therefore take we heed Deer Reader lest we injure the sweet ingenuity of the Lamb who was slayn and hath open'd that sealed Book for our sake Revel 5.9 [a] If open then sure to be read who therefore holds it forth to us no longer in a sealed but an * 'T is Christ that holds the Book being the Angell on the Sea c. ut supra ex Dan. open form Revel 10.8 and sends forth strait charge that thenceforth it should be seal'd no more Rev. 22.10 yea and at the drawing up quickens our regard towards it with the same motive he had us'd in the beginning Blessed is he that keeps the sayings of this Book Rev. 22.7 As before Blessed is he that reads c. But who can be blessed in reading or who can possibly keep what he cannot understand Reading without understanding was never any way to blessedness But of that Day and hour knoweth no man no not the Angels neither the Son but the Father Mark 13.32 I desire to seem no otherwise than sceptical in all these difficulties But I pray confer with Rev. 5.9 Where our Blessed Lord opens the sealed Book and the worthiness to open it is attributed to his being slain Thou art worthy c. for thou wast slain The Son himself as man before his Passion we may speak 't with a holy Reverence had not this mystery revealed to him 'T was onely as yet in the Fathers hands Acts 1.7 The Son at thiâ— time unslain unglorified The Book was as yet a sealed one answerable to Da. 12.4.9 But the Captain of our salvation who was made perfect through sufferings Heb. 2.9 10. hath now both unseal'd it and Commanded it for ever to abide so Revel 22.10 So that may we not now think as the Apostle seemes to intimate 1 Thess 5.4 5. that if that Day doe overtake any as a Theef in the night though this also useth to be another objection they 'r only such as are in darkness and not the Children of the Light 'T will indeed appear as the flood in the dayes of Noah finding men eating drinking c. Matth. 24.37 But neither doth that Text implie the want of all light in the sacred Oracles whereby we may be guided into this expectation but rather the hardness of mens hearts as it was in the dayes of Noah when sure his so long continuance in the building an Ark might have been conviction sufficient to any but men before drown'd in security that the Flood was coming Might not every stroke upon that signal Fabrick have proov'd a Seâ—mon of repentance to ingenuous minds Consult with that place of St. Peter and see if upon this very score it call not holy Noah the Preacher of righteousness 2 Pet. 2.5 To which purpose also may that other more obscure passage of the same Apostle be urg'd far more sensibly I trow than it is wont to serve for Purgatory 1 Pet. 3.19 20. Namely that Christ by his Spirit preacht in the Minist'ry of Noah to those rebellious miscreants of so narrow and confin'd Spirits that they allow'd not themselves so much liberty of reason and freedom of discourse as to collect that the threaten'd Flood must needs be approaching though they saw an Ark so long in rearing Answer me Reader doth not the long suffering of God waiting in the days of Noah while the Ark was preparin mention'd by St. Peter produce this result That they in the days of Noah obtain'd a very mercifull premonition Gen. 6.3 Yet his days shal be an hundred twenty years being generally expounded nay and by our Synode-Notes too of Gods prediction concerning the Deluge in which they might have read the intentions of his vengeance upon those times had not their obstinate reluctancies rendred those sweet opportunities ineffectual to themselves And if the State of the World at his second coming be as it was then as so we hear it must doth it not imply the Indulgence of our Lord in gracious forewarnings but our own defectiveness in their observation Who ever after all this shall think this speculation of time a needless curiosity let him remember how our Saviour reproov'd the Jewes for neglect hereof Luke 12.56 O yee Hypocrites yee can discern the face of the skie but how is it that yee do not discern this time viz. that this is the very age in which the Messiah is to be born And that this was our Holy Saviour's meaning appears by that other famous passage of his recorded by the same St. Luke ch 4. Where our deerest Jesus in meer design to point at Daniels Weeks which led down to him by the identity of the phrase takes a Text from Isay He hath annointed me to preach the Gospel Luke 4.18 From whence he raiseth this so usefull doctrin had not his hearers been unimaginably stupid This Day is this Scripture fulfild in your ears verse 21. But why I pray This Scripture and this Day Why Look in Daniel and you will easily see the reason Dâ—n 12.24 Seventy weeks c. And to anoint the most holy q. d. The appointed time leading to me is now expir'd This Day is this Scripture fulfild in your eares The Spirit hath anointed me How is it therefore O yee Hypocrites that yee do not discern this time The Lord deliver every one of us from the danger of the like expostulation How is it c. Since the Epocha guiding us in the Revelation to his second coming is far more cleerly exprest than that which led to his former in Daniel Let any one weigh And when the Dragon saw he was cast unto the Earth c. with Seventy weeks are determind upon thy people and upon thy holy City Their WHEN from whence they were to reckon seemes to be but obscurely impli'd ours cleerly exprest and yet they were call'd Hypocrites c. And shall not we God grant we be not I will present but one suggestion more to this consideration and take leave Is it not probable that the subtil old Serpent about the times in which Christ was to be born of which he was able enough to make collection from Daniels Weeks perceiving the Nations as I told thee partly from Daniel and partly from the Sibyls scatterd predictions to be full of the expectation of some admirable change thrust in that marvellous peece of imposture about Salonius Pollio's Son born smiling purposely to become the subject on whom all those glorious Elogies of happy mutation might be fixt (a) Note This youth came smâ—lingly into the world but our Lord with all the circumstances of humility and poverty which aggravations no question but the Devill made use of to apply Redeunt Saturnia regna to the meâ—ry Brat and not to the despised Infant being assisted to this suggestion through the temporal Monarchy by the vain hope whereof he had prepar'd the world for this after-impression ut supra as his exceeding remarkable manner of coming into the
at the 7. trumpet and not his former vindictive appearance in fury at the desolation of Ier. by the Romans to which the incomparably learned Dr. Hammond is wont to referr many passages of the New Testament which my thinks in this present text the Analogie to other places were sufficient to distinguish Lastly Whether the scoffing here intimated v. 3. can be at any thing els [a] The time hits it well In the last dayes The primitive dayes being for it than this very opinion since the Opponent i. e. the Scoffer disputes directly against it but the Respondent viz. the Apostle pleads expressely for it See all this made good The Question in controversy is about the Promise of Christs coming which the Millenary affirms to consist in an unexpressible restitution Against this the [b] It would be inquir'd since the scoffers are suppos'd to be Christians in what other sense than which I have nam'd can they be said to scoff at our Lords coming for as to his coming to judgment in the general notion I think never any Christians did or will denie it Nor can any imagine the Apostle should bend his aim against speculative Atheists such as Lucian Diagords c. For who ever heard of can think that such toothless Barkers as those Dogs are may be of any dangerous influence to well-grounded Christians so that upon that score there had not needed such carnest incitement to remembrance and caution as the Apostle here useth which certainly must necessarily import the scoffing party not onely to be Christian but very considerable too As for the practical Atheist and loose-liv'd wretch this text meddles not with that capacity in chief For this scoffer deals with arguments Scoffer objects so much light the particle For will afford us it being a causal Conjunction naturally leading into an argument e. g. Where is this promise of his coming in such a restitution as you Chiliasts dreath of what appearance see ye in the least measure towards any such mutation For since the Fathers fell asleep all things continue as they were Tempestuous warrs still angry commotions abominable lives dissolute manners Rebellions Treasons All things as they were What hopes then of any such change I should be unwilling to prevaricate one jot but have I hope presented the Argument in its natural colours being for the summ of it such an one as really I my self have heard from an ancient minister But on the other side The Apostle seems to me most confidently to assert it v. 13. [*] Adde to this text of St. Peter Act. 3.21 spoken also by S. Peter upon the same affidavit of the Prophets and on the same pitch of time When the heavens disclose him Nevertheless c. q. d. Say the scoffers what they please We according to his promise look for [†] By observing the speech in Js 51.15.16 of Js deliverance from Egypt it may peradventure be gather'd what the New Heaven and New Earth may imply I am thy God who divided the Sea viz. the Red Sea And I put my words in thy mouth i. e. I gave thee my law and cover'd thee with the shaddow of Mine hand that I might plant the Heavens and lay the foundation of the Earth viz. Make thee a Kingdom or Common-wealth in the Land of promise for in that notion Heaven and Earth are frequently taken in the Prophets So here New Heaven and New Earth i. e. a New Kingdom or New manner of Government new Heavens and a new Earth wherein dwelleth righteousness Shall we after all this be difficult to grant that this admirable circle of mysteries I mean this renowned Chiliad is that which the scriptures call the Day of judgment I will adde but a word or two to what is already said but I think from such evidences as will hardly be evaded from particularizing the day of judgment though they also determine this expectation of Israel to that very day Examine we first that famous judging of the Heathen in the valley of Iehosophat Ioel. 3. from the 9. to the end which many of our Divines farr enough from my opinion in this business interpret literally of that Terrible day forasmuch as the 13. v. speaks the same thing with Rev. 14.15 But that the Rev. in that text speaks of the very time of judgment none will sure deny that views one like the son of man coming in a cloud v. 14. Read now on in Ioel from v. 16. to the end and tell me if this great good thing to Israel be not at the 