of crying There shall be no more thence an Infant of dayes nor an old man that hath not filled his dayes For as the days of a tree are the dayes of my people and mine Elect shall long enjoy the work of their hands The Wolf and the I amb shall feed together and the Lion shall eat straw like the bullock they shall not hurt nor destroy in all my holy mountain saith the Lord Jâ—r 23.5 ' Behold the dayes come saith the Lord that I will raise unto David a righteous Branch and a King shall reign and prosper and shall execure Judgment and Justice in the earth In his dayes Judah shall be saved and Israel shall dwell safely and this is his Name whereby he shall be called the Lord our Righteousnesse Jer. 32.37 to the end see the words Also Hos a 3.5 ' Afterward shall the children of Israel return and seek the Lord their God and David their King and shall fear the Lord and his goodnesse in the latter dayes This is said of Israel after many days and in the latter dayes See also Fzek. 37.11 12 13 14. and v 20. and so on to the end And the stickes whereon thou writest shall be in thine hand before their eyes And say unto them Thus saith the Lord God Behold I will take the children of Israel from among the heathen whither they be gone and I will gather them on every side and bring them into their own land And I will make them one Nation in the Land upon the mountains of Israel and one King shall be King to them all and they shall be no more two Nations neither shall they be divided into two Kingdoms any more at all Neither shall they defile themselves any more with idols nor with their detestable things And David my servant shall be a King over them And they shall all have one Shepherd they shall also walk in my Judgments and observe my Statutes and do them And they shall dwell in the Land that I have given unto Jacob my servant wherein your fathers have dwelt and they shall dwell therein even they and their children and their childrens children for ever and my servant David shall be their Prince for ever Moreover I will make a Covenant of Peace with them it shall be an everlasting Covenant with them My Tabernacle also shall be with them yea I will be their God and they shall be my people And the heathen shall know that I the Lord do sanctifie Israel when my Sanctuary shall be in the midst of them for evermore See also Mich. 4.1 to the end of v. 7. Zach. 14.14 to the end See the words In which places though there be not an express mention of a thousand years yet as it is clear the things therein contained were never yet fulfilled so they require a long tract of time upon earth for the fulfilling of them especially when Isaiah minds us of a childe an hundred years old and of the dayes of a tree which words saith Justin Martyr do secretly hint the thousand years Certainly it was reserved for John who was the last of the Prophets and writ last to make express mention of the time how long it should be to wit a thousand years and give light to all the Prophets And I verily believe that he that will be that I may give it you in their own words as the Syrians phrase it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Discipulus in Tabernaculo temporis A Disciple or Scholar in the Tabernacle of time shall understand those Prophets and see clearly mysteries contained in them better then ever we have done 2. Becaus all the Prophets do chiefly prophecâ—e of the Kingdom of the Messiah upon his second coming as appears Acts 3.21 Whom the Heavens speaking of Christ must receive until the time of this restitution of all things which God hath spoken of by the mouth of all his holy Prophets since the World begun So Amos 9.11 with Acts 15.15 Vnto this agree the words of the Prophets As it is written After this viz. after their first Conversion I will return and build again the Tabeâ—nacle of David which is fallen downâ— viz. in the second coming of the Messiah Sâ—â— Isa 59.20 And the Redeemer shall come to Zion and unto them that turn from transgression in Jacob saith the Lord. Who would have taken this for a cogent proof of what we have in hand since this seems to fall so far short of those sublime expressions which are to be found in many other places both of this and almost all the rest of the Prophets If the Apostle Paul had not so applied it Rom. 11.25 26 So all Israel shall be saved as it is written and so quotes the words before cited So John tells us speaking of the finishing of the Mystery of God and the Seventh Trumpet sounding Rev. 107. that all is as he hath declared to his servants the Prophets Verily all those transcendent exprestions in the Prophets which hitherto by too too many have been very strangely to Christs first low and mean appearance in his humiliation ought to be referred to and never yet were nor shall be fulfilled but at the time of his second coming in exaltation and gloriously in his Majesty to reign And with the glorious brightness of this his second coming shall the eyes of the Jewes a Zach. 12.10 And they shall look upon me whom they have pierced they shal mourn for him c. be opened who hitherto had bin so dazled that they scarce could entertain into their thoughts his first low and obscure coming yea the Prophets themselvs through the Glory and Majesty thereof suffered a kinde of extasie or rapture which occasioned as it were when they spake of Christ and of his coming a leaping presently from the Maters of his first to the things of his second coming as is easie to observe in the reading of a their Prophesies 3. Because unless this be believed and held many Arguments will be taken from the Christians whereby they may convince the Jewe of their obstinate infidelity and bring them to Conversion For they have so drunk in these principles and sucked the milk of them from alâ— their teachers and predecessors viz. That the times of the Messiah will be times of Righteousnesse Peace and Blessednesse knowledge and all Joyes and that in great fulnesse And when the Scriptures also are so appostie for them and many texts otherwise unanswerable that without some competent satisfaction herein we have found by experience and are like to finde they are not to be dealt withal nor will ever think of coming over to us A Jewish woman in London said lately to a friend That your Messiah he speaking to her of Christ is not the true Messiah for when he cometh there will be great peace and love the wolf shall dwell with the Lamb none shall hurt or destroy in all his holy Mountain c. wheras you Christians are
very same night In that day the Heavens shall passe away with a noise and the Elements melt c. which shall not be done simul semel together and at once as is manifest in the words dissolved melt burnt up which require an order of time for their accomplishment But when that is done v 13. we expect a new Heaven and a new Earth according to his promise which is in Esay 65.17 wherein dwells righteousnesse Mark it I pray you a new Heaven and a new Earth is expected in the second coming of the Messiah But what is meant by Heaven and Earth in the Prophetick stile when they lose their literal signification surely nothing else but the Church and Commonwealth and when it is said that we look for these new it is in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new world to come or in two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new Heavens i. e. new Churches and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new Earth i. e. a new Common-wealth all is new all old Church and Common-wealth fashions passe away Rev. 21.1 and there will be new Churches and new Commonwealths wherin dwells righteousnesse And truly it must needs be a new world Ecclesiastical and Civil Polities must needs be new when Satan who did rule is bound and Christ who was rejected reigns when righteousnesse dwells where sin did rage when all tears shall be wiped away and there shall be no more crying sorrow or pain ¶ Lastly the Apostle John not only in that 20th chapter of which I have already spoken but also elsewhere frequently in the Revelation speaks clearly of this glorious Kingdom of Christ upon earth Of those many places I shall name a few See therefore Rev. 2.26 He that overcometh and keepeth my works unto the end to him will I give power over the Nations Surely this refers not to Heaven but to this time of Christs Kingdom we are speaking of So we have that which is as plain as words can make it Rev. 5.10 We shall reign on the earth What can be the meaning of this is it not what Christ promised Mat. 5.5 Blessed are the meek for they shall inherit the earth and what shall be fulfilled when the Kingdom is given to the Saints and Christ shall reign So Rev. 11.15 In the dayes of the seventh Trumpet which is a Trumpet of consummation these voices were heard Now all the Kingdoms of the world are becom the Kingdoms of the Lord and his Christ and he shall reign for ever and ever And v 17. Thou hast taken to thee thy great power and hast reigned And that you may know that this Reign and Kingdom is circumscribed within the Great day of Judgment he tells you v. 18. That this is the time of the dead that they should be judged And that saith the Text thou shouldest give reward unto thy servants the Prophets and to the Saints and to them that fear thy Name small and great and shouldest destroy them that destroy the Earth Also Rev. 19 6. speaking of the same time the Church breaks out in a song of oy saying Halleluiah for the Lord God Omnipotent reigneth The Marriage of the Lamb is come and his Wife hath made her self ready Also when John tells us Rev. 20.4 that the Saints lived and reigned with Christ a thousand years we must ever remember which is the only thing I shall here adde that it is one thing for Christ to reign in his Saints and another for the Saints to reign wiâ—h Christ the former was all the time of the Beast the latter is not to be till the Beast be destroyed and Saâ—an bound and the Messiah corn again But though it were easie to be almost infinite in the proof of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this point yet knowing that as some will think I have been too large so others will yet think all too little to convince them I shall therefore only suspend any further proof until I have given you som reasons of this Interpretation of these and such like texts and answered some of those common objections that against this are usually objected unless these may be so ordered as to contain yet further proof And first I shall offer these following Reasons of this Interpretation and why I chuse to believe this to be a truth however by many much decried 1. Because all those places of Scripture in the Old Prophers which foretel a certain glorious and happy estate of the Church upon earth should never be fulfilled here upon earth unless there be a long tract of time appointed for the fulfilling of them wherein Antichrist being conquered and the devil chained up in the bottomless pit the Saints might live safely in the enjoyment of all spiritual and heavenly delights Let us see amongst many two or three Scriptures for this Isa 60.11 to the end Therefore thy gates shall be open continually they shall not be shut day nor night that men may bring unto thee the forces of the Gentiles and that their Kings may be brought For the Nation and Kingdom that will not serve thee shall perish yëa those Nations shall be utterly cut off The sons also of them that afflicted thee shall come bending to thee and all they that despised thee shall bow down themselves at the soles of thy feet and they shall call thee the City of the Lord the Zion of the Holy One of Israel I will make thee an eteâ—nal Excillency a Joy of many generations Thou shalt also suck the milk of the Gentiles and shalt suck he brèast of Kings and thou shalt know that I the Lord am thy Saviour and thy Redeemer the mighty One of Jacob. I will also mâ—ke thy Officers Peace and thy Exactors Righteousnesse Viotence shall no more be heard in thy Lend wasting nor destâ—uctiâ—n within thy borders but thou shalt call thy walls Salvation and thy gates Praise The Sun shall be no more thy light by day neither for brightnesse shall the Moon give light unto thee but the Lord God shall be unto thee an everlasting light and thy God thy glâ—ry Thy Sun shall no more go down neither shall thy Moon withdraw it self for the Lord shall beâ—th ne everlasting light and the dayes of thy mourning shall be ended Thy people also shall be all righteous they shall inherit the Lana for ever the branch of my planting the work of my handâ— that I may be glorified A little one shall becom a thousand and a small one a strong Nation I the Lord will hasten it his time Isa 65.17 to the end ' For behold I creare new Heavens and a new Earth and the former shall not be remembred nor come into mind but be you glad and rejoyce for ever in that which I create for behold I create Jerusalem a rejoycing and her people a Joy And I will rejoyce in Jerusalem and joy in my people and the voice of weeping shall be no more heard in her nor the voice
A SOBER INQUIRY OR CHRISTS Reign With his Saints a Thousand YEARS Modestly Asserted from Scripture TOGETHER With the Answer of most of those Ordinary Objections which are usually urged to the contrary 1 THES 5.21 Prove all things Hold fast that which is good LONDON Printed in the Year 1660. TO THE CHRISTIAN READER Courteous Reader WHen I first fell to the Study of Christs Kingdom upon Earth I did it with a Resolution to have done the quite contrary to what is done in this small Tract viz. To have opposed and confuted it But the more I studied the thing the less able I was to do what I intended At last I was convinced into a change of my opinion and my grounds of so doing I first upon his request communicated to a Reverend Minister now with the Lord only in a Letter himself and some other godly Brethren desired me a little more fully to set down in Writing what I had to say for it I did gratifie them in part so that one sheet of Paper swelled into five And having communicated the same sheets to some other pious and godly Brethren they cold me they would have it printed This I confess was beyond all my intentions but I durst not altogether reject their Requests only considering we live in a touchy Age I desired that I might write it over a third time that so if there were any thing which I could I might amend it this they willingly granted I did it it is now which was contrary to my resolution somwhat bigger then it was before yet have I been aâ— brief as well I could I have left out much that might be said I hope nothing is said that may be justly offensive to any I am very pâ—ain and familiar in speech for I thought that might be advantageous to the subject and not displease I am not covetous to urge my faith upon any only willing to give you an account of the publication of this small Piece If you say it is not worthy the light I confess I always thought so yet I submitted to those that were of another opinion and at this time you are intreated to 〈◊〉 so too And let me beg one thing at your hands viz. not to think that I differ more from many godly learned Divines then indeed I do Some agree with mâ— some do not those that do not differ not so much as you it may be may think The agreement and difference lies thus 1. We are all agreed that Jesus Christ will come personally corporally and visibly from Heaven to Earth at the day of Judgment So he ascended therefore so he shall descend as we have â—t Acts 1.11 So Job 19.25 He shall stand at the latter day on the Earth In this I think we are all agreed 2 We are all I think agreed that when Christ thus comes he will bring with him the souls of all his Saints according to that Zach 14 5. the Lord my God shall come and all his Saints with thee 1 Thes 3.13 At the coming of our Lord Jesus Christ with all his Saints 3. We all agree that their bodies shall be immediately raised out of their Graves and the soul and body joyned and united together and that though the soul continues remains and is in Heaven without the body yes on earth it shall not be so 4. We all agree that when it is thus raised it is raised in glory 1 Cor. 15.42 in incorruption in power a spiritual body Col. 3.4 When Christ who is our life shall appear then shall ye also appear with him in glory Not thence forth â—ubject any more to sin or sorrow to mutation or mortality to the want of meat or drink or clothing or houses or marriage or any other comfort but shall be as the Angels Matth. 22.30 5. We all I think agree further that this resurrection of the Saints shall be some time before the resurrection of the wicked that they shall have the preheminence and be the fiâ—st in order and time I say nothing now how long but all agree they shall be fiâ—st and the wicked shall not rise till some time less or more afterward See 1 Cor. 15 23 24 〈◊〉 Thes 4.16 the dead in Christ shall rise first Rev 20 4 5 6. 6. We all agree also that the Lord Jesus Christ will be some time in judging the world that he will not huddle all over in a moment but he will make some stay on the earth and that as though he hath no need of time he took a sâ—ace of time in creating the world so he will take some spâ—ce of time on earth to do what he will then do viz besides the question in hand to judge and conclude all things in 7. And all of us I think are agreed in this also that while Christ stayes on the Earth let it be longer or lesser time the Saints also must stay and not go to Heaven from the Earth until Christ goes and carrys them up with him 8. And all will grant that it must needs be a very glorious time while it lasts when Christ shall have removed his Court from Heaven to Earth and be in his glory attended with Angels invironed with all his Saints who are also all of them in their glory O! how can such a time be while it lasts less then a glorious time all things will be new 9. Lastly the onely difference will be in the time how long this day of Judgement or Kingdom of Christ or Reign of the Saints or Millennium call it what you will shall last I conceive and so do many whose Books I am not worthy to carry after them that it will last a thousand years and for the proof of that these following Pages are offered But if those of another minde will point another time and prove it it shall very well please me who am I hope and ever shall be as willing to hear as to speak to learn as teach And so intreating thee courteous Reader to pardon whatsoever thou seest in me amisse I humbly beg thy prayers to God for me and if that were any thing worth I will not fail thee in mine who always desire to be though worthless a servant to Christ and thy soul I. F. ERRATA Reader thou art desired to take notice of the faults in printing and to amend with thy pen at least so many as either troble the sense or may cause he sitation PAge 5. line 17 read Amongst p. 13. l 3. read these p. 14 l. 13 r. principia p. 18. l. 5. adde make this p. 22. l. 5. there and so all along the Hebrew is without points which in the Copy was pointed p. 24. l. 20 r. fits p. 37. l. 7. r. break p. 43. l. 9. r. speaks of p. 5â— l. 2 r. I le not p. 56. l. 1. r. of the beast p. 60. l. 10. r. what is it to p. 90. l. 23. adde wrested to The Rise and Ruine of Antichrist
