Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	jew_n	sabbath_n	19,355	5	10.1747	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86120	Christs kingdome on earth, opened according to the scriptures. Herein is examined, what Mr. Th. Brightman, D. J. Alstede, Mr. I. Mede, Mr. H. Archer, The glympse of Sions glory, and such as concurre in opinion with them, hold concerning the thousand years of the saints reign with Christ, and of Satans binding: herein also their arguments are answered. Imprimatur; Ia. Cranford. Feb. 12. 1644.	Hayne, Thomas, 1582-1645.	1645 (1645)	Wing H1217; Thomason E278_1; ESTC R200009	77,855	95

saith that John in the Revelation prophesied that Christians should accomplish that thousand year in Jerusalem Answ. Justin beleeves the resurrection of the body wee deny it not But Justin asserts not two resurrections as some now doe one a thousand years before the other Justin sayes that Jerusalem shall bee re-edified inlarged adorned in such sense as Ezekiel and Esay foretold it is most true A Jerusalem that in Rev. 21.10 Gal 4.26 all the world over shall bee made a place of Gods worship as was the old Jerusalem to the great joy of all people the distinction of Jew and Gentile shall bee taken away and all true Christians shall bee the Israel of God and true Jews and shall have no need of the old Jerusalem How implicitly in Esaies words by Justin cited the thousand years should be pointed at he is quicksighted that can discern No man I think endeavours now to prove the thousand years from that text in Esay It there were any such thing in Esays words Logick now if ever would work it out Further St John sayes not totidem verbis in expresse terms what Iustin alledges but that there shall be a new Ierusalem comming down from heaven not built by man and that the Saints shall reign a thousand years with Christ and I will also grant that this reign should bee in the new Jerusalem But that reign was in the beginning of the Gospels times for a thousand yeers and shall not bee towards the end of the world This Ierusalem is mother of us all of all the Israel of God of all beleeving Iews and Gentiles in all times to the world end and is not limited to old Jerusalems seat and some certain time That kingdom began long since and was such as hath been above shewed not such as the pleaders for the thousand yeers to come describe it Object Divers of the Ancient Fathers besides Iustin Martyr as Ireneus Tertullian Lactantius Nepos and others held the opinion of the thousand yeers reign Austine himself sometime inclined to the same and it seems to bee Ieroms prime Argument against it that it savoured of Judaism to reject this opinion is a neglect of an ancient Tradition of the Church Papias recommended it to the Fathers above they to us Answ. The antiquity of this opinion will be little warrant to the verity of it if wee consider that Ireneus sayes That Papias an Auditor of St. John asserted it whereas Papias himself denies that ever hee saw or heard the Apostles And Eusebius B 3. Histor Eccles. sayes that Papias was too credulous and of shallow judgment and by mis-interpreting Apostolicall expositions led others into errour as Ireneus in this very point and as some conceive in the opinion of Antichrists reign but for three years and an half near the worlds end You see then what a tottering and weak foundation this tradition hath It is granted that Austin had an inclination to like of it but his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} second thoughts made him wisely to abandon those Fathers faulty opinion and to correct his own as for Ierom hee censures the millenary conceit to bee a Iewish {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} fable and so inconsistent with the vision in Apoc. 20. jarring in it self contrary to other Scriptures and unworthy of the Christian faith See Ierom on the life of Papias Hee had therefore Arguments sufficient to confute it Dionysins a learned and judicious Bishop of Alexandria called together the chief abettors of this opinion and argued with them about it three dayes from morning till night and examined Nepos Book in defence thereof whereupon in conclusion his chief opposer yeelded and promised never to teach or so much as to mention the opinion again and all the rest there present submitted to the truth Euseb. Histor. B. 7. Repl. Bee this opinion true or false or whether the Fathers held an errour herein or no to bee of the same minde with the Jews is not alwayes culpable The Rabbins tell us that the seventh millenary is the great day of Judgment That the world shall continue six thousand years and in the seventh thousand bee destroyed with fire and purified and the Lord alone shall bee exalted in that day Esa. 2. that is shall bee King over all the Earth They say that God in this millenary shall break the wicked and that it shall bee a great Sabbath or day of rest Other Rabbins hold that the sixt millenary shall be the day of Judgment Rabbi Elias sayes that the world should continue two thousand yeers before the Law two thousand years under the Law two thousand under Christ See these and other their opinions cited by Mr. Mede on Revel. 