18. v. affix'd to that very day I know thou wilt shift me by the mark Pleading I wisse to a distinct argument But I ask thee who made that mark did not they who allwaies misunderstood the Prophecy For that it is of the same contents with the 16. and 17. v. where no such mark appears nay where the Characters point directly to the judgment too let our own reason unlesse we have a mind to forfet it inform us The Lord shall roar out of Sion c. The Heavens and the Earth shall shake c. Surely that Dreadfull day But the Lord will be the hope of his people and the strength of the Children of Is c. [a] See Js 60.21 which Chapter assures us of a performance for these things on â—arth Then shall Jerusalem be holy c. We are wont to think Then and that Day aequipollents Lord That an unadvised scratch with a pen should be able to divert so cleer and so powerfull a Truth Another full as pregnant illustration of this sense may be fetch'd from Zach. 14. Where also is the description of that wonderfull day v. 4 5 6 c. The Lord my God shall come and all the Saints with thee v. 5. will certainly evince so much collated with Daniels Thousand Thousands Chap. 7.10 and St. Pauls All that sleep in Iesus will God bring with him 1 Thes 4.14 as also [b] Consider whether the mutual accord of scripture be not sufficient to particularize the day of Christ 2 Thes 2.2 to the judgment though I confess the Authority of the Admirable Dr. Hammond sways much to the contrary see the former Chapter in verses 7.8.9.10 2 Thes 1.7 Revealed from heaven with his mighty Angels But what follows In that day v. 8. shall living waters goe forth from Ierus c. to the end of the Chap. Manifestly describing that unmatchable glory and Indulgence to Ierus where yet Holiness on the horse belles v. 20. is I trow legible enough to intimate the state to be perform'd on earth and not in Heaven vid. sup The Antient Iews kept constantly up to this tenet never understanding by the Great day of judgment so frequent in their Rabbines and deriv'd from thence by our Saviour and his Ap. lesse than a time of many years yea some strange to tell punctually a [c] If the Jews be not restor'd till our Saviour comes as is formerly
THE DAY OF THE LORD OR ISRAEL'S RETVRN With an humble presentation of the Divine Characters whereby this Wonderfull Day may seem very neer approaching Watch therefore and be sober For Sions sake I would not hold my peace LONDON Printed by T. W. for J. Crook and are to be sold at the sign of the Ship in S. Paul's Church-yard 1654. THE PREFACE HAd the fate which attended the Millenaries doctrine been but as propitious as the Arguments were reasonable it had doubtless been receiv'd with a more civil courtship through every age than those contemptuous spittings and unhandsome purgings at the mouth which now for so many yeers have entertain'd it To wipe off all the soyl from those Spectacles through which it hath so oft been misrepresented would no way suit with the streight-lac'd precincts of a sheet or two lest I spend more paper in Apologies than proofs One thing however will deserve a peculiar reflection to consider that this Now-dejected Matron carried formerly so well-favour'd an aspect that the first three Centuries by her very Adversaries acknowledgments payd a constant homage to her Reverence Let the eminent Doctor Ferne assure us in the name of the rest though a profest enemy at the giving in this verdict in his preface against Champney Of all that wrote saith he for three hundred yeers even down to Lactantius inclusively most of them a vouch it not one of them as he could finde contradicting or writing against it I will not conceal that through the wantonness of some sensual Gospellers the Gnosticks probably that scandal to the name of man this beauteous flowr of Spiritualtie was early distorted into mis-shapen apprehensions of most hideous carnality and warp't from its original puritie by the gross conceptions of earthheaded Cerinthus and such like bemir'd Flesh-potts whose minds were more dirty than the materials of their bodies so that I must confess the expectation according to their unclean fancies was but somewhat the more modest dress of a Mahumetical Paradise Nor can I much wonder at the prejudice of my dissenting Brethren while I remember in how unseemely a portraiture they are wont to behold it Can any soul that dare lay claim to Christendom incourage the least 〈…〉 in his bâ—eâ—â—â— of a Royâ—â—◠〈…〉 the Blessed Jesus beneâ—th a sense â—â—lestial In a word Thi◠〈◊〉 in the Scripture view is the first Act of Heaven to reunited spirits 〈◊〉 The incomparaâ—â—â—e â—â—râ—oâ—â— of mâ—â—â—â—edeâ—pâ—ion The Mysterious â—â—â—riage of the All-glorious Lamb to his then lovely Spouse the restored Jew and the completed Gentile The Divine uniwisting of all the holy Prophets riddles The New Jerusalem in her robes of Innocence Our Redeemers final triumph over Sin Death and Hell and with sobriety Eden in her Sabbath-day-garments where as many as are allowed the royal favour of that admirable Communion for the rest are abandon'd to the burning Lake shall converse in their original principles of spiritual integrity after an inconceivable manner with beatified Saints and Angells Briefly An estate spiritual purely sublim'd from sinfull and carnal feculencyes and altogether heavenly though on earth I will forbear to stretch the preface any wider lest the City run out at the gates and only advertise the Reader how it hath been the Devills master-stratageme through all times to accoutre this glory in Antick disguises by the opportunity of which Legerdemain as he cheated the Ancient Jews out of the true Christ even while he was among them so he cleanly conveyd in Antichrist upon the inadvertent Christians Now venture on me Reader through these inducements with the incouragement of brevity into the bargain and unless the premisses be made firm before I part throw me out too for Cerinthus his Antimask CHAP. I. Demonstrating that the state describ'd in the 21. of the Revel is the same with that portraied in Jsaiah 60. and other places of the Prophets of Restoring the Jews and fullness of the Gentiles to be fullfilld on earth THere is nothing hath proov'd more injurious to this truth than that some have rashly undertaken to descend too daringly into its sacred recesses and by the libertie of their own fancies to describe particulars about it unwarranted by Scripture Thus well-meaning M. Archer hath formerly beplum'd it with many unsuitable Ideas rendring himself ridiculous and the opinion questionable upon this stock he drew on his head that Reverend and most Religious Combatant Bishop Hall an Adversary of so approv'd abilities that his very appearance in the cause easily everted the rocking foundations of so tottering a fabrick It must needs be held for an insobriety scarcely excusable not to rest contended with general speculations of such a glory which is no lesse than a ray of that transcendent brightness of which the * 1 Cor. 2. â— Apostle hath advised us that t is not possible for the heart of man to frame conceptions My method therefore shall be to present the ground-work of this excellency from the sacred Bible and neither adventure my self nor encourage others to raise any private superstructures Goe we on then in the Name of God to make good the proposals of the Chapter T is evident our Translators themselves referr the 23.24 and 25. verses of Rev. 21. to the 19.3 and 11. verses of Jsaiah 60. And in these already instanc'd we meet with one passage as unlikely to be fullfil'd on earth as any in the whole bible viz. The City had no need of the Sun c. Which notwithstanding its parallel in Jsaiah to him that weighs the Chapter prooves undeniably to be meant no where els The 26. v. of Rev. 21. belongs to the 5. and following verses of Jsaiah 60. And the last v. in Rev. to the one and twentieth v. of that in Jsaiah Thy people shall be all righteous compar'd with Jsaiah 52.1 But let 's take the Ch. in order The first ver of Rev. 21. is exactly correspondent with Jsaiah 65.17 which place in the Prophet if any suspect not to be accomplisht on earth let him take level by the 21. v. They shall build houses c. with many other pertinencies of the context The 2. v. in the Rev. of the New Jerusalem prepared as a Bride adorned for her husband answers Jsaiah 62.2.3 Thou shall be called by a [a] New Jerusalem New name which the mouth of the Lord shall name Thou shalt be a Crown of glory in the hand of the Lord and a royall [b] New Jesalem adorned diadem in the hand of thy God And 4. and 5. v. of Jsaiah 62. Where Jesus is called [c] New Jerusalem prepared as a Bride Beulah i. e. married as the margent tells you God compar'd to the Bridegroom All which most evidently concerns that condition of Jerusalem when the Gentiles shall come into her light as appears by the 2. v. there And the Gentiles shall see thy righteousness c. [d] Our own Translators constantly presume these passages of the prophets to be
belongs to Regnum Lapidis the state of the stone But that there is a more plenteous hope to which these prophecies referr If Blessed Daniel can not convince me thinks St. Paul should who expresly makes use of a passage of that prophecy to which the 60. Chapter of Jsaiah [k] Both the sense mark which our Intâ—â—preters affix to the 20. v. of Js 59. assure us that the glor prophecy continued in the 60. Chap. begins at that place But especially St. Paul warrants it cleeâ—ly belongs to ratifie a future ingrafting of the Jews and fulness of the Gentiles See Jsaiah 59.20 Rom. 11.25.26 The force of these allegations from the Prophets is I know usually refracted by applying them as they spâ—akâ—â— to Gospel-inla gment allegoriz'd under Jewish representments but with how great oversight shall be the imployment of another paragraph briefly to discover That the foremention'd quotations must be verified explicitely of the Jews I shall wonder if any impartial surveyer of the 36. Chapter of Ezek. from the 16. to the end can imagine the contents to belong to any other than to very Jsrael since 't is the design of that place to illustrate this incomparable condition of her beauty When brought into their own land cleans'd from all their Idols given a heart of flesh c. v. 24.25.26 by opposing it to the Loathsome estate of their defilement v. 17. So that if the Characters of the 17. and 19. v. Of defiling their own land when they dwelt in it Being scatter'd among the heathen c. must needs be appropriated to the Jews in special how is it imaginable but the other passages of her cleansing and restitution through this and the whole following Chapter must of necessity belong to them in letter There may be divers instances to this advantage though I will use but one more very remarkable indeed to the