and the ending of the second just precedes the beginning of the third Now our question is of the second of these three periods And in the first place for the Rise of Antichrist or the beginning of the second period or of the thousand two hundred and sixty dayes or the fourty and two months It is the opinion of Mr. Mede that the beginning and ending of them must be taken in some latitude because the Epocha is not certain from whence the same exactly is to commence This also is the opinion of Mr. Leigh in his Book called Excidium Antechristi Also of Mr. Moore in his Idea of Antichristianism lately come out who hath this passage lib. 1. p. 214. A man may not without ground imagine that there may be a Latitude of reckoning in the Solution of the three times and a half or the fourty two months into 126 Decads of days as well as there is of those times and months and that any variation about or within that exceeds not a Decad breaks no square Divine Prophesies being not for the ostentation of Gods Omnisciency for who knows not but that he can compute events to the smallest moment of an houre nor yet for the gratifying of the excesse of humane curiosity but for the use and exercise of his Church Mr. Mede in his Diatriba in a Letter to Dr. Twisse discoursing of the beginning of the 42 months hath this passage The period of the 42 months saith he is likely and most probably to be taken from some remarkable moment in the latitude of their beginning which remarkable moments saith he are more then one and shall be from one of them And he seems to incline to the year four hundred and ten the time when Alaricus took and sacked Rome the Lady of the World this is the remarkable moment of the Political Ruine of the Cesarian Soveraignty This Epocha will bring out the 42 months in the year 1670. To which he adds that the 42 months extend to the burning and sacking of Babylon not the utter extinguishing of Antichrist which he saith shall be some time after as appears ch 19. yet he protests against the precise determination of the time in this businesse Now according to Mr. Mede I guesse the beginning of the 42 months to be about Anno Christi 410. As the Sober Guess also names that time And my Reason is because this seems to be the most remarkable moment of all other in the latitude of their beginning and that for these Reasons Reas 1 The first is that of Mr. Mede because this year Alaricus took and sacked Rome the Lady of the World as Ecclesiastical History witnesseth Reas 2 Because this year all the ten Kings or Kingdoms were sprung up into which the Romane Empire was now dilacerated as Mr. Leigh in his Book called Excid um Antichristi by his great pains in searching the Records of time hath clearly evinced and made out As also Mr. Mede in his Apostacy of the last times and in his Clavis Apâ—calyptica Reas 3 Because about this time also sprung up the two horned Beast and Whore of Babylon About this time began the Apostacie of the Church of Rome to new pagan-idolatry and superstition quod est supra statutum or paganochristianity the name only changed As T. L. in his Voice out of the Wildernesse hath cleared in a parallel of 32 particulars And the Sober Guess in many more as you may see at large page 49 50 51 52. Now the Whore or two-horned Beast which is all one is synchronal to the seven-headed with ten horned which is evident in that this two-hourned Beast is the reviver and healer of this seven-headed ten-horned Beast That is an idolatrous Clergie makes again a superstitious and idolatrous Empire or the idolatrous and superstitious Ecclesiastick part makes the Polity such also which is the very image of the Beast before spoken of There were moreover then sacrificers to the dead Adorers and Worshippers of Bell and the Propagators of the worship of the Baalim that is the worship of Daemons or false gods through the World To give only an instance in Innecentius the first who was the Bishop of Rome at this time who did not only himself challenge the Supremacy that is the priority of place suffrage and censures over all Churches which by suit he did obtain of the Emperour Honorius after the death of Arcadius as is evident in our Ecclesiastical History but also brought in the Worship of Relicks The Bishop of Rome saith Jerome against Viglantius Tom. 2. p. 124. Supermortuorum hominam sicunoum nos ossa vâ—neranda c. effert domino sacrificium tumuâ—os corum Christi arbitratur altaria c. But who was this Bishop of Rome under the Emperour Areadius when Jerom writ this Invective about the year 406. but Innocentius But Zosimus records worse things of him then this For he saith that Pompey the Governour of the City that he might do that more safely which he desired viz. concerning the worship of the heathen-gods he consults all things herein with the Bishop of the City of Rome c. This is that Innocentius saith Zosimus who truly preferring the safety of the City before his own salvation secretly permitted them herein to do according to their Consciences and his devotion left them to their wills Also under Innocentius the first lying miracles were brought into the Church The Author of the Chronological Compilation Anno 405. mentions one Leapard a Presbyter of whom we reade other things in the Counsels under Innocentius who presenting a gold ring with his offering to St. Agnes that is to the Image she stretched out her finger and took the ring and wears it c. He also brought in Abstinence from meats And constituted the Saturday-Fast to be celebrated because on that day the Lord say in the Sepulcher Moreover Platina adds because his disciples fasted Also concerning fordidding of marriage to Winisters he writes to one Nictorius a Bishop that the Church ought to hold that by all means Priests mingle not with their wives because they are daily occupied about divine worship and the ministerial function Also the same Innocentius writing to one Exuperius an Arch-bishop concerning Presbyters and Deacons among many other things did order and constitute viz. that if any were discovered who had known the form of living sent from Siricius and did not forthwith cast off the lusts of the flesh and all incontinencie c. by which he means the incontinencie of the marriage bed as appears by the Priests among the Jewes going their courses in the Temple their continencie brought for an example to prove it unlawful for Priests to accompany with their wives Platina writes that the same Innocentius gave certain Rules concerning Monks Now this Innocentius began to ascend Peters Chair Anno 402. and departed this life Anno 416. Therefore he lived and did all this at the same time when the ten Kings brake
foretels these two things amongst others viz. 1. The Computing by the Year of our Lord that should be for in the dayes of John and in the Ages immediately following they did not account by the Year of the Lord but many other wayes of Account anciently were used Dionysius the less about the Year 532 after Christ did begin to compute by the Year of our Lord and that way of Computation came not into use vulgarly till many years after So that if this should be the meaning of the Number of the Beast then the Spirit doth foretel this way of accounting by the Years of our Lord which was not at that time in use 2. If this were the meaning of the Number of the Beast then the Spirit also doth predict what shall be the year of Romes Ruine to wit the year that shall be or shall be called 666. respecting the common and vulgar account of all Nations at that time But if the beginning of the fourty and two months be rightly fixed upon or about the year 410 as is before hinted And if also there be a loss of four years in our Chronological Accompts according to the Computation of Helvicus and Bishop Vsher and these Cantabrigiâ—ns who affirm it then Romes Ruine indeed is likely and very probabâ—y to fall out and be in the Year 1666. or not very long after that time But if instead of helping us into the way they have led us out of it and told us that we mistake when they themselves are deceived then Rome's destruction is most likely to fall out anno 1670. or thereabouts But this is all I shall trouble the Reader with in reference to the second period or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or last times which was the period of the Beast The Millennium Great Judgment or Reign of Christ. I Come now in the second place to that which I chiefly intend to speak to viz. to treat of the Millennium or the Great Judgment in the Compass whereof Christ and his Saints reign together a thousand years I must confess in the words of Pareus Pareus Com. on Apoc. cap. 20. Haec explicare satcor me trepidè aggredi That I was somwhat afraid to adventure upon the handling of these things Because what I conceive to be the genuine sense and meaning of those Scriptures which treat of this subject and the minde of God herein is laden with many and inveterate prejudices partly by the long disuse and crying down of what was formerly received by Orthodox Antiquity and partly because of the many fopperies if not worse which have bin tacked to the truth So that I shall herein dissent from many who yet profess the same things in the general It being I hope my design to free the truth from errours and falsities which have a long time hung upon it But these I am willing to dissent from I fear far more lest I should not agree in opinion with many worthy pious and grave Divines from whom I am very unwilling in the least to depart But if I may not have the assent of all such as yet having notwithstanding many famous lights as Justin Martyr Irenaeus Tertullian Piscator Alstedius Mede Dr. Twisse Archer Holmes Tilling-hast cum multis aliis to walk in the same path and lead me the way I shall follow their steps so far as I may beseeching the Reader to pardon me if now and then he see me step aside I will promise to be as careful and circumspect as God shall help me let me have the Readers charity The Mother-text of Scripture whence the Church of the Jewes did ground the name and expectation of the Great Day of Judgment with the circumstances thereto belonging and wherunto almost all the descriptions and expressions thereof in the New Testament have reference is that Vision of the seventh of Daniel of a Session of Judgment when the fourth Beast came to be destroyed where this great Assizes is represented after the manner of the great Synedrion or Consistory of Israel wherein the Pater Judicâ—i had his Assessores sitting upon Seats semi-circle-wise before him from his right hand to his left I beheld saith Daniel ver 9. till the Thrones or Seats were pitch a down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vutg Lat. Donec throni positi sunt not thrown down as our late English hath it but pitched down namely for the Senators to sit upon and the Ancient of dayes that is the Pater Consistâ—rii did sit c. And subaud I beheld till the Judgment was per that is the whole Sanhiâ—rim and the Books were opened c. Here we see both the form of Judgment delivered and the name of Judgement expressed which is afterward yet twice more repeated first in the amplification of the tyrannie of the wicked horn ver 21 22. which is said to be continued till the Ancient of dayes came and Judgment was given to the Saints of the most High that is Potestas judicandi ipsis sacte The power of judging was made over to them And the second time in the Angels-Interpretation v 26. But the Judgment shall sit and they shall take away the domâ—â—ion to consume and destroy to the end From this description it came that the Jews gave to the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dies judicii dies judicii magni the Day of Judgment and the great Day of Judgment whence in the Epistle of St. Jude ver 6. It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Judgment of the Great Day A far greater then any horary even a Millenary Day as shall more plainly afterwards Deo adjuvante be evinced and proved From the same description they learned that the destruction then to be should be by fire because it is said v. 9. His Throne was a fiery Flame and his wheels burning A fitrie stream issued and came forth before him And v. 11. the Beast was slain and his body destroyed and given to the burning flame From the same Fountain are derived those expressions in the Gospel where this day is intimated or described As 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 Forasmuch as it is said here Thousand thousands ministred unto him c. And that Daniel saw one like the Son of man coming with the Clouds And he came to the Ancient of dayes and they brought or place him near him c. Hence Paul learned that the Saints should judge the world because it is said That many Thrones were set and ver 22. by way of Exposition That the Judgment was given to the Saints of the most High c. Hence the same Apostle learned also to confute the false fear of the Thessalonians That the day of Christs second coming was then at hand because that day could not be till the man of sin were first
