whole world These things Reader I have thus discussed not rashly affirmed I leave the whole matter to the Church to be determined by the word of God to the iudgement whereof as it is meete I doâ— willingly submit mine opinion concerning this mysterie IN THE DIALOGVE OF IVSTINE MARTYR WITH TRYPHO THE IEW there is a notable place concerning the thousand yeers Raign of Christ TRYPHO BVt tell me the truth doe you confesse the restauration of Ierusalem and doe ye expect the gathering together of your people that they triumph together with Christ and the Patriarchs and the Prophets and our Tribes or those also who before your Christ came were Proselytes or doe you grant those things that you may seeme to get the better of us in dispute IVSTINE Trypho I am not brought to such a pinch that my words and thoughts should differ I confessed to you heretofore that not only I but many besides me doe verily thinke as you well know will come to passe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. But contrariwise I have signified to thee that many who are not Orthodox and pious Christians deny this I pointed out those to thee who are in name Christians but indeed Atheists and prophane heretiques because what they teach is altogether blasphemous wicked and foolish But that I may manifest to the world what I speakâ— to you I will collect all our disputations into one body wherein I will set down in writing what I hold in this point agreeable to what I professe to you my determination with my self is to follow neither men nor their opinions but God and his word For although ye have conferred with some who beare the name of Christians but are not so indeed but dare blaspheme the God of Abraham of Isaac and of Iâ—cob and who say that there is no resurrection of the dead but that presently after death their souls are received into heaven yet you must not thinke that those are Christians as neither any man if he judge aright will acknowledge the Sadduces or such like heretiques as those of the Genists Mâ—rists Galilâ—ans Hellâ—nians and Pharisees who are Baptists to be Iâ—ws not to trouble you with the expression of all that is in my minde they be called Iews and the children of Abraham and confesse God with their mouthes but their heart as God himself complaineth is farre from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I and all entirely Orthodoxe Christians doe both know the future resurrection of the body and the thousand yeers in that Ierusalem that shall be reedified adorned and enlarged as the Prophets Ezekiel and Esay and others doe declare For so Esay of the time of those thousand yeers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esa 65.17 For there shall be a new heaven and a new earth and the former shall not be remembred neither shall they come into their mindes but they shall finde joy and rejoycing in those which I create For behold I make Ierusalem to triumph and my people to rejoyce and so forth to the end of the Chapter But of that for the dayes of my people shall be as the dayes of the tree of life he addeth In these words we understand that the thousand yeers are impliâ—itely pointed at For as it was said to Adam in that day thou eatest of the tree in that same day thou also shalt die we know he did not accomplish a thousand yeers we know also saith he that saying that a day with the Lord is a thousand yeers is to our purpose Moreover a certaine man with us whose name is John being one of the twelve Apostles of Christ in that Reveâ—ation which was shewed to him prophesied that our faithfull members of Christ should accomplish those thousand yeers at Ierusalem and then the generall and in a word the everlasting resurrection and last judgement of all joyntly together even that whereof also our Lord spake wherein they shall neither marry nor be given in marriage but shall be equall with the Angels even sonnes of the resurrection of God For the gifts of prophesie are extant with us even till this time c. There is another place to this purpose in the same book After the discourse of the great Day of judgement which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Iews should lament Christ whom they have crucified and Christ himselfe inaugurated after the order of Melchisedech should be the Iudge of quick and dead presently he addeth At whose second coming thinke not ye that Esay or other Prophets warned us to offer up sacrifices of blood or drinke offerings but true and spirituall sacrifices of praise and thanksgiving THE OPINIONS OF THE LEARNED HEBREWS CONCERNING the great Day of Judgement and the Kingdom of CHRIST then to be CArpentarius in his Commentary upon Plato his Alcinous pag. 322. affirmeth That the seventh Millenary is called by the whole Schoole of the Cabalists The great Day of Iudgement because then saith he they suppose that God will Iudge the souls of all men By the name of the Cabalists if I be not mistaken he pointeth at the Doctors of the Talmud with many of whom it is manifest this tradition was frequent for we reade in Gemara Sanedrin Perek Chelek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Ketina said The world doth continue sixe thousand yeers and Esa 2.11.17 in one it shall be destroyed Of which it is said And the Lord only shall be exalted in that day But he understandeth that destruction which shall be by fire whereby the world shall be purified as gold and shall be freed from the servitude of the curse under which it groaneth by reason of mans sinne into the glorious libertie of the sonnes of God Rom. 8. 22. It followeth a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Tradition agreeth with R. Ketina Even as every seventh yeere of seven yeers is a yeere of release so of the seven thousand yeers of the world the seventh thousand yeere shall be the thousand of release as it is said And the Lord alone shall be exalted in that day Likewise in the 92 Psalme the title is said to be A Psalme or song for the Sabbath day that is the day that is nothing else but rest Againe it is said in the 90 Psalme For a thousand yeeres in thy sight are but as yesterday Here let the Reader note two things First that the ancient Iews did understand that Prophesie in the second of Esay where these words And the Lord alone shall be exalted in that day are twise taken for the day of the great judgement and the kingdom of Christ whose steps our later Rabbins have seemed to imitate R. Schelomo saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In that day that is in the Day of iudgement Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he shall arise to shake the earth terribly that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the day of iudgement when the Lord shall breake the wicked of the Earth Rabbi
