reads must signifie a state of the Church upon earth to bee before the ultimate judgement ## § 2 And there is no man or monument can be produced that ever this was so fulfilled since it was prophesied Therefore it must signifie a state on earth yet to come according to the Prophesies of the Apostles and their applications of the aforesaid Prophesie of Isaiah So doth Peter and John apply the 17. verse Peter in 2 Ep. chap. 3. v. 12. and 13. comforts the Jews to whom he wrote 1 Pet. 1.1 that before the ultimate judgement there should be new Heavens and a new EARTH wherein dwels righteousnesse according to Gods promise meaning this of Isaiah 65.17 And John in Revel chap. 21. refers this same place of Isaiah to the time of the glorious state of the Church on earth immediately after the fall of Antichrist In Rev. 19. the three last verses is Antichrists fall Chap. 20. the Devill is bound and the Saints reign Chapter 21. is their glorious estate described and in part by these words of the Prophet Isaiah I saw saith John a new Heaven and a new Earth and the first heaven and the first earth were passed away And addes in verse 17. Nothing that defileth enters therein In like manner the 18. and 19. verses of this 65 of Isaiah are referred and applied by St. John in Rev. 21. the first five verses to the glorious state of the Church yet to come after the fall of Antichrist Behold I make all things new new Heavens and new Earth and new Jerusalem which is all one as to say he creats And wipe away all tears from their eyes and there shall be no more sorrow c. I need say no more of this place to an understanding Reader of which Mr. Mead comparing it with 2 Pet. 3.13 and Peter with it saith Miror c. I wonder how any man can understand this of a state in the highest heavens SECT XXVI THe seventeenth and last place in Isaiah is Chapter 66. v. 5. c. to the end of the Chapter * This place of Isa 66. from the fifth verse c. Justin Martyr in his Dialog cum Tryph. p. 312. doth testifie to belong to the Kingdome of Christ that is to be at his second coming In which words saith he commending this place of Isa is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mastery of our being againe generated or made new at the Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and absolutely of all who expect Christ shall appear at Jerusalem and by well doing study to please him Thus Just Mart. with which Mr. Mead is much taken and understands him in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mean the Resurrection of the godly § 1 The Prophet in the fifth verse directs his speech to them that in an holy manner trembled at Gods word The effect of his speech there is that though their false brethren hated them and cast them out for Gods name sake saying Let the Lord be glorified that is we have done well in casting them out or let God appeare in his
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
them again into their folds and they shall he fruitful and increase vers 4. And I will set up shepherds that shall feed them And they shall FEARE NO MORE nor be DISMAYED neither shall they be LACKING saith the Lord. verse 5. Behold the dayes come saith the Lord that I will raise unto David a RIGHTEOUS BRANCH and a KING shall reign and prosper and shall execute justice and judgement upon the earth In his dayes JUDAH shall be saved and ISRAEL shall dwel safely And this is his name whereby be shall be called THE LORD OUR RIGHTEOUSNESSE verse 7. Therefore behold the dayes come saith the Lord that they shall no more say the Lord liveth which brought up the children of Israel out of the land of Egypt verse 8. But the Lord liveth which brought up and which led the seed of the house of ISRAEL out of the NORTH COUNTRY and from ALL COUNTRIES whither I had driven them and they shall dwell in THEIR OWN LAND § 3 Mark now what the Hebrew Doctors and Jewish Rabbins as opposite as they be to Christ in their writings since the returne of the two Tribes from Babylon It is written in the book Berochoth Benzuma saith It shall come to passe that ISRAEL shall not remember their departure out of the land of Egypt in the WORLD TO COME speaking just as the Apostle Heb. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dayes of MESSIAH by which last clause you may see what the Rab. means by the world to come And saith the Rabbin how doth this appear That which is written in Jer. 23. saith he will prove it Behold the dayes come and they shall say no more the Lord liveth which c. which saith this Rabb wise men interpret thus not as if the name of Egypt should be blotted out but because the wonders which shall be effected in the dayes of the KINGDOME OF THE MESSIAH shall be principal and the Egyptian lesse § 4 Observe next the phrases and circumstances of the place As first That here is mention not onely of Judahs reversion and conversion but of Israels too And secondly that they shall returne not onely from the land of the NORTH but from all Countries whither they were driven which Countries are mentioned Act. 2.9 10.11 and 1 Pet. 1.1 And being compared with ancient and moderne Histories and experience doe shew that they are now scattered into all parts of the world and are so acknowledged to bee by the learned Jew R.M. Ben Israel in his SPES ISRAELIS And thirdly that at the time the Prophet intends there must be a sweet compliance between Jews and Gentiles in matters of Religion And lastly that these things must be when Christ the RIGHTEOUS BRANCH springing from David shall be KING and reign and PROSPER and execute justice and judgement in the EARTH § 5 All which duely weighed doe cleerly demonstrate without multiplying of words that they were never yet fulfilled nor can the transaction of them consist with the ultimate day of judgement And therefore are yet according to the truth of God to be fulfilled afore that day SECT XXVIII § 1 THe second place in Jeremiah is Chapter 30. and Chapter 31. * This 31 Chap. hath been alleadged before Jeroms time for the glorious state of all things in the thousand yeers of which we speak Omnes hujusmodi repromissiones juxâ—a Judaeâ—s nostros Judaizantes in mille annorum regno putanâ—â—â— esse complendae c. Hieâ— on Jer. 31. v. 27. v. 38. both being one continued discourse of one and the same thing as the connexion in verse 1. of Chapter 31. plainly shewes In which are many things which of themselves upon bare reading of them without all glosses shew themselves never to have been fulfilled to this day since the time of that Prophesie For example marke the words well § 2 That in Chapter 30. was never yet fulfilled viz. verse 3. Lo the dayes come saith the Lord that I will bring again the CAPTIVITY of my people ISRAEL and JUDAH naming distinctly both Kingdomes containing all the twelve Tribes and cause them to returne to their own land Nor was that ever yet fulfilled in verse 8. In that day saith the Lord of Hosts I will break his yoke from off thy neck and will burst thy bonds and strangers SHALL NO MORE SERVE THEMSELVES of him but they shall serve the Lord their God and DAVID THEIR KING †The Chaldee is very remarkable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is They shall obey the Messiah or Christ the Son of David their King whom I will raise up unto them Nor was that ever fulfilled in verse 10. Fear thou not O my servant JACOB saith the Lord nor be dismayed O ISRAEL for lo I will save thee from a far and thy seed from the land of their captivity and JACOB shall return and shall be in REST and QUIET and NONE shal make him AFRAID repeated again Jer. 46. v. 27. So many things in the 31. Chapter were never yet fulfilled as all that from v. 1. to 15. concerning their corporal restitution into their own Country and their visible peace and glory there Nor can these things of both Chapters be referred to the ultimate day of judgement as the nature of the things speake loud enough And therefore they are yet to be fulfilled afore that time SECT XXIX § 1 THe third place in Jeremiah is in Chapter 32. verse 37. to the end of the Chapter Verse 37. Behold I will gather them out of ALL COUNTRIES whither I have driven them in mine anger c. And I will bring them again into this PLACE and I will cause them to dwell SAFELY verse 38. And they shall be my people and I will be their God verse 39. And I will give them one heart and ONE WAY that they may fear me for EVER c. verse 40. And I will make an everlasting Covenant with them that I will not TURNE AWAY FROM THEM to do them GOOD c. verse 41. Yea I will rejoyce over them to do them good and will plant them in this LAND assuredly with my whole heart and with my whole soul verse 42. For thus saith the Lord like as I have brought all this great evil upon this people so will I bring upon them all the good that I have promised them c. § 2 Now these things thus spoken were never yet fulfilled since the captivity of the ten Tribes carried away afore this Prophesie or of the two Tribes carried away after this Prophesie they have not been gathered from all Countries into their own land they have not dwelt there safely they have not had one way c. But since the returne but of two Tribes the ten never yet returning Antiochus of Syria and the Grecians and Romans and Turks have by a continuall succession molested them And the generality of all the twelve Tribes are scattered in all Countries to this day The fulfilling of
nor any grieving thorne of all that are round about them that despised them and they shall know that I am the Lord. v. 25. Thus saith the Lord God when I shall have gathered the HOUSE of ISRAEL from the people among whom they are scattered and shall be sanctified in them in the SIGHT OF THE HEATHEN then shall they dwell in their LAND that I have given my servant JACOB v. 26. And they shall dwell SAFELY therein and shall build houses and plant vineyards yea they shall dwell with CONFIDENCE when I have executed judgements upon ALL those that despise them round about them and they shall know that I am the Lord their God § 1 Take notice that God pawnes his manifestation of himselfe to be the Lord God and to be their God twice repeated that this prophesie shall be fulfilled § 2 And fulfilled to the ten Tribes as well as to the two as appears by the severall expressions of Jacob of Israel and the house of Israel twice expressed § 3 The pricking briar and grieving thorne are exprest above to bee the adversaries of the Jews whereof some are named viz. Tyrus verse 1. c. to verse 20. Sydon verse 20 c. to 24. Both there threatned with ruine for being adversaries to the Jews Others are but intimated as verse 24. Nor any grieving thorn of ALL THAT ARE ROUND ABOUT THEM THAT DESPISED THEM § 4 Now mark the matter of the Prophesie viz. First Those adversaries must be destroyed or removed for the bringing of Israel and Jacob into their own land there to dwel SAFELY and with CONFIDECNE Secondly they must be gathered from all places where they have been scattered 3 They must be free from ANY pricking briar or grieving thorne And fourthly they must there dwell in their own land with full liberty as of their Politie to injoy their buildings and plantations so of their Piety to exercise the true spirituall worship of God as to sanctifie God or magnifie him and that fifthly in the sight of all the Heathen Now let the wisest men on earth that know History and take notice of the present state of all the twelve Tribes shew us whether ever this Prophesie was yet fulfilled to them And if not whether it be possible these things should be performed at the ultimate day of judgement And if not whether we have not just cause to beleeve as God is true that these things shall be yet fulfilled upon earth before that day SECT XXXIII § 1 THe second place in Ezekiel is Chapter 34. v. 11 c. to the end of the Chapter Verse 11. Thus saith the Lord I will searth my sheep and seek them out v. 12 illustrated by a comparison from a shepherd seeking his scattered sheep v. 13. God wil bring ISRAEL for that is the name used all along this Chapter from the Countries where they are scattered to their own land to feed them on the mountaines of ISRAEL v. 14 It is amplified that upon the Mountains of Israel shall be their FOULD v. 15. It is further illustrated in prosecution of the same Allegory I wil seek that which was lost and bring again that which was driven away and bind up that which was broken and strengthen that which was sick And I wil destroy the fat and the strong and feed them with judgement i.e. as it is in verse 17. The wicked Rams and Hee-goats And why because verse 18. they eat up the good pasture and tread down the rest and drink of the deep waters and puddle the rest And verse 19. saith the Lord My flock eat that which ye have trodden with your feet and drinke that which you have fouled with your feet Therefore thus saith the Lord verse 20 21 22. I wil judge between the fat and the lean because ye have thrust with side and shoulder and pushed all the diseased with your horns till you have scattered them abroad therefore will I save my flock and they shall be NO MORE A PREY In the 23. and 24. is set down the manner and means of that saving them viz. And I will set up ONE shepherd over them and HE shall feed them even my servant DAVID he shall feed them And I the Lord will be their God and my servant David a PRINCE * Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among them or as the Chalde renders it ** Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a KING In verse 25 26 27 28 29. is held forth the manifestation or confirmation and the measure of this deliverance And I will make with them a COVENANT of peace and I will cause the EVILL BEASTS TO CEASE out of the land And they shall dwell SAFELY in the WILDERNESSE and sleep in the Woods And I wil make them and the places round about my Hill a blessing c. And the trees of the field shall yeeld her fruit c. And they shall be SAFE in the land and they shal know that I am the Lord when I have broken the bands of their yoak c. And they shall be No MORE a PREY to the heathen c. But they shall dwell safely and NONE shal make them AFRAID And I wil raise up for them a PLANT of renown and they shal be no more consumed with hunger in the land neither bear the shame of the Heathen ANY MORE § 2 Now that yee see so plainly before your eyes the height depth length and breadth of these Prophesies that they are to Israel without limitation over whom Christ the Sonne of David must bee Prince or King and their happinesse here prophesied must bee on earth in their own land with blessings sutable thereunto yet not without God in Covenant with them and they must be delivered from all sorts of evill for ever What need I multiply words to the intelligent Reader to prompt him that these were never yet fulfilled Let him but read distinctly the places afore quoted and keep those things together which the Prophet hath laid together and withall remember what the state of the Jews and Israelites hath been ever since both their captivities down to this day as we have before often and largely set forth and then his own reason will convince him that neither these things have yet been fulfilled nor can they finde room to be fulfilled at the ultimate day of judgement and that therefore the truth of God still lyes ingaged to perform them afore that day SECT XXXIII THe third place in Ezekiel is Chapter 36. the whole Chapter especially verse 9. c. to 37. * So long since at least as afore Jeroms time this Chapter also hath been alleadged for the glorious state of the Church in the time of the thousand yeers not onely by the Jewes but by the learned Christians so Jerome confesseth in these words Haec illi Judaei expectant in mille annorum Regno quando civitatem Hierusalem asserunt extruendam Templum quod in fine hujus voluminis lescribitur
duration saith Mr. Archer that it shall last for ever shewes that it is meant of Christs Kingdome We people saith he shall swallow it up as they have done all other Monarchies The Babylonian was left to the Medes and Persians and this to the Grecians and the Grecian to the Romans But this shall be left to none but shall be for ever Dan. 2.44 that is to the worlds end But the Kingdome at the Worlds end shall be Christs for at the last end of all he gives it up to the Father 1 Cor. 15.24 Therefore till then and at that time when ALL ENDS he hath the Kingdom Christs SPIRITUALL Kingdome and his PROVIDENTIALL were before this time Therefore that which is to begin when these Monarchies end must be Christs Monarchy wherefore from this prophesie we learne that Christ shall have a MONARCHICALL STATE ON EARTH and a VISIBLE KINGDOME as other Monarches had swallowing up or causing to vanish all other Monarchies as the latter Monarchies did the former Thus Mr. Archer to whom in the bulk and sum with the explanation afore I assent § 10 By this you have seen some of my good company in this point consenting with me upon the strong reasons they have produced how deduceable our position in the main is out of this Chapter I shall not need to adde any thing by way of argument but only a few words for further explanation of this prophesie ¶ 1. Note how aptly and appositely this fift Monarchy this Monarchy of Christ that is Christ the Monarch and the Christian Church the Saints his Monarchy is compared unto a Stone cut out of the Mountaine c. We know that Christ is often called or typified by a rocke or Stone Matth. 16.18 1 Cor. 10.4 quoted out of Moses Numb 20.8 And the Church is compared to an house built on or in a rocke Matth. 7. Matth. 16. and Zech. 3.7 seven eyes upon one stone is saith Junius the Church built on Christ ¶ 2. Some stone as the Adamant that cannot be filed is harder then iron and an huge stone of any sort falling from a Mountaine will breake the iron that is under it much more the iron that is mixed with clay So Christ and his Church shall make up a Monarchy that shall be too hard and weighty for the fourth the Roman Empire or Monarchy that brake the rest to beare Matth. 21.42 44. Did yee never read in the Scriptures The STONE which the builders rejected is become the head of the corner whosoever shall fall on this STONE Christ shall be broken but on whomsoever it shall FALL it will grind him to powder Zech. 12.3 And in that day I will make Jerusalem a BURDENSOME STONE for all peoples all that burthen themselves with it shall be CUT IN PEECES though all the people of the earth bee gathered together against it ¶ 3. T is said the Stone was CUT out of the mountaine WITHOUT HANDS but withall it is said It SMOTE as a STONE against the Image and as a STONE it brake the MATTER of the Iron and Clay Whence I cannot conceive otherwise but though Christ the Monarch was conceived without man by the Holy Ghost c. and his Church his Monarchy both Jewes and Gentiles is and shall be effectually called and regenerated by the same holy Spirit without humane help yet Christ and his Church shall by a visible hand of power dash in peeces the fourth Monarchy the Roman Pope and his Armies Territories and Powers and the Turke and his which sprang out of the Roman as is afore demonstrated I say shall dash it in peeces by a visible hand of power Dan. 12. Rev. 16. Rev. 19. ¶ 4. The meaning of the continuance of this Monarchy of Christ for ever doth not signifie as if it should never have any end as if Christ should never lay downe all his power of regiment for the contrary is expresse in 1 Cor. 15.24.28 but the meaning is this 1. That it shall never be DESTROYED verse 44. of this second of Daniel that is it shall not end with a devastation and desolation as the former Monarchies did 2. It shall not be LEFT TO OTHER PEOPLE ibid. ver 44. that is other people shall never succeed the Saints or Church of Christ to possesse this fift Monarchy as another people successively succeeded and possessed the other Monarchies by turnes the Medes and Persians took the Assyrio-Chaldean and so down-ward 3. That it shall STAND FOR EVER that is as is explained in that same 44. verse this shall continue when the other Monarchies shall be broken to peeces 4. That the end of this Monarchy of Christ so farre as it may have an end is onely formally of the power or mode of government by Christ he resigning his power to God himselfe 1 Cor. 15.24 28. not materially for the Saints shall continue for ever eternally happy under the wing of the beatificall vision of God himselfe ¶ 5. This visible Kingdome or Monarchy of Christ is to follow the rest in an immediate order and succession of naturall time and in the same physicall place of or upon the Earth as when and where the former having existed their terme were exterminated For if this Monarchy of Christ succeeded onely in eternity in the Empyrean highest Heaven It can bee said no more to succeed the said foure Monarchies as Daniel would by all meanes have it then it succeeded any other Empire or Kingdome on Earth especially those that were contemporary with these foure aforesaid Monarchies yet not subject to them as some such there were all the time of their duration * This last clause of some Kingdome extant in the time of the four Monarchies yet no subject to them is also asserted by Mr. Mede and t is confirmed by Hist and exper SECT XXXVI THE next place in Daniel for our Thesis is in chapter the seventh throughout From whence saith Mr. Mede †Viâ—e Mr. Mede Diatrib par 4. p. 420. as from the mother Text of Scripture the CHURCH OF THE JEWS grounded the name and expected the great Day of Judgement ** What he means by the great Day of Judgement see by and by at the 2 ☞ with the circumstances thereof and whereunto almost all the descriptions and expressions thereof in the New Testament have reference For in the Vision of this seventh of Daniel we have a SESSION OF JUDGEMENT when the fourth BEAST CAME to be DESTROYED Where we see the great ASSISES represented after the manner of the great SYNEDRION or CONSISTORIE OF ISRAEL Wherein the PATER JUDICII the Father of the Judicatory had his ASSESSORES his Assistants or Assessors sitting upon seates semi-circle-wise before him from his right hand to his left I BEHELD saith DANIEL verse 9. TILL THE THRONES OR SEATS WERE PITCHED DOWN * Vulg lat Donec Throni positi sunt LXX and Theodot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fic 〈◊〉