discovery of the Bride namely Hosea 2.15.16 She that came up out of the land of Egypt and call'd him [a] Remember who they were that worshipt Baalim 1 Kings 18.18 Baali The same she shall at that Day call him Ishi i. e. My husband Certainly Jsrael in kind and no way deducible to the present Gospel-condition Nor can the pressure of such texts be eluded by construing them of the Gentiles as a succedaneous or succenturiated Jsrael for St. Paul you heard affords us [b] Rom. 11.25 warrant to give verdict for the Jew in propria persona Thus far I am sure we are right provided these promises be not fullfild in the Jews former deliverances To him that thinks they are it ought to seem but reasonable that he should acquaint us with that time in which Jerusalem was cleansed from all her filthiness A heart of flesh given her and her stony one taken away as is promis'd Ezek. 36.26 the passage so lately urg'd And 't is worth the knowing when Judah and Jsrael ever liv'd together since their revolt from Rehoboam and were one Nation not two any more for so they must Ezek. 37.22 c. free from Idolatry and all abominations [c] Nay and so planted in their own land as never to be pluckt out more therefore of necessity yet to be effected Vid. Amos 9.15 secure from the molestation and dominion of their enimies brought with so remarkable renown from all the borders of their captivity that other deliverances shall be silenc'd at the glory of this Jer. 23.7.8 Yea and all this to happen to them in the dayes of Davids righteous branch The Lord our righteousness whereas in our Lord Christs last abode amongst them They neither dwelt together as one Nation for I hope we have not forgot the then deadly fewd betwixt the Jew and Samaritan nor free from subjection to their Domineering Enimies the Romans Ezek. 34.28 much lesse were they void of transgressions Ezek. 37.23 but guilty of the highest Treason that ever the sun beheâ—d In a word if this state in the Prophets be that of New Jer. in Rev. as the next paragraph will assert we may I hope rest secure till we arrive at the second Chapter where 't will be prov'd that the Magnalia there mention'd begin at Christs second coming But how after all this if these instances from the Prophets aim at one thing and that in the Rev. another the former pointing at a Glory on earth the later in heaven Affinitie in words I must needs grant is no conviction that the matter should be the same though truly it might be much wondred at that so exact an agreement should thread the passages of both places and yet the things be several but I presume this following answer may remoove the scruple That since we are assured by Rev. 10.7 that there is a [d] May it not be probable that the Mystery here signifies the Jews conversion since St. Paul also calls it a mystery Rom. 11.25 mystery declar'd to the Prophets to receive accomplishment under the 7. Trumpet And that this we have here treated on is declar'd through the whole stream of prophecy and to commence also at the 7. Trumpet as the next Chapter shall justifie I can no way imagine but that the glory now insisted on is that mystery foretold by the Prophets This in the mean time is very reasonable that what is declar'd to the Prophets should be sought after in the Prophets In case therefore the Excellency be in both instances the same and that the replanting the Jews as the Apostle seems to avouch we may be bold to conclude for who ever suppos'd the contrary that the scene of its performance must be on earth and not in heaven One thing is much to be taken notice of Besides the scoffing at this conceit 2 Epist of St. Peter 3 Chapter 3. and 4. v. of which anon 'T is frequently predicted in the old Testament as a thing scarcely to be submitted to by Flesh and Blood for that I am perswaded you will grant may be intimated by that Epiphonema at the end of this very description Ezek. 36.36 I the Lord have spoken it and I will make it good But notable is Ezek. 37.14 to this purpose where the Lord convinceth humane incredulity by a miracle as great as the change and very analogous to it viz. Of gathering the dry bones into a living army [e] By continuing that Chapter with the precedent one 't will appear that the aim of the prophecie points at the Jews conversion most directly remembring what was formerly observ'd from the Characters of Ezek. 36. See the whole Chapter for it wonderfully illustrates this noble Atcheivement being collated with the other prophets forecited Lay together Ezek. 36.35 and Ezek. 37.21 with Isaiah 60.15 the Chapter to which so much of Rev. 21. refers and tell me whether any man can judge them to point at several things I will wind up all the attextures to this Chapter with a brief reflection on the meaning of Rev. 21.3 The Tabernacle of God
any such stain upon the word Zach. and were it not strange if the sense should be diverse may we not rather think that it hath pleas'd the sweetness of the Spirit to chuse the same word purposely to guide us into the same expectation For unlesse this sight of him were intended as an extent of mercy to them that peirc'd him viz That Nation it had not sure been exprest by Mourning but howling Tell me now doth not the Christian Church constantly understand his coming to judgment by his coming in the clouds for so Holy Daniel hath taught us to speak for from thence is the phrase borrow'd Da. 7.13 which very place for the Rev. and other parts of the New testament concentre as perfectly with the Prophets about this Date of the atcheivement as about the thing it self in the 14.22 and 27. verses as it apparently describes this royalty so it pitcheth it at his coming in the clouds to judgment and overthrowing the proud horn which is most assuredly [b] The controversy about Antichrist hath no way been more obscur'd than by applying to St. Pauls man of sin and the Apocalyptical whore that which is spoke of Antichrist in St. John's Epistles That by the Man of sin and whore is meant the Romanist I dare say is demonstrated by that most incomparable light of our Nation Mr. Mede to unprejudic'd minds As for the Name Antichrist 't is never us'd either in the Rev. or St. Paul so that 't is the liberty of the Churches speaking not scripture appellation that imposeth the term Antichrist on the whore and while we strive to square St. Johns Epist that way too we intangle the case For Rome denies not the father and the son 1 Epist St. John 2.22 'T is most cleer therefore that S. John refers to the false Christs predicted by our Saviour for the immediate Antecedents of Jer. ruin S. Matt. 24.11.23 S. Mark 13.21 22. An abominable false Prophet of which sort being then in the world and of great Note viz. Simon Magus besides Cerinthus and the cursed Gnosticks c. for there were many such Antichrists saith S. Joh. 1.2.18 This to be his meaning appears by these following Characters from the context First 't is propounded by him at that 18. v. by way of citation and reference to some other scripture As yee have heard c. But 't is no where els to be heard than from the Evangelists so treating of the warning peeces to Jer. destruction The words Antichrist and false Christ never occurring in the whole Bible but in the Gospels and his Epist Secondly 'T is instanc'd by S. Joh. as formerly presag'd by some other scripture and now us'd in way of Argument by himself for an immediate forrunner of some last hour for so the Greek speaks and as a plain manifestation that that last hour was then a running forasmuch as the Badge of it viz. Antichrist was so visible All which things were most exactly verified both as forespoken to such a premonition by the Evangel as also fulfill'd in the leud Deceivers of that Age at the time of St. Johns writing these Epist being hard upon the fatal accomplishment of these truths in that remarkable calamity which shortly after came upon Jer. Now after all this will not the intimation I pray of last hour be more naturally appliable to that desolation then at hand than to any thing yet to be expected it being above 1600. years since this was spoken For though the last times in regard to Dan. fourth Monarchy are spoke of us yet sure the last hour so long agoe mention'd is more happily applied to a matter already past Antichrist for all our Synod annotations as every sensible Reader may judge by comparing his description with that of the beast Rev. 13. So that here you see where St. Paul learnt before the Rev. was extant that Antichrist should be destroyed at our Lords coming 2 Thes 2.8 I will subjoyn other Arguments by way of appendence purposely not to tire the Reader with too continu'd a length of any Chapter without taking respite As St. Paul was formerly our warrant for applying those admirable glories mention'd by the Prophets to the Jews reinfranchment so he seems full as cleer in ranking its accomplishment under the contemporaries of the 7 Trumpet I know not how it may appear to others but I must confesse I cannot so undervalue the Holy Apostles Logick as to judg that he should fetch a Medium from a prophecy of the Jews restitution to prove the day of judgment by and yet not intend to lay the date of that Restitution at the time of judgment look Rom. 14.11 We shall all stand before the judgment seat of Christ For it is written As I live saith the Lord every knee shall bow to me c. But where is it written save Js 45.23 being a peece that belongs most assuredly to this matter from the 14. v. to the end of the Chap. Compare I pray that 14. v. There shall come over to thee in Chains c. with Js 60.14 and give your judgment if they mean not the same thing for so I am sure the [a] Can any impartial Reason despise the strength of universal Tradition amongst the Jews whilst yet the True and onely Church of God as is evident This truth flourisht by in their Ages And yet so much magnifie the same sort of Argument in our Christian â—ases Jews alwayes expound it And however we through mistake are wont to affix a mark at the 20. v. of the 45. Chap. intimating a different argument yet that the whole sequele naturally appertains to the same discourse let any impartial peruser judge by the genuine characters emergent from the context especially the very last verse being doubtless not an abrupt parcell of a changed theme but the united member of a continu'd one In the Lord shall all the seed of Israel be justified and shall glory Nor is this the onely text where the Apostle pitcheth the Epocha of this admirable royalty at the coming to judgment What lesse can amount from 2 Tim. 4.1 I charge thee before the Lord Jesus Christ who shall judge the quick and the dead at his appearance and his kingdom See A kingdom joyn'd with his appearance to judge the world and yet not the final kingdom for ever in the Heavens for after the universal resurrection our Saviour resigns up the kingdom to the father that he may be all in all 1 Cor. 15 24 28. That kingdom therefore which is neither before his appearance not yet after the last resurrection must necessarily be concluded between them Who can but wonder that this Truth should be so boggled at which is so harmoniously accorded to through all the Prophets Jer. 23.5.6 c. In his dayes c. Ezek. 34.23 c. Ezek. 37.22 23 24 c. Zach. 6.12 13 c. Zach. 14. from the 16. to the end All which expresse a Glory to