man comming in a cloud c. And that of Tertullian against Marcion in his fiâ—t Book and tenth Chapter Christ the high Priest of the Gentiles will vouchsafe to accept and blesse the Circumcision the posteritie of Abraham at his last coming when they shall know him With this agreeth that which we finde thus written in the Book Berachoth Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we dare trust Petrus Galatinus Ben Zuma saith It shall come to passe that Israel shall not remember their departure out of the Land of Egypt in the world to come and in the dayes of Messiah And how doth this appeare That which is written in Ieremie the 23. will prove it Behold the dayes come and they shall say no more the Lord liveth which brought the children of Israel up out of the Land of Egypt c. which wise men interpret thus not as if the name of Egypt should be blotted out or forgotten but because the wonders which shall be effected in the dayes of the kingdome of Messia that is when he shall destroy the Kingdomes of the world shall principally be remembred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their dâ—parture out of the Land of Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is shall be lesse spoken of By these and the like let the Reader learne why Saint Ierome doth so much charge the Millinaries with Iudaisme whereon he so earnestly insisteth that this may seeme to be his prime argument whereby he may convince that erroneous opinion But howsoever that opinion be true or false whether those Fathers were in an error or no to be of the same minde with the Iewes is not alwaies culpable But if otherwise why doe we not explode the world to come Gehenna and Paradise Doe not we Christians consent with the Iewes in these things Have not we the names likewise of the Kingdome of Heaven and the Day of Iudgement from the Iewish Robbins For where are those things read in the Old Testament which yet are very frequent among the Iewish Doctors Moreover who hearing the opinion of the ancient Iewes touching the one thousand yeeres of the day of Iudgement cannot but thinke with himselfe that he is moved to beleeve it the Apostle Peter with them for both his Epistles are directed to the Iewes speaking of the Day of Iudgement and presently after the mentioning thereof adding You are not ignorant that one day with the Lord is as a thousand yeeres would confirme the tradition of the Rabbins touching that matter Especially when those words doe not seeme to be taken out of the Psalme as the common opinion is but out of the Vulgar forme and manner of the Iewes making mention of the Day of Iudgement Yea he will further think unles Christ the Lord and his Apostles had used the name of the Day of Iudgement being derived from the Rabbins in the same sense with them why have they not some where declared it Is it not a dangerous matter yea the high way to deceive men to use in doctrine the words and phrases of such as are erroneous without all caution and note of dissent Seeing these things are so I leave it to the judgement of learned men and great Divines to judge whether this be not the best and easiest way to deale with the Iewes not to wrest those plaine Prophesies touching things appertaining to the last and glorious coming of Christ to his first coming but to perswade them that they expect none other Messiah who can fulfill all those things namely changing those things that are to be changed for a Christian must consent no further with the Iewes in any thing then his profession doth give him leave then that Iesus of Nazareth whom their Fathers have crucified That which the Relation in so many places and so carefully doth inculcate Behold saith it not farre from the beginning Iesus Christ the first begotten from the dead who loved us and washed us from our sinnes in his blood cometh in the clouds and every eye shall see him even they that have crucified him and all Tribes of the Earth shall mourne before him I am Alpha and Omega the first and the last saith the Lord which is which was and which is to come Likewise whilest it giveth that royall Kingdome to the Lambe namely to Iesus that was slaine as in the seventh Chapter concerning the multitude with Palmes in their hands The Lambe shall feede them c. in the seventeenth Chapter the fourteenth vers The Lambe shall overcome them because he is Lord of lords and King of kings Chapter 19.7 The Marriage of the Lambe is come Chapter 21.9 speaking of the New Ierusalem I will shew thee the Bride of the Lambe And in the 23. vers The Lambe is the light thereof c. For whilest that we wrest those plaine Prophesies touching things which shall be at the second coming of Christ to his first the Iewes laugh at us and they are hardned in their infidelitie The Apostle Peter useth this meanes to convert the Iewes unlesse I be much mistaken Acts 3. 19. Repent saith he and be converted that your sinnes may be blotted out when the times * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of refreshing shall come from the presence of the Lord and he shall send IESUS CHRIST which was preached unto you whom the Heavens must receive untill the times of restitution of all things which God hath spoken by the mouth of all his holy Prophets 1 Thess 5. 21. Prove all things hold fast that which is good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To our Lord and Saviour Iesus Christ be glory both now and for ever Amen FINIS A COMPENDIVM OF Mr. Mede his Commentary upon the REVELATION containing two Prophesies FIrst the sealed booke or Seale Prophesie Secondly the Prophesie of the little booke open In the Seale Prophesie is described the imperiall Chap. 4. Session conformable to Israels encamping in the wildernesse The twenty foure Elders signifying Vers 4. the Bishops and Prelates answering the Levites and Priests in so many courses The foure Beasts by tradition of the Elders of the Hebrewes were 1. A Lion An Ensigne Vers 6 of the Host of Ezek. 1 14. Israel 2. A Bullock An Ensigne of the Host of Israel 3. A Man An Ensigne of the Host of Israel 4. An Eagle An Ensigne of the Host of Israel They were full of eyes signifying sharpe sightednesse Vers 6. Their wings agilitie Vers 8. Wings full of eyes zeale ioyned with knowledge Ibid. Sixe winges most ready to execute Gods Commandement Ibid. In the same Seale Prophesie is set forth the destâ—nie of the Empire Chap. 5. The first Seale the opener is a Lion shâ—wing a white horse Chap. 6. and his rider signifying Christ the Emperour from the East Vers 1 2. laying the foundation of the conquest of the Dragon i. the Devill and all the Oracles became silent through the World The Second Seale a Bullock shewing a red horse and his rider Vers 3 4.