Now in the days of this fourth Roman and Western Monarchy there shall be a stone cut out without hands Dan. 2.34 36. which shaâ—l first ruine these Kingdoms it smote the Image on the feet that were of iron and clay vers 34. and so swallowed up the whole Image all the foregoing Monarchies were brought under it and by it to nothing ver 35. and it became a Monarchy over the whole Earth wherever any of the former Monarchies had ruled ver 35. that is as it is explained ver 44 45. a Kingdom which that Stone shall obtain set up by the God of Heaven And whereas the other Monarchies were erected by men on earth though permitted by God this Kingdom or Monarchy shall swallow up in it all foregoing Monarchies and that by no humane means or policy for it was without hands or not in hand that is not of man but a divine work every way and it shall reach and swallow up not only the feet and toes but the legs of brass the breast and armes of silver the head of gold Dan. 2.34 35. that is all Kingdoms and States that were from first to last under any of the Monarchies shall be swallowed up by and come under this And this is a fifth Monarchy which shall arise in the World after the former four which is to be understood of a state of Christs Kingdom here upon earth as appears 1 Because it is called a Stone as Christ is the Stone which the Builders refused yet is becom the Head of the Corner 1 Pet. 2.3 to 8. And fills the whole Earth ver 35. 2. 't is a Stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui non ect in manibus which is not in hand or not cut out with hands because by God immediately without humane help this Kingdom shall be reared up 3. It s duration that it shall last for ever shews it is meant of Christs Kingdom no people shall swa low it up as they have done all other Monarchies the Babylonian was left to the Medes and Persians and this to the Grecians and the Grecians to the Romans but this shall be left to none but shall be for ever Dan. 2.44 that is to the Worlds end It is left to no other Kingdom for at the Worlds end when Christ delivers it up he delivers it not to any other people but to the Father 1 Cor. 15.24 ¶ The next text we may look into and as it were the eldest daughter of these already handled is that 20th chapter of the Revelation of which I shall speak a little more largely wrapping in many other Scriptures handling the fame thing with it Where first we have ver 1. the Lord Jesus Christ descending and coming down from Heaven in those words I saw an Angel come down from Heaven having the Key of the bottomless pit and a great chain in his hand This Angel is Christ called Michail Rev. 12.7 who destroys the works of the Devil and is stronger then he to bind him and cast him out of the aire into the pit It is he that conquered him upon his white Horse who went forth Rev. 6.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut vinceret that he might conquer He cast him down to the earth Rev. 12.8 He defeated him in his Lieutenant the Eeast He hath the Keyes of Hell and Death and his regal power and authority is norably set out by the Emblem of a great chain in his hand And here he doth three things unto him 1. He apprehends him he laid hold on the Dragon that old Serpent which is the Devil and Satan He layes hold upon him by his power and gripes him as one in fury The Description of the Dragon here and chap. 12. v. 9. is one and the same to shew that it is the same Devil that there was cast into the earth and now by this descending Angel the Lord Jesus Christ is cast into the pit 2. He binds him the term of his bondage being expressed and bound him he ties him up from his former liberty and chains him as men do desperate dogs or mastiffs and that for a long time And bound him a thousand years 3. Imprisons him the place where is in the bottomless pit that is an Abyss which he before feared Luke 8.31 they besought him that he would not command them to go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the deep or pit as it is here the original word is one and the same And the Manner how was very securely he shut him up and set a Seal upon him As sometimes it was with Daniel in the Lions den Dan. 6.17 And with Christs body in the Sepulchre Matth. 27. ult which shews the certainty and fulnesse of this restraint and the compleat power and superiority of the Angel over him who shall no more suffer Satan this thousand years to range abroad and to disturb the Reign of Christ and his people and to do mischief as before being fast shut and locked up in prison he shall neither use his former violence nor subtilties Lastly the end of all this is that he should deceive the Nations no more which I conceive is not to be understood absolutely and simply as if he should not have any liberty to deceive any man living as some would have it but with respect to such extent and successe as before he shall not now prosper in his designes and attempts And it signifies a new and further restraint beyond that in Rev. 12. where he was cast down to the earth when he was cast down from open heathenism and open persecution as a Dragon under that notion he was cast out of the Church yet he did begin presently to try a new way and that not without success For as before he had made the world mad in their heathenism so now he makes them mad in idolatries and superstitions substituting the Beast in his room and place giving him his power and seat and great authority Rev. 13.2 And causing that all both small and great rich and poor free and bound should receive a mark in their hands or forehead else they should not have the liberty to buy or sell pray or preach traffick or trade with any But now he shall be bound from that liberty of deluding the Nations any more either by his Paganisme as he did in the first period or by superstition and idolatry as in the second Neither yet shall he tempt them any more so as to disquiet and trouble their peaceful reign with Christ on earth But to go on this preparation being made we reade verse 4. I saw saith John Thrones and they sate upon them and Judgment was given unto them and I saw the soules of them that were beheaded for the witnesse of Jesus and for the Word of God and which had not worshipped the Beast neither his Image neither had received his mark upon their foreheads or in their hands and THEY lived and REIGNED with Christ a thousand years In which
those very souls was promised after the number of these Martyrs should be compleated what they cry for and is here fulfilled should be done v. 11. And it was said unto them that they should rest for a little season till their fellow-servants also and their brethren that should be killed as they were should be fulfilled The expression here is very curious and such as is worthy diligently to be minded for the Holy Ghost hath here linked together souls and men to shew that by those souls he meant men as also the faithful of the second period with the first to shew that both shall live and reign with Christ now in this third period 4. By the name of Martyrs also by a Synecdoche are here understood all the faithful dead in Christ who here and often elsewhere especially in the Prophets are decribed as it were killed for Christ Whence also they are wont to be called Christs dead body Esay 26.19 Thy dead men shall live together with my dead body shall they arise So Paul writes of all the faithful Rom 8.36 For thy sake we are killed all the day long we are counted as sheep for the slaughter And of all the faithful it is spoken Rev. 14.13 Blessed are the dead which die in or for the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea more those whom Paul had called dead in Christ 1 Thes 4.16 And the dead in Christ shall rise first A little before viz. verse 14. He had called them dead for Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per vel propter Christum who sleep through or for Jesus Hence he is not only said to come with ten thousands of his Saints to execute Judgment upon all Jude 14. with ten thousand times ten thousand Dan. 7.10 But also with ALL his Saints Zac. 14.5 And the Lord my God shall come and all the Saints with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnes Sancti tecum Christe vel tecum pro cum eo Hebraeo more So that as I said by the name of Martyrs or slain all the faithful dead in Christ are here understood All the Saints come with him 5. Certainly all the faithful are in very deed killed for Christ and therefore Martyrs if not in the thing done or in the effect yet at least in affection and firm purpose of minde Therefore Christ saith Luke 14.26 If any man come to me non odit animam suam and doth not hate his own life i. e in comparison of me and if ever I and it come in competition be willing to lay it down for me he cannot be my disciple To conclude then by Souls reigning with Christ are meant all the faithful dead in Christ Concerning whom the Apostle Paul thus speaks 2 Tim. 2.11 12. If we be dead with him we shall also live with him if we suffer we shall also reign with him unto which words John seems to have respect here when he saith They lived and reigned with Christ But so that brings me and I come next to the handling of the third thing proposed Qu 3 What is this life and reign of the Saints with Christ a thousand years Answ The Text saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And ver 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They lived and reigned with Christ a thousand years And they shall reign with him a thousand years This life of the souls of them that were beheaded seems to be no other then the life of the body which they did lay down in the death of the body and which now in the Resurrection they receive again no more to die the death of the body Certainly this life cannot be meant of life spiritual in opposition to death spiritual or death in sin because it is the life of those that were beheaded to whom it is not granted after death to rise from sin Besides lived here is all one with the Resurrection here spoken of v. 6. They lived that is they rose again to life Which that it is meant of a corporal and not of a spiritual Resurrection there are in the Text Arguments for the one and against the other And first these Arguments in the Text offer themselves for it viz. 1. Because John speaks of the souls of them that were beheaded that is of those that were slain or dead in body And he saith they lived that is they lived again but the dead in body live not again but by a Resurrection from the death of the body The Argument may be thus framed The Resurrection of the dead in body is the Resurrection of the body Mat. 22.31 Mark 12.26 Acts 23.6 Acts 24.21 1 Cor. 15.12 But the first Resurrection is the Resurrection of the dead in bodys for it is the Resurrection of those that were beheaded Ergo it is of the body 2. The Text speaks of such a Resurrection wherein men live a thousand years after they be raised which cannot agree to any other life or resurrection but the life and resurrection of the body Ergo this resurrection is a bodily resurrection 3. Such a resurrection is meant as hapneth to the rest of the dead after the thousand years are ended who lived not again tiâ—l the thousand years were finished ver 5. which shall be of the body Ergo this resurrection is of the body also 4. The men that were beheaded must so live during the thousand years as the rest of the dead lived not all that whiâ—e But the rest of the dead lived all that while in soul separated from the body Therefore the men that were beheaded must live all that while in soul joyned to the body 5. The men that were beheaded must so live at the first resurrection as the rest of the dead shall at the second resurrection but the rest of the dead shall live in body and soul too at the second resurrection therefore the men that were beheaded shall live in body and soul too at the first resurrection But they cannot be said to live in their bodies unlesse they be raised from their graves therefore the first resurrection is of the body from the grave But thus we see that the Teâ—t it self affords us Arguments to prove that this resurrection is a corporal or bodily resurrection It will also secondly afford and yield arguments to prove that it is not a spiritual resurrection as 1. John was not called upon from Heaven to behold that which he and every Christian new before or to have Tautologies told him For if by resurrection should be meant regeneration as som would have it he knew and so did every Christian before that such were blessed And according to that interpretation the words sound no more but this Blessed and holy is he that hath part in holinesse which were but aharsh Tautologie 2. This spiritual resurrection did begin in Adom after his fall and hath continued ever since and shall to the worlds end But the first resurrection here spoken of did not begin in
placing the particle again so as it may have reference to the verb he saith as if it had been thus expressed And again he saith when he bringeth in his only c. But the words in the Greek as here is plain are otherwise placed then in our English Translation word for word they run thus But when again he bringeth his first begotten into the world he saith c. Again secondly for yield me but the ordinary liberty of construction and the words will run thus But when he bringeth again his only begotten into the world he saith c. Again namely in his second coming with a manifest respect to this Psalm And so very many interpret this Text in this psalm Loquitur hic inquit Ribera Com. in Heb. 1 6 de secundo Christi adventu cum ad judicandum veniet quae est secunda introductio in hunc mundum He speaketh saith Ribera in his Commentary on Heb. 1.6 of the second coming of Christ when he shall come to judge which is his second bringing into this world Primb inquit Chrysostomus introductus est Christus in Orbem per incarnationem passibilis mortalis iterum verè sive secundo gloriosus impassibilis die judicii Tunc enim filium quasi inaugurabit eumque mittet reipsâ in possessionem totius orbis terrâ—â—um ait Cornelius à Lapide Firstly saith Chrysostome Christ was brought into the world by his Incarnation passible and mortal but again or secondly glorious and impassible at the day of Judgment For then saith Cornelius à Lapide he will as it were inthrone the Son and send him in very deed into the possession of the whole earth Yea some that deny this reading and interpretation do yet confesse the words may be extended to that dignity and dominion which God shall give the Son over the whole world in that he hath made him heire of all things and given him the uttermost parts of the earth for his possession Psal 2.8 And the learned and godly Annotators on the English Bible deny not but that the words may be understood of Christs second coming as well as his first ¶ See also Psal 97.1 Where it is to be noted that though the Psalm be without a title not only in our English Bibles but also in our Hebrew Copies yet the LXX Interpreters either doubtless had then Copies in which this title was prefixed to the Psalm or else had received it by tradition and knew that the Psalme was fitted to that time and therefore they have prefixed this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalmus David quando terraejus restituta est A Psalm of David when the earth is restored As if the whole Psalme were made and fitted to that time and truly he that will seriously reade and consider this Psalm wil see I think that time pointed at if not plainly deciphered and described Thus the Psalmist begins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord reigneth let the Earth reâ—oyce let the multitude of â—sles be glad thereof which words seem clear for the reigning of Christ in his second coming for the Psalmist speaks expresly in the following words of those things that precede it a fire goes before him and burns up all his enemies round about him c. with a clear and evident reference to the Aâ—mageddon battel and that conflagration which at that time shall burn up and consume his enemies Then to omit all other passages at the â— v he speaks plainly of the calling of the Jews or called at that time Zion heard and was glad and the daughtees of Judah reâ—oyced becauâ—e of thy Judgments O Loâ—d Again v 9. for thou Lord art high above all the earth thâ—n art exalted far above all Gods This hath never yet been but shall then be when he shall take to himself his great power and reign and all Nations shall serve and obey him Again that is clear v. 6. All the people see his glory And v. 7. worship him all ye gods Paul to the Hebrews in the place before cited puts this out of all doubt to be fulfilled in Christs second coming Heb. 1.6 worship him all ye Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All ye Gods is rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All ye Angels which rendring the Apostle follows and approves And thus Arnobius interprets and applies this whole Psalm ¶ So Isa 49.8 I will give thee for a Covenant of the people to establish the Earth and to cause to inherit the desolate heritages namely in a spiritual manner in the restoring the Kingdom of Israel or in the restitution of all things at Christs second coming v. 9. That thou mayest say to the Prisoners Go forth and to them that are in darkness Shew your selves viz. in the resurrection of the just And v. 10 They shall not hunger nor thirst neither shall the heat of the Sun smite them for he that hath mercy on them shall lead them even by the Springs of water shall be guide them viz. after the destruction of Antichrist All which did begin somewhat to be fulfilled in Christs first coming but because they far exceed that mean and low condition of Christ here on earth therefore they shall be perfectly and compleatly fulfilled in Christs second coming and that upon earth after the final destruction of Antichrist at the sounding of the seventh Trumpet contemporary with which are the innumerable company of white-robed palm bearing Triumphers of all Nations Kindred and People Concerning whom the very same words of the Prophet are used and that in the same sense Rev 7.16 17. They shall hunger no more nor thirst any more neither shall the Sun light on them nor any heat For the Lamb which is in the midst of them shall feed them and lead them to living Feuntains of waters and wipe away all tears from their eyes See also Zach 9.10 And I will cut off the Charet from Ephreim and the Horse from JerusaleÌ„m and the battel-bowe shall be cut off and he shall speak pâ—ace unto the heathen and his dominion shall be from sâ—a even to sea and from the river even to the ends of the earth And chap. 13.2 And it shall come to passe in that day saith the Lord â—f Hosts that I will cut off the names of the idols out of the Land and they shall no more be remembred and also I will cause the Prophets and the unclean spirits to pass out of the Land And chap. 14.9 And the Lord shall be King over all the Earth and in that day shall be one Lord and his Name one viz in the day of the second coming of Christ I only name these Texts as being so clear and obvious that they need no Explication ¶ Also Mat 10.28 In the Regeneration when the Son of man shall sit upon the Throne of his glory ye shall sit upon Thrones judging i. e. governing the twelve Tribes of Israel Calvin understands these words de renovato Ecclesiae