[*] It being formerly cleer'd that these things are spoke of Jer. in person Jer. evidently to be meant on earth to be establisht In the Dayes of their Messiah or David their Prince David being dead long before these things were spoken The Lord our Righteousness is his name But it can not be pretended that these things were fullfill'd in the Messiahs first coming for then Judah and Israel did not [a] We well know when they were separated but 't is hard to say when they met unlesse we make the sending of a single priest to instruct the Pagans planted in Samaria to be the return of the 10. Tribes from their captivity 2 Kings 17.27 'T will proove but a very pinch'd Synechdoche to cramp 10. Tribes in one person dwell together I am sure they did not dwell as one Nation Ezek. 37.22 The Samaritan woman is a competent witness Joh. 4.9 Much lesse did they dwell safely without molestation from their enimies Ezek. 34.28 Therefore these of necessity as the Jews and the old Christians expected are to receive performance at the Messiah's second comming You will not I am sure denie but the same thing is promis'd in this place of Ezek. and its complices as in Js 60. for that appears by comparing Ezek. 37.21 with Js 60.14 15. Besides the whole description matcheth in each place The forecited Chap. of Holy Daniel is worthy of a second survey being questionlesse the sacred store I use from whence the description of the day of judgment is deriv'd in so many correspondencies of the New Testament viz. That the [*] The ground on which the New Testament calleth our Saviour the son of man is most certainly taken from this place in Dan. son of man shall come in the clouds In the Glory of his father with his Holy Angels in reference to the 10. and 13. v. That Antichrist shall be destroyed with the brightness of his coming as Daniel had foretold of the little Horn. v. 26. That the Destruction should be by fire it being said v. 9 10. His throne was a fiery flame and his wheeles as burning fire A fiery stream issu'd and came forth from before him c. And why I would fain know may we not bring hither St. Johns parallel from Rev. 20.4 I saw thrones and they sate upon them and judgment was given unto them answering Daniel 7.9 10. I beheld till the thrones were pitched down and the judgment was set and v. 22. judgment was given to the saints of the most high What difference I pray betwixt St. Johns and the saints lived and reigned with Christ and Daniels The Saints possessed the kingdom viz. with the son of man who came in the clouds Think other men as they please I cannot for my own part be perswaded considering the wonderfull twist of agreement running through the whole scripture but that this kingdom of the son of man when the saints shall reign with him and all people nations and languages shall serve him v. [*] Vid Rev. 7.9 All nations kindred people and tongues a description of the same kingdom as the context and citations justisâ—e 14. is the very same with what hath been so unanimously inculcated from the rest of the Prophets concerning the Jews conversion and the Gentiles inlargement One thing In the mean time I think will scarce be question'd that Daniels date seems to be the day of judgment agreeably to Js 66.10.12.15.16.19.20.22 Where mention is made of the fiery indignation to be powred forth The Glory of Jerusalems restauration and the Gentiles fullnesse with New Heavens c. in one and the same particular Prophecy By this time we may I hope make a shift to sift out St. Peters meaning in referring his Readers to the Prophets about the same glory and the same commencement viz. New Heavens and new earth wherein dwelleth righteousness to be founded at his coming 2. Epist 3. Chap. 2.4.13 v. c. From which Chapter though some busie heads may possibly frame objections to frustrate the expectation raised namely from the conflagration and dissolution here mention'd yet let them know that by the same industry they must disappoint St. Peters meaning too who notwithstanding such dissolution teacheth us to expect the accomplishment of that mystery mention'd by the Prophets of New Heavens c. By which if after recourse to the Prophets we find any thing els that can be meant consonant to the other scriptures than what I have hitherto instanc'd I shall willingly retract all this for the advantage of so desiderable a satisfaction Till then may these following considerations be accepted as neither impertinent nor tedious First Whether St. Peter since he sends us to the Prophets v. 2. had not probably an eye amongst other Prophecies to Js 65. from the 17. to the end and Js 60. through the whole Chapter but especially v. 21 The which allegations who ever shall decline from affixing them on the consolation of Js let him weigh maturely before he speak lest his praecipitancy impeach [*] See before what was observ'd from Rom. 11. 25 26. St. Paul as an accessory to his rashnesse Secondly Whether it be not rational to conclude that the Apostle at the 8. v. had respect to the common saying of the Jews to whom [a] Vid his entrance to his first Epist To the strangers scattered c. i. e. Jews dispersed c. he writ whose formal words of the Day of judgment were wont to be One day with the Lord is as a thousand years rather than to the 90. Ps where the words One day with the Lord is as a thousand years are not though the latter part of the sentence A thousand years as one day may allude thither And who should not sooner judge that the same form of speaking quoted by Justin Martyr and Irenaeus two renowned primitive witnesses to this truth was taken from this Epist of St. Peter than from the foremention'd Ps Forasmuch as they likewise use it as the Jewish Doctors did for the day of judgment Justin Martyr distinctly alleging in these terms treating of that day we know that that saying The day of the Lord is as a thousand years points hither Thirdly Whether the fiery devastation here describ'd be any greater rubb to this hope of Israel than the same intimation in Holy Dan. Chap. 7. and Js 66. where also the fiery vengeance is mention'd and yet the Iews restoring most pregnantly avouched or than the tenour of the whole Bible which constantly ranketh this glory under the 7. Trumpet Fourthly Whether this wonderfull concordance of St. Peter with the rest of the scripture ought not to perswade us that the coming of our Lord here mention'd v. 4. at which he [b] By comparing the 4. v. Where is the promise of his coming with 13. v. According to his promise appears plainly that the Promise is fixt at his coming pitcheth this stately change is his expected personal coming to judgment
proov'd who ever imagind their continuance in this glorious state of their restitution to bean action of a few dayes thousand years continuance in which tearm they conceive those tremenda Magnalia through all the Prophets to be atchieved by the Messiah Whence even at this day they look not for him untill the Great day of judgment So that every Thunder-clap sollicits them to this expectation Under this notion was the fam'd Millennium beheld in the first three centuries looking on this whole space as the Day of judgment and the mysterious sabbath in which the saints should reign with Christ the Lord. Justin Martyr Irenaeus and Lactantius are assuredly worthy to be reported after amongst whom the Zelous Martyr in his dialogue with the Jew could in no wise forbear from fastning the impeachment of Atheism and Heresy upon the dissenting Christians positively concluding that who ever were [a] See dr Fernes testimony in the preface in all points Orthodox embraced this contemplation After all these premisses take I pray another short view of that lofty portray in Rev. 21. and another parallel reference of the New Testament Unlesse the performance there describ'd of the marriage of the lamb and its appendant royalties were the very day of judgment how comes it not onely to be a [bb] The spirit useth transitions into distinct visions evidently importing variety e.g. After these things Chap. 7.1 after this Chap. 7 9. c. But in this place no such thing continu'd vision to the 20. Chap. but to abandon the unbeleeving and abominable to the lake of fire and brimstone v. 8 Questionlesse Joels great and terrible day of the Lord yet attended with that incomprehensible solemnity of the marriage answerable to the records of the Holy Prophets How suitable to all this is the parable in St. Matth. 25. representing Christs coming to judgment by a Marriage v. 10. And they that were ready went in with him c. This is that very wedding to which the Jews were bidden so long agoe S. Matth. 22. but then like rude shavelings they kickt at the favour so that the Gentiles were surrogated to the first part of the entertainment For be assuted dear Reader that it enters not into my thoughts to deny these Nuptials to be coaetaneous with Religion but that the [*] Jsr must be admitted one day to call him Jshi if it were she that call'd him â—aâ—li ut supra Hos 2.16 royal banquet is not yet serv'd in and that the latter part of the festivity is the same with that in the Rev. there is one notable circumstance in the context which strongly evinceth viz. a casting forth one of the Abominable guests according to Rev. 21.8 into the Lake of darkness where there is weeping and gnashing of Teeth v. 13. How facil might the way be into divers obscurities of Scripture by the dexteritie of this Key were it once approov'd of I have not indeavoured to heap together what ever might be collected to this illustration for truly the sacred writings every where abâ—und with such testimonies so that I might quickly outstrip my design of briefness It sufficeth if the constant harmony of both the Testaments may imprint on our spirits this notion of the Day of judgment viz. a considerable duration in which the mystery of God declar'd to the Prophets shall be establisht on [a] Besides what is above asserted t were not amisse to weigh the phrases here in Rev. 21. if they can possibly mean otherwhere than on earth Coming down from God out of Heaven v. 2. ought it not rather to be if signifying in Heaven going up to God from the earth So v. 3. Tabernacle of God is with men and shall dwell with them not Men are with the Tabernacle of God and shall dwell with him