much answerable to the condition of the world Naturall and accordingly represented in Scripture for as the world Naturall consists of heaven and earth so in each State a Kingdome is found somwhat answerable hereunto and that is the Nobilitie and the Laitie And as in heaven there are Sunne Moone and Starres of lesser and greater magnitude so in every Kingdome there is a King and Queene and Nobles and that in great varietie of degrees of magnitude And as in the earth there is great variety of creatures as of trees of various sorts and of herbs and flowers so in the people of any Common-wealth is found great varietie of differences And upon this ground and by this course of interpretation which hee taketh whereas other Writers many times give prety interpretations which the Reader perhaps could wish to be true Mr Mede by his grounds and manner of proceeding convinceth the Reader of the truth of that sense and meaning the Text which is delivered by him even to admiration 2 And when this is done as for the accomodation of the matter of fact in this prophecie thus interpreted by him unto its proper time this requireth great skill in History and I have found that Master Medes friends who have been acquainted with the course of his Studies would give him the bell for this as herein out-stripping all others Thirdly I have observed some notable distinctions in this Comentarie of Master Mede which have given me great content as giving great light to the cleare understanding of many things which otherwise would prove very obscure As for example 1 The distinction between the book-sealed with seaven seales which he calles the greater book the contents whereof indeed are very large containing an History from the beginning of the preaching of the Gospel to the end of the world and this hee saith containes fata imperij the fortunes oâ— destinies of the Empire 2 and the little book mentioned Revel 10. which he saith containes fata Ecclesiae the fortunes or destinies of the Church The first containes the seaven Seales and the seaven Trumpets for the seaventh Seale produceth the seaven Trumpets 1 The six first Seales containe the Storie of the Empires continuance unto the dayes of Constantine included in whose dayes there being a strange Metamorphosis of the Empire from Heathen to Christian this change is represented in such a manner as if it were the ending of the world and the beginning of a new which in my conceit seems very judiciously delivered by him 2 Then the seaven Trumpets which are the contents and matter of the seaventh Seale represent the judgements of God upon the world for standing out against the Gospel and shedding the blood of the Saints 1 By the heathen Emperours and for that cause ruine was brought upon the Empire by degrees untill it was rent and torne into ten Kingdomes which is set forth by the parts thereof in foure degrees and accordingly that â—ills up the materiall contents of the foure first Trumpets 2 The other three Trumpets are called Woe Trumpets containing the judgements of God upon the Antichristian world the degenerate States of Christendome First by the Saracens the contents of the first Woe Trumpet 2 By the Turkes the contents of the second Woe Trumpet chap. 9. 3 By the end of the world Revel 11. 15. 2 Another distinction there is mentioned by him and which carrieth great light with it of great use for the clearing of the state of Christs glorious Kingdom here on earth and that is Revel 21.24 And the Nations that are saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is which escape the fire or are saved from the fire at Christs coming shall walk in the light of new Ierusalem by which it appeares clearly that new Ierusalem is one thing and the Nations that escape and are saved from the fire wherewith the earth and all the workes thereof shall be burnt in the day of Christs coming 2. Pet. 2. and 1. Thes 1. and 2. these I say are another thing and must be distinguished from new Ierusalem For in the light of this new Ierusalem those nations shall walk as is expresly testified And the distinction Mr Mede conceaves to be this By new Ierusalem is meant Christ and his raised Saints who are called the Saints whom he shall bring with him 1. Thes 4. and by the nations are meant all the faithfull servants of God who shall be found here alive at Christs coming 3 And I finde that the want of distinguishing these the ancient Fathers and perticularly Epiphanius have discoursed very wildely against the glorious Kingdom of Christ here on earth yet in just opposition to the Corinthians whose guise it was to discourse very carnally of the glorious Kingdome of Christ The consideration whereof moved Austin to relinquish the doctrine of Christs Kingdome here on earth which formerly hee embraced as himself professeth in one of his works Decivitate Dei where he treats thereof 4 Yet as Mr Mede hath in my judgement exceeded in merit all others that went before him in this Argument so others after him may go beyond him in some perticulars As to instance in a perticular or two or three 1 The discovery of the true meaning of the number of the Beast 666. by Mr Potter wherewith Master Mede himself was exceedingly taken even to admiration professing it to be the greatest mystery that hath been discovered since the beginning of the world 2 The same Master Potter hath other strange mysteries to be discovered out of the same number and especially out of the fraction thereof which as yet he hath not made publike 3 So likewise in explication of the mysterie of the two Beasts mentioned Revel 13. hee differeth from Mr Mede And I have seen an excellent discourse thereupon but as yet he hath not communicated it to the world What cause have wee to blesse God for bringing us forth in these dayes of light may we not apply that of Esay unto these times when darkenesse Esay 6â— 2. covered the earth and grosse darkenesse the people the Lord hath risen upon us and his glorie hath beene seene upon us 1 Not onely in respect of the great Reformation wrought in this Westerne part of the world an hundred yeeres agoe and more God awaking as it were out of a sleep and like a gyant refreshed with wine and the Lord Christ awaking and stirring up his strength for the raising up of Iacob and restoring the desolations of Israel and blessing us with a resurrection of his Gospel and discovering the man of sin and blasting him with the breath of his mouth 2 But also opening the mysterie of the slaughter of the Witnesses which we have just reason to conceive to have beene on foot divers yeares not by judiciall proceedings only in the Martyrdom of Gods Saints but by the sword of war First in the Low-Countries then in France after that in Bohemia then in Germany which how long it should continue