reasons against what I have propounded § 8 Now to returne to and goe on upon this seventh of Daniel of these foure Beasts answering to the Image in chap. 2. of the foure Metals three eating up as Pharoahs Kine on another the next thing that offers it selfe to consideration is who or what it is that destroyes the surviving fourth The Thrones ver 9. were set so we must read it as we have proved afore * Lib 3. cap. 2. Sect. 3. §. 3. and since Mr. Mede coming forth hath asserted the same with us as we heard but now S. 1. God the Father sits called the Ancient of dayes as out-living all Empires and is said to have Garments as white as snow alluding to the white of Judges and Rulers in their white Meniver importing his righteousnesse in judging his haire is said to be white as wooll noting the gravity and solidity of his Wisdome his Throne a fiery flame and his Wheels as burning fire signifying that his sentence of Judgement is swift and severe in execution according to his minde and will The fiery streame issuing out and coming forth from before him notes the continuation of execution till all his minde be fulfilled The thousand thousands ministring unto him c. signifie the assession assent and assistance of Saints and Angels in that execution 1 Cor. 6.2 3. § 9 After this description of the posture of this Judicature it followes to the twelfth verse concerning the acts of this Judicature For take it for a considerable rule when the Lord is to doe some notable thing for his people or against their enemies it is represented in Scripture in the forme of a Day of Judgement Deut. 33.2 Job 1. Psal 50. Jude ver 14. The Judgement or Judicature being set and the Bookes being opened as aforesaid Daniel beholds till the Beast was slaine and his body destroyed and given to the burning flame That is the Judicature sate on purpose to condemne and execute that is to destroy the fourth Beast with ten Hornes the Antichristian Roman Monarchy divided into seven and three Hornes opposing Christs Kingdome with Papall and Mahometan Heresie and Tyranny and this Judicature sits ver 26. to destroy the ten Hornes divided into seven and three ver 24 25. and to consume them unto the END as the connexion of those three last named verses evidently gives in The meaning is that upon the totall of the fourth Beast in both his limbs or parts of Turke and Pope in both his powers Secular and Religious alias irreligious must be a continuall destruction till a full end of his ruine be compleated The opening of the Bookes signifies an open discovery of this Beast and of all his Limbes and all his impieties to them that afore admired adored or obsequiously submitted to him and to all others that will come in to the Lord Christ and his cause to give the said Beast a proportionable reward Observe that it is said in the ninth and tenth ver That Daniel beheld the fourth Beast till the Judicature was set and the Bookes were opened and ver 11. he beheld till the Beast was slain which seemes to me aptly to set forth that though a deadly blow be given to the Beast at the first erecting of the Throne of Judicature yet his destruction comes on by degrees and is not compleated till the end of the striving mentioned Dan. 12. ver 1. compared with ver 11 12. To understand this more clearly This fourth Beast saith the text is various and strange from all the rest as aforesaâ—d It hath ten Hornes and among them came up another little Horne breaking off three of the ten All which aptly may signifie these three things 1. The Roman Empire 2. The Papacie rising out of that 3. The Turkish state rising out of both as hath been touched afore Now the two first growing into one the Papacy swallowing up the Emperialtie may be destroyed at the first setting of the Judicature the third the Turkish Dynastie or power may immediatly after begin to fall and so fall more and more before the Jewes the Gentiles assisting them till it be fully downe which graduall seems to be further hinted in ver 11. First the BEAST is slaine 2. His BODY is destroyed 3. GIVEN to the BURNING Sure enough to humane reason it seemes probable the Papacie should first downe whose imagery and idolatry are the great offence hindering the Jewes from turning Christians and to stand up for their deliverance In this graduall destruction of Antichrist in the generall Mr. Parker on Daniel doth fully concurre with me * Mr. Parker in Vis Prophes Exp. p. 32 33. And he goes on confidently thus farre further as to assert that this graduall ruine of Antichrist shall be in acting the space of those forty five yeares hinted in Dan. 12.11.12 from one thousand two hundred and ninety to one thousand three hundred thirty five which are just forty five years Of which computation more after But Having seen Daniels vision of the destruction of the fourth Beast next in verse the thirteenth he shewes us in a further vision who takes the Kingdom or Monarchy of the fourth Beast with an explication of all former passages in this chapter § 10 But it seemes by the twelfth verse that the former three Monarchies were not destroyed in the destruction of the fourth For Daniel having shewed us in the eleventh verse that the fourth beast was slain and his body was given to the burning followes on presently in the twelfth verse telling us that as concerning the rest of the Beasts they had their dominion taken away yet their lives were prolonged for a season and a time We Answer 1. If we keep close to the words of the originall then thus we must render it just as there word for word And they tooke away the dominion of the rest of the Beasts for * Chal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which like materia prima as Mr. Mede speaks accepts of many significations and stands as a causal in many places of Scripture as Psa 60.11 Isa 64.5 Isa 39.1 comp 2 King 20.12 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in I say is turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are undeniably apparent examples length of life was given to them but for a time and season The words are an answer to a supposed question that might be put viz. And what might some say became of the rest of the Beasts why saith Daniel they that is each from one another the latter from the former took away the Dominion of the rest residue or remainder for it was granted unto them by the ancient of dayes vers 9. to live in person and power but for a time and a season All which Daniels vision presents to set forth antithetically the excellency of this fifth Kingdom or Monarchy that it was free from all such shortenings and in that sence to be for ever Yea materially in the person and felicity to be
Commentary he explaines thus Of the Saints of these times some were put to death by the sword 2 Maccab. 5.26 Others were cast into the mercilesse fire 2 Maccab. 7.5 Others spoiled of their goods 1 Maccab. 1.35 And others were sold to the Gentiles for slaves 2 Maccab. 5.24 The little help they had in these distresses was the exploite of Mattathias and his Sons Judas and his Brethren Who though they were but a handfull in respect of Antiochus his Army yet through the good hand of God prospering their attempts they were a refuge to their distressed brethren and a vexation to their enemies To whom they gave many onsets and many foiles 1 Macca 2.24 25 44. yet were there many false brethren as Alcimus and others § 3 In the 34. ver which according to our last English translation is And SOME of them of understanding shall fall to try them and to purge and to make them white even to the time of the end because it is yet for an appointed time We have saith Mr. Mede Clausulam persecution is Epiphanianae c. That is The close of Epiphanes his persecuting And therefore he reads it points it and notes it thus And of those that are understanding men MANY shall fall for the tryall of them and to make them pure unto the time of the end there putting the full stop of the whole five and thirtieth verse adding at those words unto the time of the end this note That is to saith he the end of the Greekish Kingdome And accordingly he comments upon it thus With this close saith he of the Epiphanian persecution the Greekish Kingdome according to the reckoning of the Holy Spirit is judged to have its end neither beyond that doth it come into the account of the propheticall Tetrarchy or quaternion of four Kingdomes And bids us for this to compare Dan. 8.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To which let me not inconveniently adde this that our English renders that of Dan. 8.23 And in the LATTER time of THEIR KINGDOME But Pagnin and Arias in novissimo regni eorum i. e. in the last of their Kingdome § 4 In the 36 verse the former part we have saith Mr. Mede * Note that in all the general sence of the verses following of this 11. chap. of Dan. which Mr. Mede gives of them as to signifie the fourth Roman Monarchy Mr. Huet also doth concur with him the characterisme of the fourth to wit the Roman Kingdom c. This verse in our English is rendred and pointed thus And the King shall doe according to his will and he shall exalt himselfe and magnifie himselfe above every God c. But Master Mede begins this 36 verse higher viz. from the last clause of the five and thirtieth verse which last clause is reckoned to begin immediately after the word end thus even to the time of the end or as Master Mede BECAUSE as yet unto an appointed time a King shal doe according to his pleasure and shal extol and magnifie himself above every God For saith he these words as thus parted and pointed are a Transition And the Article H prefixed to King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commemorative or repetitionall of some thing or person mentioned afore but in this place onely signifies some certaine or eminent thing or person as it doth likewise in Isa 7.14 Behold a Virgin shall conceive of which virgin there is no mention afore yet is it written with that article prefixed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of the ill placing of Soph Pasuck the Hebrew full point in the middle or â—ody of the verse contrary to distinct order and sence see Gen. 23.17 and elsewhere In which place of Genesis the full point put at made sure in our English or the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about which is all one the Hebrew differing a little in the order of the words is contrary to nature For doubtlesse the assurance and the person to whom the assurance is made should be put both within the same period or full stop But you see if you list to turne to it in the English translation which is pointed just according to the Hebrew the field and the cave and the trees of the field of Ephron were made sure put in the seventeenth verse locked up with a full point And then the eighteenth verse begins Unto Abraham for a possession Mr. Mede having thus parted and pointed this six and thirtieth verse of the eleventh of Daniel he comments upon as much of it as is afore expressed by him thus The thirty sixth verse is the characterism of the fourth or Roman Kingdome from the conquering of Macedonia to the end of Augustus who as it were with a certaine fiercenesse and torrent of fortune brought into subjection to himselfe the Gentiles or Nations and their gods * Vid. Florum l. 2. c. 7. Patert l. 1. c. 6. 1 Macc. c. 8. See the like phrase also concerning the rising Persian Monarchy Dan. 8.4 and touching the Grecian Dan. 11.4 By a propheticall Trope The Gods of Cities and Nations are said to be made subject and conquered when the Nations and Cities themselves are brought into subjection over whom those gods were supposed to be presidents and protectors Isa 46.2 Jer. 50.2 and 51.44 and chap. 48.7 Even as on the contrary which you may more wonder at they are said to serve those Gods that is politically who are compelled to submit their necks to those Nations whose gods they were Deut. 4.28 with parallell places in chap. 28. vers 36 64. and Jerem. 16.13 and 1 Sam. 16.19 upon all which places see the Chalde paraphrase Here only it will be worth while to consider the solemne custome of the Romans when they besiedged Cities of calling forth in verse those gods or goddesses that were the protectors of those places to bring them to be on their side casting away their tutelarity or protection of their enemies * Formuâ—am vide apud Macrob l. 3. Saturnal c. 8. In the latter part of the six and thirtieth verse which Mr. Mede renders Moreover he shall speak or edict stupendious things against the God of Gods and shall prevaile till the indignation be consummated for there is made a decision of the time There is the characterisme of the same fourth or Roman Kingdom from the death of Augustus to the abrogation of Gentilisme in which intervall of time the said Roman Empire crucified Christ THAT GOD OF GODS then appearing in the flesh under Pontius Pilate and exercised the worshippers of HIM with direfull persecutions and butcheries for near three hundred years § 6 In the thirty seventh verse Furthermore moreover or hence forth as Mr. M. renders it he shall not regard nor give any heed to the gods of his ancienters or the desire of women yea he shall not give his mind to any Deity but shall magnifie himselfe above all is set forth the
e. the Turke shall come against him like a whirlewind c. Both the Saracen and the Turke should plunder the Roman Empire within these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter times thereof within this inter-capedo of time happened the invasions both of the Saracen and Turke the former about Anno Dom. six hundred and thirty the latter Anno one thousand three hundred or before See Com. in Apocal. ad Tub. 5. and 6. And of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see the Apostacy of latter times p. 71. § 9 Vers 41. the former part and he shall enter as Mr. M. translates into the land of beauty or renowne that is into Palestine or the holy Land For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are constantly in this booke a description of Palestine or the Holy Land see chap. 8. ver 9. and of this chap. vers 16 45. The latter part of this one and fortieth verse is And many shall be overthrown but these shall escape out of his hands Edom and Moab and the cheife of the children of Ammon to wit saith Mr. Mede the Inhabitants of Arabia Petrea which were never yet provincials of the Turkish Empire The Inhabitants of Arabia petraea were never to this day brought under the Turkish yoake Yea it is granted to pay to some of them a certain annuall tribute that they may not infest with robberies the troopes of those strangers rambling thereabout up and downe By which thou mayst understand saith Mr. M. that of the Angell in the one and fortieth verse concerning the Edomites Moabites and the halfe or middle part of the children of Ammon escaping the hand of the KING OF THE NORTH § 10 Vers 42. He viz. the Turke shall stretch forth his hands also upon the Countries viz. of those parts and the land of Egypt shall not escape though it should hold out long under the Marmalukes even till the year one thousand five hundred and seventeen § 11 Verse 43. But he shall have power over the treasures of gold and silver and all the precious things of Egypt and the Cushites That is the neighbouring Nations whether of Africke or Lybia as in those of ALGIERS c. or of the Arabians in Scripture called Cushim these shall be at his steps that is at his devotion § 12 Verse 44. and 45 But tidings out of the East and out of the North shall trouble him therefore he shall goe forth with great fury to destroy and utterly to make away many And to that purpose he shall plant the Tabernacles of his palace between the Seas in the glorious mountain of holinesse As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refer to the Holy Land The tidings from the East and North may be that of the returne of Judah and Israel from those quarters For Judah was carried captive at the first into the East and Israel by the Assyrian into the North namely in respect of the Holy Land and in those parts the greatest number of them are dispersed to this day Of the reduction of Israel from the North see the prophesies Jer. 16. verse 14 15 and chap. 23.8 Also chap. 31.8 Or if those tidings from the North may be some other thing yet that from the East I may have some warrant to apply to the Jewes returne from that of the sixt Vial in the Apocalyps where the waters of the great river Euphrates are dryed up to prepare the way of the Kings of the East So that it is true that I incline to apply The King of the North's going forth upon the tidings from the East and the North in a fury to destroy and to that purpose to plant the Tabernacles of his palace in the glorious mountaine of holinesse to the Jewes returne and expedition of Gog and Magog into the Holy Land § 13 Thus Mr. Mede whom the diligent observer may see that he accounts if I mistake not that the Roman and the Turke make up the fourth Monarchy As before reason above alleadged induced me to thinke that they both make up THE ANTICHRIST which conjunction of them in both respects according to good reason their state and practises in all things being so like doth I perceive prevent many perplexing intricacies touching the sence of Scriptures § 14 Now give me leave to put in mine Oare and to acquaint you with my conception before I knew of the birth of Mr. Medes Those things concerning the fourth Monarchy in this 11 chap. of Daniel from vers 36. to the end of the chapter doe mightily conduce to the unfolding of that maine passage in Daniel chap. 12. ver 1. And at THAT TIME Michael shall stand up for Daniels people that is the Jewes to deliver them For by a diligent orderly observation and following of the method and succession of things in this eleventh chapter from vers 36 to the end we are distinctly led downe step by step unto that time touching it as it were with our foot that we cannot well tread further without an evident taking notice of it or to stumble against the sence § 15 For from the said 36 verse to the end of this eleventh chapter we have the cleare description of the Roman the fourth Monarchy in its full latitude as the last generall enemy of Jewes and Christians and ultimate Predecessor and Prejudicer of Christs Kingdome hindering the setting up thereof untill that time in the twelfth chapter verse the first of Michaels standing up for the deliverance of his people Which description of it in the generall holds forth the Tyranny impiety heresie apostasie and blasphemy thereof in all the branches springing thence That Empire as Heathen being the stock or body and of the same Empire materially as divided into the Popish and Saraceno-Turkish part are the maine Master limbes And which is the wonderfull wisdome of God they are all set forth by such characters and in such a dresse of language and phrases as admirably comport to every of them and to each in his severall garb in a way of singularity though one at once is mainly intended Which observation will easily manifest it selfe to any understanding that will compare their history and the passages of this prophesie fairly together particularly those in the 36 37 39 41. ver He shall doe according to his will viz. leaving all divine rules And shall exalt and magnifie himselfe above every God viz. Kings and Princes and God himselfe in despising his word and setting up his own decrees above it And hee shall speake marvelous things against the God of Gods viz. Christ Jesus Neither shall he regard the desire of women viz. in a way of honourable wedlock And he shall rule over many viz. Countries And shall enter into the glorious land viz. the Country of the Jewes c. § 16 From the 36. verse c. to the fortieth is cheifly described the Roman Empire as Heathen and after as
all but beleevers For which work of making the Iewes beleevers the ultimate day of judgement is no time as the Monarchies of the earth need not be removed that Iewes or Gentiles may be converted many thousands beleeving in the time of all four This corporall deliverance therefore of the Iewes besides their spirituall from captivity under the fourth Monarchy not having been yet fulfilled as we see before our eyes is yet to come before the ultimate day of Judgement Which conclusion is further confirmed in that this time of the Iewes deliverance is a time of the greatest troubles defining the qualitie and NATURE of those troubles in a way of analogy and proportion to former troubles of nations ver 1. though greater in degree and not in a way of samenesse or semblance to the destruction by the lake of five at the ultimate judgement Revel 20.14 15. At which time is not an increase of the troubles of them that are the Lords delivered but a putting a totall and finall end to all their troubles § 20 If any object that it may seeme this deliverance must be at the last judgement because of two passages in this chapter the first in the first verse They shall be delivered that are found written in the booke Secondly in the second and third verses Many of them that sleep in the dust of the earth shall awake some to everlasting life some to shame and everlasting contempt And they that be wise shall shine as the brightness of the firmament and they that turn many to righteousness as the stars for ever and ever Both which passages sound much of the last judgement that is to come The ful answers to which we have in a readinesse wil demonstrate that these passages do mightily confirm the contrary we cannot but confess that many learned and pious men in times of more darknesse when few had light or will to object against any thing that such men delivered that were orthodox in the generall did imagine this place of Scripture to intend the last judgement But that we must openly oppose that sence the reasons of our answers will justifie our innocency Which reasons in the generall do arise from the circumstances antecedent and subsequent that inviron those two passages Whence we thus argue ¶ 1. It is said at the opening of that booke MANY of them that sleep in the dust shall awake some to everlasting life and some to everlasting shame c. But at the last judgement ALL shall rise Therefore this cannot be meant of the last judgement ¶ 2. It is said that at this said time spoken of by Daniel the godly called wise and converters of others shall awake though to life yet to great troubles in a time of trouble which is to continue from their awakening to the time of their blessednesse vers 11 12. forty five yeares So that this time shall be a great trying time vers 10. many thereby being tryed purified and made white the wicked on the contrary doing wickedly But the godly doe not rise at the last judgement to troubles or trialls Therefore this cannot signifie the time of the last judgement ¶ 3. The question is asked verse 6. How long shall it be to the end of these wonders Observe curiously How long shall it be to the END not how long to the BEGINNING And how long to the end of these WONDERS meaning by the relative those afore mentioned not how long to the end of the RESURRECTION But if the resurrection had been here meant it had been by far a more proper and usefull question to have inquired of the beginning of the resurrection then of its ending our welfare depending upon our sharing in the happy beginning of it which attained no matter how long it last there being no wearisomenesse in happinesse Therefore this Scripture doth not intend the Resurrection or last judgement ¶ 4. It is said vers 7. these things were to be finished when the Lord shall have accomplished to scatter the holy people But the accomplishing of the scattering of the holy people the Jewes which is by conversion of them and repossessing of them in their owne Country as the Prophets all along afore-quoted have fore-told is on all hands generally confessed to precede the resurrection and day of judgement Therefore the resurrection or last judgement is not here to be understood § 21 And therefore not to urge severall other arguments to the same purpose which might be pickt up out of the context the true meaning of the four first verses of this chapter must be to this effect And I am not left alone without the company of other pious learned men * Huet on Dan. Glimpse of Sions glory Parker in Vis and Proph. of Dan. ¶ 1. These times are said ver 1. to be troubleous times when Michael shall stand up to deliver his people the Jewes First Because the great warlike oppositions that the enemy shall then make against the corporall deliverance of them that awake at that time shall seeme but cold entertainment to new-converts For their arch-enemy the Turke is then in a great fury contending to hold his tyrannical Empire over them Secondly because of the length of these troubles from their first awakening to their quiet settling which will bee forty five years ver 11 12. So that by reason of both viz. the greatnesse and continuance of these troubles for so long many shall ver 2. fall off from that cause to which at first they were awakened and so they rise to their shame and contempt before men not as yet in hell torment ¶ 2. The book mentioned vers 1. in which all and onely they were written that should be delivered must be distinguished For there are divers bookes mentioned in Scripture both in the old and new Testament which cannot be the same book because in Rev. 20.12 there is mention of Bookes in the plurall And of another book ibid. Therfore as to our purpose we must at least distinguish of a two-fold Booke of Life First there is the book of God the Fathers eternall election Phil. 4.3 Help those women with Clement and with other my fellow labourers whose names are in the BOOKE OF LIFE Now the writing in this booke is unchangeable 2 Tim. 2.19 Secondly There is the booke of life of the Lamb touching things in time viz. of externall vocation to an outward imbracing the Gospell and a subjection to the Scepter and Kingdome of Christ unto all appearance of holinesse Revel 21. ver 27. And there shall in no wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go INTO it that is the holy City new Jerusalem as it is afore in that chapter called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any thing that is any creature that maketh no difference between things holy and unholy but counts both as common and so defileth himselfe with things or actions impure or WORKETH or MAKETH or DOTH an ABOMINATION or a LIE but they which are written in