viz. in Heaven earth But why should we mince it all this while and not rather speak out since the time is expresly declar'd by the word and believ'd by the first three Ages to be 1000. years The Thousand years of Satans being bound Rev. â—0 2 if they should be allow'd still to come our â—â—terpreters are so sensible the result will then be that â—here is a definite Millennium yet to be run over in which our Lord is to be invested with some distinct manner of royaltie that they generally bend their forces though upon several perswasions to make this ligation already past The usual dates from whence they diversly reckon his binding are [a] The mistake of them who judge the binding to be already past ariseth by thinking Satans binding Chap. 20. the same with Michaels conquering him Chap. 12. whereas 't is one thing to be beaten from Heaven i. e his soverainty in the Roman empire which then worshipt him in heathenism another to be bound cast into the bottomlesse pit shut up and seal'd Besides the â—inding the strong man is reckâ—n'd in Scripture as the trophie of Chr. onely but Michael was not Chr. as appeares Dan. 10 where Chr viz. the man in linnen v. 5.6 with Rev. 1.13 14 15. speaks of Michael as â—â—ne divers from him See Dan. 10.21 But especially the place distinguisheth them Rev. 12.12 Wo to the Inhabie c. Whereas Chap. 20.3 he is so bound and seal'd as not able to deceive or hurt the nations c. He is truly too too much wedded to his own opinion that will not take the spirits comment on the action either our Saviours Nativity or his Passion about what times 't is likely some Oracles did cease or the destruction of Jerusalem or lastly from Constantine So liberal may we be to all these mistakes as to proffer them their choice and yet use but one weapon to overthrow them all For which soever of these be pitch'd on the entrance of the ten-horned and the two-horned beasts in Rev. 13. commonly expounded even by these accountants of the papacy and the arising of the Locusts from the bottomlesse pit at the fift Trumpet understood probably of Mahumedism must necessarily be included within the limits of ligation The former as appearing in the fourth or fift century the latter at the seventh But can any reasonable man yield that Satan during these times was not onely bound and shut up but seal'd too mark that that he might deceive the nations no more while he was both loose and active in conveying into the world two the grandest impostures that ever the Christian ages knew And that his obstetrication was assistant to both these births let the Spirit decide the controversy who as to the ascent of Locusts Chap. 9. attributes the opening the pit to the starr which fell from Heaven v. 1 2. But what I pray can this starr be but Satan and that in a double capacity first as a lapsed Angell secondly as lately beat down from heaven by Holy Michael Chap. 12.7 9. Again These Locusts had a King the Angel of the bottomlesse pit whose name is Abaddon i. e. a Destroyer
which elogies who ever shall attribute to any other he must begg leave either to interpret the bottomlesse pit of somewhat els besides Hell or the Destroyer belonging to that pit of some one els than the Devill Nor is our evidence lesse cleer for his energy farr beyond the nature of ligation and sealing at the nativity of the Beast Rev. 13. of whom it is expressely deliver'd v. 3. that the Dragon gave him power and his seat and great authority If either of these instances may speak him bound I think the onely difficulty will be to produce a villany of so aggravated a malice whereby ever to assert his liberty But examine we them somewhat more distinctly The first three Epochaes yet that way takes the very learned Primate of Ireland besides what is already objected implie the Devill to be bound for that whole space in which Blessed Michael conflicted with him Rev. 12. Surely the bitter throwes by which Christianity wrung in and the warm blood of so many constant Martyrs were arguments sufficient to make appear that Michael had not to deal with a bounden Adversary Again If he were then bound the little season of his loosing Chap. 20.3 runs on apace to finish a seventh centurie and hath Seemingly much overshot the proportional limits of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being farr more than half the intervall of his binding Seriously I am farr from aiming to blast any reverend Authorities but doubtlesse the Holy Jesus requires more exact enucleations of his sacred messages than either of these faint resolutions can amount to Into such intanglements are those men falln who have once Slipt the clue of Truth In a word Can it consist with Satan in a cage and coop'd up from abusing the world that he should be able to impose upon the the young Christians so [a] To these feâ—â—s of the Dâ—agon doubtless and not to Garnets straws the Ap. points in 2. Thess 2.9 by lyâ—ng miracles after the working of Satan forasmuch as I am perswaded there is no opinion in which they differ from us but if well search'd after was either introduc'd or is maintain'd by such collusion rank a peece of Legerdemane as by making shew of miraculous cures wrought I wiss by the reliques o â— Martyrs to cheat the credâ—lous world into the establishment of Saint-worship upon the mistaken ground so grosly were they abused of Revel 20. which prerogative of the Martyrs reigning with Christ 1000. yeers they expounded of this * Idolatrous Royaltie into which the Dragon had thus gull'd them by the occasion of those wonders which they presum'd to be the festques of providence as intended to point them to such expositions Truly if it can be prooved that Satan was all this while in his dungeon I shall be the apter to think that he spake from his hole through a Trunk into Dunstan's crucifix at a Council in Canterbury Anno Domini 972. which falls within his binding begin the account where you please uttering an audible voice to this purpose Dunstan's opinion is the right he at that time being a most ardent Proctour against the allowance of Marriage to the Clergy What should now deter us from making this deduction That this very Millennium is that space which the sacred writ hath defin'd (b) The Millon of ligation is confessedly tempus definitum For after must he be loosed a little season Ergo that of Christs Kingdom is so too Since one and the same space is meant for these mysteries Hear an express from the Spirit Revel 20.4 I saw the ** souls of them that were beheaded for the witness of [*] Judge whether I ly by these words of an early commentator upon the Apoc. c. 20.4 Me. ito cum Châ—â—sto vixerunt regnarunt Quemadmodum videmus etiam sub fidelibus Regibus aâ—que principibus dum adoranâ—ur contra omnem etiam corporis infirmitaâ—em ac Daemonum energiam ostendunt datâ—â— sibi à Deo gratiam (c) If any court me over critical â—nâ—streining the Emphasis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text their partiality ought nâ—t to make them forget with what zeal the same obseâ—vation is pursuâ—d â—n the dispute of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (*) Sure this expression will no way comply with their exposition who interpret the first resuâ—rectâ—on of â—he life of grace that notion being dâ—sagâ—eeable to separated souls or if it were noâ— yet could not the rest of the dead after the thousand yeers suppoâ—'d to be the wâ—cked ever live that life viz. of grace But if we give way that the same word Live in the space of one line may be appliable to two so diffeâ—ent senses as to import the life of Grace to the one sort and life in its pâ—oper sense to the other we open such a gâ—p of licence to perverse Cavillers that by the opportunity of such fâ—eedom of acceptions they may distort these Holy Embassies into what ever compliances may best sute with their designes Jesus And they lived and reigned with Christ a thousand yeers which that we may rest assured to be the very same thousand in which the Devill is bound the Greek affords an unavoidable evidence for having exprest the time of Satans binding vers 2. without an article it delivers the same measure of Christs Kingdom with the article as emphatically reflecting upon the foresaid thousand vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where doubtless we should not have injur'd the idiome considering the want of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second verse to have Englisht it those thousand years Now say in good earnest Is it not more than likely that St. Peter intended the same thing remembring 't was the Jewish paraphrase as you heard of the Day of Judgment One day with the Lord is as a thousand yeers to which St. Peter Iure alluded I shall not need to tell you of the extant tradition of old Elias a Jew that liv'd under the second Temple to this sense 'T were handsomer for us to remember with some reverence that the most inlightned the most pious ages and the most fruitfull of Zelous Martyrs through all the Christian times were of this minde too And peradventure it might do us no injury to reflect that in the thirteen following Centuries which oppos'd it Antichrist both gain'd and kept his footing by the advantage of that oversight (a) Rev. 10.7 Rom. 11.25 Give sentence now impartially if this Incomparable beauty of Israel commence not at our Lords next coming and if the commensuration of these Transcendencies be not in the sacred language the day of Judgment What now though some objections may interfeer not readily to be resolv'd * Mystery my thinks might easily stop such (a) The Socinians and Arians c. have too sadly warn'd us that wanton wits may intangle any Truth with very perplext intricaâ—ies gaping mouthes But for reconciling the difficulties emergent from this Tenet I hope hereafter as the