statu of the renewed or restored slate of the Church And so do others of the new heavens and new earth spoken of 2. Pet. 3.13 And the world to come Heb 2.5 Others of the resurrection of the dead which Interpretation is approved by Paâ—eus also allowed by the learned Annotators on the Bible whose words upon the plaâ—e are theâ—e he meaneth that in the absolute renovation in the resurrection they should sit upon Thrones c. they that follow this sense reade the Text thus by an alteration of points Ye which have followed me shall in the Regeneration when the Son of man shall sit upon the Throne of his glory sit upon twelve Thrones judging c. The Syriac Version very much favours this both by reading so pointed and also in the Version of the wâ—rds for thus they turn it Amen dico vobis quod vos qui venistis post me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in seculo novo quum sedebit filius hominis c. Verily I say unto you that ye who have come after me in the new age when the Son of man shall fit c. The Persian hath it in novo mundo in the new world The Arabick in generatione ventura in the generation to come The Ethiopick in secunda generatione in the second generation All these secretly hint as Chrysostom well observes the Reign of Christ with his people when he comes out of his far Country to the ordering and management of his Kingdom See also Luke 1.32 The Lord SHALL give unto him the Throne of his father David These words I confesse have been interpreted by some of Christs spiritual reign in the hearts of his people without a personal But it seems to me that a spiritual without a personal should not be here meant For 1. David had no such reign himself nor Solomon his son nor any of his seed Yet we reade that Solomon his son did sit upon the Throne of David his father 1 Kings 2.12.24 And what man will say that by Throne is meant the spiritual reign of Solomon without a personal And if it be not to meant when it is spoken of Solomon why should any think it to be so meant when it is spoken of Christ 2. The spiritual reign of Christ belongs to him as he is God but to sit on the Throne of David belongs to him as man As Acts 2.30 Therefore David being a Prophet and knowing that God had sworn with an Oath to him that of the fruit of his loynes according to the flesh he would raise up Christ to sit on his Throne c. The Throne of David is one thing and his spiritual reign another 3. When Christ is called the Son of David as Mat. 22.42 no man will say that thereby is meant the Son of God No more ought any man to think that when Christ is said to sit on the Throne of David that thereby is meant the spiritual Throne of God For doubtlesse they are two distinct things 4. Christ did reign spiritually and that in the heart of Mary her self before this Prophesie was revealed to her But Christ did not at that time sit on the Throne of David but the Angel told her he should sit on the Throne of David hereafter And therefore this spiritual reign is one thing and the Throne of David another 5. The spiritual reign of Christ is in reference to spirituals But his sitting on the Throne of David is to order it with judgement and justice Isa 9 7. Of the increase of his Government and Peace there shall be no end upon the Throne of David and upon his Kingdom to order it and to stablish it with judgment and with justice from henceforth even for ever So Jer. 23.5 Behold the dayes come saith the Lord that I will raise unto David a righteous Branch and a King shall reign and prosper and shall execute judgement and justice in the Earth This seems to imply som other thing and matter 6. The Throne of David is peculiar to Christ alone and not common to all the three Persons But the spiritual reign of Christ in the hearts of men is common to all the three Persons and not peculiar to Christ alone Therefore the Throne of David is one thing and the spiritual reign of Christ another ¶ See also Mat. 20.20 21. Then came to him the Mother of Zebedees children with her sons worshipping him and desiring a certain thing of him viz. that her two sons might sit the one on his right hand the other on his left in his Kingdom Now what is meant by this Kingdom but the reign of Christ on earth Therefore they that be of this minde are of the same faith the Apostles were of but you will say was Christ of the same faith too I answer it will appear that he was if we well weigh his answer to this request v. 23. Jesus answered and said to sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared In which words we may observe what it is that Christ denies and what it is that he grants them Now that which Christ denies is contained in the first words to sit on my right hand and on my left is not mine to give i. e. without my fathers leave or it is not mine to give to every one that asks it or asked at that time or I have no Commission from my Father to give precedencies in my Kingdom to those that affect them But what is it that he grants that is contained in the next words But it shall be given to them for whom it is prepared of my Father In which words our Lord Jesus Christ seems plainly to insinuate and hint these three things 1. That such a Kingdom as they speak of is prepared of his Father namely a Kingdom on earth such as our Saviour had promised in the former chapter in which the twelve disciples should sit upon twelve Thrones judging c. And such a Kingdom they meant and their suit was for the first and second place in it 2. He grants that some shall sit on his right hand and on his left in his Kingdom 3. That it is appointed of his Father who those men shall be These seem clear ¶ See also Luke 19 12. A certain Nobleman went into a far countrey to receive for himself a Kingdom and to return Who is this Nobleman but Christ incarnate And what is meant by his going into a far countrey but his Ascension into Heaven And wherefore is he gone thither but to receive for himself a Kingdom Now where is this Kingdom to be Not in Heaven for when he hath received it he must return And what is meant by his return but his return to the Earth again to the Exercise Ordering and Government of his Kingdom For Job 19.25 He shall stand at the latter day upon the earth Zach. 13.4 And his feet shall stand in
that day upon the Mount of Olives which is before Jerusalem on the East Jer. 23.5 He shall reign and prosper and shall execute Judgment and Justice in the Earth And we with him Rev. 5.10 shall reign on the earth I confesse what they may do to others I know not but to me for that little knowledge the Lord of his goodnesse hath bin pleased to impart to a poor worm me thinks they are very clear and perspicuous See also that Text Acts 1.7 Lord wilt thou at this time restore the Kingdom to Israel viz. what was promised by the Prophets The Lord answers it is not for you to know the times and seasons which the Father hath put in his own power In which I conceive he plainly insinuates these three things 1. That the Kingdom promised is one day to be restored to Israel 2. That there is a time appointed for it by the Father viz. the time of the restitution of all things Acts 3.21 which God hath spoken by the month of all his holy Prophets since the world begun All prophesied and soake of this 3. That the time when this shall be is known only to God as proper to him not to be communicated to any creature So also before in Lukes Gospel chap. 29. Our Lord Jesus Christ hath daught us that the time of his second coming in glory is the time of the Redemption of Israel promised or the promised Kingdom which after the Winter of the Cross and Affliction should come which he calls a certain Summer v. â—8 and 31. ¶ Nextly see Luk. 22 29 30. Ye are they that have continued with me in my temptation and I appoint unto you a Kingdom c. Now where is this Kingdom not in Heaven there is no eating and drinking in Heaven no judging the twelve tribes of Israel therefore it is on the earth in the time of Christs second coming ¶ Let us also take notice of that passage Acts 15.14 Simeon hath declared how God at first did visit the Gentiles to take out of them a people for his Name and ver 15. to this agree the words of the Prophets which are spoken of the first calling of the Geniles before the restoring of the Kingdom of Israel as it is written viz. in Amos 9.11 12 especially from whom alone we may judge of the meaning of the rest of the Prophets ver 16. After this viz. after their first calling I will return and build again the Tabernacle of Daviâ— which is fallen down and I will build again the remains thereof and will set it up where it is carefully to be marked that the word posthaec afterward is not to be found in the Prophet Amos but is added here by the Spirit of God for Declaration-sake with manifest relation to that first calling that we might certainly know that this should com to passe after the first calling of the Gentiles in the very return of the Lord Jesus Christ to his Kingdom which is called the Kingdom of David Ier. 23.5 Ezek 37.14 and 24. Hos 3.5 see the words I set them not down lest these sheets should swell And that which follows both in Amos and in this text very much helps this Exposition viz. v 17. that the residue of men might seek after the Lord and all the Gentiles upon whom my Name is called viz. upon whom my Name is called in the first calling of the Gentiles who as I said before were but few in comparison But the second calling will be far more universal when the Devil shall be bound up from seducing the Nations any more as formerly he had done then shall the residue of men come in and all the Gentiles as the Text saith be converted to God ¶ This is that Kingdom joyned with the Appearance of Christ ready to judge the world of which St Paul to Timothy makes mention 2 Tin 4 1. I charge thee before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his Kingdom His appearance is personal for he appears to judg and then doth this his Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begin and dures the time of his stay which John tells us Rev. 20 4. is a thousand years and then comes the second or general resurrection which is another order in the resurrection and the general and last judgment when according to this self same Apostle 1 Cor 15.24 to 23. Jesus Christ the last enemy being destroyed shall deliver up the Kingdom to his Father that he may be subject to him who subdued all things to hâ—mself that God may be all in all so far is he then from being said to enter upon any new Kingdom that then he delivers up the old That Kingdom therefore which neither shall be before the appearance of our Lord nor after the last Judgment is necessarily to be included between them This is not nothing ¶ See also those words Heb. 2 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For unto the Angels hath he not put in subjection the world to come whereof we speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim terra est non coelum For this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate world is Earth not Heaven but you will say where did the Apostle speak in his preceding discourse of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world to come that he should say whereof we speak I answer in v. 6 of the preceding chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. But when he shall bring AGAIN his only begotten Son into the world he saith c. For those things which out of the Book of the Psalmes to the end of the chapter are cited concerning the worship of Angels of his Scepter of Righteousnesse of the renewing of the world and of the treading of his enemies under his feet are all if we crecit the Apostle to be referred to the second coming of Christ But that Admonition which is contained in t he sour first verses of this chapter is to be read as a parent hesis the which being ended the Apostle in the fifth verse returns again to his former Proposition and more largely handles the Prerogative of human Nature above the Angels which he had disputed And amongst other things saith he unto the Argels hath he not put in subjection the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world to come whereof we speak which is to be when God brings again his only begotten son into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world I have here but one word more to adde for I spake before of the strange transposition of the words ch 1. v. 6. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring in hath a future signification for so much as it is the second Aorist of the Subjunctive mood ¶ Peter also 2 Pet. 3.10 speaks if I be not deceived clearly to this Behold the day of the Lord cometh How As a Thief in the night i. e. suddenly yet shall not as a Thief disappear the
divided hate and devour hurt and destroy one another I leave it saith that Reverend mystery Searcher Mr. Mede to the judgment of learned men and men well able to judge in such like mysteries in Divinity whether this be not the best and easiest way to deal with the Jewes not to wrest those plain Prophesies touching things appertaining to this last and glorious coming of Christ to his first coming for while we do so the Jewes laugh and scorn at us and are hardened in their infidelity The Apostle Peter takes this course to convert the Jews Acts 3.19 Repent saith he and be converted that your sins may be blotted out when the times of refreshing shall come from the Presence of the Lord And he shall send Jesus Christ which was preached unto you whom the Heavens must receive until the times of the restitution of all things of which God hath spoken by the mouth of all the holy Prophets since the world begun 4. Because unlesse this opinion of Christs Millenary Kingdom and reign with his Saints a thousand years be granted and received nothing of certainty can be brought concerning the true and genuine sense of the 20th chapter of the Revelation and that in the 7. of Daniel and many other of the Texts before named wherein a mans Conscience can safely rest Which amongst some others Pareus himself confesseth who saith the more he studied it the lesse he found out whereby to untie the knot which had so tortured all Interpreters only this he saith he found that it is more easie to tell what this thousand years are not then what they are And a little after he saith I do not therefore here promise you that after all others I shall so untie this knot of a thousand years as to satisfie all men in this Millenary Reign of the Martyrs and Saints with Christ The Reason is given by a learned Writer because he left the letter of the Text and did turn the whole discourse to an Allegorical sense without any sufficient reason or necessity at all It hath doubtlesse been the unhappy fate of many by their learning in their Expositions to make plain Scriptures dark and difficult texts far more difficult then before 5. Because it seems altogether unreasonable to go about to inâ—erpret that whole place in the 20. chapter of the Revelation figuratively because of one or two figurative expressions in it which yet have an eaâ—te explication without any figure In a plain â—â—â—â—ence we may somtimes meet with one trope or other but it doth not therefore necessarily follow that all and every word in the sentence must be so taken nor is that reasonable Propter unius verbi translationem nen totus locus figuratè accipiendur est saith Austin Neither indeed is this Prophesie of a thousand years propoled