the LAMBS BOOKE OF LIFE The antithesis of which words distingnishing between them that are written in the LAMBS BOOKE and those that defile and make or dot abominations or leys doth seeme to intimate that they that are free from outward evill conversation but in all appearance and likelihood are holy are written in the Lambs booke And if any such fall off from this outward good conversation and fair-shew of holinesse and degenerate into an evill conversation they are put out of the Lambs booke As the Psalmist in Psalm 69. v. 21. to 29. speaking of those that should have pittied him in his afflictions but instead thereof so farre degenerated from their profession that they gave him gall for his meat and in his thirst gave him vinegar to drinke among other judgements upon them he prophesieth this for one Let them be blotted out of the book of the living and not be written with the righteous that is with them that at least in all appearance are righteous Which context of giving vinegar and gall c. is in the judgement of our last Translators applyed by the Evangelist Matth. 27.48 Mark 15.23 unto the degenerating Jewes of professors becoming persecutors of godlinesse offering Christ upon the crosse vinegar and wine mingled with bitter myrrh Even as one of those curses prophesied in that sixty nineth Psalm v. 25. let their habitations be desolate as it was first applyed to and executed upon that Apostate Judas according to the Apostles allegation Act. 1. So since upon the generality of the Jewes in their scattering for their falling off from the Gospell so plaine a Commentary upon their Law Suitable to this it is said in Revel 22 vers 19. If any man shall take away from the words of the booke of this prophesie God shall take away his PART OUT OF THE BOOKE OF LIFE and out of the HOLY CITY * ☞ and from the things which are WRITTEN IN THIS BOOKE And thus the generality of the Jewes at present are blotted out of the Lambs Booke whiles fallen off from the profession of true godlinesse And those likewise are blotted out in the second verse of this twelfth of Daniel that at first arose in outward profession for and in the behalfe of the common good cause at last fell off to their everlasting shame But those that are in the booke of election can never totally and finally fall away As their effectuall regeneration being once really begun can never utterly bee extinguished Once in Christ and ever in Christ ¶ For thirdly their awakening out of their sleep in the dust vers 2. signifies no more immediately and in the generall then the recovery of the Jewes from their dispersed despised condition among all Nations wherein they seemed afore that to lie as dead politically As afflictions are called a death killing and dying Rom. 8.36.2 Cor. 4.10 11. 2 Cor. 6.9 And a poore man because distressed and despised is as some learned conceive called a dead man in regard he is put in opposition to the living as meaning the rich Eccles 6.8 As on the other side the restauration of the Jewes from captivities under men is compared to the making dead bones to live again Ezek. 37. And their outward call thereunto is likened to a resurrection Rom. 11.15 though the event of both these two prophesies last quoted doth not stay there in an outward call and deliverance from captivity as to the Elect. For there are two sorts of Jewes as the sequell makes the distinction that are outwardly called and entered into the beginning or preparation to their restauration as it followes ¶ Fourthly It is said many not all shall awake and of them that awake some onely awake to everlasting life and the other to everlasting shame The meaning whereof must needs be to this purpose That all the native or naturall Jewes shall not be awakened to the generall call of the maine body of them unto their restauration but some there shall be even or them either so naturalized to Heathenisme or so diabolized to Turcisme or so superstitionized to Papisme at Judaized unto Leviticall ceremonies that they shall slight their call and so their recovery insomuch that they shall still sleep in the dust of their earthly miserable condition till the common deluge of destruction on Christs enemies sweepe them away with those to whom they adhered And againe of the maine body of them that are awakened even some of them imbracing true religion and the cause of Christ with a false heart and flagging in the pursuance thereof by reason of the then present troubles shall be cast off by the rest of the Church and so end in temporall and at last eternall shame Whiles on the other side the generality of the rest of them that were outwardly called attending upon that outward call till they were inwardly effectually called and so persevering in the saith and cause of Christ shall attaine to a three-fold life First The life of honorable liberty never more to be vassalized to other Nations Secondly The life of a most glorious religious Church-State never more to be scattered Thirdly At the end of their perseverance to the period of the thousand yeares to the life of eternall glory ¶ 5. So that the resurrection as some would call it here meant is not a resurrection to use their word in a proper sence That is it is not a Physicall resurrection viz. of the deceased bodies out of their graves but a metaphoricall resurrection of the living First politicall of their persons from bondage and then spirituall of their souls out of the state of unbeleefe The physicall resurrection of the dead elect Jewes is not till that resurrection of all beleevers which is at the end of these five and forty yeares mentioned vers 11 12. and at the beginning of the thousand yeares As the resurrection of all the wicked is not till the end of the thousand yeares as hath been afore discussed So that as the said thousand years of the RESTITUTION OF ALL THINGS is bounded with two physicall resurrections as hath been afore discussed So this five and forty years of the preparation to that RESTITUTION by stirring up the Jewes to stand for their liberty till they be setled is bounded with two resurrections the first metaphoricall the second physicall of which more after when we come to dispute the time when this RESTITUTION OF ALL THINGS shall begin as is hinted in the residue of this twelfth Chapter of Daniel from the fourth verse to the end § 22 The amplification of the Jewes State in that five and forty yeares is held forth in the third verse in two distinctions First In a distinction of their glory that are then effectually brought in Secondly In a distinction of their graces ¶ 1. The distinction of their glory is that they that be wise shall shine as the BRIGHTNESSE OF THE FIRMAMENT And they that turne many to righteousnesse or justification for
the dayes of his life Upon which words the Old Genevah notes and our New Annotations say thus This seven and thirtieth year of Jehojachins imprisonment was the five and fiftieth year of his age so long had Nebuchadnezzar kept him in prison And so long were his wife and children in Babylon whom Nebuchadnezzar son Evil-Merodach after his fathers death preserved to honor Thus by Gods providence the SEED OF DAVID was PRESERVED UNTO CHRIST Thus they and they say well For of Jebojachin alias Jeconiah came Salathiel a Prince c. Jer. 29.2.1 Chron. 3.17 Matth. 1.12 and so downward the Scepter doth not utterly depart from Judah till Shiloh Christ comes Gen. 49.10 Thus you see they were not altogether without a King in the time of the Babylonish captivity 2. Nor without a Priest in the said time of that captivity nor after unto Christs time Jeremiah and Ezekiel who both lived in the time of that Babylonish captivity were Priests Jer. 1.1 Ezek. 1.3 And after in the time of Antiochus Epiphanes one of the Kings of the Grecian Empire that same famous Mattathias that stood up for the rescuing of the Jews against that Antiochus was a Priest and Judas Maccabeus was his on 1 Maccab. 2.1 2 3 4 5. And chap. 3. v. 1. And unto and in Christs time there were Priests and High-Priests and Sacrifices Luk. 1.8 2.24 Matth. 26.3 Job 2.13 14. And abundantly often in all four Evangelists We conclude therefore that it is impossible â—o understand these many dayes to signifie the time of Iudahs captivity in Babylon yea or as our New Annotations would have it the time since Iudahs return from Babylon till Christs ascension But these many dayes must be extended unto the conversion of the Ten Tribes as well as the two yet to come Dr. Mayer with Calvin * On those words After that long time they shall have David their King ratiocinatively speaks out our conclusion at length of words thus Calvin saith he ingenuously confesseth that by David spoken of in the Prophets Christ is alwayes set forth and therefore this long time of the Jews being without a King c. must be understood of the time immediately fore-going their imbracing the Faith of Christ and therefore not of the time of their captivity for then they had not David for their King Neither can it be understood of the time immediately going before Christs coming and after their return for then they had Princes and Priests and Sacrifices And what remaineth then but to understand it of the time that now is at the END WHEREOF the Iews shall turn to Christ And herein Gualter and Tossartus follow Ierom. § 4 All that hath been said will be yet made more evident by that ## punctual specisication of the time in the next verse following when the Israelites shall be delivered and saved viz. It shall be after that in the former verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as Vatablus Grotius Arias and Jerom renders it novissimo dierum that is the last of dayes even as in like manner the Septuagint and Chalde render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the end of dayes And therefore justly doth Lyran interpret this last of dayes to be sub sinem mundi i. e. A little before the end of the world And Rabbi David Kimchi thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This saith he shall come to pass in the last times in the beginning of the time of salvation when the children of ISRAEL shall return by Repentance And Dr. Mayer thus It is said that this should be in the last dayes whereby the time of the Gospel is alwayes set forth all the time afore being counted old Heb. 1.1 2. But these Novissima tempora that is these are the newest times this Latine phrase signifying the last times because all things are new Yea and AT THE LATTER END OF THEM the Jews shall be new creatures as are all that are in Christ and then the world shall be destroyed and God will make a new Heaven and a new Earth If to all these you will hear a learned Papist Alapide it is worth while because whiles an enemy to the truth in Hypothesi he telleth the very truth in thesi In the last of dayes for so he renders our Text according to the Old Latin that is saith he In the end of the world when a little afore or at the coming of Antichrist especially after the SLAYING of him the ISRAELITES and JEWES who clave to him while the said Antichrist was alive and reigned partly by remembring the Sermons and Miracles of Elijah and Enoch and partly by the Exhortations of other Preachers shall be converted unto Christ even as I have said upon the 11 chap. of the Revelation For then all Israel shall be saved Rom. 11.25 So Saint Hieronym Haymo Albert. Hug. Lyran and others Secondly I sidore and a Castro think these things to be done in the Incarnation and first coming of Christ to wit INCHOATIVELY For then A FEW of Israel BEGAN to be converted Others erre who think these things to have been performed in the relaxation of the Babylonish captivity by Cyrus Thus Alapide confesseth twice over in his works the just time of the fulfilling of these things to wards the end of the world and at the destruction of Antichrist But like a Papist he blindly supposeth that Antichrist is not yet come that so his Pope might not be thought to be Antichrist But what he hath granted is enough for our purpose truth so far prevailing upon a Papist § 5 Thus the persons i. e. the Israelites the Ten Tribes as well as the Two and the time of their deliverance being cleared next for the close of this Chapter and our consideration of this Prophet comes the deliverance it self viz. they having been so long a time humbled by great afflictions after all at the time aforesaid they shall return and seek the Lord their God and David their King That is God and his Son Christ or God in his Son Christ Even as verynear it their own Rabbins and Hebrew Doctors render it in their Chalde Paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. After that the children of ISRAEL shall be led by REPENTANCE and shall seek the worship of their God And shall obey Christ the Son of David c. And thus the learned pious Christians viz. The Genevah Notes our New Annotations and Dr. Mayer understand it by authority of Scripture In the latter dayes Hebrew the end of dayes that is when the world now neer unto an end they shall seek David their King that is The Messias Christ the Son of David Jer. 30.9 Ezek. 34.23 24. Ezek. 37.24 Mat. 9.27 Apoc. 22.16 And his Kingdom in which Davids Kingdom is promised to be for ever Psal 72.17 i. e. To the end of the World For David himself long since is dead as the Apostle argues Acts 13.34 35 36. when he would prove that
by David mentioned Isai 55. and Psal 16. is signified Christ Nor shall David return again till the Physical Corporal Resurrection of the Saints before which must precede the Metaphorical Resurrection that is the call of the Jews at least five and forty years afore as we have before proved upon Daniel chap. 12. So this returning of Israel here meant is not onely from captivity but from sin as is plain by that which follows They shall fear the Lord and his goodness Fear here as commonly throughout the Scriptures being put for all the inward graces and worship of God in the heart as to trust in him rejoyce in him love him c. and that for his goodness that is in through and for Christ who as he is called the wisdom of God 1 Cor. 1. And the Word of God Joh. 1. c. so he is the Goodness of God because God is not cannot in justice be communicative of his goodness unto the lapsed sons of Adam but in and through Christ Tit. 3.4 5 6. § 6 Which things being so they speak of themselves that they were never yet fulfilled according to the purport of the Text. For the generality of Israel and Judah too are to this day without a King without a Prince without a Priest without a Sacrifice that ceasing at least ever since three hundred sixty and six Nor have they instead of those Princes Priests and Sacrifices sought the Lord their God and David that is Christ their King to fear the Lord and his goodness as hath been afore expounded And for the last day of Judgement that is no time for Conversions of souls and reversions from captivity Therefore this prophesie in the main of it is yet to be fulfilled Thus of Hosea SECT XL. NExt we come to the Prophet Joel The first place in him is Chap. 2. v. 28 29 30 31 32 33. Verse 28. And it shall come to pass afterwards that I will pour out my spirit upon ALL FLESH and your sons and your daughters shall prophesie your old men shall dream dreams your young men shall see visions Verse 29. And also upon the servants and upon the handmaids in those days will I pour out my Spirit Verse 30. And I will shew wonders in Heaven and in Earth Blood and Fire and Pillars of smoak Verse 31. The Sun shall be turned into darkness and the Moon into blood before that great and terrible day of the Lord come Verse 32. And it shall come to pass that whosoever shall call upon the name of the Lord shall be delivered For in Mount Zion and in Jerusalem shall be deliverance as the Lord hath said and in the REMNANT WHOM THE LORD SHALL CALL § 1 Note first in general touching the ALL of this Text that though Saint Peter in Acts 2. doth truly apply part thereof to the wonderful effusion of the Spirit there yet is it not solely applicable to that nor is the intent and meaning of the whole or of any part thereof wholly fulfilled and terminated therein And that I may not be condemned of singularity herein let me tell you what others hint to the same effect though they will not speak out to my size That antient pious and most learned Oecolampadius Publick Reader of Divinity at Basil above an hundred years since saith upon Verse 28. ET ERIT ubi illa impleri coeperint ubi Christ us nimirum sanguine suo faedus nostrum confirmaverit ubi a mortu is resurrexerit i. e. The things onely BEGAN to be fulfilled presently after the resurrection of Christ c. And that learned and ingenuous Alapide upon the same Verse POST HAEC i. e. Post Christum doctorem ejusque mortem ascensum in coelum ego Deus effundam Spiritum Sanctum in Pentecoste ac DEINCEPS primo ecclesiae seculo visibiliter in Apostolos Christi discipulos SEQUENTIBUS vero SECULIS invisibiliter cundem effundam in OMNES c. That is God did promise to pour out his Spirit after the Ascension of Christ in the dayes of Pentecost and so afterwards on the first age of the Church visibly in the succeeding ages invisibly upon all So that both these confess upon this first clause That this effusion of the Spirit prophesied by our Prophet was not fully fulfilled in Acts 2. where the Apostles quotes it And for those other passages in Verse 30 c. I will shew wonders in Heaven and on Earth Calvin confesseth Prophetam comprehendere totum Christi Regnum ab initio usque ad finem c. That is The Prophet here comprehends the whole Kingdom of Christ from the beginning to the end thereof And this is usual enough And in other places of Scripture we have shewed that the Prophets commonly so speak or so speak in common When therefore they speak of the Kingdom of Christ sometimes they touch upon the beginning thereof sometimes also they speak of the end thereof But often within one graspe or comprehension they design the whole course race or process of Christs Kingdom from first to last And so the Prophet doth here Thus Calvin with much more to that purpose Alapide likewise on this thirtieth and one and thirtieth Verse deals very plainly and ingenuously with the Text and with us opposing those of his own Religion The Catholicks saith he think that these prodigious signs came to pass 1. At the Nativity of Christ when the star appeared to the wisemen and the Angels appeared to the Shepherds 2. At Christs passion when the Sun was eclipsed the Earth trembled the graves opened the beholders astonished 3. At Christs Resurrection in the appearance of the Angel astonishing the Soldier that kept the Sepulchre and comforted Mary Magdalen and her company 4. At the Pentecost in the cloven tongues of fire at which time the Spirit was poured out This Exposition saith Alapide is probable but incompleat Then indeed began these wonders but shall be compleated a little afore the day of Judgement as I shall declare by and by On the otherside Saint Jerom and Oecumenius saith Alapide hold That these prodigies were acted a little afore the destruction of Jerusalem by Titus But lastly and genuinly it is certain That here are handled the prodigious prognosticks that shall precede the day of judgement which appears from the beginning of the next Chapter Thus Alapide Adde one more Lyra saith Doctor Mayer averts that in this thirtieth Verse The Prophet passeth from the first coming of Christ to his second before which these signs shall be shewed Thus you see I am not singularly bold to assert that this Scripture was not totally and finally fulfilled in that story Acts 2. And Peter himself tacitly intimates as much in translating the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterward by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the last days which must not exclude One thousand six hundred and twenty years succeeding reckoning from Christs Ascension but to our time And our Prophet drops some passages which