20. Answ. No man holds the Jews in all things culpable They are most carefull and vigilant preservers of the originall Hebrew Text intire and uncorrupt so that had not the Jews and Greeks been kept distinct people untill these times the knowledge both of the Hebrew Greek originals had perished by the prevalency of Papistical darknesse See my preface to Cognatio Linguarum The Iews also when they list to speak out shew good skill in the sacred stories Besides many passages in their Talmuds about their rites and customes serve better to open some difficulties in the New Testament then our Latine Commentaries What I attribute to the knowledge lockt up in the Hebrew tongue see in my Book Cognatio Linguarum Posit 9. The Rabbins have many truths but like good corne in much chaffe themselves often times so speake that they will tell you Stultus credit omni verbo it is sillinesse to take all they speak for sad truth Maimonid part 1. chap. 62. Schick Bechin Happer pag. 114. Some truths they hide under Enigmaes and Parables and of them they say I finding a Pomegranat did eat the Kernels and laid by the Rinde P. Galatin 1.7 Yet many such riddles they have not worth the cracking their shell and more like a deafe nut then an wholsome Pomegranat These fall under Pauls prohibition of not giving heed to fables 1 Tim. 1.4 Hee that will prositably peruse them must try all things in them and keep that which is good 1 Thes. 5.21 And whoever will hope to deale soundly with them which would bee a glorious and heavenly work for their conversion must bee able to match and surpasse them as in sound knowledge of the Scripture so in their own tongue and learning as the Apostles and ancient Fathers did the Greeks Herein Mr. Broughton did much and had hee lived longer by good incouragement was both able and willing to have done far more Secondly for the present question observe the Jews jarring opinions Some of them hold the day of judgment the wickeds breaking and the Messias his exalting to bee at the end of the fift millenary which is fully past for I hold the world to be five thousand five hundred seventie one years old in this year

Gods and they but sojourners with him Vers 23. That they might observe how God blessed them when they in the seventh yeare labored not and that it was hee that gave the encrease when they did labour and so depend on his goodnesse to them It served also to bring them to the seventh seven and so come to the Jubilee the famous year of rest So they might rather conclude that the world should stand but this also would bee but a sandy foundation fortie nine thousand years and then have a great Jubilee and rest in which the last Trumpet should sound as in the Jubilee year the Jews Trumpets were wont to doe Obj. The ancient Jews understood Esa. 2.11 and 17. of the great day of judgement where it is said and the Lord alone shall be exalted in that day The later Iews speak something to the same purpose and thence they say that the Lord shall be King over all the earth Answ. In Esay 2. is an excellent prophecie of the preaching of the Gospel and of the calling of the Gentiles by the Word going out from Sion and Ierusalem This was fulfilled when God set up Christ his King on mount Sion as I proved above Peruse the Chapter ballance each passage and particle thereof and try whether there bee any the least warrant for a day of judgment of a thousand years continuance It is true that when the Gospel began to bee taught Christ was by all true beleevers exalted alone and preferred above all the high looks and loftiness of men many idolatrous and superstitious persons then turned to Christ and cast away their silver and golden Idols as there it is foretold And if any unbeleevers saw not then Christs glory they were justly to bee blamed His glory was then such and hath so continued that the gates of hell could never prevaile against it It is true that many worldly Potentates then strove to exalt themselves above Christ and were highly exalted by others saying Who is like this our Lord who can war with him But Christ in due time did manifest that these brags were vain and foolish Because Christ by overthrowing them will shew his might to bee far above them and that all their forces are inconsiderable And at the day of judgment when all quick and dead shall stand before him all both small and great shall see and consesse him alone to bee exalted But neither in Esay 2. nor in the whole prophecie is there any ground for two resurrections and a day of judgment between them of a thousand years continuance Obj. The Rabbins think the title of Psal. 92. L●jom ●ass●abat for the day of the Sabbath to bee the argument of the Psalme and to be understood of the Sabbath of a thousand years Answ. Wee find the Rabbins often extravagant in their opinions therefore their bare affertion cannot bee a sufficient warrant unto us they say that Psal. 92 is