up shall not return unto dust But if you inquire what shall be to the Just in that thousand yeares in which the holy and blessed God shall RENEW his World of which it is said AND THE LORD ALONE SHALL BE EXALTED IN THAT DAY Wee must know that the Lord will give them as it were the wings of Eagles that they may stye upon the faces of waters Jesch 40.31 THEY THAT HOPINGLY WAIT UPON THE LORD SHALL HAVE THEIR STRENGTH renewed THEY SHALL BE CARRIED UPON WINGS AS EAGLES § 12 R. Saadias brings up the REARE gallantly thus on Dan. 7.18 The Saints of the most High God shall receive a Kingdome Because the children of Israel have rebelled against the Lord their Kingdome shall bee taken from them and shall bee given to the foure Monarchies which shall possesse the Kingdome in this world and shall lead Israel captive and subdue them to themselves Even TILL THE WORLD TO COME untill MESSIAH shall REIGNE § 13 Wee shall for a close of this Section awaken the Reader to have both eyes open upon this That this reigning of the MESSIAH or CHRIST so often mentioned by the aforesaid Rabbins cannot bee in the highest heavens after the ultimate day of judgement for then hee layes downe all and delivers up the Kingdome to God the Father c. 1 Cor. 15.24.28 Nor have these Rabbinicall predictions beene ever fulfilled on earth as experience can witnesse And therefore necessarily they must be in effect of the same judgement as is contained in our Position or Thesis which for that cause cannot be adjudged novel or singular 1. SECTIO De Hebraeotum Antiquitatibus § 1 HArum prima est Targumenica Targum seu Chaldaeus contextus celeberrima inter Judaeos Paraphrasis hinc desumpsit originem quò da Captivitate exolevisset lingua Hebraica neque eam ampliùs intelligerent Extat ab Onkelo in quinque libros Mosis a R. Jonathan in Josue Judicum quatuor Regum omniumque Prophetarum excepto Daniele Et a Josepho Caeco in Caeteros veteris Testamenti libros Plura complectitur quae Synagogae Judaicae faveant passim tamen eam jugulat dum luculentissimè de Méssiâ testatur Guid Mich. le Ja in praefatione seu instituti operis ratione Ad Bib. Reg. Lutetiae edita Multa sunt apud Targum Collatis praesertim exemplaribus ad nostram Thesin pertinentia Targum seu Chaldaea Paraphrasis manuscripta in Ester Cap. 1. ad hunc modum methodum cùm temporis tùm loci computat Monarchias Prima Dei fuit Illa purum putum Hebraismum prositebatur Nimrodus alteram tenebat Monarchiam Pharaonis Monarchia facit tertiam Huic Salomonis Monarchiasuccessit Eam Salomonis quinta subsecuta est nempe Nebuchadnezzaris Magni Huic Babylonici Tyranni Monarchiae sexta successit nempe Persarum Medorum imperium Alexandri Magni imperium facit septimam Alexandri Magni suorumque Satraparum imperium Julii Caesaris octava tandem excepit Monarchia Invadit hanc Julii Caesaris Monarchiam illud Messiae regnum quod nonum est imperium Haec Jacob Colerus S.T.D. in Eliae Hutteri in Biblia Ebraea praefatione Ita in terris hanc ut Caeteras post Romanam Messiae locat Monarchiam § 2 Targ. Babyl seu ordin Chald. Paraph. in Gen. 49. v. 10. Donec veniat Messias cujus est regnum ei obedient populi POPULI dignum observatu in plurali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 3 Quod Targum Hier osolimitanum ad literam magis latiùs seu universaliùs exprimit REX CHRISTUS venturus est cujus est REGNUM OMNES Reges se illi subjicient Ita ut quoscunque regum principumve illi non subjecturos interfecerit ad rubo rem fluminum ex sanguine interfectorum albedinem montium ex pinguedine potentum § 4 Paraphrastes demum Jonathan in Chaldaicâ sua paraphrasi in Hos 14.8 haec habet verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i.e. Congregabuntur Israelitae de medio suae Captivitatis in umbrâ CHRISTI SUI habitabunt VIVENTQUE MORTUI BONUM ACCRESCET in TERRA Nec non erit memoriale bonitatis eorum fructificans indeficiens juxta ac memoria Clangoris tubarum super vino veteri quod libari solet in domo sanctuarii Quae res nunquam interris adhus impletae fuerunt Multò plus Targum habet quod ut inutilis vitetur repetitio in ventilationem Scripturarum Thesin probantium comperendinamus § 5 Huic Jonathani Concinit R. Eliezer qui paulò post Templum secundum floruit In Capitulis Magni illius Eliezer Cap. 34. haec comperimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i.e. Vivo ego dicit dominus quòd suscitabo vos in tempore futuro in Resurrectione mortuorum et congregabo vos cum universo Israel IN TERRAM ISRAEL § 6 Haec verò quae protulerunt Jonathan Eliezer ad hodiernum usque diem ut Judaeis universè UMBRAM imo personam CHRISTI sui rejicientibus Johan c. 1. v. 11. Jesch c. 53. v. 3. minimè impleta fuerint ita pars illa quorundam credentium nunquam vel revixerunt aut de praesenti eorum Captivitate sesquimillenariâ reduces BONUM ILLUD IN TERRA vel Caecutierunt § 7 Ex Antiquitatibus Hebraeorum TALMUDICIS Judaicis nimirum Babylonicis a Ducentesimo Nonagesimo post natum CHRISTUM ad annum saltem 120m. ascendentibus reliquisque Rabbinorum post-natis abundè si placet excipiatis De Talmudicarum aevo Consulite Bucholcerum Indic Chron. ad annum Mundi 4161. Christi 191. Helvicum Theatr. Histor seu Chron. ad annum quod mirum est Christi 500. Joh. Buxtorf in recensione operis Talmudici ejus libro de Abbreviaturis Heb. vulgo annexo M. Lightfoot in Miscellan Cap. 7. De Christo confutante saltem Traditionem Talmudicam Matth. 5. Christum ipsum Judaeos inscitiae arguentem ex suâ ipsorum scriptâ lege câ scilicet ut probabile videtur Talmudicâ in quâ veteris Testamenti authentiam agnoverunt Eâ autem ratione a CHRISTO dictum est Joh. 10.34 Nonne scriptum est in lege VESTRA 1. In Gemara Sanhedrin PEREK CHELEK ita legimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Id est Dixit R. Ketina in UNO nempe ut intelligit ULTIMO mundi MILLENARIO vastabitur mundus de quo dicitur EXALTABITUR DOMINUS SOLUS DIE ILLO Jesch cap. 2. v. 11.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. Convenit Traditio R. Ketinae sicut è septimis annis septimus quisque est remissionis annus ita MILLENARIUS HIC remissionis erit MILLENARIUS quemadmodum dicitur EXALTABITUR DOMINUS SOLUS DIE ILLO PSALMUS scilicet 92. dicitur CANTICUM DE DIE SABBATI Id est de die qui totus est quies dicitur Psalmo nempe 90. MILLE ANNI IN OCULIS TUIS VELUT DIES HESTERNUS En lectores perspicacissimi veteres Judaei Prophetiam Jesch