end and with Acts 15. v. 13 14 15 16 17. Vers 11. In that day I will raise up the Tabernacle of DAVID that is faln and close up the breaches thereof and I will raise up his ruines and will build it as in the days of old Vers 12. That they may possess the remnant of EDOM and of ALL the Heathen which are talled by my Name saith the Lord that doth this Vers 13. Behold the days come saith the Lord that the Ploughman shall overtake the Reaper and the treader of Grapes him that soweth Seed and the Mountains shall drop sweet wine and all the Hills shall melt Vers 14. And I will bring again the captivity of my people ISRAEL and they shall build the waste Cities and inhabit them and they shall plant vineyards and drink the wine thereof and they shall also make gardens and eat the fruit of them Vers 15. And I will plant them upon their Land and they shall be NO MORE PULLED UP OUT OF THEIR LAND § 1 which I have given them saith the Lord God Touching these words that ye may acquit me of privacy of opinion hear first what others say upon them The great Mercer presents to us Ex Lyr. upon the 13 14 15 ver this Non possunt haec c. i. e. These things cannot be understood of the restauration of the Jews after their Babylonish captivity seeing these things are not spoken of JUDAH ONELY neither did the people of Judah remain in their Land but were dispersed into all Nations The Prophet refers this to the CONVERSION OF ISRAEL in the LAST OF DAYES when they shall SUBJECT and SUBMIT themselves to CHRIST and shall WITH ALL THEIR HEARTS ADHERE to him at which time MANY OF ISRAEL shall return into their own Land The mighty Hebrew Critick Mercer himself upon the eleventh verse saith thus Post varias comminationes c. i. e. Here the Prophet after various threats subjoyns at length magnificent consolations and promises Which no doubt belong to the TIME AND KINGDOM OF THE MESSIAH by the confession of all the SOUNDER HEBREWS and the TALMUDS THEMSELVES as Lyranus cites in the Tract Sanhedrin cap. Helec Where from this place they call the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The son of lapses or ruines because he should restore the lapsed ruines as it is said in this place Thus all the Prophets almost end their prophesies in predictions of the Kingdom of Christ So the ending of the Prophet Joel and of this Prophet agree in many things This place also is cited by James in the Acts of the Apostles chap. 15. to prove the call of the Gentiles then which we cannot have a more certain Exposition By the Tabernacle of David the Prophet understands the Kingdom of the House of David as learnedly the Chalde paraphrast turns it that is THE KINGDOM OF THE MESSIAH as often in Scripture Christ is called by the name of David And in the fourteenth verse the Prophet addes other magnificent promises which also appertain to the Kingdom of Christ viz. I will bring back the captivity of my people Israel The Jews understand this according to the Letter of the external bringing back of the Ten Tribes and many of ours also are of the same minde being carried thereunto by that argument of which Esdras writes Esdr lib. 2. cap. 13. of the sure return of the Ten Tribes given in a divine dream and after expounded to that sence Thus Mercer though he contends also for a spiritual sence which we do not altogether deny but do altogether affirm as warranted by many Scriptures That the external deliverance of the Jews shall be accompanied with a glorious spiritual vocation of them and their conjunction with the Gentiles in matters of Religion But for a litteral sence and corporal bringing back of the Ten Tribes into their own Country we also mainly contend To which Mercer himself seems not altogether adverse when upon the twelfth verse viz. that they may possesse the remnant of Edom and of all the Heathen I say when upon this verse he hath these words These things saith he can neither be referred to the times after the destruction of Senacherib as Aben Ezra imagins nor to the returne from the Babylonish captivity Things much more ample and magnificent are here promised then those done at that time For that externall felicity of Ezekiah was most short nor on the other part doe we read that he subjected divers of the Gentiles to himselfe And albeit it had been so in a short time after the Temple and Judea was destroyed And after their returne from that captivity how miserably were the Jews tossed to and fro by the Persians Medes Greeks and Romans so that the famous victories of the Maccabees are not here to be commemorated or connumerated Therefore indeed not so much as according to the letter or shadow are these things in my judgement to be referred to Ezekiah's or any other time then to the Kingdome of the Messiah And Aben Ezra being compelled by truth confesseth this to be a more plaine place concerning the Messiah in which sence the Talmudists also have expounded it To all which Mercer upon the fifteenth verse viz. I will plant them upon their owne land addes this I will plant them after the manner of trees which take deeper root in the earth as if the Lord should say I will give them firme and established seats in their own land Thus Mercer Which words whether they sound not of a temporall deliverance of Israel as well as spiritual let the candid and considering Reader judge Calvin on this place is of the mind that this promise doth intend that Israel according to ver 14. shall returne from their captivity but not all but only the elect And that they shall quietly injoy their owne land according to ver 15. without which saith he all the rest of the prophesie had been but a mockery And confesseth that this Scripture was never yet fulfilled according to the letter as to a temporal deliverance And upon Act. 15. ver 16. quoting this place he hath these words Reversi ab exilio Babylonico c. i. e. the Jews returning from the Babylonish captivity they were worn out with continual innumerable calamities even to utter perishing After that the residue that was left was much wasted by little and little with intestine discords Yea when God did succour them in this their miserable condition the appearance of help then held forth unto them became a certaine kind of matter of dispaire For the Emperiality or Rule which the Maccabees assumed to themselves was then quite taken away from the Tribe of Juda. Thus Calvin well But for his or Mercers or Dr. Mayers or any others flying to a spirituall sence of this prophesie upon this ground point blacke and precisely because it was never yet fulfilled in a litteral to me speaks no more in plain English then as if because God had never to
That v. 11. and v. 19. Their shame shall be taken away and they shall be made a name and a praise in all lands where they have been put to shame and all they that afflicted them shall be undone Instead whereof the Iews in all lands are under great reproach and contempt and their enemies rather undo them then that their enemies are undone for their sakes Thus of Zephany SECT XLV § 1 NExt we come to the Prophet Zechary who prophesied within two months at the same time that Haggy prophesied Hag. 1.1 Zech. 1.1 and therefore is commonly accounted as a co-partner with Haggy Both prophesying after Judah's return from Babylon in the second yeare of Darius sonne of Histaspis For Haggai reproves them chap. 1. ver 2. for not re-building the Temple And v. 6. declares that the scarcity upon them was for that neglect Neither of which could have been rationall if they had been then in Babylon Zechariah likewise hints the same time in chap. 1. ver 6. in acknowledging that God had then fulfilled the judgement threatned upon them And expressely in the 16 verse saith The Lord is returned to Jerusalem with mercies and his house shall be built § 2 These being premised the first place we pitch upon in this Prophet is chap. 2. ver 6. c. to the end of the chapter Ver. 6. Ho ho come forth and flee from the land of the North saith the Lord. For I have spread you abroad as the four winds of the Heaven saith the Lord. Vers 7. Deliver thy selfe O Zion that dwellest with the daughter of Babylon Vers 8. For thus saith the Lord of Hosts After the glory hath he sent me unto the Nations which spoiled you for he that toucheth you toucheth the apple of his eye Ver. 9. For behold I will shake mine hand upon them and they shall be a spoile to their servants and yee shall know that the Lord of hosts hath sent me Sing and rejoyce O Daughter of Zion for lo I come and I will dwell in the midst of thee saith the Lord. Ver. 11. And MANY NATIONS SHALL BE JOYNED UNTO THE LORD in that day and shall be my people c. Vers 12. And the Lord shall inherit Judah his portion in the holy land and shall chuse Ierusalem againe Of which words the introduction preceding in the § 1. leades us into this sence that they look beyond the two Tribes called Iudah unto the returne of the ten Tribes called Isreal § 3 It hath been often very grievous in my eyes to see how Authours commonly follow one another in expounding Scripture as if they were rather led by humain example then by divine reason And let this goe for one instance where they successively vote or dictate not demonstrate that that great call to the Jewes in ver 6. To come forth and flee from the land of the North c. relates to those of the two Tribes that tarryed behind when the rest of them returned I confesse as to wipe off singularity I am glad of the bare company in opinion of them that are learned but I had rather have one of their reasons if they give any then an hundred of their names Oecolampadius speaking for us saith Terram Aquilonis c. that is the Prophet calls Babylon the land of the North which is situated towards the Northern part Eastwardly And seeing that others were dispersed into divers parts of the earth according to the foure winds and others oppressed with other servitude all that are burdened are called c. And Pellican likewise voting for us saith the Prophet here foretels a double gathering of the Inhabitants and cals unto them for the dispersion of the faithfull was two-fold one of the people of Iudah in Babylon who are called together with Nehemiah unto the building of Ierusalem whom the Prophet exhorts to goe forth out of the province of the Babylonians and to beleeve the word of God and to restore the divine worship in the Temple The other was greater and more general of all Israel whom God had scattered into the foure quarters or climates of the world All which the prophet cals and desires to be congregated toward Zion c. But to leave men and words and come to reason ¶ 1. T is clear that this place of Scripture is a prophesie of future things by the language of it speaking all along from the fourth verse to the end of the chapter in the future tense that these and those things shall come to passe and such things and so God will do ¶ 2. And the exhortation in the sixt verse the thing in controversie is expresly there extended not only unto the Jews in the North viz. Babylon but to all of them dispersed in the foure quarters of the world as they are to this day Where marke the connexion For I will gather you from the four winds making this the meaning of coming out of the North. Compare also Zech. 8.7 a considerable place viz. Thus saith the Lord of Hosts behold I will save my people from the East Country and from the West Country and I will bring them and they shall dwell in the midst of Jerusalem Accordingly the Septuagint reads this of Zech. 2.6 thus Ω 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Ho ho fly from the land of the North saith the Lord Because I WILL GATHER you from the foure winds of Heaven saith the Lord. ¶ 3. The said two Tribes had been even now when Zechariah preached this Sermon returned from Babylon into Iudea near this sixteen years For as the best Chronologers cast up the account they returned from Babylon in the year of the world 3435. And Zechary began his prophesie in the year of the world three thousand foure hundred fifty one A faire time for the most of the Jewes of the two Tribes to take heart to returne that are mentioned in the beginning of their deliverance by Cyrus to have lingered behind the rest 1 Chron. 4. if feare of the Kings sincerity in dismissing them had remorated them and to have been incouraged by their fore-runners prosperity in Iudea if any considerable number staid in Babylon for feare of successe And therefore doubtlesse by this time most of the people of Iudah were returned Iosephus boldly affirmeth * and Sanctius approves the account that there returned of the Tribes of Iudah and Benjamin forty six hundred thousand Lib. 11. Cap. 4 and twenty eight thousand which may appear to have some truth in it if we compare Ezr. 2.61 62 63 64 65. and Nehem. 13.3 And truly the great work they did in re-building the Temple repairing the City wals and their bountifull offerings at the dedication speake aloud that they were a very numerous people And therefore t is very unlikely that the Prophet in that exhortation verse the sixt should mainly mind a gleaning of a few lingerers in Babylon ¶ 4. This exhortation ver the sixt calling for separation and to
are named ver 10. distinctly from Jewes and Jewes from them The strangers of Rome were Jewes and Proselytes The truth is t is most evidently declared to us by the holy Scriptures Act. 10. that Cornelius was the first Gentile that was converted to the Christian faith next to the conversion of those Jewes Act. 2. and Act. 4. And by that time a few Gentiles more began to hearken to the Gospell of Christ the Jewes for the generality began to reject the Gospel and so to give it a passe to go freely to the Gentiles Act. 13. In a word let opposite men use their wits what they can â—or their sense to tackle circumstances together all will not reach to the sence of this prophesie as afore expressed and opened by us The hot ten persecutions for the first 300 years after Christ hindred effectually the conversions of Nations of Gentiles And long afore those 300 years were expired the Jews generally were blinded which had seized upon them in Pauls time Rom. 11. He writing that Epistle about the year fifty foure after Christs birth that is about the twentieth yeare after Christs ascension and so they continue to this day But God that cannot lye hath said this prophesie shall come to passe it shall be fulfilled therefore we may boldly expect it afore the last judgement or universall resurrection SECT XLVIII § 1 THe fourth place in Zecharie is in chap. 10. ver 3. c. to the end of the chapter 3. Mine anger is kindled Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been kindled against the Shepheards viz. Those Diviners of lies and Dreamers of falshoods in the former verse The period of this conflagration was at the late returne of Judah from captivity as the FOR in the next clause imports For the Lord of Hosts hath visited his flocke the house of Judah and hath made them his GOODLY horse in the battle which must needs signifie a visitation in mercy begun in their said return but extended to a vast longitude of future times as the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he shall visite them he shall make them as his goodly horse This their march from Babylon being but the type or first-fruites of their future finall full deliverance Which future sense is expressely carried on in all the residue of the chapter from ver 5. to the end all speaking say our Translators in the future tense And the fourth verse is indefinite in the Hebrew without tense or verb out of him the CORNER out of him the NAILE out of him the BATTLE BOW out of him every oppressor or as in the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 EXACTOR OF TAXES That is the house of Judah being built on the CORNER stone Christ and so incorporated into the Church they shall fasten the NAILE of union with Israel and together with them and the rest of the Church they shall be the BATTLE-BOW to wound as in the former verse and THE GOODLY WAR-HORSE to tramphe nowne their enemies so that out from the Church as is the close of this verse shall proceed the EXACTOR OF TRIBUTE instead of paying Tribute to signifie the Churches dominion over the world The rest of the chapter is so plaine for our point touching the visible glorious state of the Church yet to come as it sufficiently speakes for it selfe to every one that will understand by a bare repetition of the words without any humane glosse ver 5. And they shall be as MIGHTY MEN which TREAD DOWNE their enemies in the MIRE of the streets in the BATTEL and they shall FIGHT because the Lord is with them and the RIDERS ON HORSES viz. their enemies in the former clause shall be confounded 6. And I will strengthen the house of JUDAH and will save the house of JOSEPH That is Manasse and Ephraim expressed ver 7. signifying two of the Ten Tribes of ISRAEL and by them all the TEN of Israel as Judah is named for then and the other viz. Benjamin of the Kingdom of Juda and I will BRING THEM AGAIN to PLACE THEM as in v. 10. in Gilead c. For I have mercy upon them and they shall bee AS THOUGH I HAD NOT CAST THEM OFF c. compare Hos 1.10 11. 7. And they of EPHRAIM shall be like a mighty man commonly in Scripture put to signifie the TEN TRIBES Isa 7.2 Isa 9.21 Isa 11.13 Yea their CHILDREN shall see it and be glad What shall they see Vers 8. I will GATHER THEM for I have redeemed them and they shall increase as they have increased 9. And I wil sow them The Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I HAVE scattered them they shall remember me in FAR COUNTRIES and they shal live with their children and RETURN AGAIN 10. I wil BRING THEM AGAIN ALSO out of the land of Egypt and gather them out of Assyria and wil bring them into the land of GILEAD and LEBANON the Cities of Gilead being part of the lot of the Tribe of Gad and halfe of the Country of Gilead pertaining to the children of Machir the son of Manasseh Tribes of the Kingdom of Israel Josh chap. 13. ver 25.31 As Lebanon belonged also to the ten Tribes an hundred miles from Jerusalem being too remote for Iudah to inhabit 11. And he shal passe through the Sea with affliction Lerom Arias and the Septuagint render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or by a streight or narrow of the Sea this their passage of great mercy not induring the circumstance and naming of misery and shall smite the waves of the Sea and all the deeps of the River shal dry up And the pride of Assyria shal be brought down and the Scepter shal depart away of all which see the prophesie of Nahum particularly prophesying to that Now in the first place review WHO they are here mentioned that must share in the fulfilling of this Prophesie viz. the Kingdom of Judah and of Israel all twelve Tribes and they united as two wals joyned in a coyne or corner-juncture or as two peeces of timber nailed or pinn'd together So expressely afore § 3 Next revise what they must injoy or attain to viz. the conquest of their enemies in battle their domination over them in a way of Government the Scepters and Powers of Nations that are not of the Church ceasing And the possession of their own land All which being thus plainly and candidly laid together if any now that is of a scrutinizing spirit and a pondering ingenuity should transfer to a spirituall sence I should be extreamly filled with wonder ¶ 1. Because the main things insisted upon are corporall things drest forth in such language and circumstantiated with such particulars as suit not well but to corporalls As for example Battle-Bow treading down in the mire the riders on horses shall bee confounded c. ¶ 2. Because when there is a touch here and
adequatly and answerably to that name described in the first verse to be a day that shall BURN AS AN OVEN which shall burn up the proud and wicked as stubble leaving them neither root nor branch Now observe ¶ 1. This cannot be extended to the ultimate day of judgment at the universal resurrection of all the wicked then cast into the lake of fire Revel 20.12 c. to the end of the Chapter for these Reasons First Because at this day if not according to the order of the prophesie after this dreadful and burning day in this first verse of the fourth of Malachi Christ the Sun of Righteousness shall arise with healing in his wings to them that fear his name and they shall GO FORTH and shall GROW UP AS CALVES OF THE STALL Ver. 2. Now this cannot be at that universal resurrection and ultimate judgement at which time Christ hath done healing hath finished his mediatorship and resigned up all his power to God the Father 1 Cor. 15.24 25 26 27 28. and the elect have done growing Secondly Because ver 5. an Elijah must be sent BEFORE THE COMING of the GREAT and DREADFUL day of the Lord who shall turn the heart of the fathers to the children and the heart of the children to their fathers Which is not a work to be done at or near-upon that ultimate judgement but then he that is unjust let him be unjust still and he that is filthy let him be filthy still then is a time of destruction not of conversion Thirdly Because it is added in the last verse of Malachi That Elijah must come and shall turn the heart of the fathers to the children LEAST the Lord come and SMITE THE EARTH WITH A CURSE Now at the ultimate judgement there is no other smiting and cursing of the Earth but with that judgement it self it swallowing up all other evils And whether all parents or children be converted or not converted that ultimate judgement will be â—ure to come for the elects sake As concerning who this Elijahs is we shall dispute it particularly by and by ¶ 2. On the other side this prophesie cannot be cut so short as to terminate in Christs first coming For then was no dreadful day of the Lord so burning as a fiery oven to burn up the proud and wicked doers root and branch Christs coming is set forth in Matth. 21.5 according to Isa 62.11 Zech. 9.9 compared with Matth. 11.29 Phil. 2.7 c. in all meekness meanness lowliness and lowness And although there were wonderful days at his incarnation or birth Luke 2. Matth. 2. at his passion Matth. 27. his resurrection Matth. 28.1 2 3 4. at his ascension Acts 1. and at his mission of the Spirit Acts 2. Yet these were not THE great and dreadful day in the singular number they being many Or if we call them DREADFUL especially that of the resurrection and passion yet these days destroyed none For it is observable what Christ saith He came to heal or help not to destroy And therefore though he cursed the fig-tree to warn men yet with all his power and miracles he never killed or crippled any man being infinitely injured he revenged not but rather healed Malchus and his enemies wounds and maladies Yet see by this time how streightly and strongly we are butted and bounded with these two Paragraphs that we cannot fall so short as Christs first coming nor launch forth so far as to the universal resurrection of all the wicked at the ultimate judgement § 5 Now therefore to answer the question distinctly when this time is We assert That no time can shape and correspond to the circumstances and characters of this prophesie but the time abutting upon the beginning entrance or prelude of the whole day of judgement containing a thousand years as Peter speaks 2 Pet. 3. and bounded out exactly Revel 20. with two physical or corporal resurrections as we have before amply opened * Book 1. Cap. 2. Sect. 1 2 3 4. This we shall endeavor to demonstrate by these Arguments ¶ 1. That burning of all the proud and of all evil doers as stubble leaving them neither root nor branch Ver. 1. And that trampling them under the feet of the Saints as ashes Ver. 3. must rather be referred to such a time set down in the Scriptures as most aptly answer to those particulars then left at random to the imaginary times in mens brains of which we never read nor heard to agree to their character But these things do most harmoniously concord with the times of the last ruining of the Antichristian enemies of the Church before the raising of it to her great restauration and restitution of all things Rev. 18. wholly and Rev. 19.11 to the end of the chapter compared with Rev. 20.1 2 3 4 5. Therefore thither are these things to be referred I hope the very setting down of the words will convince the ingenuous Reader where after a large and particular description with all manner of corporal circumstances of the BURNING of Babylon Rev. 18. There follows alike iconism or corporal characterism of the ruine of the rest of the Churches enemies by fire and sword Chap. 19. I saw Heaven opened and behold a white horse and he that sate upon him was called Faithful and True in righteousness he doth judge and MAKE WAR His eyes were as a FLAME OF FIRE c. and he was clothed with a vesture DIPT IN BLOOD c. And the ARMIES which were in Heaven followed him upon white horses c. And out of his mouth goeth a sharp sword that with it he should smite the Nations And he shall RULE them with a ROD OF IRON and he treadeth the wine press of the fierceness of the WRATH OF ALMIGHTY GOD and he hath on his vesture and on his thigh a name written KING OF KINGS AND LORD OF LORDS And I saw another Angel standing in the Sun and he cryed with a loud voyce saying to all the FOWLS that flie in the midst of Heaven Come and gather your selves together unto the SUPPER of the Great God that ye may eat the FLESH of KINGS and the FLESH of CAPTAINS and the FLESH of MIGHTY MEN and the FLESH of HORSES and of them that sit on them and the FLESH of ALL MEN both free and bond both small and great And I saw the BEAST and the KINGS of the Earth and their ARMIES gathered together to make WAR against him that sate on the horse and against his ARMY And the BEAST was taken and with him the false Prophet c. these both were cast alive into the lake of fire burning with brimstone And the REMNANT were SLAIN and all the fouls were filled with their flesh And I saw an Angell come down from Heaven having the keyes of the bottomlesse pit and a great chain in his hand and he laid hold on the Dragon c. which is the Devil and bound him a THOUSAND YEARS And cast him