for the day that shall bee all rest On Talm. Sanedr Ch. 11. and adde that a thousand years in Gods sight are but as yesterday from Psal. 90.4 Wee must attend more why they thus speak then that they thus speak and try what they say against their assertion thus I argue First if the title of the Psalm import that it was onely for the Sabbath of the thousand years that is then to bee used as the title Libnei Korch implies a Psalm to bee used and sung by the sons of Kore● how is it that some Rabbins say that it was sung by Adam in the evening before the Sabbath after the promise made to him and others say it was sung in the Sanctuary by the Levits Secondly If the title bee so expounded that Lejom Hassh meane concerning the Sabbath as the objection intimates by making this title the Argument of the Psalm this cannot bee For the Psalm intreats not of the thousand years of Christs reign making it such as some now doe Yea it speaks of Gods being the most high and the King exalted above all not for a thousand years but for evermore and touches matters usuall in the gracious course of Gods governing the world and his goodnesse to man in the same Thirdly What day is all rest none I think on this earth Here the Church is militant The dead that die in the Lord rest from their labours Revel. 14.13 The time of all rest is in heaven onely 4. The speech of a thousand years being but as yesterday in Psalm 90. hath no more reference to the title of this Psalm then Harp and Harrow have each to other Fiftly The 90 Psalm speaks of mans birth his flourishing his decay If hee live threescore and ten or eightie years as men did in Moses in Davids in our times his dayes seeme as soon past as a thought To it they are compared If man could live a thousand years as Adam almost did these in Gods sight are but as yesterday as a watch in the night that are past What are they to God that is eternall Sixtly what reason hath any one to refer the words of a thousand years being as yesterday more to the seventh thousand years then to the fourth sift or sixt thousand years of the world Obj. Wee desire the conversion of the Iews and is it not the easiest way to deale with them for the same end not to wrest plain Prophecies which pertain to the last and glorious comming of Christ to his first comming So that wee hold the main truth and prove to them that Iesus of Nazaret was the true Messias and that they ought not to expect any other Answ. Here Mr. Mede answers himself saying That a Christian must consent no further to the Jews then his profession rightly I suppose grounded on Gods truth will give him leave The rule is good Now let us try what things hee holds to belong to the second comming of Christ not to his first as others affirme First Instance in Mr. M●de in Revel. 1.7 it is said That Jesus Christ who bath washed us from our sins by his blood comes in the clouds of heaven and every eye shall see him even they that have crucified him and all Tribes of the earth hall mourn before him These passages are verified onely at Christs last and glorious comming Answ. The mourning of all kinreds of the earth in regard of their sins for whose expiation Christ was crucified is foretold Matth. 24.30 and Luke 21.27 where it is also said that hee comes with power and great glory {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with or upon the elouds of heaven that is say the Rabbins the Angels Coch-Nathon Sanedr pag. 370. answerable to Jude 14. Where God comes with thousands of his holy ones This was fulfilled before that generation passed Mat. 24.34 Luke 21.32 Some that heard Christ preach are told that they should not taste death untill they saw the kingdom of God come with power Matth.

and authority thereby to bind or to loose to acquit or condemn in his name Mat. 16.19 By this means they had a greater power then Earthly Judges who passe judgment onely upon mens bodies liberty and goods But Christ gave the Apostles power to remit and retain sins Joh. 20.23 and tels them that what they hind or loose on earth is bound and loosed in Heaven Mat. 18.18 The Apostles and their successors were good and faithfull Judges and indued with wisdom directing them to kisse the Son Psal. 2. and were not like Pilate and Herod and other Judges who opposed him Thirdly the Apostles for I will not deny them any their just titles were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} rulers under Christ Acts 15.22 For Christ is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Ruler Mat. 2.6 and hath his rule and authority as hee is the great Governour above all feeding his people Israel expressed by this title Hence I suppose the Apostles to bee called Princes in all lands or all the Earth Psal. 45.16 for Christ sent them to all Nations They had their attendants who ministred unto and were directed by them These seeing and imitating the courses taken by the Apostles 1 Cor. 4.17 did work the work of God as the Apostles had done 1 Cor. 16.10 What is said of Paul and Barnabas and others Acts. 15.12 was true also of