house therefore is to be left desolate They suffer in that destruction of the Temple and City of Hierusalem aforesaid who as to this time of Christs speech would not be gathered under the wings of Christ so after his Resurrection did not welcome him with this Blessed is he that cometh c. but belyed his Resurrection Matth. 28. refused his Doctrine Aâ—â— 13.45 and persecuted his Apostles Act. 4. Nor can this welcomming of Christ with Blessed is he that cometh c. be referred to the ultimate generall Judgement because then is a time for the generality of lamentation not of acclamation then no time of conversion of the Iewes to cause this acclamation but of judging men according to the condition they are found in Upon this text of Matth. 23.39 learned and pious Doctor Alsted hath these words By these expressions saith he Christ sheweth that the Iewes a long time after should see him not at the ulmate judgement but before that for at the ultimate judgement they shall not say with acclamation Blessed is he c. for then shall they tremble that are not converted unto him but at that time wherein he shall shew himselfe to them to convert them unto the true faith Thus Alsted I adde Nor can this be meant of the Jewes seeing him onely by faith For it is opposed to their not seeing hence forward with bodily eyes between this speech and that same untill So that the result of the sense is the same with Act. 1.11 This same Jesus which is taken up from you into heaven shall so come in like manner as yee have SEEN him goe up into heaven Or with that Rev. 1.7 every EYE shall see him in the CLOUDS which now promised after Christs ascension is taken out of Zech. 12.10 c. described to be a time at first glimps of repentance and pouring out of Spirit unsutable circumstances for the ultimate judgement as hath been most largely afore declared § 9 Clearly therefore the meaning must bee that as Christ thought it requisite to appeare visibly in the Clouds to convert so resolute an enemy to him as was Saul so shall he thinke it meet to appeare yet before the ultimate judgement to convert the Jewes so long blinded seeing unto this day nothing but desolation rather then restauration § 10 Just as it is said in Daniel 12.1 Michael shall STAND UP that is say some learned visibly appear which standeth FOR the children of thy people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred For may be translated Over as to say hee should appear over them in the clouds which is to be fulfilled saith the twelfth verse one thousand three hundred thirty and five dayes that is yeers after the ceasing of the daily sacrifice at which time Daniel shall stand in his lot upon earth vers 13. So that upon the result of the whole the meaning of this 23. of Matth. is that Christ shall so visibly and comfortably come to the Jewes that they shall joyfully and familiarly as it were speake to him saying Blessed is hee that cometh in the name of the Lord. § 11 So that * Matth. 23.39 Verba quibus caput hoc concluditur haec sun◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. de quo ut aliis quibusdam verè diâ—i potest quot Theologi tot sententiae Alii enim de visione non per fidem quà hîc videtur Dominus sed de eâ qûa cùm ad judicium venerit denuo videbitur quod non paucis placet Alii de de eâ intelligunt quâ a Judaeis qui in primâ agnoscere eum noluerunt tum videbitur Quae opiniones cum ab aliis resutentur singulae minori opera hic defungemur Cerâ—è quam praecipuè hìc amplectuntur quo nitatur fundamento nondum video Cùm praesettim ea de quibus hic agitur non minori cum gaudio pronuncianda videantur quà m cùm Domino adveneniente Osanna exclamavit populus In Iudiâ—â—o autem tribui tetrosem impils Iudaeis vel in primis de quibus fusè ad hunc Evangelistam alibi Chrysostomâ—s quis nescit Dan. Heinsius the great Greek Critick I think wel hits the nayl on the head touching these words of Mat. 23.39 in his Annotations upon them Surely saith he These things here handled may seem that they are to be pronounced with no lesse joy then when at the coming of Christ towards Jerusalem the people cryed Hosanna But at the day of judgement terror is inflicted upon the wicked upon the Jewes especially of which how largely Chrysostome upon this Evangelist is who knows not By which Heinsius doth plainly hint that he understands this place of a time afore the last judgment as he that can compare the margin may more plainly see SECT IX Of the ninth Scripture for the appearance of Christ at the great Restauration of the Church Matth. 24.3 And as he sate upon the mount of Olives the Disciples came to him privately saying When shall THESE THINGS BEE and what shall be the signe of THY COMING and of the END OF THE WORLD THree things are here inquired into 1 The signes of the destruction of the Temple and City of Hierusalem which destruction had been hinted chap. 23.38 c. expressed vers 2. of this Chapter 2 The signes of Christs coming again which he had intimated chap. 23.39 3 The signes of the end of the world which they knew must in its time follow the other two the first being the type the second the preparation to the third and last § 1 Of the signes of the first viz. of signes of the destruction of the Temple and City of Jerusalem Christ speaks in the last place being of a particular and lesse concernment in the 15 16. c. in these words When ye shall see the abomination of desolation spoken of by Daniel the Prophet stand in the holy place let him that readeth understand then let them which be in Judea flye into the mountaines Of which words we spake upon the occasion of those words in Matth. 23.38 in the former viz. the eighth Section of this second Book § 2 Next as in the second place Christ speaks of the second viz. the signes of his second coming visibly to appear to them from the fifth verse to the thirteenth viz. there shall come 1 False Christs deceiving many 2 Wars and rumors of warres Nations arising against Nations 3 Persecutions delivering the true Christians to be afflicted and to be killed 4 Scandals Christians shall be hated of all Nations for Christs sake and many shall be offended betraying and hating one another 5 The arising of many false Prophets deceiving many 6 The abounding of iniquity and the decaying of love All these in a great measure are already fulfilled and much in these our dayes and in these Nations to which we relate § 3 In the third place Christ speakes of the third viz. of the signes of the end of the world v. 13.14 But