Mr Mede professeth to be vncertaine and now amongst us First in Ireland then in England and that by the Antichristian generation with so manifest oppositon unto truth and holinesse under a Protestant Prince as I thinke the like was never known since the beginning of the world After this strange warre and slaughter of the Witnesses which hasteneth to a Period the continuance of it shall be but three years and an half in which space of time they that dwell on the earth shall rejoyce over them and make merrie and send gifts one to another because these prophets tormented them that dwelt upon the earth But after three dayes and an halfe when the Spirit of life from God should enter into them and they stand upon their feet great feare should fall upon them which saw them And a voyce shall bee heard from heaven saying unto them Come up hither And they shall ascend up to heaven in a cloud and their enemies shall behold them But certainely when that comes to passe the same houre there shall be an Earthquake and the tenth part of the Citie shall fall This Citie undoubtedly is Rome which Master Mede proveth curiously to be at this day precisely the tenth part of the Citie of Rome as it was in Saint Iohns dayes when this prophecie came forth and in the Earthquakes shall be slaine of men of names of men seaven thousand which Master Mede interpreteth men of qualitie It followeth The second Woe is past Now that Woe was the plague of the Christian world by the Turkes whereby is signified the destruction of the Turkes which people I take to be all one with Gog and Magog in Ezekiel represented there as the great enemies of the Iewes invading the land of Jewrie And the Hebrew doctors conceave that warre of Gog and Magog to be yet to come Here it may be objected that the Turke is Lord of the land of Canaan already I grant it but when the time shall come for the calling of the Iewes which Master Mede conceaved should be wrought in a strange manner by the appearing of Christ unto them as he appeared unto Paul at his conversion Saint Paul acknowledging that grace to have been shewed to him first implying that the like grace should be shewed to others after him Then I say upon this their conversion they shall gather themselves together from all places toward the land of Canaan where shall be the place of Christs throne in his glorious kingdome here on earth upon which coming of the Iewes into the land of Canaan the Grand Seignior will be moved to raise all his power gathered together out of all Nations under him to oppose them and at first shall prevaile as we read Ezekiel 28. and Zachariah 14. in the beginning but in the issue the Iewes shall prevaile For Saviours shall come up on Mount SION and the Kingdome shall bee the Lords Obadiah 21. Thither shall the Lord cause his Mightie ones to come downe Let the Heathen bee awakened and come up to the valley of Iehoshaphat for there will I sit to judge all the Heathâ—n round about Joel 3. 11 12. And the Lord shall be King over all the earth in that day shall there bee one Lord and his Name One Zachariah 14. 9. So that this implies the calling of the Iewes a little before And whereas both Gog and Magog shall be destoyed by fire Ezechiel 39. and the Man of sinne by fire 2. Thessalonians 2. Master Mede was of opinion that all this is but one and the same fire even the fire that shall bee at Christs comming 2. Thessalonians 1. 8. and 2. 8. Then follows the second Resurrection of the dead and Christs Kingdom the contents of the seaventh Trumpet Revelation 11. 15. Even so come Lord Iesus Come quickly William Twisse The Translator to the Reader GOD at sundry times and in divers manners Heb. 1. 1 2 spake in time past unto the Fathers by the Prophets He hath spoken unto us in these last dayes by his SONNE by whom not onely the Gospel of Salvation is communicated unto us but also the revelation of future events to Revel 1.1 fall out in this last age of the world to be shewed to his servants signified by his Angels unto Iohn one of his Witnesses and Apostles most necessarie for our knowledge as appeareth by the Blessing pronounced to him that readeth and them that Revel 1.5 heare the words of the Prophecie and keepe those things which are written therein For the time was then at hand when some of them should fall out and all in their severall seasons foreset The obscuritis of this as of all other Prophecies untill the event should manifest them hath discouraged many in bestowing their time to read and meditate therein not considering that the Almightie Lord who having the abundance of Spirit Matth. 13. 34. could have set forth all things easie to the understanding of the simplest hath so disposed his Treasures that by prayer and diligence men might be enabled through the guidance of the Spirit to attain unto them and so have them in greater estimation Many learned men have written Expositions of parts of this Revelation some of the whole amongst them I fell upon this learned Commentarie of Master Medes with the Apocalyptique Key before it The Exposition and Methode so pleased me though the phrase were something difficult that to make the better impression of it in my memorie I undertooke to translate it and did finish it long since I communicated it with some friends and subjected it to their correction hence it comes to passe by their desire that it is made publike I humbly crave pardon if my ill expression hath detracted from the Authors learned labour I confesse I have followed the Latine phrase so neere that howsoever the true sence may be expressed yet there wants the English