the best antiquity that Cerinthus held no wanton voluptuous chiliasme nor spake he any thing at all of the Millenaries though Tertullian and Irenaeus lived above an hundred yeares nearer to Cerinthus his time then did Eusebius And therefore wise men cannot but wonder that Eusebius should tel us such stories And wonder the more because Epiphanius on the other side that gave himselfe ten times more to inquire into opinions then Eusebius flourishing about 30 years after Eusebius his death ⸪ Euseb dyed about the year 339. and Epith. flourished about the year 365. doth neither himselfe finde any such opinion held by Cerinthus or his Sect nor doth he mention it as reported by Eusebius or his Gaius or Dionysius or any other And thus praise to Jehovah of the places in the Old Testament CHAP. IV. Of the places in the New Testament proving our generall Thesis viz. That there shall be yet afore the ultimate generall Judgement a most glorious visible state of the Church on earth for many years wherein the Saints shall reigne and triumph over all their enemies and there shall be a Restitution of all things like as a new Creation SECT I. Of our New-Testament proofes we have occasionally opened so many and so much to explaine the Prophets that we have greatly anticipated our selves and happily made our worke so short in this that hence there is no feare of tediousnesse to the reader § 1 THe first place we shall touch upon in the New Testament for the glorious visible state of the Church on earth before the ultimate generall Judgement is in Matth. 24.13 14. But he that shall endure to the end shall be saved And this Gospel of the Kingdome shall be preached in all the world for a witnesse unto all Nations and then shall the end come That antitheticall BUT points at a time immediatly following the universall transcendent impieties of the wicked world mentioned vers 10 11 12. which by the Apostles in their Epistles * is oft prognosticated to be as the night 2 Thes 2.3 2 Tim. 4.1 1 Tim. 3.1 Compare 2 Tim. 4.1 2 Pet. 2.1 Compare 2 Pet. 3. ver 3 ver 12. preceding the Sun-rising of that glory of which we speake The end here mentioned must needs be the end of the world not of Jerusalem as we have before analitically demonstrated on this twenty fourth of Matthew p. 102. Sect. 9. And this end must be of the wicked world that is of the world as wicked not of the world as a world or materiall substance else why doth our Saviour mention enduring and of preaching the Gospel for a witnesse to all Nations For when the time of the aforesaid glorious state of the Church throughout the whole earth is come called the restitution of all things Acts 3.21 there will be no putting of men to be saved upon enduring or suffering they now are saved and glory hath dispelled suffering And consequently there will be no need of making the Gospel a testimony against all Nations to which at this time all that survive shal altogether submit as to all appearance The end therefore here intended is the end of the world as a sinfull world then to be turned into a glorious Kingdome as well as the world formed by the Gospel preached in all the world to all Nations to which at which time Christ shall gloriously appeare and radiat upon it on earth as we have largely demonstrated on the thirtieth verse c. of this twenty fourth of Matthew p. 82. Sect. 3. c. The signe immediately antecedent to this end to be transformed into that glorious beginning I say the signe prognostick or causal signe is the preaching of the Gospel in all the world to all Nations which is a glorious prelude This radiant Sun softning all good generous plants to a flowing of sap into the flowers of Gods Garden or fruit-trees of his Fortward though it hardens the dead earth into stones to be trampled and broken by the prancings of victorious judgements upon them as other Scriptures before opened abundantly enlarge § 2 That these things thus briefly hinted may duly be illustrated according to the just extent of the words under consideration let us make three observations upon them ¶ 1. That such an end must be here meant as cannot be applied to the destruction of Jerusalem but to the time immediatly before the end of the world because there was little or no salvation temporall or spirituall to them surviving at the destruction of Jerusalem and therefore our Saviour adviseth the Jewes in the sixteenth verse c. at this time to flye not to endure to the end of those troubles even as many yeares afore the Gospel was fled from Jerusalem Acts 8.1 c. and generally from the Jewes Acts 13.46 Rom. 11.25 even as they witnessed the said departure in their continuance in their Jewish sacrificing from Titus his destruction to Adrian and from him to Constantine and from thence to Iulian his time as we have oft before recited Besides the evils here set as markes of the end are the same the Apostles make of the approaching of the end of the world for which compare the ninth tenth eleventh and twelfth verses of this twenty fourth of Matthew with 2 Tim. 3.1 2 3 4. ¶ 2. The Gospel must be preached in all the World so as to be a witnesse to all Nations Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospell shall be preached IN all the INHABITED world for a witnesse to all the GENTILES A thing may be said to be proclaimed TO a whole towne if declared but in the Market place or to a whole Province or County when it is done in the chiefe City But this preaching must be in the whole inhabited world where-ever men inhabite as Jonah preached in every street of Nineveh labouring three dayes in that worke in that one City and this preaching must be such and so much as will justly amount to a witnesse to them viz. a witnesse to convince them beyond all excuse that the Gospel was preached to them ¶ 3. That it is here said THIS Gospel of the Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shal be preached in all the world so that by this emphaticall expression is given to us a cleare distinction betweene THIS Gospel and the THE Kingdom insomuch that Christs meer Spiritual Kingdome cannot be here understood The Gospel is the Law of the Kingdome the Saints are the Subjects or matter of that Kingdom the Gospell comes from Heaven the people of the Kingdome are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the inhabited world converted by that Gospell out of all Nations as our Text holds forth The preaching of the Gospel is the antecedent sign of the coming and approaching of that Kingdome But the antecedent cannot be the consequent or the signe bee the thing signified nor can the cause be the effect Besides Christ saying he that indures to the end shal be saved is antithetically put
Father § 1 VVHat hath been said afore of this place for opening the Prophet Esa 45.14 and it selfe See pag. 113 114. and p. 215. l. 1. § 2 This a glorious time on earth expresse in the Text when it shall be fulfilled but this is not yet fulfilled For ¶ 1. All things on earth doe not submit to Christ which is the sence of bowing the knee But on the contrary an hundred for one are openly against Christ so that as the Apostle saith Heb. 2.8 We see not yet all things under him And Heb. 10.13 the Apostle saith long after his Ascension that he still sits in heaven expecting till his enemies be made his footstoole ¶ 2. All things under the earth viz the infernall Spirits doe not universally and actually subject to him that is they are yet permitted of God to act against Christs Kingdome but they must be made universally and actually to forbeare opposing Christs Kingdome Revel 16.17 The seventh Vial is poured out upon the aire that is upon the Prince of the aire the Devil and on his retinue How Why Christ shall binde him for a thousand yeares c. Revel 20.1 2 c. ¶ 3. Much lesse to this day doth every tongue or the generality of all tongues confesse that Jesus Christ is the Lord TO THE GLORY OF GOD THE FATHER when as most either doe not name him or name him prophanely or blaspheme him ¶ 4. Paul tels us in another place viz Rom. 14.10 11. discussed also afore touching the meaning * See pag. 214. but by mistake printed p. 116. vix t is in lib. 3. cha 2. Sect. 19. S. 2. P. 1. That this bowing to Christ is not fulfilled till Christ shall sit in Judicature on his Seate of Judgement but this begins not till the first Resurrection Rev. 20.4 c. compare it with Revel 11.15 16 17 18. meane while Turk and Pope and Heathens extreamly domineer § 3 This truth hath not been discovered from these two places of Rom. 14. and Phil. 2. as yesterday but judicious Calvin long since did assert from the collation of both places together that this genuflexion and submission to Christ is not fully fulfilled till Christs next coming § 4 Now this cannot be deferred to the ultimate generall Judgement for then is no time for confession and submission to the glory of God the Father but a silent bearing of Judgement by them that despised Christ and so Christ resignes his kingdome SECT X. The Tenth place in the New Testament of the glorious state of the Church yet to be on earth is in Revel 2.25 26 27 28. ver 25. Hold fast till I come Ver. 26. And he that over-cometh and keepeth my workes unto the end to him will I give power over the Nations Vers 27. And he shal rule them with a rod of Iron as the vessels of a Potter they shall be broken to shivers even as I have received of my Father Vers 28. And I will give him the morning Star § 1 ALthough in our last English Translation the former part of the twenty seventh verse be read with a Parenthesis yet not so in Stephanus his best Greek edition in Folio nor in Bezaes Greek or Latin nor in our former English Translation The continued speech in the third person throughout the twenty fift and twenty sixt verses and former part of the twenty seventh verse and the distinguishing turne to the first person in the latter part of the twenty seventh verse makes it plaine enough that these Promises are made to the Beleever that keeps Christs workes to the end even as Christ goes on in the twenty eighth verse promising him the said Beleever that he will give him the morning starre So that it is the said Beleever that shall under Christ by the donation and assistance of Christ have power over the Nations and rule them with a rod of Iron till they be broken as a Potters vessels to whom he will give the morning starre That which perhaps made our last Translators put in the said Parenthesis was the agreement of the words they included with those Psal 2.9 quoted by them in the margin spoken of Christ But it is a sure rule Subordinata non sunt contraria subordinate things are not contrary and that other Qui facit per alium facit per se That he who causeth others to doe a thing doth it himselfe If Christ by his Saints over-power the Nations and rules them with a rod of Iron Christ himselfe over-powers the Nations and rules them with a rod of Iron That which the Carpenter worketh with his tooles the Carpenter is accounted to worke or doe In this respect it is said in Dan. 7. ver 13.4 That the Kingdome which is to succeed the foure Monarchies is given to Christ And vers 22. 27. it is said to be given to the Saints § 2 The sence of these words are obvious and plaine especially if we minde what hath been given in by way of explication afore on Psal 2. * Pag. 158. 159. and on 2 Pet. 1.19 ** P. 360. P. 2 c. Suitably our new Annotations confesse That hold fast TILL I COME ver 25. signifies till Christs second coming GENERALL or SPECIALL Power over the Nations signifies to JOYNE WITH CHRIST IN JVDGING THE NATIONS c. And that giving the morning starre signifies Christs giving the FULL FRVITION OF HIMSELFE We shall further give the explication of this Scripture in the application thereof Which application is That this Scripture is not yet fulfilled as may appeare in the distinct consideration of each particular thereof ¶ 1. It is expresse in the twenty fifth verse Hold fast TILL I COME spoken by Christ neare an hundred yeares after his Incarnation But Christ never came since that ¶ 2. It is said in ver 26 27. That to them that hold fast till hee comes he will give POWER OVER THE NATIONS to rule them with A ROD OF IRON and to BREAKE THEM IN PEECES as a Potters vessels Which words import a Corporall breaking not a Spirituall as the Iron Scepter of force is distinguished from the golden Scepter of the Word Now this was never yet fulfilled in the generall but rather contrariwise hitherto the Nations breake the Saints and Churches as we have often given a large account from History and experience ¶ 3. That of Christs giving the morning starre what can it bee but the appearance of Christ againe especially to the Jewes according to 2 Pet. 1.19 before expounded For as the converted Gentiles Spiritually considered are said to be not in the night but in the day 1 Thes 5.5 The unconverted Jews are in the night and in the darke Rom. 11.25 Therefore this morning Starre the Sunne-rising mentioned to this very particular Malac. 4.2 must of necessity signifie Christs personall appearance which Christ hath not yet fulfilled to this day Therefore yet to come And this text must be fulfilled before the ultimate
Magnificat and Te Deum that All Christendome was theirs excepting a few minute spots and obscure corners of a few peevish Protestants Now the Catastrophe of these must be according to the full Tenor of the Argument the stream of all Prophesies and the examples of the three former Monarchies a total ruine of them SECT II. § 1 AFter long and many tedious troubles and afflictions and persecutions the Lord hath in all ages given the Church a generall rest upon earth But the Church hath been long under affliction and troubles and persecutions in all Countries where it hath resided even since about forty yeers after Constantine the Great his Reigne Therefore God will yet again give the Church a general rest upon earth § 2 The minor or second Proposition is plaine by History Experience and that which hath been said in the former Argument and therefore there is no need of speaking more to that § 3 Of the major Proposition the Lord from the beginning hath given his Church severall typical first-fruits laying the foundation of all upon his own example in resting from the Creation the seventh day and thereupon gave them a seventh day every week the seventh year of every seven yeers and the Jubile being the last year of seven seven yeers wherein to rest from labours morgages and servitude as a type and taste of the rests he would give his Church from other troubles and afflictions upon earth notably argued by the Apostle upon those grounds Heb. 4. throughout that Chapter largely opened afore And according to these types so hath the Lord practised towards his Church from the beginning 1 After about One thousand six hundred and fifty years of afflictions upon the Church from the Creation by the murther of Abel Gen. 4. by the ungodlinesse of men and their hard speeches against God in the time of Enoch Jude v. 15. and the ungodlinesse of the world in the time of Noah before the Deluge 2 Pet. 2.5 God gave a rest to the Church in the Arke of Noah the name of that good man typifying and ordered by providence unto that end to signifie rest of viz. from toyl Gen. 2.29 2 After the flood new troubles to the Church began to spring up Nimrod assumed to himselfe to be a Monarchical Tyrant over men called therefore a Mighty Hunter that is as the Learned expound a Man-hunter The beginning of his Monarchy was Babel Gen. 10. 8 9 10. After this the building of the Tower to prevent Gods future judgements Gen. 11. brought confusion of Languages which proved a great affliction After that there was great trouble by the Wars taking Lot prisoner c. Gen. 14. and by the firing of Sodome Gen. 19. But at last God sent Isaack signifying Laughter and a type of Christ all the time of whole life there was a time of great Tranquillity This peace perioding many troubles arose in Jacobs time by Esau Laban Simeon and Levi and the selling of Joseph But Joseph being advanced in Aegypt the Country of Goshen there was provided as a Land of rest for the Church for many years Gen. 28. c. to the end of that Book Joseph being dead and forgotten of the Kings of Aegypt great afflictions are heaped upon the Church in hard labour with much rigor persecutingly putting to death their male Infants causing them to groan and cry to God in much anxiety of Spirit Exod. the three first Chapters But at length God brought them out from that place and persecution and gave them freedome forty yeers in the wilderness After this they had sore Wars with the Canaanites but at last rest in Canaan I should be too tedious to dilate upon their rest in returning to Judea after seventy years Captivity Upon the spirituall refreshing the Saints had for a time after the Maccabean and other troubles which wars and troubles lasted about foure hundred years from Malachi to the beginning of the New Testament Upon the rest the Church had after those persecutions Act. 8.1 which rest is emphatically mentioned Act. 9.31 And upon the rest they had afore the life time of Constantine after three hundred years in the ten Persecutions which distinction of ten was by pointing and distinguishing them by some lucida intervalla some rests and respites between each of them till Constantine gave them a greater rest lasting for about forty yeers § 4 Therefore we have reason yea divine reason to expect a great and notable rest for the Church after so long time of troubles for the general upon all the Church more or lesse since that time which is now above a thousand and three hundred years so the Apostle in part argues as we said Heb. 4. that God having given severall rests on earth to the Church after which ever and anon by turns fresh trouble sprang up therefore yet there remaineth another notable rest on earth to the people of God which rest mentioned in that of Heb. 4. is not meerly spirituall or totally supernall glory as we have laboriously argued afore upon that Chapter And there is also a Prophesie inferred upon their state in the Wildernesse touching the Churches rest upon earth Rev. 12. SECT III. § 1 THe Churches extremity is Gods opportunity as Philo Judaein in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and experience witnesse But the Church considered in generall in all countries hath been for many years past even till now under great extremities Therefore God will take an opportunity to deliver it The full confirmation of both premises may be sufficiently picked out of the two former arguments The conclusion follows of it selfe SECT IV. § 1 IOynt prayers never miscarry but ever receive gracious returns See the generall Experiment 2 Chron. 15.4 particulars see in the joynt prayers of the Church in Egypt Exod. 2.23 24. under the Judges Judg. 6.6 7. Judg. 10.10 to the end of the chapter under the pious Kings Asa 2 Chron 15.18 to the end Jehoshaephat 2 Chron. 20.12 to 31. Hezekiah 2 King 19.1 c. Josiah 2 King 22.19 § 2 But in many ages even ever since the Apostles prayer Act. 4.24 The Saints and Churches in their convenings have prayed for the fall of Antichrist and all opposers of the Church for the conversion of the Jews and the restauration of the Church to her glory on earth witnesse the severall prayers in the Scriptures and experiences of the prayers of Gods people in all their convenings as the antientest Saints alive have been eare witnesses § 3 Therefore there must be a returne of these prayers according as beside the former precedents God hath made severall promises and engagements as Psa 50.15 Mat. 7.7 Ioh. 14.13 14. Luk. 18.1 c. of hearing his peoples prayers For though God defer long as it is in that parable or comparison Luke 18.1 c. yet he will be sure to answer as he did that prayer Act. 4.24 though it were near three hundred years afore he eminently performed it to
of themriding upon horses a great company and a mighty Army And thou shalt come up against my people of Israel as a cloud to cover the land it shall be in the latter dayes and I will bring thee against my Land that the heathen may know me when I shal be sanctified in thee O Gog before their eyes Therefore saith Menasse this war being ended THERE SHALL BEE A GREAT CHANGE OF ALL THINGS For then saith he in my opinion shall bee THE END OF THE WORLD * Indeed then shall be an end of this world viz. the begining of the dayes of the Messiah but not the ultimate end of the world as that in the 21 22 23. 24. verses quoted by R. Menasse plainly shews viz. sword pestilence blood hailstones c. of which there is no use at the ultimate end of the world And in the next Chapter viz. the 39. of Ezekiel the Prophet describing the destruction of Gog saith v. 2. that he should not be totally destroyed but onely part viz. onely the sixth part as some will The other five parts shall be reserved as Vatablus expounds to be destroyed at the end of the thousand yeers of the Kingdome of the Messiah Rev. 20 7. Besides Ezekiel in the next Chapter viz. the 40 c. to the end of the Book describes a glorious state of the Jews on earth after the destruction of Gog and Magog And therefore the Prophets former description of their destruction cannot bee at the ultimate end of the world As the restoring of the Temple of the Jews described in that 40. Chapter of Ezek. c. to the end of Book following the destruction of Gog is a Type of New-Jerusalem As Mr. Mede asserts and Dr. Twisse approves Mede Diatr pars 4. page 546. as it is related in the 20. Vers c. The fishes of the sea and fowls of heaven and the beasts of the field and all creeping things c. shall shake at my presence and the mountaines shall be thrown down and the steep places shall fall and every wall shall fall to the ground c. verse 21 22 23 24. to the end of the Chapter Secondly It may be confirmed out of Joel Chapter 3.1 2. Thirdly out of Dan. Chapter 12.1 c. ☞ Who this Gog and Magog are it is not stated by the Jewish Rabbins Mr. Mede saith Diatr pars 4. p. 546. The Turk is Gog and Magog and Dr. Twisse highly approves it But the Jewish Rabbins deliver their minde uncertainly I know saith R. Menasse that others by the war of Gog and Magog doe understand the Antichristian age that shall be at the end of the world Hence Augustine saith l. 20 De Civit. Dei c. 1. Gog is the Devil and Magog the Army of Antichrist Ambrose thinks Gog to be the Goths who invaded and everted many of the Roman Provinces l. 20. De demonstr Evangel cap. 3. Eusebius saith he did thinke l. 5. c. 13. or 23. Gog to be the Roman Emperour and Magog his Kingdome and Empire Pliny asserteth l. 5. c. 23. That there is a City of Cava Syria which he calls Bombices or Bombice and Hierapolis that is called by the Syrians Magog The Hebrews saith he know indeed that Magog is of the posterity of Japhet but which is that Nation at this day they do not know ¶ 6. In the sixth Chapter we have the RESTAURATION or RESTITUTION of the world in the dayes of the New world punctually described as they say to the life by a parallel with the six dayes works of the first Creation viz. In the first day was created light which was saith R. Menasse according to the opinion of the Ancients a supernatural light ** Beresit Raba Paras 3. So in the Restauration of the World there shall be an extraordinary transcendent light according to Isaiah Chap. 60. v. 19. The Sun shall be no more thy light by day neither for brightnesse shall the moon give light unto thee but THE LORD SHALL BE UNTO THEE AN EVERLASTING LIGHT and thy God thy glory On which words Isaac Abravanel comments thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thou shalt have no need of solary light or light of the Sunne by reason of the divine light On the second day was created the Expanse as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calls it or Firmament as we call it according to the Greek which saith R. Menasse according to the opinion of the learned signifies the Region of the ayre So this as we said afore in the New world shall be purged or refined from all noxious exhalations by which is signified saith Ahen Ezra the New heaven And all evill spirits and Devils whose seat was in the Ayre shall bee removed thence according to that in the Tract of Aboda * Aboda Zara. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. Hell shall not be in the new world But the blessed God at the day of judgement shall draw forth the Sunne out of its sheath and torment the wicked So Malach. 4.1 it is said Behold the day cometh that shall burne like an oven And Zach. 13.2 I will cause the unclean spirit to passe out of the land In the third dayes work the dry land appeared and the plants were created which after were cursed for Adams sinne Therefore in the New world the earth shall be amended and a better efficacie and vertue shall be instilled into it for germination according to Aben Ezra thence in Siphra it is said by the Ancients on Levit. 26.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. The earth shall give her increase not in the manner it doth now but as it did in the time of Adam Likewise we read in Semot * Semot Raba paras 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. It shall be that the trees shall yeeld their fruit every month according to Ezek. 47.12 In the fourth day was created the Sunne Moon and Stars These also shall be renewed For the light of the Sunne the fountain and originall of all celestial light shall in a marvellous manner be augmented as in Semot we read * Semo R. par 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. The blessed God will cause that the Sun shall shine forth nine and forty parts of more light as it is said ** Isa 30.26 The light of the Moon shall be as the light of the Sun and the light of the Sun shal be sevenfold more as the light of seven dayes In the fifth day were created the Fishes and Fowls and the great Leviathan By which is understood saith Menasse according to the opinion of the Ancients it taken litterally That God will prepare in the world to come all curiosities for the just In the sixth day were created all Animals void of reason and last of all Adam of the dust of the ground yet most perfect in all respects and that without conjunction of male