Peter James Matthias Silas Apollos and the rest they all had rule and authority given them by Christ according to their places And what authority Timothy and Titus had wee read in the Epistles wri● unto them The witnesses of Jesus Christ and of his Word who did not worship the Beast nor his image neither took his mark in their foreheads nor in their hands they lived and reigned with Christ and sat on the Thrones spoken of Rev. 20.4 and ordered matters in the Christian Church acccording to the direction of Christ the great ruler of the Church Object Before the famous thousand years and the great and terrible day of Christs conquering his enemies and setting up his kingdom Elias must come Mal. 4.5 and restore all things Mat. 17.11 Now Elias is not yet come nor are all things restored nor could the time of Christs incarnation and preaching bee termed a terrible day for it was a most joyfull day Alsted 54. Therefore Christs kingdom is not yet begun Answ. First Christ who had no guile found in his mouth tels the Disciples plainly That Elias was come before him Mat. 17.12 that is John Baptist in the spirit of Elias The Disciples conceived aright that Christ affirmed the Baptist to bee Elias Why then should any doubt of this truth Dr. Alsted might well have seen a figurative speech here as elswhere hee doth when a new State of the old Babels and Edoms spirit is termed Babel and Edom page 44. 53. Secondly the word Nora in Mal. 4. signifies not a day terrible to affright but a day with all diligent and reverend care to bee looked unto Such a day was it when Christ appeared in the flesh and published the Gospel Acts 2.20 a day of much comfort and joy and therefore Joel 2.31 it is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a glorious day and Nora elswhere is rendred by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} glorious Deut. 20,21 The Lord did for Israel great and glorious things for such they were to Israel at their comming out of Egypt And hence it is that Joreh Elohim is rendred one that fears God Job 1.1 and that Joseph using the same word saith I fear God Gen. 42.18 not that God was terrible to him but that hee had a filiall and religious fear of the divine Majesty And thirdly if you would know how Iohn Baptist restored all things First tell us how all men beleeved that John Baptist was a Prophet in very deed Mark 11. and how all men hon●●red Christ Luke 4.15 And if you answer not your selves wee will assay to find you an answer It must needs bee that all in these and the like places admits some restriction and concerning Iohns performance wee find that all things which he spake of Christ were true Joh. 10.41 That hee told the Publicans and Souldiers and other people their duties Luke 3.12 That the Pharisees and Sadduces and all Ierusalem and the Region round about Iordan were baptized by him Mat. 3.5 His doctrine was repentance for remission of sins and hee prepared the way for Christ by whom all flesh should see the salvation of God Luke 3.3 4 5. and many other matters he preached Now I am assured that no man will conceive that all things absolutely were to bee restored by him● for then what need would there bee of one greater then hee to come after him It is enough that hee taught such doctrine as set all matters in order according to Gods will for the approach of Christ the Saviour of mankind But 't is replied Saint Augustine and others say That Elias indeed shall come and restore all things that is confirm the Saints vexed with antichrists persecutions So that Malachies prophecy being once fulfilled in Iohn Baptist yet may a second time hereafter bee fulfilled in some worthy instrument of God Alsted p. 54. Answ I acknowledge Saint Augustine to bee in his time an excellent and bright shining light in Gods Church so other Fathers But I beleeve Christs exposition of Malachi to bee undoubtedly true namely that Iohn Baptist was that Elias spoken of by the last Prophet in the Old Testament and to have appeared in the very porch of the New Testament and that Malachies prophecy was by him perfectly fulfilled Yet because Gods dealings are often alike I say that God who sent Enoch to the Church of old declining Noah to the old World Elias to Israel Iohn Baptist to the Iews become wicked may also send some eminent person or persons to the world neare the end there of who shall give warning of Gods comming to his own people and servants in mercy to his enemies in judgment before the last day Object It is promised That all the ends of the Earth shall bee saved and every knee bow to Christ Esa. 45.22 23. and every tongue confesse unto him Rom 14.11 Phil 2.10 That all Israel shall bee saved Rom 11.26 Mic 2.12 But this hath not yet been performed there was never yet an universall conversion of all Nations nor of all Israel therefore Christs kingdom in which this is to bee fulfilled is not yet come or begun Alsted 89. Arch 11. 28. Glimps 28. Answ The word all in many places of Scripture cannot as was above said bee extended to every particular but must be warily limited It is said that Christ healed every disease Mat 4.23 that hee is a light to every man that is born Job 1.9 That Saint Lukes Gospel was written of all things which Christ had done Acts 1.1 whereas so short a book could not