elegancâ—e and if I mistake not the Author himselfe hath so many Hebraismes and Graecismes as make the Latine more crabbed and lesse intelligible but in my poore opinion none hath more accurately and deepely searched and found the sence of those obscure places of Scripture which he hath handled in this and other his writings It were to be wished that his intended larger Commentarie which I am perswaded he hath written and purposed to put forth as he promised at the end of the 14th chapter had not been hindred as I finde by some of his letters they were That opinion the pretended cause of restraint of his further progresse concerning the 1000 yeeres Râ—igne of Christ grounded upon the 20th chapter of the Revelation with the authorities and reasons for the same howsoever it be not received by many as Orthodox yet is delivered with that moderation and subjection to the censure of the Church that it can displease no man nor is it for ought I can see contrary to the Analogie of Faith and may bee usefull for the conversion of the Iewes who
wherein the Saints approved their faith and constancie to â—od while the Beast ruled went before the judgement the reward followed the decree then made 2 The same doth yet further appeare out of that hymne of praise â—ung of the elders and beasts at the overthrow of Babylon câ—ap 19. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallâ—u-jâ—h for the Lord God that Almightie one hath reigned ver 7. Let us be glad and rejoyce and give glorie to him for the mariage of the Lamb iâ— come his wife hath made herself ready For I doubt not but that the kingdom is the same in both places 3 But of all most clearely out of the 11. chap. ver 15 16 c. where at the found of the seventh trumpet the dayes of the witnesses and of the Beast and the moneths of the Gentiles being runne out there is proclaimed in heaven the kingdomes of this world are our Lords and his Christs and he shall raigne for evermore And the foure and twentie Elders fitting before God in their thrones fell upon their faces and worshipped God saying We give thee thanks Lord God Almightie which art and which wa st and which art to come for thou hast received thy great might and hast entred thy Kingdome This is that finishing of the mysterie of God declared by the Prophets which the Angel had foretold before the tenth Chap. ver 7. should come to passe about the the time of the sounding of the seventh trumpet when neither the moneths of the Beast nor the dayes of the witnesses mourning nor any thing at all concerning the period of time times and halfe time shall be any more remaining verse 6. 7. plainely according to that which was foretold to Daniel chap. 7. vers 25 26 27. and before concerning the Universall dominion of Christ or kingdome of the Saints to come after the same times and altogether the same session of judgement Also that chap. 12 ver 7. where the same Angel which is here in John is read with the same behaviour rite and which is chiefly to be noted almost in the same words to have sworne that that space once being ended of a time times and halfe a * Are not these 〈…〉 21 2. time the dispersion of the holy people and together with that that last of wonders should be consummate He which here desiâ—eth further confimation let him use the Charecters of the former Synchronisme for they affoord as I said their mutuall helps The sixt Synchronisme Of tâ—e new Jerusalem the bride of the Lamb with the seaventh Chap. 21.2 Chap. 11 1. trumpet or the space from the time of the destruction of the Beâ—st 1. The marriage of the Lamb and that Emperiall kingdome of the Almighty Lord God both begin after the destruction of Babylon where the seaventh trumpet beginneth this appeareth out of the hâ—mne of the Elders and Beasts which in the former Synchronisme we have commended out of the nineteenth chap. vers 6.7 Halliluâ—ah for our Lord God Almightie reigneth Let us be glad and rejoyce and give honour to him for the marriage of the Lamb is come and his wife hath made her selfe ready But the new Jerusalem is that bride of the Lamb adorned and prepared for her husband chap. 21. verse 2. And I saw saith he the holy City new Jerusalem coming downe from God out of heaven as a bride adorned for her husband and verse 9. Come and I will shew thee the bride the Lambes wife c. Therefore even she shal begin and contemporize with the seventh trumpet 2. Now Jerusalem is the beloved citie but that beloved citie forthwith after the 1000. yeares are ended is said to be compassed about by those last troopes of Satan then let loose chap. 20. ver 9. And they compassed the tents of the Saints and the beloved citie therefore it must needs have beene extant before while Satan was yet bound I have thought fit to adde two other either for confirmation or illustration and setting forth of these two arguments 3. The seventh Viall being poured out wherewith the Beast is dispatcht and abolished there came a loud voice from the throne saying TETONE It is done chap. 16. vers 17. So also He that sat upon the throne saith to Iohn beholding new Jerusalem descending from heaven chap. 21. verse 5 6 Behold I make all things new TETONE It is done I am * Alpha â— Omega A and â— the beginning and the end therefore new Jerusalem the bride of the Lamb beginneth at the last terme of the Vials TETONE the whore being already dispatcht and so it contemporizeth with the space of time which insueth the destruction of the Beast 4. One of the Angels of the Vials Chap. 17. sheweth unto Iohn the condemnation of the whore even while the Vials are in pouring out and at least by one of them to be executed And the same Angel of Vials chap. 21. vers 10. sheweth to the same Iohn the bride of the Lambe the great citie holy Jerusalem to become glorious even when the Phials are now ended that is the Beast and Babylon being destroyed The 7th Synchronisme Of the palm-bearing multitude of the numberlesse triumphants out of all Nations Tribes People and Tongues chap. 7 vers 9. with the seventh trumpet or space of time from the destruction of the Beast chap. â—â— â—â— c. 1. The palm-bearing multitude next succeedeth the companie of â—44000 sealed but that companie being to be measured or judged of by its opposite both state and duration to the Beast with whom it contemporizeth ended with the Beast also Synchronisme 4. Part 1. Therefore the palm-bâ—aring multitude followeth both and consequently will fall out in the time of the seventh trumpet which is the space of time from the destruction of the Beast 2. The palm-bearing multitude are the citizens of new Jerusalem for of both it is said * Chap. 7. 