Lord shall Lend me assistance and time to appear to the World with more ample satisfaction Till then give me leave succinctly to propose a few suggestions to abate at least the vigour of reluctancies If any in the first place conceit that this larger duration than they have hitherto imagin'd leads into too gross conceptions of that divine Assize as if causes before the Searcher of Spirits requir'd so slow a discussion as before our earthly Tribunals Let such objectors know that scruples of this kinde proceed meerly from the mistaken notion which themselves have fram'd of that Terrible Day presuming it to consist oneâ—y in some shorter hearing and deciding the deeds of the World whereas in truth by Scripture-assurance it conteines that noble chein of miracles within which period his Judgment and righteousness shall in an inconceivable way be manifested over the whole earth and the world presented with a Legible Comment upon that Text He will have mercy on whom he will have mercy Then shall the (a) See Ezek. 39 21. All the Heathen shall see my Judgment c. The Prophet speaking from God about the restaurat on of Jer. at the confusion of Gog and Magog And that we may conclude it to poâ—nt at the day of Judgment the Spirit saâ—th vers 8. This is the Day whereof I have spoken where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is done is a firm token of the final Day as in Revel 16 7. at the seventh vâ—al And Rev. 21.6 ut supra de Euphraie Heathen know that he is the Lord when he shall be sanctified before their eyes It being his own holy names sake not Israel's for which he doth these things Ezek. 36.22 23. But time shall then be no longer Revel 10. All duration being swallowed up in eternity and no more measuring by Thousand yeers I will not here discuss the Philosophical quirk of Tempus aevum and aeternitas though from thence I think was this objection hatch'd and this is not the first point in Divinity that hath been injur'd by laying it too close to the Philosophy Meet-Wand Nor shall I need to detect the shallowness of that conceit which foundeth the nature of Time on the motion of the Orbs as if a yeer were not 52. Weeks though there were no Sun in the firmament nor an hour the twelfth part of a day though we knew not how to bound it by the shadow To side-slip such toyes as these Let any one judge of this following sense if it be not cleer and round The Lord (b) 'T is the Lord who is here called the Angel that stood on the Sea as evidently appears by his majestick description verse the first Christ swears and his Oath sure is worth the heeding That upon the expiring of the Time Times and half a Time or the 1260 Dayes being the limited cycle of the beast and his contemporals in the Revel there shall be no [a] Suitably to Is 60.22 speaking of this mystery I the Lord will hasten it in his time longer time but this mystery shall be fulfil'd nothing els shall intervene but the seventh Trumpet shall sound That I have not miscommented upon this sacred Oath read the sixt and seventh verses together and try if thou canst find any other meaning Again examin the 5 6 and 7. verses of this Chapter in the Revel by Dan. 12. and 7. The [b] As in the Revel so in Dan. he that takes this oath is Christ himself being the Man clothed in linnen of whom see Dan. 10.5 6. with Rev. 1.23 14 15. person in both places standing upon the waters lifting up his hand to heaven and swearing by him that liveth for ever but in holy Daniel particularly expressing the Time Times and half a Time Lord that men with eyes in their heads should stumble in so plain a way and rather expound this in Daniel of Antiochus Epiphanes be their account by Days never so uneven than allow it in its genuine cleerness to afford any light towards so despis'd a truth One thing I am sure of that the countre-interpretations to this opinion are forc'd hal'd and per dures but such as run with it facil and natural it being without question an incomparable advantage to the extricating many Knots in the Bible could we but once conquer that peece of pride which we know who is so chid for in esteeming our selves more infallible than the first three hundred yeers 'T is often ask't how can these things consist since the notion of Judgment imports a distribution of Justice according to every ones works allowing no capacity for conversion so that if the Jews return be not till our Lord appears in the clouds how is it that they perish not amongst the enemies of his Kingdom whereof they are the principal I will return for answer the words of that admirable Divine Mr. Mede a gentleman certainly of as cleer a brain as ever the world could boast of I salve it with a supposition of some (a) Nor will it one jâ—t take off from the exactress of the appointed Epocha viz Christs coming to judgment considering how short a space this miraculous conversion is promis'd to be effected â—â—n Is 66.8 a place undoubtedly treating of the Jews restitution verse 20. where also is mentâ—oned the fiery expostulation v. 15 16. New Heavens c. v. 22. The inlargment of the Gentiles ver 19. ut supra yea and perhaps This very latitude or latitude in that appearance as being first to be uttered with some preparation or preludium to the Jewish Nation before his great and universal appearing to the whole world to judgment So Cestius Gallus the President of Syria compassed Jerusalem with an Army by way of anticipation three yeers before the final and fatal siege by Vespasian for a warning to the believing Jews to fligh to the mountains of Arabia according to our Saviours sign given them Luke 21.20 For strengthning of such a supposition me thinks I discern in Saint Matthew the Hebrew Evangelist c. 24. verse 30. two such appearances intimated The one in the words Then shall appear The (bb) sign of the Son of Man v. 19. And I will send a sign among them consider it sign of the Son of man in Heaven and all the Tribes of the earth shall mourn out of Zach. 12. vers 10 11 12. The other in the words following And they shall see the Son of man coming in the clouds of Heaven with power and great glory out of Dan. 7. But in case this may not satisfie shall we therefore dare to gainsay some Truths because our (*) Mystery Mystery shallow reasons cannot manage them though truly without some such concession that reverend man pleads for I dare conclude that Malachy 4 5 6. will never be understood while the world stands Which great and dreadfull day that burnes like an oven c. verse 1. If not the day of judgment 't will proove but of little
assistance to unravell one Text by another As for the marginal reference pointing at John the Baptist the (c) Admit the Fathers erred concerning the person and some other circumstances about this Elias yet might the substance of their opinion be true for so they err'd in many part culars of the person quality and reign of Antichrist yet for the substance the thing was true Fathers if we dare credit them may deliver us of that scruple generally inclining that Christs his second coming as well as his former shall be usher'd in by that celestial harbinger and probably the same Elias too viz. John the Baptist If so the margent breeds no repugnancy at al. It any yet had rather construe this chapter of our Lords former coming I require of him how he dares cad that the Terrible Day of the Lord burning as an Oâ—en and devouring all the wicked root and branch vers 1. which our Saviour himself calls the Acceptâ—ble yâ—er of the Lord that proclames general mercy to the Captives sight to the blind c. Luke 4.18 19 21. How can that so sweet a day be the same with this so dreadfull which sweeps a way root and branch and allowes no quarter to the ungodly or who will say that the spiritually (*) Remember the Apostles phrase Led captive by the Devill c. Captiv'd and blind are not during such captivity in the state of wickedness yet not then confounded but illuminated But especially how was it true of the Holy Baptist in his former ministry which yet Truth it self spake of him that Elias first comes and restoreth all things Mark 9.12 The phrase being the same with what Saint Peter useth Acts 3. Restitution of all things affixt to the time when he shall be reveal'd from heaven verse 21 But of that time Saint Paul will satisfie us 2 Thess 1.8 that it is when he comes in flaming fire taking vengeance on them that know not God Surely this very flaming day in Malachie when the ungodly shall be as the stubble and that day as a burning Oven Lastly who can possibly understand the Prophecy otherwise than of Israel's restitution it being so consonant to the rest of the Holy (*) See Joel Zach c. ut supra Joel 2.31 Great and Terrible Day Note The glorious promises began to draw out in Christs former coming the Kingdom as was before advertis'd being the same though the state twofold Whence it comes to pass that this Prophecy of 2. Joel is quoted in Acts 2. of those dayes to wit The Mystery beginning to issue forth then but not to receive full accomplishment as to diverse particulars till this Terrible Day Usheâ—d in by the Suns darkness the Moons turning into blood c. all which the Evangelists themselves in the receiv'd opinion of the Church refer to the time of judgment Truly this Note if well observ'd might cure many the like webs in this controversy Pen-men who constantly date it on that Terrible Day Pick any other meaning from the second and third verse who can Onely take in the fourth verse for a Monitor that Israel is here spoken to in propriâ personâ And for a corollary See how easily the sixt verse comes up to the same sense He shall turn or (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Mark 9.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in Acts 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quaere Whether this notion viz. conversion of the Jews may not chiefly denominate Christs second coming The time of restitution restore see the LXX the hearts of the Fathers to the Children and the hearts of the Children to the Fathers i.e. He shall bring the refractary and unbelieving postery of the Jewish nation to have the same heart and minde their holy Fathers and Progenitors had who feared God and beleeved his promises that so their Fathers might as it were rejoyce in them and own them for their own children In plain English he shall convert them to the faith of that Christ whom their Fathers hoped in and looked for I am now much deceived unless holy Gabriel interpret it the same way Luke 1 16 17. both in speaking literally of Israel and in paraphrasing the latter part And The Hearts of Children to their Fathers by And The disobedient to the Wisedom of the just Read the Blessed Angels comment thorow He shall go before him in the spirit and power of Elias to turn or restore the hearts of the Fathers to the Children and the disobedient to the wisdom of the Just to make ready a people prepared for the Lord to wit he shall reduce the disobedient off-spring who now kick at Christ to the wisdom and piety of the most zealous of their Fathers c. This by the way is most sure that the Gentiles in Christs former coming had gain'd little by this promise in being effected upon them namely restoring the hearts of the fathers to the children their Ancestry being all Pagan As to the main difficultie of the Apocalyptical Gog and Magog swarming and perishing at the end of the 1000. years I commend every sober Reader to the learned discourse of the worthy Mr. Mead whose judgment about it was exceeding solid and vertuously modest as truly in all his tenets and so powerfully convincing that no worse man than Dr. Twisse admir'd his discovery Be onely thus far advertis'd that Gog and Magog in the Revelation are very far different from those in Ezek. cap. 39. the one namely to be destroy'd at the beginning the other at the end of that renowned chiliad So hath it pleas'd his wisdome with two fiery conquests to begin and end that Terrible Day The Dawning whereof or beginning of the Millennium is attended with the first resurrection and the morning-judgment on the then-appearing enemies of his Kingdom the evening shut up with the universal resurrection and the final perdition of the latter Gog and Magog with the casting of Satan into his everlasting dungeon There 's none I hope will so distrust Gods providence as to question the means of deliverance from the wrathfull flames of that day How easy is it for the God we serve to send forth fire with a limited commission The guard of Angels upon the elect Matth. 24.31 is neither weak nor subject to oversight The God of the Christians can secure us if he please without sindging in the midst of the furnace Dan. 3.27 Or peradventure the objects of that fury shall be separated within the appointed lists of vengeance Who can say but that Holy Joel's valley of * Jehosâ—phat Chap. 3.12 and St. John's [*] Quaere if the valley be not S. Johns Armag Armageddon Rev. 16.16 may intimate some such thing And why may not St. Pauls catching up in the clouds and meeting our Saviour in the air point at some miraculous rescue from that burning oven It may not perchance work much upon any to hear that the Jews can produce a [*] From Rabbi Elias