seats were put And so the last and best Low-Dutch Stoclen gesetteâ— werden So that by all it appears that this was a vision of material Thrones and of them set up set or setled for Divine power to sit upon which is exceedingly confirmâ—d by verse 10. and 26. where wee have the sitting of the Judgement or Judicature and the Ancient of dayes did sit and I saw and behold one like the Son of man came with the clouds of Heaven and came to the Ancient of dayes and they brought him neer before him And there was given him dominion and glory and a KINGDOM c. And the Kingdome and dominion and the greatnesse of the Kingdome under the whole Heaven was given to the Saints of the most High c. Let us for the advantage of the generall worke in hand and the particular point now under consideration weigh these two places together in the semblance of both Visions in the circumstances of both and in the samenesse of intents in both ¶ 1 In the semblance or likenesse of both Visions in sundry particulars 1 Semblance I beheld till the Thrones were set And why Thrones in the plurall And for whom These many Thrones were set in the Vision ONE for the Ancient of dayes whose Throne was like a siery flame v. 9. ANOTHER for the SONNE OF MAN who came to the Ancient of dayes and they brought him neer before him and there was given him dominion and glory and a Kingdome and all people Nations and Languages to serve him v. 13 14. THE REST for the TEN THOUSAND TIMES TEN THOUSANDS THAT STOOD BEFORE HIM verse 10. viz. The PEOPLE OF THE SAINTS to whom the Kingdome and dominion c. under the whole heaven was given under Christ the aforesaid Son of Man vers 27. So Rev. 20.4 I saw Thrones The Second semblance is that in Dan. 7. v. 10. where it followes The Judgement or Judicature was set which confirmes that our reading of the former verse That is the Judges sate as in the great Sanedrim as after in vers 26. and 27. The judgement sitting the Kingdome and dominion and the greatnesse of the Kingdome under the whole heaven is given to the people of the Saints of the most high In like manner in Rev. 20.4 it is said by John I saw saith he those that sate on the Thrones viz. those that had been beheaded for the witnesse of Jesus and those which had not worshipped the beast c. nor received his marke c. Third semblance is in Dan. 7.22 Iudgement was given to the Saints of the most High and the time came that the Saints possessed the Kingdome In like manner Rev. 20.4 it is said Judgement was given to them viz. to the Saints aforesaid that having opposed Antichrist sate upon the Thrones As Paul saith 1 Cor. 6.2 The Saints shall judge the world Fourth semblance in Dan. 7.22 it is said The Saints possessed the Kingdome viz. under Christ to whom it is first in order given vers 14. which cannot be at the ultimate day of judgement when hee resignes all and therefore the Saints then have no Kingdome subject to them Just so it is said Rev. 20.4 The Saints lived and reigned with Christ a thousand yeers which must be before the ultimate day of Judgement at which time Iohn saith Time shall be no more and Paul saith 1 Cor. 15. there is no more reigning by any but by God alone that then must be all in all Thus of the Semblance ¶ 2 The next thing is the Circumstances viz. 1 The signall or note when this shall be namely when the Sonne of man shall come in or with the clouds Dan. 7.13 In like manner the signall or note is in the Rev. Chap. 1.7 where it is said as the general proposition to the whole Prophesie Christ shall be seen in the clouds at his coming to set up this Kingdome which is explained according to our sense Rev. 20. v. 1. That Christ comes down from heaven when he restraines Satan and gives this honour to the Saints of reigning with him 2 The time it self The time is saith Dan. 7.25 after a time and times and halfe a time of the powerful prevayling of Antichrist whether ye understand one limb viz. the Iewish Eastern the Turk called vers 24. that same ANOTHER that ariseth and subdueth three of the ten Kings or both viz. the Western the Christians Antichrist also viz. the Pope expressed in the ten hornes or Kings of his Kingdome v. 24. it makes no matter if we minde our large discourse afore of the identity of both And sutably in the Revelation 11. it is said that after the witnesses have Prophesied in sackcloath one thousand two hundred and sixty dayes because the Woman the Church was persecuted by Antichrist Rev. 12.6 for the space of one thousand two hundred and sixty dayes which in vers 24. is called A time and times and halfe a time because Antichrist had power so long to prevaile viz. two and forty months Rev. 13.5 which is all one with the one thousand two hundred and sixty dayes or time and times and halfe a time as here meant in the Revelation I say after this time and times and halfe a time it is here said in that Rev. 11.15 That the KINGDOMES of this WORLD were become the Kingdomes of the Lord and of his Christ and of the Saints sharing in this Reigning vers 18. The third circumstance is the order of things in this time viz. That in Dan. 7. v. 3. c. to v. 9. There must be foure Beasts come up from the Sea 1 A Lyon 2 A Bear 3 A Leopard 4 A terrible one with iron teeth and ten hornes and out of the ten one little horne that brake off three of the ten The foure Beasts saith Dan. v. 17. are the foure Kings or Kingly-hoods Royalties Emperialties or Monarchies of the world vers 23. as by severall characters they are described in that Chapter The ten hornes of the fourth Beast are saith Dan. v. 24. ten Kings that is ten Kingdomes under him All these foure Beasts fall as the maine of the first by the second and of the second by the third so the maine of the third and the remainder of all the three former by the fourth Dan. 7.19.23 The meaning is that as the first the Assyrio-Chaldean Monarchy whereof Nebuchadnezzar was the Golden-head in Daniels time Dan. 2. was broken by the second the silver Medo-Persian so this second by the third the brazen Grecian and this Grecian and the remainders of all the other were utterly subdued by the fourth the iron Roman Monarchy From this Roman at the time when it was something weakned by a dividing of it selfe now the third time which was about An. Chr. 799. into the Easterne and Westerne Empire Constantinople being the Royall Seat of Metropolis of that and Rome of this the little horne that sprang out of the ten and became diverse from the rest
〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpatum de Solâ—o invenies apud Chald parâ—p Jerem. 1.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi in Hebr. est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely for the Senators to sit upon not throwne down as we of late have it And the ANCIENT OF DAIES Pater Consistorii did sit c. and subaudi I BEHELD TILL THE JUDGEMENT WAS SET that is the whole Sanhedrim and the books were opened Here we see both the forme of judgement delivered and the name of judgement expressed which is afterwards twice more expressed 1. In the amplification of the Tyranny of the WICKED HORN ver 21 22. which is said to bee continued TILL THE ANCIENT OF DAIES CAME and judgement was given to the Saints of the most High i. e. Potestas judicandi ipsis facta And the second time in the Angels interpretation verse 26. But the JUDGEMENT SHALL SIT and they shall take away the dominion to consume and to destroy to the end Where observe by the way that cases of DOMINION of BLASPHEMY and APOSTASY c. belonged to the jurisdiction of the great SANHEDRIM From this description it came that the Jewes gave it the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Day of Judgement And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The day of the great Judgment Whence in the Epist of Jude v. 6. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgement of the great Day From the same description they learned that the destruction then to bee should be BY FIRE because it is said verse 9. His throne was a FIERY FLAME and his WHEELES BURNING A fiery streame issued and came forth before him And ver 11. The Beast was slaine and his body destroyed and given to the BURNING From the same fountaine are derived those expressions in the Gospell where this day is intimated or described THE SON OF MAN SHALL COME IN THE CLOUDS OF HEAVEN The son of man shall come in the GLORY OF HIS FATHER WITH HIS HOLY ANGELS as it is said here thousands ministred unto him c. And that Daniel saw one like the sonne of man coming with cloudes of Heaven and he came to the ancient of Daies and THEY brought him or placed him neare him c. Hence St. Paul learned THE SAINTS SHOULD JUDGE THE WORLD because it is said that MANY THRONES WERE SET and ver 22. by way of exposition JUDGEMENT WAS GIVEN TO THE SAINTS OF THE MOST HIGH Hence the same Apostle learned to confute the false feare of the Thessalonians that the day of Christs second coming was then at hand because that day cannot be till the MAN OF SIN WERE FIRST COME and should have reigned his APPOINTED TIME for as much as Daniel had foretold it should bee so and that his destruction should bee at the SONNE OF MANS APPEARING IN THE CLOUDES whose appearing therefore was not to bee till then This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint Paul the appearance or brightnesse of his coming Which man of sin saith he Christ shall destroy at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearance of his coming Daniels wicked HORN or the BEAST acting in the wicked horn is St. Pauls MAN OF SIN But to go on whiles this Judgement sits and when it had destroyed the FOURTH BEAST the sonne of man which comes in the cloudes receives DOMINION AND GLORY and A KINGDOM THAT ALL PEOPLE NATIONS and LANGUAGES SHOULD SERVE and OBEY HIM ver 14. which KINGDOM is thrice explained afterwards as ver 18. These foure BEASTS saith the Angell are foure KINGS which shall arise But viz. when they have finished their course the Saints of the most High shal take THE KINGDOME Againe verse 22. The wicked Horne prevailed UNTILL THE TIME CAME THAT THE SAINTS POSSESSED THE KINGDOME Againe verse 27. when the fourth Beast reigning in the wicked Horne was DESTROYED THE KINGDOME and DOMINION and the GREATNES OF THE KINGDOME UNDER THE WHOLE HEAVEN SHALL BE GIVEN TO THE PEOPLE OF THE SAINTS OF THE MOST HIGH c. These grounds being laid I argue as followeth The Kingdom of the son of man and of the Saints of the most high in Daniel begins when the great Judgement sits But the Kingdome in the Apocalyps wherein the Saints reign with Christ a thousand yeares is the same with the Kingdome of the sonne of man and Saints of the most high in Daniel Therefore it also begins at the great Judgement * Mr. Mede saith not at the ultimate generall Judgement but at the great Iudgement speaking as Daniel and other Scriptures aforesaid and the Hebrew Rabbins calling al the thousand years the great judgement And the begâ—nning of them the beginning of the day of judgement See after at the next ☞ That the Kingdome in Daniel and that of the thousand years in the Apocalyps are one and the same Kingdome appears thus First Because they begin ab eodem termino from the same terme at the destruction of the fourth Beast That in Daniel when the Beast then ruling in the wicked horne was slaine and his body destroyed and given to the burning flame Dan. 7 ver 11.22.27 That in the Apocalyps when the Beast and false Prophet the wicked horne in Daniel were taken and both cast alive into a lake of fire burning with brimstone Apocal. 19.20 21. Secondly Because Saint John begins the Regnum of the thousand yeares from the same session of judgement described in Daniel as appeares by his parallell expressions borrowed from thence Daniel sayes chap. 7. Ver. 9. I beheld till the Thrones were pitched downe and the Judgement i. e. judices the Judges set Vers 22. And judgement was given to the Saints of the most high St. John sayes chap. 20. Vers 4. I saw thrones and they sate upon them And the Saints possessed the Kingdome viz. with the Sonne of Man who came in the cloudes And judgement was given unto them And the Saints lived and reigned with Christ a thousand years Now if this be sufficiently proved that the thousand years begin with the day of judgement ☜ it will appear further out of the Apocalyps that the Judgement is not CONSUMMATE TILL THEY BE ENDED For Gog and Magogs destruction and the UNIVERSALL RESURRECTION is not till then Therefore THE WHOLE THOUSAND YEARES IS INCLUDED IN THE DAY OF JUDGEMENT Hence it will follow that whatsoever Scripture speakes of a Kingdome of Christ to be at his second appearing or at the destruction of Antichrist must needs be the same which Daniel saw should be at that time and so consequently be the Kingdome of the thousand years which the Apocalyps includes between the beginning and consummation of the great Judgement Therefore that in Luk. 17. vers 20. to the end where the Pharisees demand of Christ when the Kingdome of God should appeare And Christ answers that it comes not with observation but as the lightning that lightneth out of the one part under heaven shineth unto the other c.