under representations and pictures as many others are in the Apocalyps but it is declared in as clear and elegant word as you can posibly imagine be it by the Holy Ghost never so really meant 6. Because this Interpretation of a thousand years after the Armageddon battel and the dâ—struction of Antichrist in Christs second coming doth best agree with all those Scriptures which speak or this subject which consider a long tract of time in it as well as in his first-coming as was shewed before Now we are not to think that because the Lord Jesus Christ shall come as a Thief or like the L'ghtning that therefore he shall presently like a thief or like the lightning vanish or disappear Nor because his second coming is joyned with the final Resurrection and last Judgment properly and strictly so called therefore they shall be done presently together and all at once but every thing shall be fulfilled in its own order and time In a processe of time sensibly and by degrees will the Lord proceed in the restitution of all things after the same manner as his proceeding was in the Creation of all things though he could have created all things in one and the same moment God will never huddle his works on helps 7. Because to interpret the first Resurrection of a piritual resurrection from sin is altogether new and unheard of and unknown to all Orthodox Antiquity and that almost till Austins time And was first of all found out by Tyconius the Donatist of whom Austin borrowed it whom afterward Primasius followed Gregory and others Yea they that deny this Interpretation deny that which was of old denied by the Hereticks against the Orthodox as it doth plainly appear from Justin Martyr in his Dialogue with Trypho the Jew which Dialogue is set down at large by Mr. Mede at the latter end of his Commentary upon the Revelation whither I refer the Reader But to clear the thing beyond doubt Consider that though the death in sin may be called a death yet it is not nor any wherein Scripture called the death either first or second if that death in sin be the death then it is the first death and the Life of Grace the first Resurrection and then all that have a part in this should be freed from the second death which second death by this reckoning must be the death of the body but that we see is false for the godly die the death of the body as well as the wicked Therefore let us give way to the plain truth which is in a word thus The first death is the death of the body or a bodily death the second death is the death of the soul or the soules everlasting punishment in Hell And the first Resurrection or the first order in the Resurrection for I speak not here of Christ and those that arose then is the Resurrection of the body or a bodily Resurrection of the Saints and they that have part in this are none but such as are holy and by this their being within the Compass of the first order in the Resurrection or being raised in the first Resurrection they are beyond all fear of condemnation in hell which is the second death Therefore the Text says Blessed and holy is he that hath part in the first Resurrection on such the second death hath no power which Resurrection as we see cannot be meant of the life of grace but must be meant of that corporal Resurrection which is opposed to a bodily death or the death of the body and not to the death in sin 8. Because although Christs Oeconomical or Mediatory Kingdom is but one in regard of its essential forme yet it is indeed twofold in respect of its accidental forme For Christs Kingdom which is humble low and cometh not with observation and is much accompanied with the Crosse and persecuted according to his first coming which was humble and low to his very passion is one thing And his glorious Kingdom is another which comes with observation as lightning shining upon the earth and in great peace and security according to the nature and condition of his
second coming Luke 17.20 to the 26. 9. It seems altogether absurd for us to think that Christ should come in Glory and Majesty to the ordering and exercise of his Kingdom his Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4.1 and presently the very same day give over his Kingdom again 1 Cor. 15 24. and so on delivering it up to the Father The King of such a Kingdom might not unfitly be compared to Jonas his Gourd which was a shade to his head and protected him from the heat so that he very much rejoyced in it but that joy was but a short joy for it sprung up in a day and it withered in a day What other men can I know not but I cannot think that the Lord Jesus Christ should descend from Heaven with all his Saints accompanied with glorious Angels enter upon his Kingom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I said before order it with judgement and justice executing righteousness in the Earth compose a glorious Metropolis of those sinless sorrowless joyful immortal Saints who descended and came with him from heaven and cause the rest who are godly in all the world who are called the Nations that are saved Rev. 21.24 For then there will be a very great and unparallelable conversion but yet in another state to walk in the light thereof and take their directions thence Will he thus make all things new and cause things old to pass away had the Saints an eye to look through all those sad and sharp calamities of a thousand and six or seven hundred years continuance unto this time as they do Rev. 5.10 did all the Prophets so esee and speak of these glorious times and things did the Apostles make so many queries and Christ so many promises referring to this time and state I say shall all this be and many things more that might he named and all but for a day and then to end I can never I freely confesse believe it 10. Because the Church is rightly divided into Militant and Triumphant but this triumphant is one Partial another Total one Inchoate another Consummate The faithful now triumph in heaven in respect of their souls they shall also triumph in respect of their bodies this triumph is inchoate here upon Earth and consummate in Heaven And so great is the affection and inclination of the blessed souls in Heaven unto their bodies to which they were united that they had rather be with them in some kind of conflict though then there will be none then without them in full and perfect triumph 11. Because they who interpret the precedent chapter viz. Rev. 19. of some begun destruction of Antichrist preceding Christs second coming but not of the full and final destruction of Antichrist at Christs second coming do flatly contradict the plain texts of Scripture Rev. 16.14 15. Rev. 17.14 Rev. 19.18.20 21. And do directly oppose themselves to all Orthodox Antiquity yea to Hierom and Aâ—stin themselves to whom they are wont every where to appeal even in this very controversie it self 12. Because this interpretation of the reign of the Martyrs or of the Saints â—or I take them for one and the same and of Christ upon Earth is no more incident to some Labyrinths and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then some other interpretations concerning the second and last resurrection judgement which opinion notwithstanding is no whit to be rejected because by Epicures and some Phylosophers and Stoicks and others that have alwaies been exploded as fabulous and false and are by many others derided as loaden especially as they think who have not well digested and studied it with many absurdities In so great a Mystery it will be sufficient to know the truth in the main and the matter in general and not curiously to tearch into the reason of every circumstance and punctilio The Matter is grounded upon the undeniable sequel of the b See Mede's clavis apochalyptica part 2 synchr 4.5.6.7 where the 1000. years are placed after the ruine of the beast and proved to follow it Apochalyptick order and consent of other Scriptures especially Prophetical which do most wonderfully confirm the same It is known to a Proverb that one fool may object more then ten wise men can presently answer yet I freely professe I finde this truth so plain si dere non de modo loquimur that I know not any thing that can be objected which admits not of a very fair and plain solution Those Objections therefore which are usually urged and may perchance be in the minds of some I shall with the readers good leave speak next to with all brevity Object 1 How can this principle hold good for doth not Christ tell us that his Kingdom is not of this world John 18.36 To this Objection I answer 1. That these words are to be understood of his first and not of his second coming 2. It is not of its world ratione originis in respect of the original but it is in the world in respect of place If my Kingdom saith our Saviour were of this world understand it as he there speaks it of that his first coming then would my servants fight that I should not be delivered to the Jewes but now is my Kingdom not from hence i.e. of this world as he said before Note also the word NOW now or at this time my Kingdom is not from hence or of this world 3. It is not of this world ratione conditionis in respect of its condition Thus the disciples and Christ himself were not of this world John 8.23 Ye are speaking of the carnal Jews from beneath I am from above ye are of this world I am not of this world John 15.19 If ye were of the world Christ speaks it to his disciples the world would love his own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you So John 17.14 The world hateth them viz. the disciples of Christ because they are not of the world even as I am not of the world And they are not of the world quantùm ad affectionem mundanam as to worldly affection but they are in the world quantùm ad corporalem praesentiam as to corporal presence We say the like of Christs Kingdom est terrenum ratione loci Coeleste raâ—â—one conditionis it is earthly in respect of place it is heavenly in respect of condition place and condition are two things 4. It is not of THIS world so the words run 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the world that now is but of the world that is to come For the world that now is shall be changed and in that respect shall cease to be and another world shall be erected or come in place called in Scripture the world to come And in that world to come shall that Kingdom of Christ be Heb 2.5 and 2 Pet. 3.13 Rev. 21.1 Object 2 But it is said Job
day of Judgment when the thousand years are ended That an houre is thus taken for time in general appears Rev. 11.13 The same houre was a great Earthquake i e. A Kingdom quake a Nation quake And the tenth part of the City fell which no man will understand of the same twenty fourth part of the same individual day but of time in this general acceptation 2. We are to put a difference between the last day in general and the last day in special Now what is the last day in general but the great day of Judgment at the dawning of which the thousand years we speak of shall begin and then the godly shall rise In the evening of which day the thousand years shall end and the wicked one shall rise and not before But if we speak of the last day in special it may have another day or another year to follow after it acoording as the day or year is that we speak of As suppose we speak of the last day of this world it hath a day and a year and another word to succeed it Mat. 12.32 The world to come Eph. 1.21 Heb. 2.5 As the old world of which St. Peter speaks had 2 Pet. 2.5 with 2 Pet. 3.6 But if we speak of the last day of the next world it is the ultimate day of all or the last day under the Sun and hath no day to succeed it but eternity And here we are to take notice the thousand years we speak of are in the world to come And in the last day of this world shall be the resurrection of the just And in the last day of the next world shall be the resurrection of the wicked And further we are to know that in those two places of John viz. John 11.24 and 6.4 where the last day is spoken of there is mention only of the resurrection of the just no mention at all of the resurrection of the wicked and therefore it may be supposed they are left out because they shall not be raised up at that time but be stayed till afterwards 3. We are to put a difference between one moment and another and we say the moment in which the just shall be changed is the begining of the thousand years and the moment in which the wicked shall be raised is the end of the thousand years Furthermore by the word moment and twinkling of an eye is meant the suddenness of the change and not the time when it shall be And we also the Apostle speaks not of the wicked but of the just only and why should they be left out if that were their time of raising or changing but we see by other Seriptures that they shall have another time Obj. 5 The Saints shall be caught up from the Earth to meet the Lord in the aire 1 Thes 4 16. How then can they reign with Christ on the earth Answ This will prove no impediment at all these things being well considered 1. When Christ ascended up to Heaven it is not to be doubted but the Angels met him by the way what man will say they did not return to heaven with him 2. It is the custome when the Judges ride the Circuit whither they intend to come the Sheriffs and Justices ride to meet them and to accompany the Judges to the place of judicature And no other is the case here When Christ is coming to the Earth the Saints shall be caught up to meet him in the aire when they have so done they return back and go with him to the Earth from whence they came 3. It is not said that Christ shall come from Heaven to meet the Saints such a speech would imply that they are about to go to Heaven with Christ and that Christ came to meet them in the way and to bring them thither but the text faith the Saints shall be caught up to meet the Lord in the air this speech doth imply that the Lord Jesus Christ is coming from Heaven to Earth and the Saints meet him by the way and return with him to the Earth whence they came and he is going 4. Lastly unless the Saints did meet him in the aire and return with him to the Earth Christ should not stand at the Latter day upon the Earth as Job saith he shall Job 19.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 novissimo super pulverem staturum i.e. I know that at or in the last he shall stand on the dust That is at the last day he shall stand on the dust of the Earth which the most certain and literal expressions the Hebrews have for that purpose Neither else could Christ come with all his Saints as the Scripture saith he shall Zach. 14 5. And the Lord my God shall come and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnes sancti tecum all his Saints with thee Or which is all one he shall come with thee and all the Saints So 1 Thes 3.13 At the coming of our Lord Jesus Christ with all his Saints So 1 Thes 4.14 Those which sleep in Jesus Christ will God bring with him And whether will God bring them with him but to the Earth whence they were caught to meet him Object 6 Of what quality the first death is of that quality the first resurrection is But the first death was a spiritual death or death of the soul in sin and from hence followed the second death which is the death of the body Answ 1 If the first death be a spiritual death what shall we call the death of the body shall we call it the second death as this Objection doth and as in order it follows that which is here called a death or shall it be called a third death The second death it cannot be for that is of the soul and body in hell and every of the Saints escape that Rev. 20.6 On such the second death hath no power But the Saints escape not the death of the body The third death it cannot be for we read in Scripture of no such death it remaineth then that the death of the body is the first death is the death of the body as well as the death in Hell the second 2. We must distinguish between death properly taken and improperly taken The first death properly taken is the death of the body and the first resurrection properly taken is the resurrection of the body Now John speaks of death properly taken and not of the other and of the resurrection properly taken and not of the other As appears by this that this resurrection is such to the godly first as it is to the wicked afterward which is a proper resurrection 3. We are to distinguish between death visible and invisible The first death visible is the death of the body And the first visible resurrection is the resurrection of the body Now the Apostle John speaks of death visible and of a resurrection visible and not invisible and therefore he hath it in a vision