for behold the Kingdome of God is within you We answer first That these words were spoken to the Pharisees ibid. vers 20 to them it should not come with observation 2 To them enquiring after another state of Christs Kingdome mean while over-looking and neglecting its present state whiles Christ was personally with them and opposing him No wonder therefore that to such hypocrites so acting Christ would not discover the glorious visible state of his Church to come 3. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observation it signifies Divination or Augury Bud. And the Apostle applies the Theam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reprove the Galatians for observing dayes and months and yeers and times therefore Chemnitius sayes truly it signifies a scrupulous superstitious observation And oft in the New Testament it is put to signifie in the Theam a captious insidiatory malicious observation to carp and catch Luke 6.7 Chap. 14. vers 1 Chap. 20. vers 20. The great learned Philosopher a Natural Greek and therefore knew his owne tongue in his Rhet. l. 2. useth it for observing a fit time to revenge Now the Pharisees were exquisite at both sorts of observation viz. superstitions of washing c. and insidiatory See Luke 20.20 They watched him it is the same Greek word and sent forth spies c. This being the efficacy of the Greek word and this being the spirit and temper of the Pharisees no wonder that Christ sayes to them the Kingdome of God doth not come with such observation or to such observers But fourthly we answer that Christ doth not deny but that his Kingdome may be perceived and beheld by a serious and sincere observaton As first his Kingdome of the ministration of the Gospel So that there shall bee no need to say Lo here or lo there is the Kingdome while the Kingdome of God is AMONG YOU verse 21. q. d. you might see it as well as others if you were sincerely willing to see it Our Translators render it The Kingdome of God is within you But most improperly for sure the Kingdome of God was not within these Pharisees who most likely put this question to Christ insidiatorily Beside the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly signifies among or on this side or on that side or in the middle or amidst and so Beza and the Hebrew our Syriack copy have it And Beza saith it answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud vos among you And his words on this place and phrase is very considerable to our purpose This particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Beza signifies that so the Kingdome of God was among them that by no means could it lye hid but was obvious to the beholding of all as John speaks Chap. 1. v. 27. But perhaps it doth declare that they had it not onely neer them but also within that is they had the Messiah within their houses so that but for perverse opinion c. they might acknowledge him There are some saith Beza who had rather render it WITHIN you as if it were signified there that the Kingdome of Christ were spiritual not earthly c. which opinion however it is true yet perhaps it is not sufficiently accommodated to this place Secondly For Christs more glorious and more conspicuous Kingdome at his next appearing he saith verse 22 23 24. and 25. to his Disciples Goe not after men that say here or there it is in this or that corner for as the lightning that lightneth out of the one part under heaven shineth unto the other part under heaven so also shall the Sonne of man be in his day But first hee must suffer many things and be REJECTED OF THIS GENERATION which plainly signifies his next comming after his Ascension Lay all together and you will see how little Mr. B. gets out of this place for his minor To his fourth proof thereof Job 18.36 My Kingdome is not of this world we have answered largely afore To his fifth and last proofe of his minor Rom. 14.16 The Kingdome of God consists not c. we gave a full answer when we answered the closing up of this his Argument SECT V. Mr. Bailyes fifth Argument § 1 THe Scripture makes the Church of God so long as it is upon earth first a mixed multitude of elect and reprobate good and bad Secondly A company of people under the crosse and subject to various temptations Thirdly A company that hath need of the Word and Sacraments of Prayer and Ordinances Fourthly That hath Christ a high Priest within the vayle of heaven interceding for them But the Doctrine in hand changes the nature of the Church and makes it for a 1000 yeers together to consist only of good gracious persons without all trouble without all Ordinances without any need of Christs Intercession For the first of mixedness see Mat. 13.40.24.11 Luk. 18.8 These places declare the mixture of the wicked with the godly in the Church to the worlds end and most about the end For the second of Crosses See Psal 34.20 Many are the afflictions of the righteous Matth. 5.4 Blessed are they that mourne and are persecuted Act. 14.23 By many tribulations we must enter into the Kingdome of God Rom. 8.17 If we suffer with him we shall reigne with him 2 Tim. 3.12 All that will be godly must suffer persecution For the third of Ordinances see Eph. 4.11 1 Cor. 11.26 For the fourth of need of Christs Intercession see 1 John 1.8 and Chapter 2.1 Heb. 9.24 § 2 Answer first to the major Mr. B. himselfe cannot but confesse that it is not simply and absolutely true For if Christ will judge the whole world upon the earth on earth shall be the place of Judicature and bodies must be in a place for at heaven the wicked shall not be to receive sentence and onely the Saints at last are caught up into the clouds 1 Thess 4.17 And Christ as man must judge men as men and so have time to make his judgement apparently just to all mens reason and so as some of the Presbyterians confesse must take up some considerable time And at this time the Church shall be separated crosses shall cease the wicked shal not persecute c. Then it follows that the major is not absolutely true That all the time the Church is on earth it shal be subject to the four aforesaid particulars Now we have often and justly said The day of judgement begins at the thousand yeers § 3 To the minor wee say that it is false to say This Doctrine of the thousand yeers doth alter the nature of the Church Nature imports substance kinde essence But Mr. Baily knows the rule Magis minus non variant speciem i. e. More and lesse do not alâ—er the kinde And sure Mr. B. hath preached that common true Divinity that heaven doth perfect our condition our knowledge graces soules bodies and communion with God not alter them in kind nature or essence And so the
spirit shall be removed farre away from the Church Zach. 13 2. Thirdly For the rest of the dayes works of Creation as in them were created the dry-land the Plants the Fishes and Fowls and Animals c. So in this New creation there shall be a perfection of all those then in being for of a resurrection of irrationals I know nothing and they shall be freed and set at liberty from all danger and hardship Isa 11.6 7 8 9. Rom. 8.19 20 21 22. I speak now short to these things because I am not yet come to the qualifications of this future glorious estate into which this Head would sometimes faine draw me but I will not be anticipated ¶ 4 This future glorious estate on earth is a creation in regard of the end viz. that as man was created last of all most perfect in soule and body as the subordinate end next under God for which God made it viz. that man might have the possession and use of all and dominion over all Gen. 1.26 So in this New creation Christ restores all things to their perfection and every beleever to his to that end that all beleevers being raised or changed as afore described may joyntly and co-ordinately rule over the whole world and all things therein next under Christ their Head I say All and not apart onely as some unwarily publish And I say joyntly not one part of the Saints to usurp authority over the rest as many dream And co-ordinately All upon equall tearms not some Saints to rule by Deputies made of the rest of the Saints as the practise of men seem to interpret And all to be true Saints not seeming Thus we read in Dan. 7. verse 14. and 27. And Rev. 20.4 And Chap. 21. verse 24.26 Study the places well and you will easily picke it out CHAP. III. Measuring out the DIMENSIONS of this glorious estate to be on Earth afore the ultimate universal Judgement § 1 HAving done with the Creation of it we come next to the Dimensions Quantity or Extent of the glorious Kingdome of Christ on Earth yet expected viz. That as the other foure Monarchies did over spread all the inhabited world as it is said of Nebuchadnezzars Assyrto-Chaldean Monarchy Dan. 2.37 that he was King of Kings and that WHERESOEVER THE CHILDREN OF MEN DWEâ—T the Beasts of the field and fowles of the Heaven GOD HAD GIVEN INTO HIS HAND and had made him RULER OVER ALL and of Caesars Roman Monarchy Luke 2.1 That there went out a decree from him that ALL THE WORLD should bee taxed So this fifth Monarchy of the Saints reigning on earth under Christ must be as large as those Monarchies as large as the whole world for ample Dominion though not for sincere conversion That is the generality of men in the time of this Kingdome being converted into true Saints they shall rule over all the whole world of men swallowing up the other former Monarchies So that if there be remaining a secret seed of hypocrisie in â—ome which shall at last God so foretelling Rev. 20.8 breake out in the Gogican War at the end of our THOUSAND yeers shall yet mean while all men all the time of the thousand yeers shall be demurely subject to the Dominion of the Saints Touching the latitude and largenesse of this Holy-Kingdome read Dan. 2.34 35. The stone cut out without hands smote the Image on his feet that were of iron and of clay and brake them to peeces Then was the iron the clay the brasse the silver and the gold broken in peeces together and became like the chasse of the Summerthershing floore and the wind carried them away so that NO PLACE WAS FOUND FOR THEM and the stone that smote the Image became a great Mountaine and FILLED THE WHOLE EARTH Dan. 7.26 27 And the judgement shall sit and they shall take away his the preceding Monarchies Dominion c. And the Kingdome and Dominion and the greatnesse of the Kingdome UNDER THE WHOLE HEAVEN shall be given to the people of the Saints c. And Rev. 10.7 St. John having said In the dayes of the voyce of the seventh Angel when he shall BEGIN to sound the mystery of God shall be finished he goes on in the 11. Chapter verse 15. saying The seventh Angel sounded and there were great voyces in Heaven saying The KINGDOMES of this WORLD are become the Kingdomes of our Lord and of his Christ and he shall reigne for ever That is no Monarchy shall ever be on earth after his Adde Isa 2. In the second verse c. whereof yee have the propagation of the Gospel of Christs Kingdome and mens obedience to it In the 11 verse repeated againe verse 17. yee have the Lord Christ exalted and his overthrowing all worldly powers prostrate before him in these words The lofty lookes of man shall be humbled and the haughtinesse of men shall be bowed downe and the LORD ALONE shall be exalted Which words though covertly for feare of provoking worldly Monarchs are alleadged by the Jewes to the same end as you have heard afore at large To the same effect of the largenesse of Christs Kingdome is that notable place in Isa 24. verse 21 22 23. In that day it shall come to passe that the Lord shall punish the Host of the high ones that are on high and the Kings of the earth UPON EARTH and they shall be gathered together as prisoners are gathered in the pit and shall be shut up in the prison and after many dayes they shall be visited Then the Moon shall be confounded and the Sunne ashamed when the Lord of Hosts shall REIGNE IN MOUNT SION and in Jerusalem before his Ancients gloriously His Ancients are his ancient people the Jews And as the material Sunne and Moon shall be then nothing in comparison of the light of Gods presence as afore-shewed so the metaphorical Sunne and Moon for the same Scripture may have two subordinate senses Rev. 17.9 10. I say the metaphorical Sunne and Moon of higher and lower humane Majesties shall be confounded with shame So Jacob a Prince in those times and his wife are called by the name and interpreted to be the meaning of that name of the Sunne and Moon in Josephs dream Gen. 37.9 even as we had but now in that 24 of Isa both name and thing metaphor meaning expressed And by the same rule and proportion we may admit of others annexing a metaphorical sense to that Revelation 21. verse 23 24. that in Christs Kingdome to come upon earth there shall be no need of the Sunne or Moon i. e. of Emperial Royal or Princely Potentates to keep the peace as we have expounded it also in a litteral sense of the obscuring of the glory of all the Stars by the paramount glory of Gods presence For God and the Lambs presence shall be in stead of and more then the Sunne and Moon in both senses One both learned and godly doth likewise to the
HARD BONDAGE Observe both to what persons and what time these high expressions relate before largely opened and we shal easily conclude this Text was never yet fulfilled and therefore according to the truth of God must bee fulfilled before the ultimate day of judgement for with that time this Prophesie cannot agree ¶ 6 In Isa 25.8 we have it plenissimè planissimè most fully and plainly That in that day viz. of the great restauration of the Church and ruine of their enemies verse 5 6. The Lord will WIPE AWAY ALL TEARS FROM ALL FACES And the rebuke of his people shall hee take away FROM OFF ALL THE EARTH for the Lord hath spoken it Which was never yet fulfilled and therefore is yet to come at the time we treat off as hath been before demonstrated ¶ 7 Isa 54.13 14. is also very high in expressions Thy children shall be taught of the Lord and great shall be the peace of thy children In righteousnesse shalt thou be ESTABLISHED thou shalt be far from oppression for thou SHALT NOT FEAR and FROM TERROR for it SHAL NOT COME NEER THEE You see the expressions are exceeding high and they are evidently spoken concerning external rest as well as internal and wee see it by experience that this place was never yet fulfilled therefore it is yet to come as we have cleered it afore ¶ 8 In Isa 60.14 c. it is thus written The Sonnes of them that aâ—flicted thee shall come BENDING TO THEE and all that despised thee shall BOW THEMSELVES DOWN AT THE SOLES of thy feet Whereas thou hast been forsaken I will make thee an ETERNAL EXCELLENCY violence shall be NO MORE heard in thy land The dayes of thy mourning shall be ENDED Which place relates to our Thesis as is before demonstrated The expressions are far too high for us to acknowledge they have been fulfilled therefore we must expect them yet to come before the ultimate day of judgement for that will be no fit time for this Prophesie ¶ 9. Isa 65.19 is likewise very full to the particular in hand though in few words viz. I will joy in my people and the voyce of weeping or crying shall be NO MORE HEARD IN HER. Let the Reader judge whether this was ever yet fulfilled ¶ 10. Isa tells us Chap. 66.12 Thus saith the Lord I will extend peace to her the Church consisting of Jews and Gentiles as a river and the glory of the Gentiles like a flowing stream I leave it likewise to the Reader to consider whether hee hath not reason to expect this as yet to come ¶ 11 We come to the Prophesies of Jeremiah Chap. 23.3 4. I will gather the remnant of my flocke out of all Countries c. and they shall fear no more nor be dismayed Which expressions are a great deal too high for our knowledge of Scripture of history or of experience to acknowledge them to have been fulfilled to this day And therefore our faith must be on God for the fulfilling of them and that before the ultimate day of judgement as the nature of the things require ¶ 12 We have in the same Prophet Chap. 30. verse 10. Jacob shall returne and shall be in rest and quiet and none shall make him afraid ¶ 13 Place is in Jer. 46.27 28. to the same effect ¶ 14 Place is in Ezek. 28.24 There shall be no more a pricking briar unto the house of Israel nor any grieving thorne of all that are round about them ¶ 15 Place Mich. 4.1 2 3. The same with Isa 2. v. 2 3 4. It s added here in verse 4. They shall sit every man under his owne vine c. and none shall make them afraid ¶ 16 Place Zeph. 3.13 14 15. They shall feed and lye downe and none shall make them afraid Sing O daughter of Zion rejoyce with all the heart the Lord hath taken away thy judgements he hath cast out thine enemies The Lord is in the midst of thee thou shalt not see evill any more This and all the rest have been proved to mean the time intended in our Position § 2 Adde in the New Testament ¶ 1 Matth. 19.29 Shall receive an hundred fold and inherit eternal life of the large opening of this place see before in the third Book ¶ 2 That in 2 Thess 1.7.9 10. To you REST as Heb. 4. when the Lord Jesus shall be revealed FROM HEAVEN his enemies being punished from the presence of the Lord as Chap. 2. and from the glory of his POWER ¶ Rev. 7.16 17 They that are sealed c. serve him day and night in HIS TEMPLE he that sitteth on the Throne shall dwell among them They shall hunger no more for the Lamb in the middest of the Throne shall feed them and wipe away all tears from their eyes ¶ 4 Rev. 21.4 St. John speaking of the state of the Church in the thousand yeers saith God shall wipe away all tears from their eyes and there shall be no more sorrowing nor crying nor paine Every verse of this Chapter shewes it cannot bee meant of everlasting happinesse in the highest heavens Let the close of this Section be to encourage us to patience Patience in perseverance and patience in sufferance Now is Christs Kingdome of patience But anon his Kingdome of peace Twice it is said of the present state of sufferings Here is the patience of the Saints Rev. 13.10 and 14.12 Once it is said Keep the word of patience Rev. 3.10 But after a while comes the Kingdome of peace therefore Christ seales up all the Bible and all the Revelation almost with this Rev. 22.11 12. He that is righteous let him be righteous still He that is holy let him be holy still and behold I come quickly and my reward is with me Then in the last verse save one sc 20. Surely I come quickly Amen Amen Then to that end Iohns prayer closeth all as I close in verse 21. The grace of our Lord Jesus Christ be with you all Amen SECT III. § 1 THus you have seen it is a sorrowlesse condition Next follows it shall be a deathlesse condition The Elect once raised at the beginning of the thousand yeers shall dye no more much lesse those alive and changed For if those alive shall not prevent them that are asleep given by the Apostle as an answer to an Objection against this Resurrection much lesse shall they that are alive being the patterne to whom the dead are promoted bee sent to death as to give place to the Elect dead that are raised And if all the Elect are raised to what end or use shall they dye that are alive If it be the priviledge that the other Saints shall be alive at Christs comming why shall they dye when here in soule and body they may behold him which is a fuller injoyment If this time of Christs appearance at the beginning of the thousand yeers be the Kingdome of Saints the prefacing beginning of their full