built upon the mistaken grounds of this opinion Thus Vavasor Powel Imps his faction upon this stock counting the Kingdom of the Saints to be erected in his tribe The Anabaptists in Germany and the Levellers their offspring here pleaded that they were the Saints that must inherit the earth Nay it is wonderfull that Popery and many other * e. g. The Quakers so numerous among us abominations crept in by the oversight of this tenet Lastly It opens an easy possibility for the interpretation of many knotty perplexities in Scripture about which the weakness of some the countrestrifes of many and the uncertainty of all make our Commentators ridiculous and our Religon subject to contempt I could name divers and hope to do so in an after-treatise But now I aim at briefness CHAP. V. Shewing that by misunderstanding this opinion the Jewes mistook Christ and the Gentils let in Antichrist THat the Messiah was expected by the Jews in the age our Saviour was born is so cleer that it needs no proof Daniels * Chap. 9.24 25. WEEKS had so daded them to the very time From hence arose their swelling hopes that the Kingdom of God should immediatly appear S. Luke 19.11 Which apprehension to as many as understood it (a) 'T is always the same Kingdom though under a two-fold state as above shewed from Dan. 2. c. rightly the Holy Spirit never taxeth but backs it with a gracious elogie S. Mark 15.43 Luke 23.51 Luke 2.25.37.38 But ahlas the traditions of the Elders had interlac'd it with so many (b) About that time All the East as Tacitus informs us expected a King to rule over the whole world secular appertenancies and external pageantryes that the subtil Dragon by this advantage dazzeld their fancyes with the glaring splendour of their mistaken and falsly pitched pomp whereby the eyes of that unhappy age now God wot made dim by such spangling flashes quite overlookt the meaner obscuritie of his former coming through their ill-manag'd conceptions of that mis-represented glory Upon this mistake they proceeded John 6. being convinc'd by the miraculous entertainment that he was that Prophet in whom these glorious promises misinterpreted by them were to find accomplishment to make him a King verse 14 15. Thus in a word they oversaw that * Rev. 22.16 morning-star because their abused minds had not learnt to look for him in that duskie cloud of his first appearance nor rightly to distinguish of his two-fold coming whereas the passages for both through the whole Scriptures were so cleer and pregnant that it had been impossible for any Sophister below the Devill to have frustrated their perspicuity nor he I think by any weaker shade than the power of darkness 'T was a feat of the same hand that juggl'd Antichrist into the world for this most lovely beauty within some while contracted so much soyl through the odious defilements of unworthy minds that by zealous Eusebius's dayes many conscientious professors chose rather to gainsay the authority of the * Euseb was one of those zelotical Antichiliasts and did his best to undermine the Rev. o strange Apocalyps it self than afford enterteinment to what they conceiv'd so ridiculous a vanity The Devill could wish for no greater averseness than to become so shie as rather to deny Scripture than embrace a truth About those times the accursed Julian must needs inquire of Apollo's Oracle concerning his Persian War where the cunning Devill turns sullen and would not be flatterd by his many Sacrifices to the favour of an answer At last his Coyness being sollicited Why so mute was courted forsooth into this sly return that the corps I wis of Babylas the Martyr buried neer his temple in Daphne stopped his wind-pipe Babylas is forthwith at the Emperours appointment dislodg'd by the Christians when without doubt reliques of so apparent an efficacy were covetously snatch'd at by the remoovers so that a conceit was quickly sprung that other Martyrs bones might be found upon triall as terrible to the Devill as those of Babylas which was no sooner essayd but experience presently verifi'd it with improvement and all the world so rung with wonders done by Martyrs that even holy men were at length surprised and carried away with the power of delusion No more need now of questioning the (a) Wonder not Reader that the opposers of this truth should anciently challenge the Revel for this Mysterie is so closely interwoven with that sacâ—ed Book that it is impossible for rational and impartial men to retein the one and reject the other See Revel 10.7 chap. 11.15 chap. 20.4 〈◊〉 21. all over paralleld with Prop. c. Revelation Nay but shake hands and be friends rather for Heaven hath resolv'd the controversie Thus divers ran a gadding after the Dragons lure and shortly fell to such expositions of Revel 20.4 about the Martyrs reigne as might seem to establish Saint-worship cum privilegio and authorize such (b) The main and fundamental error of Antichrist is spiritual fornication or plurality of objects in divine worship for this cause is it said The Whore of Babylon not the Lyar Muâ—dress or Tyrant of Babylon so that the riste of Saint-worshâ—p is certaâ—nly the Epocha of Antichrist But thou wilt marvail Reader how th s abomination surpriz'd in a manner the whole Christâ—an world shortly after the time of Julian this cheat no doubt prooving an unimaginable snare to the inadvertent Christians invocations upon the avouchment of providence it self v. supra CHAP. VI. Humbly presenting to all Christian minds certain characters from the sacred Bible which seem to denote that This Dreadfull Day which shall burn like an oven is hard by upon us IN the first place it is most certain that there is a limited time cleerly exprest in the Revelation upon the expiring whereof hath past an oath from (c) That it is the Lord that swears and this the measure of time upon which the Oath is pitch'd See above from Holy Dan. cap. 12.7 Where is plainly mention'd in the Oath Time Times and half a Time Besides 't is the bound of Antichrist viz. the Beast cap. 13.5 whose destruction we know to be at the day of Judgment 2 Thessal 2.8 ut supra Christ himself that time shall be no longer Revel 10.6 This limit is declar'd to be 42. months Revel 13.5 or 1260. dayes chap. 11.3 chap. 12.6 or a Time Times and half a time ch 12.14 being all but the various expressions of the same Measure viz. of the Beast and his coaetaneans So many dayes making exactly 42. months and those months amounting justly to Time times and an half to wit three yeers and a half If now the spirit hath also determin'd whether this period be meant literally for 3. single yeers and a half and manifestly propounded where the account shall begin we can not sure be so irrational but to conclude this to be an incomparable act of favour in our
Lord to afford his Church so sweet a (a) Thus was he pleas'd to deal with his people concerning his first coming Dan. 9.24 25. as also about the destruction of Jerusalem Luke 21.20 being two passages of as high concernment as could possibly be communicated to the Church warning and incouragement to vigiâ—ancy and a most rude neglect in our selves if we despise so great salvation But really both these doubts are explain'd and therefore Reader trust our Blessed Jesus on his Word for the Apocalyps as thou shalt see ere I conclude unties all the objections to the contrary The former about the understanding of the Dayes is apparently discoverd to be (b) They must needs imply some definitive time the Scripture using no number indefinitely but those which the use of speech hath made such as 1.10.1000 But mixt and compâ—und numbers as these are 3½ 42.1260 are neither in the Hebrew nor perhaps in any other Language used indefinite y. If then a definite limit be here implyed it mâ—st needs be either Historical or Prophetical Nay that thou mayst be confident that Day is taken here foâ— Yeer I may chance hereafter to advertâ—se thee of a most wondrous p ediction once given out upon this very ground in the Rev. which proved accordingly to the very day Prophetical namely Dayes for Yeers cap. 11. It being the space of the Witnesses prophecying in sackcloth verse 3. who must lie dead three dayes and a half verse 9. and after that flourish again verse 11. Now if the three days and a half of their lying dead cannot possibly be understood historically for three single days for how can the Inhabitants of one side of the earth send gratulatory Messages to the other by way of insulting over the dead Prophets in three bare dayes and a half verse 10. No more can the 1260. dayes of their mourning for as much as they are all parts of the same story and must necessarily be taken in the same sense Ergo Day for Yeer The latter of the Ep cha from whence the Lord will have this number reckond seemes full as evident ch 12. The womans a bode in the Wisderness whither she fled from the Dragon is but these 1260. dayes v. 6. If then it be reveal'd when first she flew thither the intent of such a mercy was assuredly for his people to reckon from Come now and see the goodness of our God v. 13 14. And WHEN the Dragon saw that he was cast unto the earth He persecuted the woman-And to the woman were given two wings of a great Eagle that she might fligh into the wilderness Tell me is not here a plain WHEN from which thou ought'st to count Doth the â—ight of History cleerâ—y make appear when the Dâ—â—gon was finally cast down that is