Saints departed are in Heaven and they live with Christ in blisse though as I have before proved not in perfect blisse and they shall there continue till the day of Judgement at the beginning whereof the thousand years begin and not before 2. If we speak of the time during the day of Judgement we say that the souls of the Saints shall remove from Heaven as Christ himself shall and be united to their bodies and shall remain with Christ on Earth till the preat day of Judgement be ended which ends not till the thousand years be also ended 3. If we speak of the time after the day of Judgâ—ment â—â—ended we say that the Saints shall remove from Earth to Heaven where they shall remain for ever with Christ Thus we see the reign of the Saints is at several times in both places Object 13 We read Exod. 34.30 That when Asron and all the children of Israel saw Moses behold the skin of his face shone end they were afraid to come nigh him Even so if the Saints should live again on the Earth with and in their glorified bodies we should do and be the like viz. affraid to come near them And so there could be no communion between their glorified bodies and ours Answ 1 Were not the bodies that the Angels had glorious bodies yet Abraham and Lot were not affraid to come nigh them Gen. 18.2 He ran to meet them So Gen. 19.2 2. Were not the bodies of Moses and Elias glorified bodies when they appeared to Christ on the Mount and yet the Disciples could endure their presence Matth. 17.4 3. Was not Christs body glorified after his Resurrection yet his Disciples could converse with him and he with them as the Evangelists declare Matth. 28. Marke 16. Luke 24. Iohn 20.21 All testifying the frequent appearing of Christ to his Discipler 4. As Moses put a veil over his face while he was talking with them so that his face did not offend them So the Saints can hide their glory is Christ did (a) Marke 16 12. Luk. 24.16 his resurrection so as that it shall not be offensive to the godly mortal saints And they can again manifest their glory at their pleasure so as it shall be a terror to the wicked Can we think that such a little filly creature as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nitedula or glow-worms shall at her pleasure withdraw or cause her pretty spark in the dark to glister and shall not those raised glorious Saints much more at their pleasure withdraw or cause their glory to appear as an occasion for either shall require Object 14 This opinion doth imply that in this visible Monarchy Christ shall change all worldly customs and pull down all kingly power and greatness how just soever and set up a new way of Government so as that there shall be no other Lords but as it is written Isai 2.11 and ver 17. And the loftinesse of man shall be bowed down and the haughtiness of men shall be made low and the Lord alone shall be exalted in that day Ans 1 I hope this is not the cause why great ones are so loth to hear of this opinion for the counsel of God shall stand and every jod and tittle of his word be fulfilled whether we believe is and they receive it yea or no. 2. We read 1 John 5.19 that the whole world lyeth in wickedness and if Christ should change the custome of this wicked world and set up better in their room and place why should any godly man be against that It is enough for the wicked of the World Luke 19.14 to say we will not have this man to reign over us 3. And if Christ shall take the Kingdoms of the world into his own hands he doth no man wrong herein for God hath made him heire of all things Heb. 1.2 and he is King of Kings Rev. 19.10 Therefore all Kings and Princes of the world must be content to resign their Crowns and Scepters into his hand and lay them down at hie feet when he calls for them as the four and twenty Elders did Rev. 4.10 4. Whereas it is said Christ shall put down all kingly power and greatness it is false if they mean to exclude the Saints thereby for the Saints shall live and reign with him And they shall be Priests of God and of Christ and shall reign a thousand years not in coordination with him but in subordination to him as the text implies Object 15 This opinion doth not only imply the Conversion which sozâ—e Divines have granted and beleived but which others have doubted the total reduction of the twelve tribes of Israel and Judah into their own Land again Answ Upon what grounds this can rationally be doubted I confess I see not For the Scripture seems to me very plain not only for their return or reduction in the general that it shall be so but also tells us many particulars about it 1. I say the Scripture tells us plainly in the general that it shall be so that they shall be brought into their own Land again For this see these Scriptures Isai 33.20 Look upon Zion the City of our solemnities thine eyes SHALL see Jerusalem a quiet habitation a tabernacle that shall not be taken down not one of the stakes thereof shall ever be removed neither shall any of the cores thereof be broken ver 17. thine eyes shall see the King viz. Christ in his beauty they shall behold the Land that is very far off v. ult And the inhabitant shall not say I am sick the people that â—wâ—l therein shall be forgiven their iniquity Jer. 31.27 28. Behold the days come saith the Lord that I will sow the house of Israel and the house of Judah with the seed of man and with the seed of beast And it shall come to pass that like as I have watched over their to pluck up and to break down and to throw down and to destroy and to afflict so wil I watch over them to build and to plant saith the Lord. And I will make a new Covenant with the house of Israel and with the house of Judah c. Read I pray you the rest and consider these expressions well I will thank any man to tell me and prove it when every jod and tittle of these and such like texts were since those Prophecies fulfilled If they have noâ— I am sure they shall for Christ the truth hath told me so Matt. 5.18 Verily I say unto you till Heaven and Earth passe one jot or one tittle shall in no wise passe from the Law till all be fulfilled But to go on see Ezek. 37.11 12. Then he said unto me son of man these bones are the whole house of Israel Behold they say our bones are dried and our hope is lost we are cut off for our parts Therefore Prophecy and say unto them this saith the Lord God behold O my people I will open your graves
and cause you to come up out of your graves and bring you into the Land of Israel Moreover take theâ— one stick and write upon it for Judah and for the Children of Israel his companions then take another stick and write upon it for Joseph the stick of â—phraim and for the house of Israel his companions and joyn them one to another into one stick and they shall become one in thine hand And ver 20. And the sticks whereon thou writest shall be in thine hand before their eyes And say 〈…〉 thus saith the Lord God behold I will take the Children of Israel from among the Heathen whicheâ— they be gone and will gather them on every side and bring them into their own Land And I will make them one Nation in the Land upon the Mountains of Israel and one King shall be King to them all and they shall be no more two Nations neither shall they be divided into two Kingdoms any more at all And David my servant shall be King over them and they all shall have one Shepherd and they shall dwell in the Land that I have given unto Jacob my servant wherein your fathers have dwelt and they shall dwel therein even they and their children and their childrens children for ever anâ— my servant David i. e. Christ shall be their Prince for ever Hosea 3.4 5. The Children of Israel shall abide many days without a King and without a Prince and without a Sacrifice and without an Image and without an Ephod and without a Teraphim Afterward shall the Children of Israel return and seek the Lord their God and David their King and shall fear the Lord and his goodness in the latter dayes Amos 9.11.14.15 See also Isai 11. the whole chapter So Hosea 1. ult Zach. 12. And many other places which for brevity sake I forbear to recite 2. As the Scripture proves their reduction into their own Land again so it tells us many particulars about the manner of their conversion and reduction as for instance 1. That this conversion and reduction shall be in the height of their misery when the greatest misery and affliction shall be upon them that ever was since their diâ—persion Dan. 12.1 At that time shall Michael i.e. Christ stand up the great Prince which standeth for the children of thy people and here shall be a time of trouble such as never was since there was a Nation even to that same time and at that time thy people shall be delivered when they shall be dry bones and all hope shall be past with them so that they shall say our bones are dry our hope is lost we are out off for our parts then those dry bones shall live then God will open their Graves and bring them out of their Graves c. Ezek 37.11 12. Gods time of love above all other times is when men lie wallowing in their blood when their hopes are at the lowest then is their deliverance nearest In the Mount will God appear when none is shut up or left then will his own arm bring salvation and be their deliverance so that when he shall turn again the captivity of Zion it will appear to them as a dream Psal 126.1 their deliverance being come when almost all hope was gone 2. That in this conversion and reduction they shall return unto Christ and then embrace him whom they formerly crucified and rejected saying we will not have this man rule over us And his blood be upon us and upon our children But when this time shall come Israel and Judah shall be gathered together Hos 1.11 which yet hath never been since their resection and they shall appoint themselves one head this head can be none other but Christ whom they shall by their own election in that day appoint to be their Head or King It is true he was appointed by the Father in his eternal decree and in the covenant between the Father and the Son before the world was as appears a The word in both places is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to appoint 0129 0 King or inaugurate regem constitui Pro. 8 22 23. and Ps 2.6 But now their hearts shall be turned about and they that rejected the Covenant of God against themselvs would not have him to be their Head whom the Lord had appointed now they shall chuse the same and consent to him they shall appoint to themselves one Head and elect for themselves the same Head Hos 3 5. ' They shall return and ' seek the Lord and David their King i. e They shall come to seek God and Christ their King in this latter day of their conversion and reduction ' They shall then look on him whom they have pierced and mourn and turn to him 3. The Scripture tels us that at their conversion and reduction there shal be wrought in them a very great and real humiliation Jer 31.18.19 I have heard Ephraim mark it not Judah bemoaning himself c. Surely after that was turned Irepented I was ashamed yea even confounded because I did bear the reproach of my youth Hos 14 8. Ephraim shall say what have I to do any more with Idols Zach. 12.10 They shall lock on him whom they have peireed and they shall mourn for him and be in bitterness c. Jer. 31 8 9. Behold I will bring them from the North country and gather them from the coasts of the Earth they shall come with weeping and with supplications will I lead them to Zion they shall come but they shall come with weeping and supplications c. But is not this spoken of their return from Babylon How can it did they come out of Captivity weeping and looking on him whom they had pierced when as then they had not pierced him It cannot be meant immediately and ultimately of that return though there are different degrees of the accomplishment of Prophecies But if we look a little back to ver 1. we shall find another argument At the same time saith the Lord I will be a God to all the families of Israel and they shall be my people The ten Tribes or as the phrase is all the families of Israel did never yet return out of their captivity unto this day There were indeed two tribes who returned from Babylon but we no where ever read of the returning of the ten tribes but we read that they shall return And as they went into captivity with weeping so with weeping they shall return 4. The Scripture seems to speak of their conversion and reduction as if it should be in an extraordinary way Not by the preaching of the Gospel as the Gentile Churches were brought in unto the Lord but by light and by a visible appearance of the Lord Jesus to them I will not be positive in it but set before the Reader some Scriptures that seem to speak so much Zach. 12.10 And they shall look upon me a 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 aspicient ad me Significat partem anteriorem a capite usque ad ventrem inclinare ad intuendum aliquid whom they have pierced and mourn c. This seems to be a rea ocular looking upon and beholding Christ for so much is contained in the Verb here used and not barely a spiritual looking upon him by the eye of saith such as the Holy Ghost John 6.40 calls a seeing of the Son of man and believing c. but a bodily vision and a seeing him with bodily eyes So Dan 7.13 And I saw in the night visions 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 near before him And he came as we may see in the following words to receive and enter upon his Kingdom But what Kingdom sure his Davidical Kingdom now to sit upon the Throne of his father David When Christ receives and enters upon this Kingdom it is not like to his entrance upon his spiritual and providential Kingdom that was done in a more spiritual manner by his Session at Gods right hand Psal 110.1 But upon the administration of this Kingdom he enters in a more humane manner or as a man actually when the four great and strange Beasts Dan. 7. princip or Beastly Monarchs are destroyed Then he comes in the Clouds of Heaven v. 13. And they bring him to the Ancient of dayes It is true God coming in the Clouds and his riding upon the Clouds notes out the eminent visible and glorious appearing of his Majesty But this is the appearing of the Son of man in the clouds and the coming of the Son of man with the clouds which I conceive is not to be found in Scripture but when it denotes the coming of the Lord Jesus at the last day to Judgment whose appearance is visible and then doth he receive dominion and glory and a Kingdom that all people nations and languages should serve him And then I conceive I speak it with submission to better Judgments will be that great conversion of Israel and Judah so much spoken of in Scripture then shall be fulfilled what is here spoken ' they ' shall look upon him whom they have pierced c. Mr. Mede favours this whose words are these The Jews saith he are not to be converted unto Christ by such means as were the rest of the Nations by the Ministry of Preachers sent unto them but by the Revelation of the Lord Jesus in his glory from Heaven When they shall say not as when they saw him in his humilitie crucifie him but blessed is he that cometh in the Name of the Lord Whose coming then shall be as the lightning out of the East shining into the West and the Sign of the Son of man shall appear in the clouds of Heaven and every eye shall see him even of those which pierced him and shall lament with the spirit of grace and supplication for their so long and so shameful unbelief of their so merciful Redeemer So far Mr. Mede Matâ— 24.30 31. Then shall appear the Sign of the Son of man in Heaven and then shall ye see the Son of man coming in the clouds happily this may be at and for the great conversion of the Jewes Paul was converted by an appearance of Christ to him it is possible the ewes may be converted by the same way 5. The Scripture holds forth also that the manner of their Conversion and reduction into their ownâ—â— and again shall be exceeding eminent and glorious to the admiration of all Nations that it may be seen how the Lord hath honoured them Isa 60.1 Arise shine for thy light is come and the glory of the Lord is risen upon thee Hosea 1.11 Great shall be the day of Jezâ—eel It shall be a glorious day to thein that shall make them honourable in the eyes of all the Nations upon earth Zach 8 23. Ten men shall take hold in that day out of all Languages of the Nations of the skirt of him that is a Jew saying we will go with you for we have heard that God is with you Psal 102.16 When the Lord shall build up Zion he shall appear in his glory They have had and shall have glorious appearances of him such as no people ever had And this shall make them to be the desire of all people As they have been an abject miserable people for along time so when God shall turn their captivity as streams in the South their glory shall excel 6. The Scripture also tells us the time of their calling viz. when the fulness of the Gentiles is come in blindnesse so long hapned unto them and shall no longer For so St. Paul witnesseth Rom. 11.25 26. For I would not Brethren that ye should be ignorant of this mystery that blindnesse in part is hapned to Israel until the fulnesse of the Gentiles be come in and so all Israel shall be saved So likewise Christ Luke 21.24 And Jerusalem shall be troâ—dâ—n down of the Gentiles until the times of the Gentiles be fulfilled But what is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulnesse of the Gentiles And these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times of the Gentiles I answer the times of the Gentiles the fulnesse whereof must be accomplished before the full conversion and reduction of the Jews into their own land 〈◊〉 seems to be no other then the times wherein the Gentiles should have dominion with the misery and subjection of the Iewish Nation set forth in the vision of a fourfold image Dan. 2. and four Beasts Dan. 7 which are the four 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 worse state under them But when their times shall be ended accomplished and fulfilled then saith Daniel the Saints of the most High shall take the Kingdom and possess the Kingdom for ever and ever that is there shall be no more Kingdoms after it but it shall continue as long as the world shall endure Three of these Monarchies were past when our Saviour and Paul spoke and the fourth was well entred If then by Saints there be meant the Jews as well as other Christians as questionless they are not excluded but included then it is plain enough that is the time of their full and compleat reduction and conversion I have said full and compleat because I apprehend it possible yea very probable that some before that time shall be converted and many more gathered together yea and for ought I know they may have some battels with the Grand Seignieur in order to the recovery of their Land before the other be Many other things the Scripture tells us in reference to the calling of the Jews as Ezâ—k 32.27 Ezâ—k 48. nit That there shall be among them a glorious Church in