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
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
distinct as that the Apostle makes them opposite 2 Cor. 5.7 Heb. 11. oft Therefore every eye seeing him cannot signifie a sight of faith onely There needed not any expression of EYE or of his being in the Clouds to signifie a sight by faith Wee can now see him in Heaven by faith It is a question whether every eye that is said here to see him shall at first sight see him by faith For EVERY EYE must see him and ALL KINDREDS of the EARTH shall mourne Sure his Antichristian enemies generally shall not see him by faith whom he destroyes at his coming Rev. 19. last 2 Thess 2. to make way for the reigning of the Saints Rev. 20. EVEN SO AMEN John did believe saw Christ by faith but for that sight of him in the Clouds to be visible to him and all the Kindreds of the earth he prayes and raiseth up his faith with an hearty Amen that so it shall bee So that by all these things it is most evident that of a time and state following Christs Ascention John speakes here Nor on the other side can this Revel 1.7 bee understood of the ultimate day of judgement 1. Because it is the same with Zech. 1.10 and so for the same reasons cannot bee meant of that day of judgement 2. Because this is set here as the maine and generall Proposition to the Book of the Revelation in which the Master-peece is to set forth Christ to come and set up his Church into a most glorious estate on earth before the day of judgement as wee shall see abundantly afterwards and to make her reigne with him on earth 3. It were very incongruous for John in the last clause of verse 6. to applaud Christs DOMINION as to continue FOR EVER that is while times and ages last as the Greek imports and in the next breath in the first clause of the seventh verse to say he cometh to make an end of his Dominion For the ultimate day of judgement is the last act of Christs Dominion which done Christ layes downe all his Dominion that God may bee all in all 1 Cor. 15.24.28 Wee may not imagine such incoherencies in Johns expression now most eminently filled with the Spirit Therefore I must needs conclude that there is no such likely time of such an eminent coming of Christ and appearing to his Church as this at the time of Restitution of all things Something of this place will be more plain by that in the next Section § 4 But before wee come to that let us collate and lay together the two precedent places of Zech. 12.10 and Revel 17. and out of both containing the same sense and in the same words let us draw this argument as the summe of both Zechary the Prophet and John the Apostle both prophesie in the aforesaid places of one and the same personall appearance of Christ visibly to the eyes of men on earth after his Ascention But this cannot bee understood of his appearance at the ultimate generall judgement because they speake of his pouring out of grace and giving repentance to the families of the Jewes and of his Dominion thence to continue for many ages to the ultimate end of the world Therefore the said visible appearance of Christ is yet to bee before the ultimate day of judgement Which when should it bee but at the conversion of the Jewes and the throwing downe of his apparent obstinate Antichristian enemies as the circumstances of the said places before hinted doe cleerly evince SECT III. OF THE third PLACE OF SCRIPTURE for Christs Personall Appearance at the great Restauration of the Church viz. Matth. 24. v. 30. And then shall appeare the signe of the Sonne of man in Heaven and then shall all the Tribes of the earth mourne and they shall see the Sonne of man coming in the Clouds of Heaven with power and great glory § 1 OBserve distinctly every clause and word 1. Then shall appeare the signe of the Sonne of man that is the Sonne of man shall appeare for a signe that great things are at hand as it followes in this verse they shall see the sonne of man and mourne 2. The signe of the Sonne of man in Heaven He was before in the highest third Heaven but now in the lowest first Heaven namely of the Clouds as it follows also in this verse 3. And then shall all the TRIBES of the EARTH intimating Jewes as well as Gentiles mourne Why They shall see the Sonne of man that is as man How mourne Doubtlesse Christ meanes as Zechary meant and John meant namely the Jewes with godly repentance and his obstinate open enemies with desperation for the ruine that is coming upon them 4. Coming IN the Clouds or UPON the Clouds See now what was Johns meaning Rev. 1.7 when he said Christ should come WITH the Clouds To this matter with and in is all one And which is considerable our New Translators concur with us as by quotation in the Margin to make this and Rev. 1.7 to be parallel places tending to the same thing § 2 Now Christ spake this before his Ascention and going away above the clouds Therefore it must needs be that this must bee fulfilled after he hath attended above the Clouds Then and not till then will it be rightly said and properly fulfilled that he comes in the Clouds So the Angels at Christs Ascention Act. 1. After that in v. 9.10 He was taken up and a Cloud received him out of their sight the Disciples looking stedfastly towards heaven as he went up they say unto them This same Jesus which is TAKEN up from you into heaven shall SO COME It must needs be improper to say he shall COME IN the Clouds before hee be gone above the Clouds Before hee came at incarnation in the Virgins wombe and in a Manger But now after his Ascention above the Clouds hee shall come in the Clouds § 3 Nor can this his coming and appearance in the Clouds be here understood of his coming at the ultimate day of judgement because of that but foure verses after namely v. 34. which Christ affirmeth with grand asseveration namely Verily I say unto you THIS GENERATION shall not passe till ALL THESE things bee fulfilled And then hee seales it and binds it up in the next verse viz. v. 35. Heaven and earth shall passe away but my words and particularly those words aforegoing shall not passe away A seale doth sometimes represent the Writer as well as the words of the writing This doth something also explaine the former passages of this Chapter That heaven and earth shall passe at Christs coming that is in quality not in substance saith Oecumenius on the 21 of Revel there shall bee a new heaven and a new earth the old passing away as Isa 65.2 Pet. 3. Rev. 21. but Christs word for his Personal appearance to his people before the ultimate day of judgement shall not passe For this appearance of Christ in the
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
in this fourth Chapter doth yet remaine and to the people of God A Sabbatisme signifies a rest upon a seventh most likely as Jude also hints ver 14. in the seventh and last Age of the world and its remaining signifieth it is yet to be fulfilled and to all the people of God that is both Jewes and Gentiles And further to explaine this Sabbatisme the Apostle mindes them that they had injoyed a Sabbatisme every seventh day which was a rest principally upon account of immediatnesse to their bodies though with it a spirituall rest out of which weekly seventh was formed their Pette-Jubile of the seventh yeares rest and their Great Jubile of the seven times seven yeares viz. beginning at the end of the forty ninth yeare and their yet longer rest in Canaan which also was a kinde of Sabbatisme for they divided the Land of Canaan in the * So Bucholcerus in his Ind. Chronolog fiftieth Jubile from the Creation Anno mundi 2500. which was a Jubile of Jubiles and when they returned out of Babylon where they had been seventy yeares it was about the seventieth Jubile from the Creation Now saith the Apostle to the Hebrewes in effect thus You must have a Sabbatisme a Sabatticall rest that must meetly correspond with those former rests of the seventh day and of that in Canaan and of the Sevenths therein enjoyed and so to be a corporall rest and on earth as the others were You have had the seventh dayes rest ever since the Creation as God on the first seventh having finished his Workes rested and you have had your sevenths of rest in Canaan First your seventh yeare then secondly your Jubilean seven-seventh Thirdly