16. 17. That they shall not hunger nor thirst any more c. That the Lambe shall feed them and lâ—â—d them to the living fountains of waters and * Chap. 21. 4. that God shall wipe away every teare from their eyes Now new Jerusalem contemporized with the seventh trumpet therefore the palm-bearing multitude also The Apocalyptique Epoche or computation of the Revelation The Epoche or computation of the Apocalyps as it is a prophecie of things to come whether thou shalt determine the beginning of it in the beginning of Christianisme or in the overthrow of the Iewish politie and church or in that moment of time wherein the Revelation is shewed to John or howsoever it be fixed for I will not here play the interpreter being mindfull of my purpose I suppose none will doubt but that thence the beginning of the seales as touching things done in them is to be fetcht But that the beginning of the second prophecie also or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the open booke is to be fetcht from the same account if the very words
heads in Ezekiel by which is signified that it was the Lord and king of the foure bands or campes of Israel which was carried on them For as the Chariots of Princes doe glister with the ensignes of their Lords so here the Cherubims with the ensignes of JEHOVA the King of the Tetrarchies of Israel Neither will it be very difficult to gather out of the position of Ezekiel and the Cherubims in this vision one against another which climate of the world each face of the Cherubims looked towards For when Ezekiel his face being turned toward the north beheld the Cherubims as it were Ezek. 1.4 coming against him certainly that which did then present it self directly over against him was the former and direct face of the Cherubims to wit the face of man and therefore the face of a man looked toward the south Whence it followeth that that face of the Lion which is said to be on the right hand of the same Verse 10. Ezekiel looked towards the East and that on the left hand of him of a bullock looking toward the West and last of all the face of an Eagle looking toward the North. And surely the same reason perswadeth that we may esteeme that those Cherubims also which did overshadow the Arke of God in the most holy place of the Temple were alike that is of a foure fashioned face especially since those which were engraven upon the walles of the temple were so as that which is read in the same Ezekiel chap. 41. vers 19. concerning their half carving doth witnesse where two of their faces being drunk up as it must needs be in such engraving on the plaine of a wall yet the other two of a man and of a lion are said to appeare looking toward the Palme-trees represented on this side and on that side both wayes And wherefore I pray you should the Cherubims be engrauen in another forme then they were of Adde hereunto that some doe take that of Psal 68. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy congregation hath dwelt therein to bee meant of those four living creatures being the ensignes of so many bands of Israel which surely Ierome in that translation which hath its name to be according to the Hebrew truth hath thus translated * Chap. 4. animalia tua habitaverunt in ea thy living creatures dwelt therein to wit as went before in thy inheritance that is in the camp of thy people which thou leddest thorow the wildernesse Likewise the Septuagint and the vulgar which is translated thereout of hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animalia tua thy living creatures And surely that which went before this and the former verse plainly sheweth that here that time is haÌ„dled O God when thou wentest forth before thy people when thou wentest thorow the Desert the earth shooke and the heavens dropped at the presence of God c. Likewise that which followeth concerning the plentifull raine the raine if I be not deceived of Manna and therefore to be translated a plentifull raine or liberall thou hast sent O God wherewith thou hast comforted thine in haeritance even when it was weary To say nothing of that the beginning of this Psalme is borowed from that forme of prayer which Mosâ—s vsed Numb 10.35 in the setting forward of the campes of Israel Arise O Lord and let thine enemies be scattered We have beheld the â—ncamping of God among the Israelites let chap. 4. â— us now further see how the Apocalyptique session doth in every point answere the same And I was saith Iohn in the spirit and behold a throne was set in heaven and one saâ—e on the thrâ—ne 3. And he that sate to look upon was like a Jasper stonâ— and a Sardine and there was a rainebow round abouâ— the throne in sight like to an emrald 4. And round about the throne 24 scates and upon the scates 24 Elders sitting clâ—thâ—d in white raiment and they had on their heads crownes of gold 5. And â—â—t of the throne proceeded lightnings and voice and thund rings aad there were seven lampes of fire burning before the throne which are the seven spirits of God aâ—d before the throne there was a sea of glasse like â—â—to crâ—stall 6. And in the midest of the throne and round about the throne foure Beasts full of eyes before and behinde 7. And the first Beast was like a Lyon anâ— the second Beast like a Bullock and the third Beaâ—t having a face as a Man and the fourth Beast like a flying Eagle 8. And the foure Beasts had each of them six wings about him and they were full of eyes within and the rested not day and night Chap. 4. saying Holy Holy Holy Lord God almighty which was and is and is to come 9. And when those Beasts give glâ—ry and honour and thankes to him that saâ—e on the throne who liveth for ever and ever 10 The 24 Elders fall down before him that saâ—e one the throne