which the Presence of the Lord shall dwell so that the name of their City shall be called from that day Jehora shamma the Lord is there for the Tabernacle of God will be with them and dwell with them That they shall have the purest Orainances Rivers of water of life clear as chrystal not running with blood as in dayes of persecution nor mixed with the fire of contentions as formerly they had too often been wont That they shall live the exactest discipline so that all that love and make a lie shall be without those Eagle-eyed times will soon spie out the member that is rotten and the sword of discipline keen enough to cut it off That then the Mountain of the Lords house shall be exalted above the tops of the Mountain and established in the top of the hillâ— and all Nations shall flow unto it That then shall follow great peace and plenty and prosperity in the Church and all persecutions either from enemies without or Tyrants within shall come to an end I say these and many other things the Scripture tells us in reference to the Jews but I forbear to speak of them herâ— because I shall speak of them elsewhere with a refâ—rence to the whole Church and not the Jews only Object 16 This Opinion implies a fulnesse of all temporal blessings as Riches Honours long life a freedom from all offliciions c. under this Kingdom Answ 1 Though some have spoken of a fulnesse of all temporal blessings in ths Millenary Kingdom yet they do not hereby mean a Iewish or Mahumetan Paradise as is by some falsely and uncharitably suggested But they mean hereby peace safety riches health long life or what else was enjoyed under any Kingdom or can be had in the world or may any way make their lives more comfortable yet Withent sin Mark the words without sin in the having of them This is all they mean by temporal blessings and the sinful abuse of the creature 2. To think the Saints the subjects of this Kingdom if they have these temporal blessings shall abuse them to those carnal pleasures of bed and board which have been dreamed of by sensual Turks and Talmudists is to unsaint them and to make them vile gluttons and unclean persons contrary to what the Word of God saith of such persons Rom. 8. 5. They that are after the flesh do minde the things of the flesh But they that are after the Spirit the things of the Spirit So also 1 Tim. 4.5 Al so Tit. 1.15 And Rom. 8.13 14. And in other places 3. They that make this Objection would make men believe that sensuality is pleaded for in this question but that is but an abuse both to the Assertors hereof and to the question it self for sensuality is not pleaded for but it is indeed holiness that they of this opinion plead for which is so much by most exploded yea derided and hated at this day in the world who cannot abide to hear of the Saints reigning on Earth with Christ a thousand years for then would be such a time such a height and measure of holinesse on earth as never was before and never entred into the hearts of men to conceive of and this in reality is that they cannot endure but it is a death to them to hear of 4. Suppose that some men have dreamed or should of carnal pleasure as Turks and sensual Talmudists have done yet if we will know the minde of God in the matter we ought to look what God aimeth at in this Kingdom and not what sensual dreamers have said or aim at Now what God aimeth at in this Kingdom most evidently appears in Scripture to be a time of holinesse and reformation a time of peace and purity a Kingdom of Saints and sincere Worshippers who may worship him in spirit and in truth according to his own appointment and give him the service which he himself requires And this is it we are to look after in the Kingdom of this question we are to think what holiness what righteousnesse what purity what piety what sincerity what heavenly-mindednesse what knowledge of God what Orthodoxity what pure worshipping of God c. shall be in this Kingdom and not to talk of sensuality and carnal pleasures and so corrupt the point by making a vile and wretched use of so holy and so religious a Kingdom as the reign of the Saints with Christ on earth shall be Certainly this Kingdom is most holy and sacred or else no Kingdom of Christ at all for holinesse becomes his Kingdom for ever 5. The reason why Christ forbids carking and caring for the things of this life is because they take off the mind from thinking on God so often and so frequently as we should And the reason why God will have a plenty of temporal and outward blessings in this Kingdom ready at hand for the use of all those that any way stand in need of them is that the thoughts of his people their time or strength may not be taken off from a close attendance upon God by looking after the things of this world Mat. 6 31 32. 6. To say or think that temporal blessings are not promised to the children of the Kingdom but purely spiritual is against the Scriptures 1 Tim. 4.8 Godlinesse is profitable to all things having the Bromise of the life that now is and of that which is to come Psal 34 10. The young Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing Matth. 6.33 All these things shall be added to you Rev. 21.24 And the Kings of the Earth do bring their glory and honour into it Those that need these blessiags as the Nations of them that are saved and walk in the light of the New Jerusalem will have the promise of them 7. To say that temporal blessings are not proper for the fruition of Saints is to wrong the Saints of their right for they only have a proper right from God to them which the wicked of the world have not 1 Cor. 3 22 23. 8. Though the worst of then may have these outward enjoyments for the present and the best men want them whereof we see an Example in Dives and Lazarus yet it shall not alwayes be so for in the time of this Kingdom the best shall have them and the worst shall want them Zach. 14 17 18. 9. Though the Kingdom of God is not meat and drink as Paul saith Rom. 14.17 in respect of its essentials yet it is not without meat and drink in respect of additionals as that known place doth testifie Mat. 6.33 10. Though temporal blessings are now but for a moment many times yet are they blessings while they are enjoyed and though the grief of their cessation may more then counterpoise the contentment of their fruition to them that lose them yet it is very clear the Saints shall enjoy them in this Kingdom during life
traditions and lawes of men and the will of the Tyrants of the world M. God grant that his Kingdom may come very speedily thus far that In the same Catechism there are many other passages to the same purpose by all which it appears as I said before that both before and under Antichrist where his yoke hath been but a little shaken off this opinion hath been owned and believed ergo is no novelty Quest But lastly some it may be will ask when shall this glorious and spiritual reign of Christ with his Saints on Earth begin Answ The beginning of this thousand years is not to be fetched from any strange or imaginary ground or from the aptness of some other explication or accommodation of the place Rev. 20.4 but from the innate characters and circumstances in the Text plainly laid down and to be gathered from the text and context We therefore say that these thousand years of Satanâ— binding and the Saints reigning must take their beginning from and after the destruction of the Beast i. e. the Pope in the second coming of Christ which was last mentioned Rev. 19.20 21. 1. The thousand years begins not till after the ceasing of the worship of the Beast For it is promised to all those amongst others as a reward who had been faithful unto Christ in the time of that horrible Apostacy and had not worshipped the Beast or his Image But the worship of the Beast ceased not till he himself ceased as appearâ— Rev. 19.20 21. For as long as he was in place and power there were always such and those not a few as did worship him whose names were not written in the book of life Rev. 13.8 Therfore their opinion is very weak who hold that the Beast and his Image and his Worshippers are in whole or part within the thousand years when the beginning and continuance of the thousand years is promised to them that did not worship the Beast nor receive his mark 2. The thousand years do follow the thrones that were set for the Saints reign v. 4. But the thrones as hath been already shewed were to be set at the second coming of Christ after the destruction of the great Antichrist who being overcom the Saints may quietly reign 3. The thousand years follows the Dragons deceiving the Nations by Antichrist which did not cease till Antichrist himself was destroyed for it is expresly said Rev. 20.3 that he may not seduce the Nations any more viz. as he had seduced them during the time of his being and reigning in the world For the words no more must needs relate to that deceiving mentioned in the words immediately preceding which deception was the deceiving by Antichrist as appears Rev. 19.20 The Beast and false prophet which deceived them that received the mark of the Bâ—alt c. 4. The thousand years begins from the binding of Satan v. 2. which binding is not partial and inchoate as it was in the first coming of Christ Mat. 12 29. but comparatively total and perfect which is not to be hoped for till the final destruction of Antichrist for it is expresly said ver 3. That the Angel bound him and cast him into the bottomless pit and shut him up and set a seal upon him Which words do evidently shew a full bondage whereby he is so straitly bound shut up and kept in the bottomless pit as in his prison that there is no possibility for him to get out Which was at the sounding of the fifth Trumpet which yet is not fulfilled For out of the bottomless which then was open not shut and sealed chap. 9.2 Satan brings forth smoak and in the smoak Locusts that darkned the very Sun and aire And under the sixth Trumpet ariseth that false light Mahomet Rev. 9.14 and so forward and under the sixth vial three unclean spirits like frogs come out of the mouth of the Dragon Beast and false Prophet to seduce the Kings and the Nations of the Earth chap 16.14 Thus far therfore Satan was not fully bound He was indeed cast from Heaven to Earth to rage both in the Earth and Sea chap. 12. and chap. 13. But now be is cast into the bottomless pit chap. 20.10 which is the days of the seventh and last Trumpet and not before 5. These thousand years are the years of the peace and tranquillity and of some kinde of glory and triumph of the Church upon Earth in order to which the divel is chained up that the Church might more peaceably securely and quietly reign But no such certain and safe peace and prosperity no such constant and lasting triumph of the Church upon Earth is to be expected till after the destruction of Antichrist in the second coming of Christ and the Dragon be bound and closely and surely imprisoned in the bottomless pit For till then shall the Cross and the persecutions of the Saints continue witnesse the words of our Saviour himself in relation to his second coming Mat. 10.23 When they persecute you in this City flie unto another Non consummabitis Civitates Israelis for verily I say unto you ye shall not have gone over the Cities of Israel till the Son of man be come Which last words absolutè sic posita always signifie the second coming of Christ As if he should say do not hope to be free from the Cross and from persecution until my second coming For the spiritual and after a sort heavenly Kingdom of Israel in grace peace and prosperity promised you by the Prophets shall not be accomplished nor restored to you but in my second coming 6. Lastly these thousand years do precede the final destruction of Satan as the final destruction of Antichrist did precede and go before the thousand years so Satan follows after Apoo. 20.10 The Devil is cast into the Lake where the Beast and false Prophet are or as Beza and others where the Beast and false Prophet was viz. because the Beast and false Prophet long before were cast into the Lake Therefore these thousand years are the times of Christs second coming after the total and final destruction of Anti-christ For Christ is said to destroy or abolish him by the brightness of his coming And to me it is without doubt John had respect to that coming and received opinion among the Jews in these thousand years he speaks of Rev. 20. that the great day of Judgement doth contain the thousand years in it self And to this also Peter seems to have had respect 2 Pet. 3. where making mention of the day of Judgement and perdition of ungedly men he saith ver 8. One day is with the Lord as a thousand years and a thousand years as one day Which place Justin Martyr in his Dialogue with Trypho the Jew doth interpret of the day of Judgement The last hour therefore or the last day of Christs second coming denotes a certain long tract of time and is indefinitly put for the last time but not