your seventieth Jubilean of seven sevens and yet there is another Sabbatisme or Septenary rest still remaining Now what Sabbatisme Septenary or seventh of rest can we finde out beside those aforesaid but the seventh thousand of yeares that is the last thousand yeares of the world before the ultimate generall Judgement This the Rabbins R. Ketina R. David Kimchi R. Schelomo c. assert with one consent grounding themselves upon the Scriptures their words in summe are these As every seventh yeare is a yeare of release so the seventh thousand of yeares of the world is the time of the release of the world according to the ninety second Psalme ver 1. or Title c. A Psalme for the Sabbath Day c. And Psalme 90. ver 4. A thousand yeares in thy sight are but as yesterday And ver 15. Make us glad according to the dayes wherein thou hast afflicted us and the yeares wherein we have seene evil And indeed since their desolation destroying their Temple then the City and at last making their daily Sacrifice to cease unto the time of Rabbi David Kimchi Rabbi Mosche Kimchi Rabbi Schimschon Rabbenu Mosche Rabbi Mosche Ben-Tafon R. Meir R. Menahem R. Schem-Toff R. Izhac R. Mordechai Rabbenu Ascher that wrote upon the Talmud Rabbi Aharon Rabbenu Jaaiof and severall others is about a thousand yeares What these Rabbies say of this Sabbatisme see after upon Isa 2. And to settle the Jewes more fully in their expectation of this Sabbatisme the Apostle calls them off from their former Sabbatismes both the lesser of weekes and of the greater in Canaan according to the Prophet Micha chap. 2. ver 10. which was in Hezekiahs time being a time of great prosperity in Canaan Micha 1.1 Arise yee and depart for this is not your rest because marke the reason it is polluted c. which intimates that Micha as well as Paul in their Prophesies looked at the rest that shall be unpolluted as it is said Revel 21. in the new earth shall be no uncleane thing For sutable to the Prophet Micha our Apostle in this fourth to the Hebrewes ver 10. saith That in the great Sabbatisme on earth we shall cease from our worke as God did from his In words it is in the past time but in the intent and meaning it is in future as if he should say When any man hath entred into his rest or shall have entred into his rest Pareus saith the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Aorist put for at least the present but the connexion of the context both before behind is clearly for the future For in ver 9. it is there remaineth yet a rest and in the eleventh verse Let us labour therefore to enter into that rest 1. Lest any man fail of it Now for our owne workes sinnes are most properly our owne workes because saith Pareus they are done by us and not approved of God so that then we Sabbatismum eum agere incipimus quando apeccatis cessamus that is then we doe act this Sabbatisme when we cease from sin which the Prophet well confirmes Isa 58.13 and chap. 65.2 where he calls sins and sinning a doing or finding our OWNE pleasure a doing our OWNE wayes a speaking our OWNE words a watching after our OWNE thoughts For sins are not as bodily labours or afflictions either commanded of God or commended of God or intended for the service and glory of God Now when we shall enter into the rest we speake of in the new earth we cease from these our owne workes of sinning for into that state no uncleane thing shall enter Revel 21. therefore we though Beleevers are not yet entred into Pauls Sabbatisme because we doe not yet totally cease from those our workes 5 ¶ Object But it seemes by the third verse of this fourth Chapter to the Hebrewes that a Spirituall rest is understood in this Chapter and such as into which every Beleever at his first beleeving doth presently enter for saith the Apostle there We which have beleeved doe enter into his rest To this Pareus saith well Answ Nondum ingressi sumus sed ingredimur ut suit versu tertio Par. in 4. ad Heb. ver 10. we have not yet entred into his rest but we doe as ver 3. meaning the future we shall for so immediatly followes the proofe of a rest yet remaining into which all Beleevers shall enter and therefore Theophylact renders it in the future so also the old Latine from whence Learned men conceive that so it was in the ancient Greek Copy according to which that Latine Translation was made and the Arabian Translation is in the future and so is Hutters Hebrew Translation It is true that by faith we presently enter into the rest of Justification of our persons Rom. 5.1 and into the rest of expectation or hope of possession of glory Rom. 5. ver 2. But all this will not serve to take in all the sence of the Apostle in this of Heb. 4.3 because immediatly in that very third verse the Apostle falls upon a proofe of a rest touching which the Hebrewes were not yet satified and setled in their mindes though of ultimate glory they doubted not I say of a rest yet remaining and to them that doe
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
〈◊〉 〈◊〉 〈◊〉 yet sometimes they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth some-times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is under heaven Therefore with the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth and that which is under the heavens If this suffice not we may yet consider that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a participle of the feminine gender and therefore understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth which is inhabited Lastly wheresoever elsewhere this word is found in the New Testament it is most expresly used of the earth and inhabitants thereof In the beginning of this Epistle we reade Thou Lord in the beginning hast laid the foundations of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the heavens are the workes of thine hands Mat. 24.14 This Gospel of the kingdome shall be preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over all the earth and then shall the end come Luke 2.3 Then went a decree from Augustus that all the world should be taxed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rest behinde are farre more expresse but I leave them to your owne leisure and will onely adde this one thing that our English rendring in this place of the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world to come makes it not only ambiguous but seeming to meane the Kingdome of glory But we shall finde that the world in that sense is alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but no where in all the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so I leave this with submission to the judgement of others My next reason 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 that is into a state though of safety peace and security yet of hardship misery and scarcity for it seemes to bee an allusion to the Israelites escaping the tyranny of Pharaoh by going into the wildernesse In this wildernesse or place of hardship scarcity misery and much affliction the Church must remaine saith St. John a time times and halfe a time or as he elsewhere speaketh 1260. daies that is a yeare yeares and halfe a yeare and when this time shall be expired that is as learned Divines thinke when so many years shall be ended as those dayes are taking the beginning of our reckoning from Michaels Trophee then saith our Apostle◠shall the kingdomes of the world become the kingdomes of our Lord and of his Christ and he shal reigne for ever and ever Rev. 11.15 Whereby it should seeme 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 My last reason shall bee from Rom. 11. where St. Paul speaking of the future restoring and calling of the Jewes saith it shall be when the fulnesse of the Gentiles is come in I would not saith he that yee should be ignorant of this Mysterie c. ver 25. Now because the Jewes are not yet called it followeth that the fulnesse of the Gentiles is yet to come and what should then this fulnesse be but the fulnesse of the Gospels extent over all the nations of the world which our Apostle ver 15. calls life from the dead for if the casting away of the Jewes be the reconciling of the world what shall the receiving of them be but life from the dead As if the Church of the Gentiles were as yet halfe dead if it be compared with that glorious vigour