happinesse then it must not be taken from them by the old misery of death If all the Elect dead and alive must reigne on earth a thousand yeers as we have proved then there must be no death to cut this time shorter They doe not reigne if subject in the thousand yeers to that great enemy Death Nor do any of them live a thousand yeers if by succession they dye in that thousand yeers If there shall be no more sorrow nor cries nor paines as wee heard afore how then can this Man-eater death continue If sinne be gone why should death remaine § 2 But to leave discourses and come to plaine places of Scripture which are divers ¶ 1 Isa 25.8 He i. e. the Lord mentioned in the former verses will swallow up death in victory and the Lord God will wipe away all tears from off all faces and the rebuke of his people c. Wee before demonstrated that this place belongs to the glorious time we speake of sc when the Jewes are called And you see how full it speaks to the thing of the removal of death Calvin confesseth that this is under Christs Kingdome and addes under Christs universal Kingdom And sure Christ as Christ hath no Kingdom in heaven after the ultimate judgement nor universal now ¶ 2 Another place is in Hos 13.14 I will ransome them from the power of the grave And I will redeem them from death O death I will be thy plagues O grave I wil be thy destruction Repentance shall be hid from mine eyes Which place is evidently spoken to Ephraim the ten Tribes verse 12. therefore this cannot relate to the return of the two Tribes from Babylon And it is as evident that more then a spiritual deliverance of a mans soul from death in sin is meant in that here is joyned deliverance from the grave with deliverance from death And twice a mention of grave But much adoe there is with some that would faine make this Text a continuation of the Prophets minatory speech in the former Chapter But the words are plaine words of mercy and a Prophesie of mercy quoted by Paul not onely that God can doe such a thing as in the Text but that he will do it Again how common is it for the Prophets in their preaching mifericordias cum minis mifcere to mingle mercies with minatories So that they may as well say almost that the 14. Chapter is a continuation of threatnings It is frequent in this Prophesie to make threats and comforts so take their turnes Chap. 1. Chap. 2. c. And to me it is plaine and evident that as it is noted in our English Translation at verse 9. begins a Sermon of mercy and so is continued to the end of the 14. verse It is said in verse 9. O Israel thou not I hast destroyed thy self Thou hast brought thy misery on thy selfe But I will be thy King where is any other to save thee in all thy Cities So plainly according to Heb. And for experience the Lord tells Ephraim that the King they desired and had could not save them And therefore God was their onely saving King and therefore was not pleased in giving them a King and in anger did he take away Kings from them because of their confidence in them but this taking them away would make way for their imbracing God for their King according to that which follows in the ensuing promises As for verse 12. The iniquity of Ephraim is bound up and hid Hiding as well sounds of justification and pardon of sin Psal 32.1 Rom. 4.7 as of punishment And for the 13. verse close to the Hebrew thus Sorrows of a woman in travel will come upon him viz. Ephraim He an unwise Sonne * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If vid. Schindl if he shall stay long in the breaking forth of children i. e. in the straitnesse of the womb i. e. If by repentance he doe not help himselfe out of his sorrows But however verse 14. I sayes the Lord if Ephraim be unwise and helps not himselfe yet I the Lord will ransome them c. as aforesaid Sure enough these words are plaine for the point in hand even as both those two places aforesaid are severall times quoted in the New Testament and applied to a state that is to be afore the ultimate day of judgement ¶ 3 For 1. both places seem to mee to be touched in 1 Cor. 15.54 55. As our new notes on the Bible concur with mee For in the 54. verse seems to be quoted Isa 25.8 For the Apostles words are plainly the same with Isaiah Death is swallowed up in victory And in 55. verse seems a quotation of Hos 13.14 For the Apostles challenge is plainly according to Hosea O grave where is thy victory Secondly The Apostle makes application of the fulfilling of these Prophesies to be at the time we speak of sc of the visible glory of the Church on earth For which observe these particulars First The Apostle mentions our restitution to our state in the first Adam by Christ the second Adam v. 49. compared with Psal 8. As Psal 8. with Gen. 1.26 to which end the visible glorious state of the Church is set out by having a Fountain and Tree of life alluding to Paradise Rev. 22. All which import a state upon earth Secondly That the Apostle mentions the time to be at the sound of the last Trumpet importing other Trumpets to sound first so that the last Trumpet is the seventh as John numbers them not hid from Paul Now from the beginning of the sounding of the seventh Trumpet so many things follow as wee have several times demonstrated that there must of necessity be a state of the Churches visible glory before the ultimate day of judgement For when Rev. 11.15 the seventh Angel sounded then First There was an Earthquake v. ibid. Secondly A proclaiming that the Kingdomes of the earth are the Kingdomes of Christ v. 15. Christ shall reign for ages of ages till time be no more ibid. Fourthly Saints sing praise for it v. 16 17. Fifthly Christ takes to him his great power and now reigns v. 17. Sixthly Nations are angry at it v. 18. Seventhly The Saints are raised and rewarded v. 18. Eighthly A destroying of them that destroyed the earth and care is taken of the earth v. 18. Ninthly The Temple of God is opened and the Arke discovered v. 19. Tenthly Lightinings and thundrings and earthquakes and great haile v. 19. All these here beside that in Rev. 20. Rev. 21. Rev. 22. From the beginning of the seventh Trumpet to the end of it Now let any ingenuous man judge by these ten particulars whether they are consistent with heaven above and whether they must not necessarily import a state on earth So that the Apostle here in this 1 Cor. 15. mentioning the raising of the Saints the cloathing of them with incorruption and the changing of them that are alive quoting those two
texts of Isa 25.8 and Hos 13 14. to be then fulfilled doth clearly import a state on earth of a visible glory of the Church when the Jewes shall be called For the said Prophesies mainly had an eye to the restitution of the Jews As the Apostle extends them to Jews and Gentiles attained by Christ And speaks in this Chapter all along of the resurrection of Saints which John Rev. 20.5 calls the first Resurrection and doth not speake of the generall Resurrection of the wicked ¶ 3 Adde to the three former places to prove that this time we speake of shall be a deathlesse condition another most evident place sc Rev. 21.4 I have diverse times demonstrated that this Chapter cannot bee meant of everlasting glory in the highest heavens And once I runne over the whole Chapter to that end And now you may cast your eye upon 1 2 3. verses which lead to the fourth now quoted New heavens because the old passe away But the highest heavens are never old nor passe away And a New earth which cannot import Heaven No more Sea This in no wise can belong to a description of glory in the highest heavens I saw New Jerusalem the holy City comming downe from God OUT of Heaven not going up to Heaven The Tabernacle of God is with men and he will dwel with them Then it follows v. 4. God shall wipe away all tears from their eyes and there shall be no more death nor sorrow nor crying nor paine So that the taking away of all tears as is here expressed is the same with Isa 25.8 And in both places the taking away of death and of sorrow are conjoyned ¶ 4 So that in Revel 7. the last verse relates to the same place of Isa 25.8 And intends fully the taking away of death though not so fully mentioned ¶ 5 The last place to prove this deathlesse condition is Rev. 22.2 3 It is evident that this 22 Chapter relates to the same state as Chapter 21. witnesse not only v. 14 15. But v. 1 2. of the Fountain of water and Tree of life which signifies a state on earth Now in relation to our Point by reason of their partaking of the Tree of life it is said in v. 3. There shall be no curse i. e. No death For that was the original curse to Adam if he did eat of the Tree of knowledge of good and evill If he did not he might have eaten of the Tree of life and lived for ever Hee should never have dyed but beene translated So now shall it bee in this State § 3 Thus you see the grounds that make it most probable that this time shall be a Deathlesse time A kinde of beginning of immortality If men say the contrary it is by presumptuous interpretation and with a bold THAT IS But these places speake so plaine downe right that I must leave them as I finde them and not dare to alter them If any one intimation in other Scriptures may be found they must for ought I see be accommodated to these The plainer must make the darker comply To deal faithfully with you There is onely one considerable place that I know of relating to the time I speake that hath something of an intimation of mortality to be in these times and that is Isa 65.20 It cleerly relates to the time we speak of v. 17. Behold I create New Heavens and a New earth c. which Peter refers to this time 2 Pet. 3.13 in relation to the promise in that Isa 65. Now the 20. verse our Translators have rendred thus There shall be no more an Infant of dayes nor an old man that hath not filled his dayes For the childe shall dye an hundred yeers old but the sinner being an hundred yeers old shall be accursed Now as far as I can see into Languages and the context these words For the childe shall dye an hundred yeers old may be more fitly translated That the childe should dye an hundred yeers old For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew is exceeding often used yea and so rendred by Translators to signifie THAT as wee have here rendred it As for turning shall into should it is not worth the mentioning before a Grammarian that knowes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so rendred will infer that the verb speak subjunctively Now read the words so easily altered in the English and without the least violence to the native acception of the Hebrew and the meaning will be quite contrary to any intimation of the mortality of the Saints in this glorious time of the thousand yeers For according as we have translated the sense will runne cleerly thus There shall be no more thence or from that time viz. of the beginning of the thousand yeers of the New Creation an infant of dayes or an old man that hath not filled his dayes that the child or young man should dye at an hundred yeers old So that here is no mention of the mortality of the Saints but of their immortality Which for further clearing of the Text may bee made out two wayes ¶ 1. Thus Hee that is an hundred yeers old in those dayes is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Text but a youth or young man as our old Translation renders it For as a youth hath but the tenth part of that age which many men live in these dayes So an hundred yeers are but the tenth of this Millenary time of life to the inheritors thereof Againe as in the first age of the world wherein Adam lived one of an hundred yeers old was but a young man to one at his full age in those dayes as Gen. 5.4 Adam lived an hundred and thirty yeers and begat a sonne But Adam after that lived eight hundred yeers so all his dayes were nine hundred and thirty neer a thousand Even so in this Millenary age of the New creation one of an hundred yeers old is but a young man to the thousand yeers that hee shall reigne with Christ on earth So that the sense of the Prophet may fairly be taken to be this That in the time of this New creation the thing a type at least of the highest glory and the time a preface of eternity as the young man must not have his dayes cut off so the old man must fulfill his dayes And how are both these accomplished in this New creation but by both their living on earth a thousand yeers old and young all Saints reigning on earth a thousand yeers When I speake of old and young you must understand those Saints that are found alive at Christs comming which anon after are changed for all the deceased Saints are raised to an equall perfection and absolute maturity of age and nature even as the other are changed into the same exactnesse though at Christs first appearance different in age c. So that we may well understand the Prophet to allude to the age of
they but we our selves who also have the first fruits of the Spirit groan within our selves waiting for the adoption to wit the redemption of our body See creature and the Saints are still distinguished The Text is spoken to them that have the spirit yet still they groan with the whole Creation for a restauration of all as for a thing not yet come to passe And this cannot be in the supreamest Heaven The Creation cannot groan for that Nor can it groan for a dissolution at the last day of judgement therefore let the wise understand these things § 4 Lactantius saith of this Restauration When the thousand yeers come the world shall bring forth fruit alone and the Rock shall distil dew and no creature shall live upon prey The dog shall not hunt and the childe shall not be affraid of the Serpent I adde If in these corrupt times the Beast knowes his Master sure then all creatures shall bee most kinde to Saints and Saints shall know more perfectly all the creatures and be more kinde to them The lowest of this state as I have oft told you and proved shall be according to that of Adams innocency and therefore as all creatures came tamely before Adam and Adam gave them all names Gen. 2.19 so all now shall be tame toward man And if after that in that corrupt time of the old world Noah and the creatures were saved together in one Arke then now also shall all the creatures in their kinde injoy the liberty of the Sonnes of God as we heard afore in Rom. 8. § 5 And if this knowledge shall be between man and the creatures how much more between man and man I know no reason but that all the Saints shall know one another by former relations of Husband Wife Father and Childe brother and Sister It being joy to them to see them in the same happinesse yet shall not misse or moan for any wanting because God is glorified by them other wayes Adam in innocency saw Eve and knew shee was his wife and yet without sin In the Transfiguration Moses and Elijah are known The Disciples know Christ risen And Lazarus after hee was raised Then in the intent and meaning Dives shall see Lazarus in Abrahams bosome And some Jewes shall see Abraham and Isaac in the Kingdome and they themselves cast out therefore Saints much more shall know one another Wee shall know Christ and so all the members of Christ § 6 But this of knowing falls in but by the by The thing is the Restauration of the Creation And to what end That the Saints may enjoy all in their perfection that all things in their perfection may be restored to their right Owners Jure in equity all now is ours that believe 1 Cor. 3. the three last verses But then de facto in act Rev. 21.7 They shall inherit all things Till then the great ones of the earth take almost all from the Saints As in Dan. 7. first eight verses the fourth Beast took all But at the time wee speak of it shall be that Dan. 7.27 And the Kingdome and Dominion and the greatnesse of the Kingdome under the whole heaven shall be given to the people of the Saints of the most High Which relates to the time we speak of as hath been proved SECT VII A Timelesse state THe next Quality is That when this visible glorious state of Church shall come TIME shall be no more Rev. 10.6 Time is a Quantity But no more time refers also to Qualities Note two circumstances of this assertion First It was spoken after the sixth Trumpet had sounded Rev. 9.13 therefore this looks toward the seventh Trumpet viz. to the time of the Churches visible glory Secondly It is spoken Rev. 10.1 by a mighty Angel comming downe from Heaven cloathed with a cloud and a Rain-bow about his head His face as the Sun His feet as a Pillar of fire and had in his hand a little booke therefore this was spoke in relation to the time of Christs appearing for Hee comes down from Heaven and cloathed with a cloud at his appearance Chap. 1.7 And the Rain-bow signifies that he comes as the Angel of the Covenant Mal. 3.1 Rev. 4.3 Sun is also the description of Christs comming Rev. 1. verse 16. and Malach. 4.2 so his feet as Pillars of fire Rev. 1. And the little Booke Chapter 5. And a mighty Angel sc Michael Dan. 12. i.e. Who is as God called Gods-fellow Zach. 13.7 Phil. 2.8 All these signifie the manner of Christs appearing Which appearance is at the seventh Trumpet Rev. 11.15 And here after he had cryed and caused the seven thunders hee swears Time shall be no more therefore this of Non-time refers to this time of the Churches visible glory Now Christs swearing it and with such solemnity standing on the Sea and Earth and lifting up his hand to Heaven swearing by himselfe who liveth for ever and made all things doth import some great matter I may import these five things ¶ 1 Most likely there shal be no more motion of the heavens which is the cause of time The stars shall rest Isa 60.20 Rev. 21.25 ¶ 2 There shall be no more changes Tempus edax rerum Time makes old and at last dissolves Time causeth Summer and Winter and so causeth much alteration in all bodies and the alteration of mens bodies much reflects on their spirits Now there being no more cause of changes there shall be no more changes However the Elect once for all at Christs appearing at the beginning of the thousand yeers are raised or changed to an essential perfection therefore no change from better to worse ¶ 3 For if no more time then Eternity is begun and therefore all must stand fixed in their perfection like Eternity not well to day weak to morrow cheerfull to day and melancholly to morrow but the Saints shall be stable and all things stable about them Friends creatures c. shining in beams of love and standing in a streight line of constant service All things that can passe away all old things and all that can waxe old are gone and all become new Rev. 21 1-4 5. As New Jerusalem comes out of Heaven so it shall be like Heaven No change No other Alpha and Omega first and last but Christ himselfe so is the close of former things gone Rev 21.6 Now he is the everlasting God afore all and after all and still the same Heb. 13. The man that changes changeth first and chiefly in his head Eccles 12. His haire white His eyes dim His cheeks wrinkled But our head cannot change There shall bee no sad remembrance that we were so happy but now we are worse but our Motto is semper idem i.e. Alwayes the same ¶ 4 No more time signifies There shall be no more time for abusers of time No time for the things that have caused sorrowful times to the Saints There shall be no more time for any kinde of evill
12.11 which were to run out saith Huet on Daniel from the ceasing of the daily sacrifice c. afore the Preface to this glorious state begins are now almost expired For if the daily sacrifice ceased about the yeer of Christ 367. For in that yeer saith Alsted in his Chronolog in the Reigne of Julian Apostata the preparations to re-edifie the Temple at Jerusalem were utterly demolished And we adde thereunto the said One thousand two hundred and ninety yeers we shall easily perceive if we credit our common Account making this to be the Yeer of Christ 1653. that the said One thousand two hundred and ninety yeers are almost expired ¶ 2 The two and forty months wherein the Beast Antichrist should have power as some Greek copies read it to do that is as hee pleaseth as Mr. Brightman expounds Rev. 13.5 which are allone with One thousand two hundred and sixty dayes Revelation chap. 11. verse 2. and verse 3. both signifying by the consent of the generality of all learned Protestants One thousand two hundred and sixty yeers are now neer their period For if as Reusner asserts * Elias Reusner Leorin Isagog Historic in Infantia Antichristi Ad annum 410. these two and forty months began when the Hinderer the Roman Emperour was removed 2 Thess 2.6 by the Goths that now the Roman Bishop was free from all impeding his will and pleasure in the yeer of Christ according to our common Account 410. And we adde thereunto the said One thousand two hundred and sixty yeers the termination of the said One thousand two hundred and sixty yeers are not far off I might annumerate many other accounts but I will not so mis-spend time nor anticipate my selfe in my intended designe of computations in the next Chapter These two here named may suffice to give the Reader a taste yea the first fruits of many Computations now not long hence about to determine whose periods immediately precede the beginning of the preparation or introduction viz. the call of the Jews to the glorious time we speak of SECT II. The second Prognostick The might of the Churches Enemies § 1 WHen the might of the Churches enemies appears universally and irresistably powerful then is the Churches great deliverance at hand Isa 59.16 to the end of the Chapter and the whole ensuing Chapter viz. the sixtieth alleadged and demonstrated afore to relate to this glorious time wee speake of Read the place it is too large to write out and you shall there finde it Prophesied that when the Lord should see that there was NONE TO HELP that then his owne arme should bring salvation that then the Redeemer shall come to Zion That then the Church should rise and shine because her light was come and the Gentiles should come into her light That her GATES SHOULD BE OPEN CONTINUALLY NOT SHUT DAY NOR NIGHT AND KINGS SHOULD MINISTER UNTO HER. THAT THE SUN SHOULD BE NO MORE HER LIGHT BUT THE LORD SHOULD BE HER EVERLASTING LIGHT which St. John Rev. 21. applies to the glorious time we treat of with many more passages in those Chapters of Isaiah to the same purpose Adde to this place of Isaiah that in the Revelation Chap. 18. verse 7. and 8. How much she hath glorified her selfe and lived deliciously so much torment and sorrow give her for she saith in her heart I sit A QUEEN AND AM NO WIDOW AND SHAL SEE NO SORROW therefore shall her plagues come IN ONE DAY § 2 Now whether at present the Might of the Churches enemies bee not universal and irresistible the Turke prospering mainly the Popish party prevailing exceedingly and the rather because the Protestant Nations are onely busie in beating one another to peeces most sadly whence most impious corruptions abound among these as horrid and bloody persecutions among those fresh broken out againe in the German Empire and in the Kingdome of France c. so that Antichrist boasted in their late Jubilean solemnity all was his and the Church precisely considered and Religion every way goes to wrack and no remedy of Lawes or Armes appeare I leave the Reader to resolve To which end I would have him weigh what briefly I have hinted and surveigh throughly the present state of things and inlarge his meditation upon it and then he will easily be inabled to conclude whether the universality of all be not most corrupt and unsavoury and daily putrifying more and more and whether the salt wherewith they should be seasoned and preserved hath not lost its savour and then wherewith shall any of those things be salted And whether as Psal 11.3 if the foundations Political saith Mollerus be destroyed a David may not justly cry out what can the righteous doe SECT III. The third Prognosticke The height of the enemies wickednesse § 1 THis Prognosticke we have in Gen. 15. verse 13 14 15. and 16. God said to Abraham know of a surety that thy seed shall be a stranger in a Land that is not theirs and they shall serve them and they shall afflict them foure hundred yeers c. But in the fourth generation they shall come hither again FOR THE INIQUITY OF THE AMORITES IS NOT YET FULL whence it appears that the fulnesse of the iniquity of the Amorites is a Prognostick of the Churches great deliverance out of Egypt so that when that should be full these shall be delivered Whence wee infer by the rule of Proportion that when the iniquity of the universality of the wicked on earth shall bee full that then shall the universality of the Elect have their grand deliverance upon earth This Prognostick that the Reader may see my inference to be good I will shew you in other places of Scripture which apply it immediately to the deliverance wee treat of In Isa 14. the first three verses most evidently as we have before demonstrated relate to the Glorious state on earth we drive at To which is annexed the Prophesie of the Churches triumph over Babylon as the necessary Appendix thereof with great assurance and much elocution and emphasis verse 4. c. to the end of the 18. verse Now what is the Prognostick of their fall but the height of their wickednes in oppression pride c. So verse 4 5 6. Thou shalt take up this Proverb against the King of Babylon and say How hath the oppressor ceased The Lord hath broken the staffe of the wicked and the Scepter of the Rulers HEE WHO SMOTE THE PEOPLE IN WRATH WITH A CONTINUAL STROK He that ruled the Nations in anger is persecuted and none hindereth And verse 12. c. How art thou FALLEN FROM HEAVEN O LUCIFER Sonne of the morning FOR thou hast said in thine heart I WILL ASCEND INTO HEAVEN I WILL EXALT MY THRONE ABOVE THE STARS OF GOD AND SIT UPON THE MOUNT OF THE CONGREGATION I WILL ASCEND ABOVE THE HEIGHT OF THE CLOUDS I WILL BE LIKE THE MOST HIGH thou shalt be BROVGHT DOWNE TO HELL So