possibly contain each particular Joh 21.25 And Christ healed not all diseased people but any whatsoever that came unto him or sought by others for cure nor did the light of the Gospel by Christ brought in benefit each particular person For it is presently there added That the world knew him not that his own knew him not So then the meaning of these speeches here urged must be limited according to other Scriptures That is all shall be saved by Christ and all have eternall life whosoever believe in him Joh. 3.15 16. Whosoever heare Christs commands and obey them Mat 7.24 this limitation is warranted Joh 6.45 where first it is said They shall bee all taught of God there is the generall fully expressed but presently the restriction follows {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} every one that heares and learns of the Father comes to mee Those are onely such as the Father gives unto Christ verse 37. So then the sense of the texts produced is that an elect company out of all parts of the world both of Israel and every Nation and tongue shall be saved all that adore Christ as their Saviour shall bee blessed in him This is in good part accomplished already and shall still more and more by Gods mercy and good Christians industry bee effected Let no man conceive that hereby an evasion and shift is made to elude truth The course of Scripture is cleare that there will bee tares among the wheat fishes good and bad in the net of the Church that l●● a remnant of the Jews shall bee saved Hence it is that Rev 21. 22. When into the New Ierusalem through the twelve gates they that are written in the Lambs book enter without this City yet in this world Archer p 22. are dogs inchanters murtherers idolaters and such as love and make lies Mr: Archer therefore very much mistakes who holds that in Christs kingdom all things in the world shall bee as perfectly subject to him as to Adam in his innocency pag 5. And elswhere seems to say that then all people shall bee holy pag 25. Thus hee over-lashes Therefore I marvaile not that elswhere hee contradicts himself and sayes That the armies of the wicked onely shal be destroyed by Christ in the beginning of his Kingdom as Egypts armies at the red Sea and that in the thousand yeares there shall bee left some wicked fearing else that there would bee no ungodly persons in after times for a seed whence the warriers of Gog should spring The Glimps runs the like course and sayes that in Christs kingdom all dissention shall bee taken away and all men shall come and serve God and hee called by one name so that no one Church shall dissent from another p 28. where speeches in Scripture tending to this sense occur wee must warily understand them The learned Mr: Mede said very well that shall often denotes actum solitum aut debitum not whatishall doubtlesse bee done but what is wont on ought to bee done So Exod 30.29 All that come to the Altar shall bee that is ought to bee holy And Ier 18.18 The Priests lips shall that is ought to preserve knowledg And Rom 14.11 Every knee shall bow to Christ that is ought to doe it for so it is expressed Phil 2.10 God hath highly exalted Christ that every knew should bow to him But this counsell of God many have rejected against themselves and many now and hereafter will neglect Or else every knee shall bow to Christ may thus bee expounded Every one shall either willingly obey Christ and serve him or when Christ hath subdued all the Churches enemies and brings them all to judgment at the last day they shall yeeld to him and acknowledge him to bee Lord of Lords and King of Kings Obj. It is promised that Jerusalem shall bee a quiet habitation Esa 33.20 That the people shall break their Swords into plow shares and their speares into pruning books Esal 2. That Jerusalem shall bee again inhabited in Jerusalem and that then God will defend Jerusalem and destroy all Nations that come against it Zach. 12.6 that there shall bee no more destruction but Jerusalem shall bee safely inhabited Zach. 14.11 Many the like Texts are produced by Dr. Alsted and some others And these promises say they have not yet been fulfilled but shall in their due time be fulfilled and therefore in the thousand yeers yet to come Answ. Dr. Alsted in pag. 52. sayes very well that Zachary speaks not of the old Jerusalem which was after his time demolished but of the New Jerusalem the Christian Church consisting of Gods people first in the old Jerusalem and thence all the world over So that the old Jerusalem needs not to bee rebuilt that wee may go to worship God therein For Jews and Gentiles converted in all Nations whatsoever have a fre● accesse to God in their own Countries where they dwell All families shall mourn for their sins as of old the Jews are said to due Zach. 12.11 Mat. 24.30 Even Egypt