and accession which shall come unto it when the Jewes shall be againe received into favour In briefe the fulnesse here spoken of is either a fulnesse of grace a fulnesse of extent or a fulnesse of time A fulnesse of time onely it cannot be because our Apostle saith this fulnesse shal enter in namely shall enter into the Church of Christ but this I see not how it can be spoken of a period of time As for a fulnesse of grace and spirituall gifts that was greater when St. Paul spake then ever it was since and therefore if it be meant it must be yet to come And for the fulnesse of extent it was as large for the number of Nations in the Apostles times as it is now in ours for as for the American Christians they are onely so in name being forced only to seeme so by the Spaniards whatsoever fulnesse then the Apostle here meaneth is yet to come I will adde only one thing more and so end this point some thinke that St. Paul in this place hath reference unto that speech of Christ Luke 21.24 where he foretels That the Jewes should fall by the edge of the sword and be led captive into all nations and Jerusalem should be trodden downe of the Gentiles untill the times of the Gentiles should be fulfilled or accomplished But it seemes to me that the fulness of the Gentiles and the fulfilling or accomplishment of their times should not be the same howsoever they may be co-incident It should rather seeme that our Saviour hath reference as to a thing knowne unto the Prophecy of Daniel where the times of the Gentiles or the times wherein the Gentiles should have dominion with the misery and subjection of the Jewish Nation are set forth in the vision of a four-fold image and foure beasts which are the foure Monarchies the Babylonian Persian Greek and Roman The first began with the first captivity of the Jewish Nation and through the times of all the rest they should be in subjection or in a worser estate under them But when their times should be accomplished then saith Daniel The Saints of the most high God shall take the kingdome and possesse the kingdome for ever and ever that is there shall be no more kingdomes after it but it shall continue as long as the world shall endure Three of these Monarchies were past when our Saviour spake and the fourth was well entred If then by Saints there are meant the Jewes which we know are called the holy people in that sense their country is called the holy Land and their City in the Scripture the holy City viz. relatively then is it plaine enough what Daniels and our Saviours words import namely a glorious revocation and kingdome of the Iewes when the time of the fourth Monarchy which then remained should bee expired and accomplished But if here by the Saints of the most High are in generall meant the Church yet by co-incident of time the same will fall out on the Iewes behalfe because St. Paul saith that at the time when the fulness of the Gentiles shal come in the Iew shall be againe restored For a conclusion the last limbe of the fourth Monarchy is in Daniel The horne with eyes which spake proud things against the most High which should continue a time times and halfe a time
Truth and the faithfull witnesse Joh. 14.6 and Revelations Chap. 1.5 must be fulfilled and afore the ultimate generall Judgement for after that Christ is no King as vers 16. After that he rules not the Nations with a rod of Iron vers 15. After that there is no giving the flesh of Kings Captaines c. as meat to the Fowles of the Heavens vers 19. I say he is none of these doth none of these 1 Cor. 15.24 28. Therefore it must be fulfilled at the first Resurrection and reigning of the Saints in the twenty and one and twenty Chapters largely opened afore CHAP. V. Conteining several Arguments to prove the QUOD SIT That there is such a glorious time aforesaid yet to come before the ultimate judgement SECT I. § 1 IF God hath been wont generally in all ages to punish on earth and there to destroy all long fierce Tyrants and Persecutors of his Church then still hee will so punish them But Antichrist consisting of Pope and Turke and their adherents as afore-demonstrated have been long time and still are fierce tyrants and persecutors of the Church Therefore that Antichrist will God yet punish and destroy upon earth § 2 For proofe of the antecedent of the first proposition or major as we call it viz. that God hath been wont c. note briefly 1. The Scripture sets forth the destruction of the Egyptians on earth by ten plagues and their drowning in the red-sea for their long and fierce tyranny over the poor Israelites for about 300 years Exod. the first fifteen chapters 2. The Scripture notes the ruin on earth that is brought upon the first that is the Assyrio-Chaldean Monarchie for that Nebuchadnezzar who is the head of the monstrous persecuting image Dan. 2. having slaine the Nobles hee carryed away captive to Babylon the whole land of Judah in all the considerable things and persons thereof 2 King 25.2 Chron. 36. And having them there commanded them to worship his Idoll golden Image upon paine of being put into a fiery oven which he executed on Shadrach Meshach and Abednego Dan. 3. For in the reign of Nebuchadnezzars Grand-child viz. Belshazzar son of Evil-Merodach the son of Nebuchadnezzar the Assyrio-Chaldean Monarchy is swallowed up of the Medo-Persian Monarchy Dan. 5.28 29 30 31. Thirdly The Medio-Persian Monarchy treading in the same steps of cruelty to the Church or worse as the sixth chapter of Daniel and the whole books of Ester and Nehemiah give us a full account is swallowed up of the Grecian-Monarchy according to Daniels vision cha 7. of the fulfilling whereof we have a large account in the Books of Maccabees Quintus Curtius Josephus c. The Grecian Monarchy following the same rode invading Judea and at length most miserably corrupting and depopulating the parts and places of their worship and cruelly putting to death thousands and ten thousands of the Jews as Heb. chap. 11. and the books of Maccabees relate at large it is at last swallowed up of the fourth and last that is the Roman Monarchy according to Daniels Visions and Prophesies Dan. 7. Dan. 8. and Dan. 11. This fourth Monarchy of the Romans not differing from the former in cruelty unlesse in exceeding them concurring in putting to death Christ and his Apostles as the New Testamament gives us hints and lengthning and increasing their cruelty for three hundred yeers with variety of horrid torments executed on the Christians over the world reaching even to our England the Lords divine justice ever since that hath been pouring out a Vial of wrath upon it though it is not yet totally consumed Pilate and two and thirty Emperours next succeeding came to untimely ends as Mr. Fox in his Book of Martyrs gives an excellent account About the year three hundred and twelve Constantine the Great rising up in behalfe of the Christians slew his Colleagues and their Armies that had so persecuted About the yeer One thousand after Christ the Saracens tear from the Romans part of their Empire in particular Judea Drechs Cedr page 582. Bucholc Ind. Chron. ad annum one thousand and nine About three hundred years after viz. Anno one thousand three hundred the Turks by their addition to the Saracens making a mighty Empire rend three Horns of the ten on the head of the Roman Beast from him that is so many great parts of his Empire afore largely explained leaving him but seven Bucholc Jud. Chron. ad annum one thousand three hundred Huet on Dan. c. I may not here be so tedious as to descend to and dilate on all particulars how God hath punished the German persecutors with above twenty years wars by the noble King of Sweden The Spanish Inquisition-cruelty with the wars of the Netherlands the revolt of Portugal and the French wars in Catalonia The French massacres with annual bloody Insurrections among themselves The English persecutions and Marian Bonefires and High-commission cruelties with several Invasions the Barons-wars the Tway-King-conflicts and the late vials of blood Thus of the Antecedent of the major Proposition For the Consequent and sequell of it it is founded upon the unchangeablenesse of God being immutable in his Counsel immutable in his purpose immutable in his controversie against and his justice upon the