and worship him that liveth for ever and ever and cast their crownes before the throne saying 11. thou art worthy O Lord our God to recâ—ave glory and honour and power for thou hast created all things and forthy pleasure they are and were created Doth not every severall things answere other here for first as concerning the tabernaclâ— the throne here which God sate upon being set in the midst that it was none other then the temple or tabernaâ—lâ— for the description here is fitted which is a thing observable â—o the history of both as well the seven lampes burning before it is also that glassy Sea like unâ—o Christall do shew whreof those present the candlestick of those sâ—ven lampes burning before the Oraclâ— this that great lavour in the temple of Salomon called the Sea but with this difference that that of Solomon was of brasse but this of ours of a glasse and transparent matter yet I know not whether we may suppose the allusion hereto be to that more auncient lavour of Moses Taberâ—acle since that also is said to have binne made of I Know not what matter of looking-glasses to wit of the looking-glasses of the women assembling at the doore of the tabernacle Exod. 38.8 But you may see the temple set foâ—th by the name of the throne of God Esay 6. verse 1. I saw the Lord sitting upon a throne high and lifâ—â—d up and his skiâ—ts filled the Temple Also â—er 17. 12. A glorious high thrâ—ne from the beginning is the place of our sanctuary And Ezâ—â— 43.7 The place of my throne and the plaâ—â— of the stepps of my feet where I dwell in the midst of the children of Israel for ever c. And that it was such a throne which Iohn saw placed in the midst of the Elders and Beastes the Revelation hath it every where for gâ—anted For where could he have openly seen the Chap. 4. Altar and vnder it the soules of them that were slaâ—ne for the word of God
to be looked into what the heaven Chap. 16. may be lest otherwise wanting the line of Analogie we wander farre from the scope For the Sunne is not to be placed or conceived to be any where but in an heaven fit for it The Heaven therefore of the Antichristian world is either that supreme and universall authoritie of the Pope or any other excellent and regall Authoritie whatsoever in that world of the Beast that is in the whole universality of the Provinces acknowledging the Pope of Rome for their head For so in the physicall world all that which is upward and above the earth and waters is called Heaven in the notion of the Hebrewes and the holy Ghost Now in that Antichristian heaven according to the type of naturall Heaven there are very many Starres and of a divers magnitude Princes Dukes Prelates Lords of Countries and Kings There are also great lights like Sunne and Moone All which are carried about with the motion of the Heaven and by direction thereof keepe their courses Now of these the most glorious and by far the greatest light of all which shine in the Papall Firmament is the Germane Empire the proper inheritance of the House of Austria now for these two hundred yeers or there abouts Is not this therefore the Sunne of that Heaven Now upon this Sunne the fourth Phyall is even now to be powred out that it being pulled away from the heaven of the Beast and shining to another purpose may burne and torment the inhabitants of the Antichristian world even to blasphemy whom before it was wont to refresh with its heat and beames And behold whiles I bring to light these things which before I had written a fame hath filled the whole Christian world the godly rejoycing at it that there is now at length come from the North Gods revenger of wrongs to succour afflicted and distressed Germany a godly King happy and which way soever he cometh a conquerour whose prosperous progresse is wonderfull speedy Is not this he whom the Lord of Hosts hath destinated to execute the worke of this Phyall So I hope and heartily pray Gird thee with thy sword therefore O great King goâ— on prosperously and beare rule because of truth meeknesse and righteousnesse and thy right hand shall teach thee marvellous things Psalm 45. 3 4. The fift phyall upon the Throne Chap. 16. of the Beast The fift phyall is to be powred out upon the Throne or Seat Vers 10 11. of the Beast that is Rome it selfe Where the holy Ghost hideth not the matter any more with any vaile of Figures or Allegories haply because of the great light which shall then arise to these Prophesies by this most evident signe whereby it shall be cleere what phyals are past what to come Now by this destruction of the Citiâ— of Rome which I thinke to be the very same which is said shall immediately follow the resurrection and ascension of the witnesses Chap. 11. vers 12. 13. the name of the Pope shall not indeed utterly perish but from thence forth he shall be deprived of his glory and splendor so that for griefe they shall bite their tongues in the meane time notwithstanding persevering as yet in their impenitency their hearts being hardened they will abuse their griefs unto further blasphemy The sixt phyall upon Euphrates The sixt phyall shall be powred out upon that great River Euphrates Vers 12. that being dryed up a passage may be prepared for new enemies of the Beast to come from the East that is for the Israelites to be wonderfully converted to the pure faith and worship of Christ and now seekers for the kingdome promised so many ages since Whom the worshippers of the Beast haply shall esteeme for the army of their seigned Antichrist to arise out of the Iews God so revenging the obstinacy of their errour of whom that we are the forerunners they doubt not at this day to affirme But that I may take these Kings to come as it is said from the Sunne rising to be the Iews two things serve for it First that this is the last phyall save one at which therefore except the lews should be converted it should necessarily come to passe that they should be destroyed with the rest of the enemies of Christ amongst whom they yet remaine in that great Day of universall revenge and judgement which the next and last phyall shall bring upon them Then the place of Esay tending to that purpose Chap. 16. perswadeth me to this whence this of the Revelation is borrowed as it is very likely And the Lord saith he Chap. 11. 