when heathenism receiv'd so remarkabâ—e a blow that it never after that made head any more in the Roman Empire a moment so eminent that after it their never succeeded a Pagan (a) The Dragon was cast down from Heaven verse 8. i. e. from the soveraignty and top of dominion which he injoyd during the time the Emperours were heathens c. Emperor (b) This must needs be the genuine exposition of dethroning the Dragon for if Michael be the champion of the Church Dan. 12.1 The Dragon that fights against him must needs be the Chieftain of Heathenism Ethnicism never after publickly maintain'd nor any open attempt ever made for restoring it again If all this be legible in great letters to as many as will take the pains to look into Ecclesiastical story wilt thou still persist in doubtfulness about what time the Dragon was thrown down Nay has providence so strengthned our assurance by a collateral confirmation that (c) The very words of the Historian run thus Theodos contracted his sickness soon after his return from the battail against Eugenius and dyed c. scarce was this noble victory accomplisht but the great Eagle was manifestly displayd in her two wings by which the Woman fled and must all this passe for casualtie for the very next yeer good Theodosius under whom this renowned battle was fought was call'd for by our Lord of whom the Historians never dreaming in that I dare say of the Apocalyps make this express and signal animadversion that He remarkably by his Testament divided the Empire the ensigne whereof was the Eagle as every School-boy hath heard between his two sons Arcadius and Honorius assigning to one the Empire of the East to the other of the West Say Reader were not here given the two wings * From this time of parting the Empire between two Caesars East and West it constantly remain'd so divâ—ded to the very ruine of the Empire whereas the Divâ—sion by Constantin was quickly made up again And 't is remarkable that Constantin left it to three sons but Theod. to two only two Wings c. of the great Eagle Consider it But I will relate thee the story more distinctly with the very observable circumstances attending it in the very words for the most part of sober and godly Mr. Simson About the year 394. Eugenius that fierce Champion for the Dragon and one that threatned to be another Julian came with his Chieftain Arbogastus at the head of an exceeding formidable Army against Theodosius the great upon the bate quarrell of Religion and the very design of restoring Ethnicism briefly the two Armies ingage The battail went hardly with the Christians at the beginning but Theodosius had his recourse to God by prayer and the Lord sent a mighty tempest of (a) O Nimium dilecte Deo cui fundit ab antris Aeolus armatas hyemes cui malitat aether Et conjurati veniunt ad classica venti Claudian of this miraculous conquest winde which blew so vehemently in the face of Eugenius his Army that their darts were turned back by the violence of the wind in their own faces The Tyrant Eugenius fell down at the feet of Theodosius to beg pardon but the Souldiers pursu'a him so straitly that they slew him at the Emperours feet Arbogastus fled and being out of all hope of safety slew himself How thinkst thou Reader Is it altogether improbable that this should be the date of the Dragons downfall Could providence have us'd a more opportune festque to point at a conquest over the Devill than by the suggestion of a tempest Whereby the Prince of the Air might seem vanquish'd in his own dominions and by his own weapon too a tempest Where should Angells skirmish Revel 12.7 but in the Air And if St. John's words (b) Howbeit Daniel's Text may seem to imply some such manner of conflictation amongst Angels towards the managing of sublunary affaires Dan 10.20 This will all grant that the works of divine providence and government are executed by Angels War in Heaven may chance not to intimate some such thing though in the Hebrew notion the Air as I said is comprehended
under the name of Heaven yet what hinders but we may be prompted to make reflections upon them by so transcendent and significant a circumstance as this of a tempest Besides may not the consideration of Theodosius's praying hint some such divine matter to thee Thou ha'st heard I dare swear I would thou had'st alwayes rememberd as well that t 'as been a rul'd case in the Church time out of mind Preces Lachrymae c. No other weapons are allow'd us in the contest of Religion but those while Theodosius contended by armes the Devill was too hard for him the Christians were sore put to 't 'T was not the proper artillery for Religion But so soon as the hand drops the sword and is lifted up Holy Michael's partie carryes it cleer No sooner is this Angelical Ammunition recurr'd to Prayer's a Winged Weapon but the Adversary's darts recoyl upon his own pate and the Dragon maul'd by a tempest If this therefore should be the passage at which the B. Spirit here aimes and prayer speaks as fair for Michael as the tempest pointingly to the Dragon then I am sure can it not be farr to our journies end however thou canst not but take notice of some admirable exactness mean what it will that about the same pitch of time the Empire should be divided too Theodosius lest too wide a latitude might render the rest doubtfull sickning and dying (a) viz. About the beginning of Anno Dom. 395. to which if we ad 1260 it guides down to about 1655. I determin nothing but barely present it thee Reader as the duty of my charity Though other mens principles as well as these have leveld at 55 or 56 or some time thereabouts The Judge for certain is at the dooâ— The Lord make us watchfull Though I am no great favourer of Modern Revelations yet I cannot but account it the offering of my Charity to advertise thee of that memorable passage of Mr. William Sedgwick being a Minister of sober and very conscientious account who Anno Dom. 1646. at his devotions receiv'd a voice with an appearance to this sense Go tell thy fellow-brethren that yet ten days and the Day of the Lord shall be 'T is well known he was faithfull to the Command and misunderstanding the import of the Time imagin'd it to signifie ten natural days But he was not the first that might receive divine messages and not understand them I heard saith Daniel but I understood not chap. 12.8 This I am certain He was carried on with so extraordinary a power that exceeding grave rational and Holy men can bear witness for him how in most places he came he overthrew all the strong holds to the contrary London and that part of the Kingdom know him by the moe-name of Dooms-day-Sedgwick But consider it Reader for it suits very marvailously with the period of the Apocalyps And remember our Chronologers compute the distance from the first Adam to the flood about the same space that the Revelation seems to allow from the second to Adam the fire shortly after his return from this battail say's Mr. Symson who I dare cleer the man never thought of the Apocalyps in speaking it This sacred Book affords many other marvailous characters of the same importance all concentring in the foresaid date of Theodosius's death as the first Trumpet the arising of the Beast out of the Sea applyable to Alaricus's stormy invasion that very yeer The first trampling the outer Court by Gentilizing Christians for seriously popery is no better than Christned-Paganism and the appearance of the two horned fals Prophet for the emergency whereof about this very time you would wonder to hear what might be produc'd but my design at present allowes it not but hereafter may I will therefore shut up all with these following Quaeries First Whether the slaughter of the Witnesses Rev. 11.7 might not be intended by our gracious Lord for a sign to his Church of the 1260. dayes of their mourning verse 3. and the contemporals to be then drawing to an end when we should see that more than ordinary contempt and desolation upon the Prophets and for this regard chiefly not so much happily for the grievousness might it obtein a singular remembrance and description (a) Peradventure if this instance of Saint Luke and Daniels weeks be well observ'd it may seem to be the method of our Lords gracious dealing with his servants to be so indulgent to their frailties a to allow them predictive warnings of his suture intendments to serve as sweet incitements to their watchfulness and incouraging-advantages to their diligence even as the invironing of Jerusalem by the Army of Cestius Gallus about three yeers before the fatal siege by Titus was foretold by our Saviour as a warning that the desolation thereof drew neer Luke 21.20 Secondly Whether this present calamity and unmatchable conculcation of Protestantism for that especially the ministry must needs be the attestation of Gods truth if the Papacy be the beast Sound not as a comment on Revel 11.7 considering how visible it is to every eye that the beast which ascends from the bottomless pit i. e. the same beast we are wont to expound Antichrist Revel 17.8 is the contriver and actor of our ruin as appears by his Legion of Jesuits and other emissaries swarming amongst us transforming themselves often into illiterate but (aa) Inquire Reader of what is reported of the beyond-Sea-Semâ—naries that the Students are accustom'd for their recreation at lusory houres to addict themselves to some manufacture or other whereby they become proficients not only in literal but mechanick knowledge too what ever thou thinkst on 't truly it seemes no less to me than a head-form policy of the Dragon for by this opportunity they issue out among the reformed Churches some for gâ—fted Shoomakers others for inspir'd Weavers c. to the undermining of our Reformation gifted Enthusiasts otherwhile into desperate Arians yea and sometimes doubtless into Anabaptists Quakers and Converted Jews as that late famous Impostor at Hull striking by all means possible at the very root and life of our Religion everting to their power the principles of our holy faith distracting us into infinity of schismes and varieties of opinion and upon all oportunities insulting over our weaker Catechumeni Where 's now your Protestant Church Can there any six of your Ministers be produc'd that consent universally in one belief nay can ye produce any ministers at all Have not your selves confest and often struggled in the Controversie (b) What ever excuse may be found in this matter for other Reformed Churches who are wont to plead necessity can no way as I see relieve the Presbyterians of England where Episcopacy was wilfully inconfiderately abominably and well if not sacrilegiously rejected by them No Bishops no Ministery Episcopacy being the known and onely Door through all ages by which ministers were initiated into their function c. In