once so wicked Zach. 14.18 and Ashur once so tyrannicall Es. 19.23 shall worship God by such Rites as God appoints as Israel of old did in Jerusalem at the feast of Tabernacles Zach. 14.16 Midian and Shebab shall comes to Christ and Kedar and Nebaioth and Tharshish shall call on Gods name as the Jews used at their offerings and sacrifices Es. 60. Zach. 14.17.21 Other speeches in the Prophets like these are in the same manner to bee expounded It is here said these things shall bee done that is as above they should and ought to bee done These and all other Nations were by the Apostles to bee taught to doe what Christ commanded the gates of the new Ierusalem were opened to all people and Nations on each side of the City And many persons in all Nations were of old and shall still be called and redeemed Acts 2. Rev. 5.9 Satan could not hinder the Gospel from being propagated as I shall hereafter shew Secondly concerning the quiet and peace of the Christian Church though it have a place which passeth all understanding Phil. 4.7 yet even in the Kingdom of Christ there must bee a patience and suffering Rev. 1.9 The Saints have a blessed and quiet estate but yet they first were in and then came out of great tribulation Rev. 7.14 The witnesses were kild but revived and were taken up to Heaven Rev. 11. Gods servants cry but teares are wiped from their eyes They have sores but cured with the leaves of the Tree of life they thirst but are satisfyed with the waters of life they undergoe sorrow pain and death but these are the first things things that first they must suffer but such things as must passe away Rev. 21. and 22. The Church is tryed purged whited by affliction as Dr. Alstede pag. 7. Christ himself came from the crosse to the Crown and what befell the green tree the dry can not escape They that will

The Lord reignes for ever and ever Exod. 15.18 When hee smote the Philistins with Emeroids and kept them under in Samuels time no King leading forth the Israelites Armies 't is also said that God is their King 1 Sam. 8.7 and 12.12 When the fury of buls dogs lions Vnicorns prevailed not over Christ so that hee conquered all power opposit unto him David sung The Kingdom is the Lords Psal. 22.28 When David himself overcame the enemies of his kingdom which was a type of Christs 't is said The Lord reigneth 1 Chron. 16.31 When Satan is conquered by Michael then it is proclaimed That the Kingdom is the Lords Rev. 12.10 When Christ judges and plagues Rome hee is stiled King of Kings Rev. 19.16 When at the day of judgment all his enemies are wholly cast down under his feet and lie at his mercy and disposure to bee judged then 't is said That the kingdoms of this world are our Lords even Christs Rev. 11.15 Hee that was first stiled Prince of the Kings of the Earth Rev. 1.5 then plainly at last appears so to bee what the wicked out of their pride would not before assent unto then they shall to their shame and confusion confesse and finde most true This I touched before and now have cleared fully and past denyall Object God hath promised to put on his armour Esa. 59.17 to make his sword drunk with the blood of the slain to make a great slaughter in Edom and Bozra Esa. 54.14 To powre out his indignation on the armies of the wicked to fat his sword with blood Esa. 34.2 To feed his enemies with their own flesh and to make them drink their own blood to contend with them that contend with his people Esa. 25.25 26. That wars moved against his Church shall not prosper Esa 54.17 That hee will wound Kings in his wrath and fill all with dead bodies and destroy the heads over divers Countries Psal. 110. and slay the wicked Esa 11.4 that is some eminent opposer of Christ That hee will make a City to bee an heap and a strong City a ruin Esa 25.1 And bring down them that dwell on high Esa 26.5 That when the Nations are ripe for the Harvest hee will fill the Winepresse of his wrath Joel 3.9 That hee will destroy all the Nations that come against Jerusalem● Zach. 14.11 These things are to bee fulfilled when God reigns in Sion and expresse the Churches happinesse and the wickeds misery not yet fulfilled Answ. From these Texts may bee inferred First that as the old Jerusalem was cruelly assaulted so shall the New ● for in it Christians suffer great tribulation Rev. 7.14 The Dragon wars with the Womans seed Rev 12.17 The ten-horned beast blasphemes Gods Tabernacle and the Saints in it wars with them overcomes them Rev 13.6.7 kils many of them Rev 6.11 And Secondly Though God suffer his Church by the enemies thereof somtimes to bee thus used yet hee being armed and riding on his white horse goes on conquering and to conquer at his good pleasure and sends the riders on the red pale and black horses to punish the great men of the earth and their retinue so that they hide themselves in caves and dens Rev 6. These things saith Mr. Mede were don within four hundred years after Christs birth After this Christ powres Vials of wrath on the Churches adversaries Rev 16. Hee makes Babel fall casts the beast