for one natural day or hour properly so called as 't is commonly thought In Luke 17.22 the Lord â—esus himself speaking of the day of his second â—oming Ye shall saith he desire to see one of the days of the Son of man Which Beza rightly interprets of one of the days of his second coming for in vain should they desire to see one of the days that were past who did certainly expect them to come which they thought also to be at hand but they were deceived in that and should not see them that is so soon as they expected them In Acts 3.20 21 24. Peter speaks of times of refreshing from the presence of the Lord the times of the restitution of all things which God hath spoken by the mouth of all his holy Prophets c. He doth not point at one day in Christs second coming but many certainly so long as all things shall continue after they be restored so long the day of Judgement shall last but all things shall be restored at the day of Judgement and continue in their being after they are restored longer then a day of twelve or twenty four hours long Surely for a man to say that Christ shall come from Heaven at the day of Judgement when all things in the world shall be destroyed and have an end Acts 3.21 Rom 8 21. is to fight against the Scripture which saith all things at his coming shall be restored and therefore not dissolved at that time Or to say all things shall be restored at Christ second coming and be dissolved again by and by is like the fancie of those Heathens who said God made other worlds before this but he did undo them as soon as he had made them because they were not to his minde and thus say they he spent his time until he made this world that now is which pleased him very well Such a fancy they must needs have of God who think all things shall be restored at Christs second coming and dissolved again by and by Without doubt as when God made the world at first he did not make it to destroy it presently but to continue for som length of time for man to live in it to his glory and his praise so when God shall restore the world at the great day of Judgement he will not presently dissolve it but have it to continue some length of time that Christ and the Saints may reign in it to his glory Again John in the Revelation speaking of the seventh Trumpet which is the last Trumpet and the Trumpet I mean of the judicial Trumpets of consummation and so the Trumpet of Christs second coming he attributes many days to it In the days of the seventh Trumpet the mystery of God shall be finished as he spake by his Servants the â—rophets Rev. 10.7 Isaiah calls the second coming of Christ the year of recompences Isaiah 34. ver 8. It is such a day that in the same breath it swells into a year For it is the day saith he of the Lords vengeance and the year of recompences for the controversie of Zion Yea this day in Isaiah 59.21 swells at the least into three generations and least that should be two little into a for ever For saith he my words shall not depart out of thy mouth nor our of the mouth of thy feed or seeds seed from henceforth even for ever And it is apparent this is spoken of Christs second coming both from the text * By which we may judge how to apply all those glorious texis which seem yet to be unfulfilled and context and Paul Rom. 11.26 so applyes the same The same Prophet tells us yet of a longer time Isaiah 65.17 for saith he the days of my people ver 22. shall be as the days of a tree and mine Elect shall lâ—ng enjoy the works of their hands Pliny tells us that the life of an Oak is nine hundred years more or less which comes very near Johns thousand years The words in the Hebrew are the wood of life but the Septuagint renders it the tree of life with which also agrees the Chaldee paraphraft In which words saith Justin Martyr we may understand the thousand years to be secretly pointed at It was the conceit of the same Justine Martyr and not altogether to be slighted that the life of the tree of life or of man in the state of Paradice was to consist of a thousand years that is to say that so long man had he not sined should have lived in this world and afterwards have been translated into a more happy both place and condition But Adam having sinned by eating the forbidden fruit therefore neither himself nor any of his posterity though some of them very long lived should attain to that number of years but should die before they had any of them lived out so great a day But when all things shall be restored that long liv'd day shall be restored to the sons of the first resurrection and they shall live one thousand years So the Prophet Zachariah speaking of the day of Christs second coming chap 14.9 saith the Lord shall be King over all the Earth and in that day there shall be one Lord and his name one And adds ver 16. they shall go up from year to year to worship the King the Lord of Hosts and to keep the feast of Tabernacles which is an allusion to those old Jewish rites and betokens onely their serving God of which see Rev. 7.14 15. Where those Palm bearing triumphers are said to serve God day and night in his Temple Lastly Christ tells us of a certain world to come in which sins may be forgiven Matth. 12.32 not to the sons of the resurrection who are without all sin but to those who are of the Nations that are saved and walk in the light of the New Jerusalem Rev. 21.24 who yet sinning and repenting of their sins obtain remission in Christs blood And now good Reader hark a little to the peculiar priviledges of that day and time yet for brevitys sake take them almost in so many words ¶ I In the time of this thousand years there will be an end for ever of the Beast and false Prophet O! happy riddance to the world for what good did they ever do nay what evil did they not Farewell thou Whore of Babylon Rev. 18.3 who didst inebriate the Nations and their Kings with the wine of the wrath of thy fornications Thy judgements are come in a day Rev. 18.8 death and mourning and famine for strong is the Lord God that Judgeth thee Rejoyce Rev. 18.20 over her thou heaven Church and ye holy Apostles and Prophets for God hath avenged you at her hand That wicked horn Dan. 7.21 is broken off who warred against and wore out the Saints the multitude of thy offences now at last hath broken the multitude of thy forces and thou canst not call back the day that is past
Thy two horns indeed made the world to take thee for a Lamb Rev. 13.11 but thy speech against the Saints was alwaies like a Dragon Therefore full well art thou cast into Rev. 19.20 the Lake of fire for ever as thine own dung to perish though thy branches shot up to Heaven and thy roots down as low as Hell yet the Saints now do reign and rejoyce in thy ruine II. Satan also is Rev. 20.2 now chained up and imprisoned in the pit That 1 Pet. 5.8 roaring Lyon who went about seeking by what means or whom he might devoure O! happy time when Lyons lye in chains and the Dragons dwelling is in the deep III. Moreover now there is a perfect and compleat end of all godless Governours who did alwaies oppress disquiet and vex the Church and Spouse of Christ God then Rev. 11.18 destroys all those that destroy the Earth Yea then and in that day shall our â—ord Jesus Christ the Lamb and the Lyon of the Tribe of Judah the Spouse and husband of his Church the Lord of Lords and King of Kings who at the first went out conquering and to conquer who did before hand signifie all these things to his servants by his Angel take to himself his great power and reign and let the Nations be as angry as they will or can yet in despite of all their fury he shall give rewards unto his servants the Prophets and to his Saints and to them that fear his Name both small and great Then Rev. 19.6 shall the Lord God Omnipotent reign with the shoutings and Hallelujahs of his Elect. Yea the Saints shall sit on Thrones 1 Cor. 6.2 Dan. 7.22.27 Matth. 19.28 and judge the World This well may stain the beauty and dazel the glory of all Earthly powers For then Isa 24.23 the Moon shall be confounded and the Sun ashamed when the Lord of Hosts shall reign in Mount Zion and in Jerusalem and before his Ancients gloriously Then shall Righteousness run up and down and be as a mighty stream IV. Moreover then will be a lasting peace and wars shall cease to the ends of the Earth when Christ the Prince of peace shall sway the Scepter judging amongst many Nations and rebuking many people Then shall their swords be beaten into plow-shares and their Speares into pruning books Nation shall not lift up sword against Nation nor shall they learn war any more Isai 2.4 In that day saith God Hos 2.18 I will break the Bow and the Sword and the Battle ax out of the Earth and I will make them to lye down safely Peace before had been full oft desired but 't will be then compleatly attained V. Also then will all persecution be brought to an end and cease Then the envy of Ephraim shall depart and the Adversaries of Judah shall be cut off Ephraim shall not envy Judah and Judah shall not envy Ephraim Isa 11.13 Ezek 28.24 And there shall be no more a pricking Bryer unto the house of Israel nor any grieving thorn of all that are round about them that despised them See also Ezek. 28.25 and 26. then Christ weeds out of his Kingdom all things that offend and them that do iniquity For it is a righteous thing with him to render tribulation to them that trouble his Church and to them that are troubled rest 2 Thes 1.7 VI. Then likewise will be an and of all oppression For who is left to oppress the Beast and false prophet they are gone the Dragon is bound all wicked men are now under the Hatches and laid at Christs footstool Violence shall no more be heard in her Land wasting nor destruction within her borders Isa 54.14 Ezek. 45.8 My Princes shall no more oppress my people they shall be far from oppression The New Heavens and New Earth is a place wherein dwells righteousnesse Psal 72.2 He shall judge the people with Righteousnesse and the poor with Judgment v 4. He shall judge the poor of the people he shall save the children of the needy and shall break in pleces the oppressor VII At that day also and in that time there shall not be any that shall hurt or harm one beast shall no more hurt another nor one man his fellow For Isa 11.6 7 8 9. the wolf shall also dwell with the Lamb and the Leopard shall lie down with the Kid and the Calf and the young Lion and the Fatling together and a little child shall lead them And the Cow and the Bear shall feed their young ones shall lie down together and the Lion shall cat straw like the Ox. And the sucking childe shall play on the hole of the Asp And the weaned childe shall put his hand on the Cockatrice den They shall not hurt nor destroy in all my holy Mountain Understand we this of men or Boasts and neither shall be hurtful or offensive each to other but great agreement will be among them And this some understand to be the meaning of the Apostle Rom. 8.19 20 21. in which words these four following things seem to be observable viz. 1. That now the creature is under the bondage of corruption that is prone and apt to devour destroy and make a prey one of another 2. That the creature hereafter shall be delivered from that bondage that is they shall not as heretofore hurt and destroy one another 3. That there shall be a time when the sons of God shall have a glorious liberty that is they shall not hurt one another nor receive hurt from any 4. That the creatures in their kind shall partake of their liberty and they shall not be hurtful one to another but live in peace and quietnesse VIII Moreover then shall be an end of fear terrour and dread For they shall no more be a prey to the Heathen neither shall the Beast of the Land devour them but they shall dwell safely and none shall make them afraid Isa 54.14 In righteousnesse saith the Prophet shalt thou be established thou shalt be far from oppression for thou shal not fear And from terrour for it shall not come near thee Jer. 30 10. Therefore fear thou not O my servant Jacob saith the Lord neither be dismayed O Israel for lo I will save thee from far and thy seed from the land of their captivity and Jacob shall return and be in rest and be quiet and none shall make him afraid IX Lastly this will be a time of such purity and holinesse of the fear of the Lord and righteousnesse as never was nor will be till that time This will make it to be Millennium aureum or oureum seculum It will be a golden day and Age indeed for the holy City the New Jerusalem that City of gold and pearl mentioned Rev. 21. doth contemporate and synchronize with the thousand years as might be abundantly proved if Reverend Mede had not done it to my hand so that it would but be act a agere which I intend not This will be
that time of truth without mixtures of errour a time of light without mixture of darknesse a time of knowledge without mixture of ignorance from whence all Heresie doth proceed The light of the Moon shall be as the Sun and the light of the Sun shal be seven-fold as the light of seven days The Ordinances aso will then be pure without mixtures of superstition humane inventions and will-worship There are those Rivers of water of life clear as chrystal Great also will be the holinesse of that day Zach. 14.9 Rev. 22.1 Isa 2.2 For it shall come to passe in the last dayes that the Mountain of the Lords House shall be established in the top of the Mountains and shall be exalted above the hills and all Nations shall flow unto it And many people shall go and say Come ye and let us go up to the Mountain of the Lord to the House of the God of Jacob and he will teach us of his ways and we will walk in his paths for out of Zion shall go forth the Law and the Word of the Lord from Jerusalem See also Zach. 8.19.20 21 22. The streets of the City are all gold and golden will be the lives and conversations of the Citizens yea God shall be known in her Palaces for a refuge the foundations of her City are all of Pearl her streets paved with precious stones her Gardens fragrant with all manner of pleasant flowers her delightful walks are always green her Springs are living waters her months are one continued May her Trees bear all manner of lovely fruits and the leaves of the same are for the healing of the Nations her years are one lasting joyful Jubilee and her strength is always firm her same men leap as Harts and the tongue of dumb men then are loosed O when shall we go how shall we get to this holy and beautiful City of God Her time is coming her year is at hand and the Lord will hasten it in his time Reader thou hast here a little taste of the beginning of Zions blisse held forth unto thee only according unto our weak and short manner of conceiving and expressing the things themselves as far surmount our thoughts and words as the Heavens are above the Earth and as the East is distant from the West Give me now leave to put a period to all in a word or two of Application Vse 1 Let us help forward this Kingdom of Christ on Earth by faith and prayer and so much the rather because the time approacheth the Promises are even come to the birth and they draw on apace Pray we therefore for the ruine of Antichrist Rome must down before Christ will set up his Kingdom and for the calling of the Jewes for the beginning of this Kingdom must be with the Jews they â—uâ—t be Caput Imperii the Head and Seat of this Empire must be among them And let us pray according to Christs direction Thy Kingdom come and thy Will be done on Earth as it is in Heaven which will never be till these thousand years Let as saith David all Nations serve thee O God let all people praise thee O pray that God would take to himself his great power and reign before the Ancients gloriously Vse 2 This may inform us that the day of Judgment is not so far off as many think it For if once Antichrists Kingdom go down Christs Kingdom is set up as we have before heard and certainly Antichrists twelve hundred and sixty days of reigning are not long to continue though we cannot tell justly how long yet in the general we know it cannot be long and Christs Kingdom is durante currente die judicii within and during the great day of Judgment Vse 3 This doctrine speaks comfort to you O ye sons of Zion and daughters of Jerusalem O thou Wife and Spouse of Christ thou art She who hast seen and dost see affliction yea from thy youth up thou hast been slain and killed all the day long the furrows have been made long upon thy back and thou hast been â—â—ptied from vessel to vessel Thy flesh hath 〈◊〉 no rest but troubles are on every side without are sight◠〈…〉 been covered as with a cloud and art for a 〈◊〉 word and hissing to passers by yea accounted as the off-scouring of all things unto this day But he of good chear yea awake and sing thou that dwellest in the dust for thus saith the Lord God O thou afflicted and tossed with tempest and not comforted behold I will lay thy stones with fair colours and lay thy foundations with Saphire and make thy windows of Agats and gates of Carbuncle and borders of pleasant stones For thy Maker is thy Husband the Lord of Hosts is his Name and thy Redeemer the Holy One of Israel the God of the whole Earth shall he be called Wherefore lift up thy head for thy Redemption draws nigh and the years of thy deliverance are now at hand O wait and pray and bear up yet a little a very little while and thy work shall be rewarded and the wicked train shall be no more but the meek shall inherit the Earth and delight themselves in a very great abundance of peace do but fight stoutly through the pikes and win the field put forth thy strength and spare no pains no cost no sweat no blood O cast about a careful eye use all holy policy rally up thy force afresh it wants but a little and all 's thine own and then thou art made for 〈◊〉 〈…〉 dou◠〈…〉 〈◊〉 pleasure to give thee the Kingdom Thy 〈◊〉 who hath washed thee in his blood 〈◊〉 made thee clean and spotless behold he â—â—mes quickly and his reward is with him â—rise O Lord and let thine enemies be scattered â—â—d those that hate thee flee before thee Lay Babylon in the dust and let her Virgins be cut off O 〈◊〉 the hairy scalp of all thine incurable foes 〈◊〉 Zion be exalted and Jerusalem made a praise 〈◊〉 the midst of the Earth preserve thy Spouse in 〈◊〉 midst of Lions strengthen her faith lengthen her â—â—â—ience hasten thy coming O be as a Roe or â—â—oung Hart upon the Mountains of Spices Ameu FINIS