our Saviour also testifies to this Prognostick Matth. 24. After the signes to come to passe whiles the end was not yet but were onely the beginnings of sorrow verse 6. verse 8. Christ addes other signes that should more neerly precede and point at the end And amongst many direful signes he gives this INIQUITY SHALL ABOUND after which the Gospel being preached to all the world as a witnesse to them THEN SHALL THE END COME verse 9. to 15. To the same purpose Rev. 18. verse 2 3 4 5 6. Babylon the Great is fallen is fallen that is shall fall as certainly as if already fallen c. FOR HER SINNES HAVE REACHED UNTO HEAVEN § 2 Now whether the enemies wickednesse is not mounted up to the height and the Antichristian parties sinnes I mean all that oppose Christ by what names or titles soever by what way or means or manner soever are not come to the full I leave the well-principled sound sanctified spiritual soul to judge Turcisme and Papisme is now worse then ever by how much more they have of late prevailed and have sinned against greater light and are more encouraged by the enmities and impieties among Protestants The Arminian and Socinian party with their Articuli perpendendi Advancements of mans will Disputes against the Deity of Christ with some questionings of the Holy Ghost have struck in with the Antichristian party and joyning in effect at least their forces with them have greatly enlarged their Quarters The Lutherans still as obstinately as ever if not more obstinately since against more light shining in sundry disputes destroy the humanity of Christ by their doctrine of Consubstantiation The learned of the Jews poor soules are now more obstinate against Christ come in the flesh then ever And for Protestant Nations or Peoples I am utterly astonished in my thoughts and distressed for words to expresse their unparallelable Apostasies The revolt among Professours is generall Their blasphemous words against God Christ the Holy Ghost the Holy Scriptures and consequently against Salvation Heaven Hell the Immortality of the Soule and all Fundamentals are nefanda so wicked that they are not to be mentioned though I could distinctly lest I should leave some staine upon some pious soule that may read this Treatise Their many wicked practices are sutable Community of women swearing drinking c. And these practised by principle as the way to destroy the flesh By this meanes many Jesuits false Prophets false Teachers and damnable Seducers are encouraged as the mutter abroad is every where to creep in amongst them All Religious worship is decried as flesh and forme The wicked prophane are extreamly encouraged the commers on in Religion offended and beaten off And the very knees and hearts of true Saints are made feeble and ready to faint And all this account is brought in as the returne of all the marvells of mercies and miraculary deliverances that God hath given them Whiles Politicals have been recovered Religion hath been lost And whosoever will not be high in these enormities is scorned as low The Nations called Protestant minde conquest rather then conscience Hellish Heresies break out in Print from beyond and on this side the Seas The profession of most of those Countries is come to looke like dirt gain being their godlinesse Their words and promises but lyes and flatteries And selfe is now the great God that ruleth all And of all these I would I could not give so true an account as I can with admiration of Gods patience the meane while I have nor list nor cause maliciously to inveigh against Protestant Nations but out of griefe of soule and to prosecute the point in hand I have given these few hints SECT IV. The fourth Prognostick Wars and rumors of Wars c. THis Prognosticke our Saviour gives us Matth. 24.6 7. in answer to that question put to him by the Disciples verse 3. saying to him Tell us when shall these things be And what shal be the sign of thy comming and of the end of the world But withal he gives us this caution that these wars and rumors of wars are a remoter signe adding to this signe verse 6. That the end is not yet And verse 8. That they are but the beginnings of sorrow But Daniel brings this signe as it may comprehend all great and remarkable wars viz. those the Jewes shall have with their adversaries the Turke c. neerer to the end Dan. 11.44 45. compared with Dan. 12.1 viz. at that time of the Jews wars aforesaid Michael shall stand up to deliver his people though the worke of that deliverance in those wars will it seems by verse 12.13 collated take up the time of five and forty yeers Now I leave all knowing men to judge whether we have not Wars and rumors of Wars whiles most if not all Nations of the Gentiles viz. England Scotland Ireland France Spaine Italy Netherlands or Low-Countries Denmarke Portugal Sweadland Helvetia or Switzerland Poland Muscovy The huge Empire of the Turke The vast Indies c. are either in the practise or posture or preparations and expectations of War There is wanting but the driving and fall of this storme of the Gentiles Wars on the Romish Westerne Antichrist and next the Jews taking up armes against the Turkish Easterne Antichrist and then the Worke or thing signified of which those rumors of Wars are a signe will be doing at least in the Preface and preparation Which last Warre some thinke is not far off in regard of their great Mathematicians wonderfull words to that end their abundant pursing up of gold their writing letters to each other in severall Countries to that purpose their late change of their letter for concealment of their messages by writing The professed expectation of some of their Learned of the Messiah to come in the yeer 1656. or thereabouts SECT V. Giving a touch upon several other Prognosticks viz. THe more we shall see Monarchy to fall Dan. 2.34 35. the oftner there appears strange signes in the Heavens following the great tribulations upon earth Matth. 24.29.30 And the lowder is heard vox populi the voyce of the generality of Gods people in their discourses and prayers that Babylon is falling and the Lord Christ is about to reigne Rev. 19. first six verses the neerer wee may expect the approach of this Glorious state on earth How much of these things have or doe appear already I leave wise men to recall to minde and consider CHAP. III. Containing several Computations of time searching when this glorious state on Earth shall approach § 1 OF which in general I would admonish the Reader First That I shall not trouble my selfe with any Computation whose period is expired because experience hath sufficiently confuted it § 2 Secondly That I would not have him to be troubled at the Computers though he finde their numerary principles different and their Computations inconsistent one with the other but in such darke and difficult
months when as he shall lie sicke a great part of them yea he shall be as it were slaine by meanes of his wounded head This space of time doth seem therefore to containe the whole time of the tyranny of Antichrist yet so that the time of his wound whiles it is sore be taken away from it Now we have shewed that this time of his crazinesse is defined within the time of the Goths* ⎠* Kingdome verse 3. which lasted for an hundred and forty yeers If we shall therefore take away these yeers from the months of the Womans lurking we shall finde that at the end of this lurking namely at the yeer 1546. thirty seven months ☞ onely The count is selfe according to Mr. Brightman and ten dayes of Antichrists Kingdome when it was in vigor were passed over Five months therefore and twenty dayes are wanting hereto which if we reckon from the yeer 1546. the last end of Antichrist shall expire at the yeer 1686. or thereabouts For so we shall learne out of other Scriptures that he shall perish utterly about that time It may bee that his destruction may come sooner then this terme of yeers defineth for I doe not cast the account accurately at this time neither doe the Historians number the yeers so faithfully as they ought but he shall not be suffered to goe beyond the furthest space that I have set down But perhaps these months are not the space from the first beginning to the last end of the Beasts but onely the former yeers of his Kingdome which may be many enough to lay him open so as hee may be revealed to all men And by this interpretation as he beginneth together with the months of the Woman and the Prophets so he takes his end also with them This opinion is confirmed by the Warre with the Saints in verse 7. which wee have shewed fell into the end of these months Chap. 12.7 And by this interpretation the Beast is said to have power of working two and forty months for the greatest part of these months Because that little respire of time wherein he should keep in his horne because of his wounded head is little to be reckoned of in respect of the whole number * Let the Reader if he please remember that whereas Mr. Brightman thinks Antichrist was wounded by the Goths noted afore at * ⎠* according to Rcusner expressed afore in his Account Sect. 1. the Goths wounded the Emperour and Empire not the Pope and Popedome but the said Popes and Popedome rather got head and bea rt and health and strength by the Goths wounding of the Empire which granted Mr. Brightmans knot is quite removed touching the five months Neither is his power which shall bee afterwards like that of his former time as experience sheweth at this day wherein we see the Popes power to be made to languish and to be weakned much from the time of his professed and pitched battel that is from the Council of Trent So that his power is now almost none at all to that which it was in former ages This latter is more simple in which regard I like it better Thus Mr. Brightman Now according to this account Antichrist shall be fully downe about seven and twenty yeers hence SECT V. Alsteds Account HE gives it you * Alsted XII Chronologia Epocharum Propheticarum in this sorme and the words as neer as I can translate and imitate him for your best understanding THE APOCALYPTICAL VOLUMNE or COMMENTARY †Syngramma Apocalypticum Three times seven mysticall Characters * Hierogly phicater septem The threefold state of the Church  The Kingdome of the Beast I. The 6 former of the 7 Seals containe the time from the the 35 yeer of Christ to the 606 yeer  I. For a Time from the yeer of Christ 35 to the yeer 606. I. The ancient Beast or the primary solely II. The six former of the seven Trumpets from the yeer of Christ 606. to the yeer 1517. 1 Alternative or vicissitudinarious II. For Times from the yeer 606. to the yeer 1517. II. The ancient or primary and secundary III. The six former of the seven Phials from the yeer 1517. to the yeer 1694 The seventh Trumpet and seventh Phial 2 Happy on earth for a 1000 yeers III. For Half a Time from the yeer of Christ 1517. to the yeer 1694. III. The ancient Beast alive againe 3 Most happy in Heaven    They that are inquisitive to know how he gives a particular account of these Periods may if they understand the Latine Tongue or by the helpe of such friends look into Alsted himselfe in the fore-cited place or into Mr. Mede in English Diatrib par 4. p. 453. whither I refer them lest I should bee needlessely tedious to my friends that fear the prolixity of this Treatise Which therefore I prevent all I can § 3 So that by this Account the beginning of the thousand yeers will not be far off about one and forty yeers hence SECT VI. Mr. Medes Accounts § 1 IN his Diatrib Par. 4. Page 87. he gives us this Account Having said Page 83. Though Christianity hath been imbraced in former times where now it is not yet it is now spread in those places where in those times it was not so that all laid together wee may account Christianity at this day as large as ever it was in the Apostles time yet that this is not THAT UNIVERSAL KINGDOME OF CHRIST THAT FLOURISHING and GLORIOUS ESTATE OF THE CHURCH WHICH WE YET EXPECT and HOPE FOR my Reasons are these I say Mr. Mede having said these things in page 83 and in page 84 85 86 having given severall of the said reasons then in the said 87. page afore-quoted he addes My next reason saith he shall be from that we read in the Revelation where the Church by the conquest of Michael set free from the Dragons fury is said to escape into the Wildernesse i.e. into a state though of safety and peace and security yet of hardship misery and scarcity For it seems to be an allusion to the Israelites escaping the Tyranny of Pharaoh by going into the wildernesse In this wildernesse or place of hardship c the Church must remaine saith St. John a time and times and halfe a time or as he elswhere speaketh one thousand two hundred and sixty dayes i.e. A yeer yeers and halfe a yeer and when this time shall bee expired that is as learned Divines thinke when so many yeers shall be ended as those dayes are taking the beginning of our reckoning from Michaels Trophe then saith our Apostle shall the Kingdomes of the world become the Kingdomes of our Lord and of his Christ and he shall reigne for ever and ever Rev. 11.15 whereby it should seem that the Church is yet in the wildernesse and that the promised happinesse of the ample and flourishing glory thereof before the end of
the world is YET TO COME Thus Mr. Mede wherein because he gives us but an indefinite account we will present you with another which he mentions in which is determinately exprest a certain time § 2 Mr. Mede in the same Treatise of his afore-cited page 496 c. presents to us this account That most learned Lord Primate of Armagh by his indefatigable industry and no small charges having some few yeers since gotten that admirable Monument the Samaritan Pentateuch Mr. Medes good opinion of the Samaritan Penteteuch or Five Books of Moses which may bee presumed to be that which they received from the captived ten Tribes when they first learned from them to worship the God of Israel 2 Kings 17.27 I found a strange difference in it touching the yeers of the generations before the birth of Abraham both from our Septuagint and our Hebrew Bibles Before the Flood by diminishing the generations of Jared Methusalah and Lamech it comes short of us After the Flood for the most part agreeing with the Septuagint it much out-reckons us To be short it exceeds in the upshot our Computation three hundred and one yeers So that the Birth of Christ falls according to it in the yeer of the world 4254. The Account it self Agreeable whereto the six thousand yeers of the Creation would bee compleat in the yeer of Christ 1746 * and ☜ consequently Antichrists two and forty months or one thousand two hundred and sixty yeers would begin in the yeer of Christ 486. which is presently after the deposition of Augustulus in whom the Empire of Westerne Rome expired § 3 So that according to this Account the beginning of the thousand yeers of which we treat will be about ninety three yeers hence § 4 But in page 334. Mr. Mede saith It came into my minde saith he to try by the Samaritan Pentateuchs account of the Genealogies before and after the flood falling short of our account in the former but superabounding ours in the later how neer the six thousand yeers of the world would be by that Computation I found it would be Anno Aerae Christianae i.e. in the yeer of Christ 1736 which is just the very yeer when the one thousand two hundred sixty yeers of the Beasts reign will expire if it be reckoned from the Deposition of Augustulus the last Roman Emperour And he gives you the particulars thus Depositio Augustuli c. i.e. the Deposition of Augustulus in the yeer of Christ 476. In the yeer of the Kingdome or reigne of the Beast 1260. The total summe is 1736. From the Creation of the world to the Birth of Christ according to Scaliger 3949 Adde four yeers wherein he anticipates the beginning of Nebuchadnezzar for of the rest I alter nothing 4. The exceeding of the Samaritan Chronology above the Jewish 311. And thus from the Creation to the Incarnation will be yeers 4264 Adde the yeers of Christ when the times of the Beast or of the Apostasie shall expire if we draw the Account from the Deposition of Augustulus viz. yeers 1736 And the totall summe will be yeers 6000 § 5 So that according to this Account the end of the six thousand yeers of the world and the beginning of that thousand yeers wee speak of will be about eighty three yeers hence SECT VII Mr. Parkers Accounts § 1 THe footing of his Accounts are those places of Scripture in the Prophet Daniel and in the Revelation of S. John viz. ## ¶ 1 That in Dan. 12.11 And from the time that the daily sacrifice shall be taken away and the abomination that maketh desolate set up there shall be yeers 1290. ¶ 2 That in Dan. the same Chapter verse 7. It shall be for a time and times and an halfe and when he shall have accomplished to scatter the power of the holy people all these things shall bee finished That is saith Mr. Parker by collating it with Rev. 12. v. 6. compared with v. 14. yeers 1260. ¶ 3 In Dan. 9.24 Seventy weeks are determined upon thy people and upon thy holy City to finish the Transgression and to make an end of sin that is saith Mr. Parker yeers * For saith Mr. Parker This Prophesie seemeth not to be understood of the times between the Babylonian Captivity and the Passion of our Saviour the Lord Christ or the destruction of Jerusalem for several reasons chiefly these I Because in no place of all the New Testament is this Prophesie used against the Jewes to prove the Messiah already come in the flesh 2 If the restauration of the City verse 25 be understood of the material Jerusalem after Nebuchadnezzars captivity it must begin in the first of Cyrus And then from that time the seventy weeks of yeers will fully and entirely expire long before the birth of Christ 3 That same cutting off of the Messiah here spoken of is clearly and expressely joyned with the destruction of the City said to be done in one week viz. to be accomplished in the last seven yeers as it is in verse 26 27. whereas Christ suffered above thirty yeers if not sorry before the destruction of marcrial Jerusalem 4 and lastly Those phrases in our 24. verse afore quoted for the footing of the account in hand viz. To finish the Transgression and to purge iniquity and To make an end of sinnes and To bring in everlasting righteousnesse are most MANIFEST CHARACTERS OF THE TIME OF THE END as shall be shewed For my judgement is that these seventy week of yeers are limited and cut out for the restauration of the spiritual Jerusalem namely the Church of Christ from the spiritual Babylon and the servitude of Antichrist and must end in the entire and full purgation thereof from Antichristian defilement and from the course of other morall transgressions I Because those effects characterising the end of these yeers viz. The consuming of transgression and the bringing in of everlasting righteousuesse verse 24. are effects to be accomplished in the Christian Church at the fall of Antichrist Isa 1.25 26 27 28. And Chap. 27. v. 9. Rev. 21.28 2 In other Prophets the restauration of the Christian Church from the Babylon of Antichrist is in like types proportionably represented Isa 10 11 13 14. Jer. 50.51 Apec 14.6 7 8. 16 19 15.7 18 2 10 21.3 The straiss of times v. 25. and the destruction of the City v. 26. do fitly agree to the Antichristian persecution See Chap. 8.24.11.13.4 The effects of the last weeks are parallel with Antichristian persecution described Apoc. 11. For as the Christian Church in both places is signified by the holy City Apoc. 11.2 with Dan. 9.26 and streights of time are said in both places to goe before the last afflictions Apoc. 11.3.5.7 with Dan. 9.25 So the last afflictions are also proposed with marvelous agreement There three yeers and half of Tyranny over the conquered Saints Apoc. 11.8 9. in the end of persecution Here halfe a
210 * Chap. 45. v. 14. to end of Chap. 213 * Chap. 49 throughout 216 Chap. 53. v. 3.7 * Chap. 54. v. 2 3 p 420 § 2 Verse 11. c. to end 218 Ch. 58.13 p 175 l. 11 from the bottome * Chap. 59. v. 19 20 21 219 * Chap. 60. totally 220 * Chap. 63.1.2 3 4 5 6 222 * Ch. 65. v. 2. p 175. l. 11 from the bottom Verse 17. c. to end of the Chap. 223 12 Chap. 66. v. 5. c. to end of the Chap. 224 And particularly of v. 8.83 90 * Vers 16. p 307 § 5 ¶ 2 Jeremiah * Chap. 16 vers 14 15. paralleld with Chap. 23. v. 3. c. to v. 9.226 Chap. 19. v. 10. Book 3. Chap. 3. Sect. 2 § 3. ¶ 1 Chap. 23. v. 3 4 5 6 p 226 S. 27. l. 1 Verse 7 8 10 * Chap. 25. Verse 5.6.108 * Chap. 30 Chap. 31. totally 228 * Chap. 32 v. 37. to the end of Chap. ibid Chap. 48.9 10.89 * Chap. 50. v. 17 18 19 20 229 Ezekiel * Cha. 16.53 55. A large discourse p 488 Sect. 8 * Chap. 28. v. 24 25 26 p 231 488 § 2.489 c. * Chap. 34. v. 11. c. to the end of Chap. 232 * Chap. 36. throughout 233 * Chap. 37. the whole Chapt. 234 And of particular verses viz. v. 1 2 c. to v. 15.14 And of v. 21 22 63 Chap. 38. Vers 8 9.52 Daniel Of the Book of Daniel and parts and method thereof in general p 281 ¶ 1 2 * Chap. 2. v. 31 32 33 34 35 236 * Chap. 7 throughout p. 248 S. 26 c. and p 126 c. Verse 9. to 15.69 * Vers 1◠to the end of the Chap. 107 Verse 17 70 Vers 18 11 Verse 23 Page 70 Verse 24 68 Verse 26 67 71 Verse 27 70 72 Chap. 8.23 264 § 3 Chap. 11. v. 40 155 l 1 * Chap. 11. Chap. 12. First in generall of the All of them Secondly in particular of the latter part of 11 Chap. and former part of the 12 261 c. Of Particular verses of the 12 Chap. viz. v. 1.101 § 10 Verse 2 63 Ver. 12 88 497 V. 13 63 88 497 Hosea * Chap. 1. V. 10 11 287 Chap. 3. v. 4 5.293 of v. 5. p 41 Chap. 14.8 6 Joel * Chap. 2. v. 28. c. to v. 34 297 * Chap. 3 throughout 303 Of particular verses as of v. 9. c. to 17 88 Of v. 12 13 52 Amos. * Chap. 9. verse 11 12 13 14 15 c. p 311. S. 42. c. Obadiah * V. 17 18 19 20 21. p 317 l. last save two Micha * Chap. 2. v. 10. p 175 l 20 * Chap. 4. throughout p 322 S. 43 l 1 * Chap. 4 v. 1 c. to 8.109 Zephan Chap. 3 V. 14. to the end of the Chapter 110 Haggai Chap. 2.6 7 125 Zechary * Ch. 2. v. 6. c. Book 3. Chap. 2 Sect. 45 V. 10 11 12 109 * Chap. 6. v. 12 13 14. Book 3 Chap. 2 Sect. 46. * Chap. 8. v. 20 c. to the end Book 3 Chap. 2 Sect. 47. Chap. 9.1 421 Chap 10. v. 3. c. to the end Book 3 Chap. 2. Sect. 48. * Chap. 12. v. 10 11 12 13 14 78 And Chap. 12. throughout Book 3. * Chap. 2 Sect. 49. Chap. 14 from v. 3. to end Book 3 Chap. 2. Sect. 50. * V. 1 2 p 52 V. 4 5 6 c. 109 V. 7 9 V. 9 52 Malachie Chap 4. throughout Book 3 Chap. 2. Sect. 51. Matthew Chap. 5. V. 5 p 15 437 V. 10 * p 487 l 1 c * V. 22 p 308 l 20 Chap 13. V. 40. * p 484 * Chap. 14. V. 1 2 Chap. 19 28 29 P 93 * P 487 Chap. 23 V. 36 p 85. read there for v. 2. v. 36 * V. 38 39 99 * Chap. 24. V. 3 102 * V. 11 484 * V. 13 14. Book 3. Chap. 4. Sect 4. * V. 30 82 83 c. V 31 32 33 85 V. 34. 83 84 85 V. 46 47 85 * Chap. 26. V. 29 91 Mark Chap 1. v. 14 and 15 B. 3. C. 2. S. 51. § 5 ¶ 5 * 4. Chap. 13.32 * P 486 § 1 Ture Chap. 1. v. 31 32 33. p. 183 l 10 c. throughout the whole § 5. § 7 8* Book 3. Chap. 4. Sect 2 383 And * p 481 ¶ 3.42 Chap. 13. v. 26 92 44 Chap. 18. v. 8. * p 484 § 4 Chap 19. v. 11.15 p. 107 § 2 * V. 19.11 to 28 p 104 p 95 * Chap. 21. v. 24 Book 3. Cha. 4. Sect. 3 * Chap. 22. v. 28 29 30. B. 3. C. 4. S. 4 Chap. 24. v. 42 43 91 Gospel of John Chap. 1. v. 11 7 V. 16 p 88. l. 4 Chap. 6. v. 39 40 44 * p 477 § 2 Chap. 10. v. 34. p 160. ¶ 3 Chap. 14. v. 2 3 * p 475 Chap. 19. v. 37 78 Acts. Chap. 1. v. 6 p 33 p 80. B. 3. C. 4. S. 5 V. 9 11 p 80 p 83 p 112 § 7 Chap. 2. v. 5 6 7 8 9 10 11. B. 3. C. 2 S. 47 § 2. * V. 16 c. 298 299 c. Chap. 3. v. 19 20 21 p 96 p 165 ¶ 3 And * p. 473 ¶ 2 V. 32 33 34 35 36 p 165 ¶ 5 Cha. 10. v. 41 92 Chap. 13. v. 22. c. to v. 43. p 188 ¶ 1 * Chap. 15.13 14 c. to v. 18.314 § 3. And 315 316 318 Chap. 19.37 78 Romans * Chap. 4. v. 3 4 c. to v. 25. paralleld with Gen. chap. 12. v 1. c. ch 15. 4. c. ch 17.1 c. ch 18. v. 18.22 18 ch 26.4 ch 48. v. 19. v. 26 137 Chap. 8. v. 18. * largely p 517 c. Chap. 9. v. 25 26. p 291 § 12 Chap. 11. v. 15.60 63 V. 25. p 145 § 7 p 291 l 19 V. 26. p 41 p 219 Sect. 22 * B. 3. c. 4. Sect. 6 V. 30 p 198 ¶ 1 Chap. 14. v. 8 9 10 11 p 216 ¶ 1 Chap. 15.8 9 10 11 12 188 ¶ 2 and p 192 l 2 1 To Corinthians Chap. 15. V. 24 p 11 p 81 V. 25 26 27 28 p 166 ¶ 6. c. And * B. 3. Ch. 4. Sect. 7. * p 481 ¶ 3 * V. 29 416 2 To Corinthians * Chap. 3. V. 15 16 17 18. Book 3. C. 4. S. 8. Chap. 6. v. 17 18 B. 3. C. 2 S. 45. § 3 ¶ 4. Galatians * Cha. 3. v. 6 7 c. to 17. paralleld with Gen. 12. v. 1. c. Gen. 15. v. 4. c. Gen. 17. v. 1. c. Gen. 18. v 18 Gen 22. v. 18. Gen. 26. v. 4. Gen. 48. v. 19. v. 26 137 Ephesians Chap. 1. v. 13.14 p 144 ¶ 4 c. Chap. 2. v. 5. 60 Chap. 5. v. 5. 94 Philippians Chap. 2. v. 8 9 10 11 p 215 ¶ 2 And B. 3 Ch. 4. Sect. 9. Colos Chap. 3. v. 1. 60 1 Ep. to Thess Chap. 4. v.