and false Prophet into the lake of fire and slayes their remnant Rev 19. Hee slayes Gog and his Armies Rev. 20. Thus hee destroyss them that destroyed the earth Rev 11.18 The wicked may domineer for a time yet shall bee not onely in the four hundred years after Christ but oftentimes afterward foiled and in the end the victory shall be on the Saints party who are the inhabitants of the New Jerusalem They it they live are the Lords and if they die they change a pilgrims and militant state here into a glorious and perpetually setled estate hereafter Besides they leave on earth a faithfull ●uccession of Inhabitants of the new and spirituall Jerusalem against whom the Gates of hell cannot prevail whence it is that this Jerusalem cannot be destroyed and that all which maliciously oppose it shall b●e vanquished and subdued as all Nations were who fought against the old Jerusalem Thirdly that God not delighting in mens destruction le ts the wicked eat the wickeds flesh and drink each others blood Hee pulled down Aram and the neigbouring Nations by Babel Babel by Persia the Persians by Alexander King of Greece and his chief Captains the Greeks the posterity of Seleucus and Ptolomy by the Romans the chief Roman rulers {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by mutuall conflicts among themselves and by the Goths and Vandals others and at the last day will utterly destroy and abolish that wicked State with the brightnesse of his comming 2 Thess. 2.8 What befell Babylon Tyre Damascus of Aram Kir and Ar of Moab Dumah of Edom Zoan of Aegypt will at length befall Rome For among the wicked there is an eminent and superlative wicked State called the wicked one whom God will destroy Esa 11.4 and this is as Jonathan Ben Vzziel saith Armylus the Roman power saith Mr. Broughton by originall from Romulus the word denotes him with no greater change then Armathia is put for Ramath Nor can the Roman Beast fall alone the heads of divers Countries the ten Kings fall with him Rev 16.14 and their posterity turn to Christs side verse 16. Thus Christ brings them low that carry their heads full high he quels their power and demolishes their cities Fourthly Christ who hath and still doth plague his enemies observes the time of their sins being ripe for the harvest Rev. 14.15 and come to the full height and then makes them drink full cups out of the winepresse of his wrath Thus to conclude it is manifest that the New Jerusalem shall subsist and prevail and that the City which in Saint Johns time ruled over the Kings of the Earth and which would then have no King but Caesar and now would have the Pope above all Kings persisting in one and the same fin of making lawfull Princes her vassals shall still boe decaying and at last bee utterly destroyed But hence can not be concluded that the Christian Church shall enjoy on Earth such and so long felicity as Mr. Archer and some others plead for and it is probable that such prosperity would bring more damage to the Church then could affection The Churches experience hath usually found it so to doe and on good ground hath contented it self with some small measure of outward comforts sweetned with plenty and abundance of spirituall refreshments Repl. You take the term Ierusalem in a mysticall sense and decline the corporall and outward felicity of the Church with diverting us to spirituall blessings If thus you fly to Allegorizing texts and turning plain evidences for corporall matters to

one thousand six hundred fortie foure yet is not the one thousand years by some conceived to bee begun Some begin the great Sabbath at the end of the sixt millenary Such as live to it shall see how neer they come to the mark Elias seems to hold that the fift and sixt millenary shall bee under Christ and therefore say I by their own grounds times of much happinesse I would they were so humble as to make use of them There can be but one truth some of these to passe by others must needs misse it perhaps all of them See how our writers vary from them Mr. Brightman begins the famous 1000. years in the three hundred year of Christ Dr. Alstede in one thousand six hundred ninetie foure Mr. Archer in one thousand six hundred sixtie six or in one thousand seven hundred Others differ from these This 't is to grope after truth by a darke light or no light at all Maimonides saies well It is better that a matter of which no certain demonstration can be made should remain in doubt then in vain to dispute thereof Mor. Neb. Part. a. Cap. 16. Repl. Wee Christians use Jewish termes Gehenna for hell Paradise for heaven the day of judgment for Gods finall judicature yea Saint Peter may seem to have confirmed the Rabbins tradition by his speech of the day of judgement 2 Pet. 3.7 and of one day being with the Lord as a thousand years Let us not rashly neglect their terms Answ. Pau's rule is not to use words which mans wisdom teaches 1 Cor. 2.13 to avoyd prophane and vain jangling and opposition of science 1 Tim. 6.20 for there may bee wisdom and science falsly so cald Hee