same wayes of sinne immutable in his power and immutable in his goodnesse to his Church to quit it from the hands of the wicked And upon the warrant we have from the word of God so to infer from Gods unchangeablenesse that because God hath delivered his Church and people and that by destroying the wicked enemies thereof therefore wee may expect hee will so doe for future So the Apostle Paul is confident 2 Cor. 1.10 So the Apostle Peter infers and that from severall examples 2 Pet. second Chapter first nine verses and many other places might be alleadged but for brevity § 3 For the second or minor Proposition 1 That the Turk and Pope have been long time and still are fierce persecutors of the Church of God we need not insist upon the proof thereof having so often afore repeated their history and Chronologie and the eyes and ears of the present generation are witnesses so that both of them are healing and growing up againe to their Zenith Apoge or Achme I mean very high notwithstanding the many cuts and wounds aforesaid given them by divine vengeance So that the Turk hath slain as many Christians in one battel as the tips of their right ears being cut off have filled nine sacks as Mr. Fox gives us the story in his Martyrologie And daily he mightily enlargeth his Empire whiles the Christian Kings and Emperours and Nations Popish and Protestant are bangling one with the other And for the Pope his eldest sonne the house of Austria and his Catholick Kingly Sonne of Spaine is now higher and more Monarchicall then he hath been these many yeers so that his unholy Holinesse the Pope and his Crew in their late Jubilee at Rome sang their
continued History of future times And thirdly Doctor Prideaux himselfe makes it so in presuming to determine the binding of Satan to be past Fourthly Some anticipations there are in the Revelation as we have shewed but they doe no more overthrow the confirmation of the order of things then in Genesis or other Books of Scripture in which are many anticipations Fifthly Mark the order of continuation In 6 7 8 Chapters are the seven Seals then out of the seventh Seale seven Trumpets c. all which methodically carry on the continuation as Mr. Mede hath demonstrated And for the computations they are so noted in their beginnings and endings that we can with more certainty compute our conclusion then the Doctor doth the contrary § 3 Pareus his exceptions doe but idem saxum volvere tumble over againe the same stone That which wee have before laid downe will sufficiently refute him and Mr. Hain and other Replicants Finis Libri Quinti THE SIXTH BOOK Holding forth particularly WHAT this GLORIOUS State on Earth shall be of which we have treated all this while in the former five BOOKS THE INTRODUCTION Laying forth the generall Heads of this Book touching the WHAT of this Glorious Time § 1 HAving demonstrated the Quòd sit THAT there is A Glorious state of all things yet to bee on Earth afore the universal judgement of all the quicke and dead Next we are to declare the Quid sit WHAT the said glorious state shall be § 2 For which we have already made some way and preparation by a necessitated anticipation by reason that the proofs being Divine and interwoven with severall passages of both viz. of the That and What of this aforesaid state we could not pick the one from the other nor explaine and demonstrate the meaning of the former without a scruteny into some passages of the later where we found them so intermixt Howbeit we insisted upon them no further then to a proofe of the literall meaning of the place reserving the distinct and larger discusse for this Book In this WHAT are to be considered these five Heads § 3 I The Chaos Of the glorious state aforesaid yet to come and to be on earth afore the ultimate judgement II The Creation Of the glorious state aforesaid yet to come and to be on earth afore the ultimate judgement III The Dimensions Of the glorious state aforesaid yet to come and to be on earth afore the ultimate judgement IV The Qualifications Of the glorious state aforesaid yet to come and to be on earth afore the ultimate judgement V The Priviledges Of the glorious state aforesaid yet to come and to be on earth afore the ultimate judgement CHAP. I. Touching the Chaos § 1 BY the Chaos we mean the preparation to this estate or the manner of the beginning thereof That as in the old and first Creation the Chaos was the evening of the world with which it began as the Rabbins before quoted * Lib. 4. Chap. 4. use to speake so this second or New Creation as it is called Isa 65.17 2 Pet. 3.13 Rev. 21.1 begins with an evening And as after that as an Antitypicall memoriall of the finishing thereof celebrated on the Sabbaticall seventh day the Church of the Jews in all ages to Christs time began their Sabbath in the evening so this Sabbatisme of the glorious state of which we speak as it is called Heb. 4. afore largely explained shall begin and have its Ante-scene or Prelude in a kind of evening Now as the evening taken in that largeness as Gen. 1. in the first part hath some light and sometimes a glare of the Sun at its last withdrawing though the day hath been dusk and dim all afore and receives for a farewell a reflexion of the beams darted backward upon the clouds with a twy-light following it but in the latter part it is darke So in this evening in the first part thereof there shall be some manifestation of the Sonne of Righteousnesse the Lord Jesus Christ for the Call of the Jewes Zach. 12.10 Rev. 1.7 and the setting them on foot to contend for their liberty against the Turk and all Antichristian enemies But in the latter part of this evening after that Christ hath rowsed them up to that contest there shall be a darknesse of great troubles Da. 12.1 And these troubles it seems by the two last ver of that 12 of Dan. may last 45 yeers afore the Jews with the Gentiles come to their glorious enjoyments at the resurrection of all the Elect deceased and the change of the believers then alive But when that evening and night is passed over the Righteous shall have the DOMINION in the morning Psal 49. v. 14. which learned Junius interprets of the Saints happy estate in the morning of the resurrection which S. John Rev. 20.4 calls the first Resurrection as we have before demonstrated For at the last ultimate end when CHRIST layes downe all his rule and power 1 Cor. 15.24.28 we cannot imagine that Christians may be said to have Dominion § 2 Now as in the evening shutting in there is an end a setting in a cloud and a darkning of all the glory of the precedent day all glorious things are wrapt up in obscurity and all glorious persons their Masters Kings Princes and Potentates are couched and crouched downe as beasts in their dens and lye like dead men and none of all these things or persons survive but whom and what God will permit to escape fire or death c. So this glorious state shall begin as to the preface or preparation with a setting and dark eclipsing of all the worldly glory of former times things and persons viz. of the foure former Monarchies root and branch with all their impertinent appurtenances that stand in the way to hinder Christs glorious Kingdome on earth Dan. 7. Rev. 11.18 and 19. Chapters c. of which abundantly afore And we have seen it far more by experience since this subject was divers yeers by-past preached and asserted Wonder not therefore at the pullings downe of humane glories to this day and the many scuffles about them almost over the whole World The summe of worldly pompe is declining towards Sun-set the shadowes grow long it begins to be duske upon all Secular splendor The night comes on great stormes will arise but though they may be universall on the Jewes for the said five and forty yeers because universally they have for above five and forty scores of yeers refused the Messiah yet likely the tempest on the Gentiles that have owned Christ may but drive along by coasts falling here and there by succession they having suffered much already for Christs sake by Heathens Turks Papists and falsely named Protestants § 3 But as after the shutting down of the evening even in the dark night there is still a continued tendency towards the succeeding day and the glory thereof The Sunne is still hastening to rise again So