injoyns us to speak {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the words of God 1 Pet. 4.11 wholsom words of our Lord Jesus Christ doctrin according to godlinesse 1 Tim 6.3 and tending to godly edification These rules wee may observe and yet seeing Gods word speaks linguis ●ominum as men use to do so said Maimonid Mor. Neb. p. 1. c. 26. and hath frequent Metaphors Metonymies Ellipses Metaplasms and other forms and frames of speech usuall in other tongues and forain writers wee nor are nor need to bee nice in using the Rabbins phrases especially these which the New Testament doth expresly and particularly warrant by its own example or in generall by examples of like nature so that wee ever take heed that they lead us not into errour The holy Spirit is so far from scrupulositie in this kind that not onely it makes use of those Rabbinick and Jewish terms above but of Syriack also as Abba Father Maranaths the Lord comes of Roman as Legio a Legion custodia a watch of the Septuagints as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} poyson {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Heb. 11.21 from Gen. 47. ●1 in which word the Seventie mistook and translated Matteh {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a staffe for Mittah a bed And {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it is a wonderfull thing Matth. 21.42 mistook also by the Seventie in Psal. 118.22 for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} In these and some other the mastakes of the Seventie Interpreters the New Testament follows them where the errour might bee helped by recourse to the Hebrew of the Old Testament Yea the holy Ghost hath made use of some Poets speeches Tit. 1.12 Act. 17.28 and declined not the names Castor and Pollun or Dioscuri Act. 28.11 a terme superstitiously used by the Heathen So that I conceive that where God sayes yee shall not name the Heathen gods Jos. 23.7 hee intends the naming them with honour and reverence as the Heathen did Wherefore wee may use Jewish terms and forms of speeches borrowed from other nations so that wee trespasse not against the rules above Wee must ever have a diligent care as not to obey the commandements of man so not to use their terms that turn from the truth Tit. 1.14 wee must bee carefull that we do not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} teach other doctrine then that received from Jesus Christ 1 Tim. 1.3 into which stray by-paths quaint and novell expressions do sometimes make men unawares to slip Saint Peter hath the term day of judgment 2 Pet. 2.9 and 3.7 calling it the day to which the wicked are reserved But hee rather hath it from Job 21.30 then from the Rabbins See the place As for Saint Peters speech which follows One day with the Lord is as a thousand years and a thousand years as one day it shews that perhaps men will count God slack of his promise as of that Luk. 18.7 8. God will avenge his elect which cry day and night unto him yea though bee long forbeare hee will I say avenge them quickly A little time may seem long to a man but in regard of God himself there is no slacknesse onely in mercy hee gives men time to repent So that Saint Peter expresses the day or time of Gods longsuffering and not the day of judgements continuance to bee for a thousand years as Mr. Mede and others conceive Besides Christ ●seth as this so many other passages of Scripture misconstrued by the Jews yet needs not to refute the Jews misprision It is sufficient that Christ applies them aright Rectum est index sui obliqui The very propounding of truth will justifie it selfe and disclose what is erroneous But not to dwell longer on this matter I hold that all phrases or speeches are to bee approved or disallowed according to the ground on which they be built See what the Rabbins say for themselves in this regard Rabbi Elias saies that the world shall continue six thousand years Why so Because there be six Alephs in the fi●t Verse of Genesis where each Aleph stands for a thousand This reason is senselesse but if you dislike it you shall bee told from Rabbi Symeon Ben. Iaba Woe bee to him that thinks the Law containes no more in it then the ●are words import To this I say no more then that as wee must not take any thing from the Law which on good ground may bee concluded thence so wee must not adde thereunto Deut. 12.32 that is wee must not infer from the Law what the holy Spirit never intended The learned Mr. W. Schickard hath well shaken such like Jewish tricks as this Bechin Happerush pag. 146. c. Repl. A tradition agreeing with Rabbi Ketina's opinion of the worlds destruction in the seventh millenary gives us a better ground for its truth thus After six years the Jews land and people had a cessation and rest so after that six thousand years bee past in the seventh thousand years the world shall have a cessation and rest Answ. The use which God makes of the seventh years rest in Levit. 25. is much different from that of the Rabbins Namely that the Iews might know that the Land was