15 16. will destroy I had rather turne it Like as the Lord hath destroyed the tongue of the Egyptian Sea and rather so he shall lift up his hand upon the River Targum the River Euphrates in the strength of his spirit and shall smite it in the seven streames so that mâ—n may passe over it dry shod 16. And there shall be a way for the remnant of my people which shall be left by the Assyrians therefore Euphrates is understood as it was in that day wherein he ascended from the land of Egypt Let the Reader looke upon Zach. 10. 10 11. and there the Chalde Paraphrast But what at length shall we say this Euphrates is whose waters shall be dryed up For I something doubt whether it be to be taken literally or no especially in the place of Esay In the meane while to this of the Revelation I would have something of a parable and allegory interlaced and yet not very much that the Analogie of the other phyals concerning the object of the powring out may also here remaine safe For mysticall Babylon it seemeth shall have her Euphrates also even as that ancient Babylon to wit the Turkish Empire as I conceive which shall be the onely obstacle to those new enemies from the East and on that part the only defence of the Beast Neither will such understanding of Euphrates be without example of Esay himself who Chap. 8. 7. by the like parable of Euphrates hath expressed the Army of the Assyrians bordering upon the same River The Lord See Ierem. 47.2 c. saith he shall cause to come against them the Syrians and the Israelites the waters of that River so Euphrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wont to be called strong and many the King of Assyria and all his glory Targum his Army c. why should not now this Euphrates of the phyals by the same reason be understood of the Turks being no lesse borderers upon Euphrates before their overflowing then the Assyrians yea inhabitants of the same tract To this it maketh not alittle that the loosing of that great Army of Horsemen long stayed at that great River Euphrates at thâ— sound of the sixt trumpet Chap. 9. 15. we interpreted to be meant of the Turks thence to overrun the Romane Empire having followed the series of the
â— Heb. 3. 8 9. 13. c. likewise Chap 4 to conclude 2 Pet. 1. last vers where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever a Day I say first to beginne at the particular and as it were morning Iudgement of Antichrist and the rest of the living enemies of the Church by the glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearing of our Lord in flaming fire and then at length to determine after the reigne of the thousand yeeres granted to new Ierusalem his most Chap. 20. holy Spouse upon this earth and after the utter destruction of new enemies yet to arise the great Day waxing toward evening and Satan being againe loosed at the universall resurrection and judgement of all the dead Which things being finished the wicked shall be cast into Hell to be tormented for ever but the Saints shall he translated into Heaven to live with Christ for ever This indeed is that time of the wrath of God upon the Gentiles and of judging the cause of them that died for Christ for which the triumphing Eldâ—rs give thankes at the sound of the seventh Trumpet Chap. 11. 18. For that then God would give reward to his servants the Prophets and Saints and them that feare his name small and great and would destroy them which destroy the earth This is that Day of Iudgement and perdition of wicked ones of which Peter 2 Epist Chap. 3. vers â— speaking presently addeth but be not ignorant of this one thing beloved to wit the day which I even now spake of that one day is with the Lord as a thousand yeeres and a thousand yeers as one day In which same day indeed the Apostle with his brethren of the same kindred the Iewes to whom he writeth expecteth that new forme of things to come of which by and by he saith vers 13. But we looke for new heavens and a new earth according to his promise wherein dwelleth righteousnesse Observe according to his promise But where was this promise of new heavens and a new earth extant when Iohn had not yet seene the Revelation except that of Esay Chap. 65. 17. and 66. 22. which promise surely whosoever shall read I should marvell if he should judge that it shall be fulfilled elsewhere then on earth This also is that Kingdome joyned with the appearance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ ready to judge the world of which Paul to Timothy 2 Epist Chap. 4. vers 1. I charge thee before our Lord Jesus Christ who shall iudge the quicke and the dead at his appearing and his Kingdome For after the last and universall resurrection according to the same Apostle 1 Cor. 15. vers 24 25 26 27 28. Christ the last enemy being destroyed that is death shall deliver up the Kingdome to his Father that he may be subiect to him who subdued all things to himselfe so farre is he from being said then to enter upon any new Kingdome That Kingdome therefore which neither shall be before the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearance of our Lord nor after the last resurrection Chap. 20. is necessarily to be concluded between them This is that Kingdome of the Sonne of man which Daniel saw who when the times of the horne of Antichrist were fulfilled or the times of the Gentiles come to end Luk. 21. 24. shall appeare in the clouds of Heaven when there shall be given him power glory and a Kingdome that all People Nations and Languages should serve him or when as the Angel by and by expoundeth it a Kingdome power and greatnesse of Kingdomes under the whole Heaven marke it well shall be given to the people of the Saints of the most High Dan. 7. 13. 14. Also the 18.22 â—6 27. Neither yet as I said even now shall this Kingdome be after the last resurrection since the Sonne of man is not to enter upon a Kingdome then but as Paul witnesseth to lay it downe and deliver it to his Father Now that the same Kingdome is handled in both places as well by Iohn as Daniel may be proved by these two Arguments First that both begin at the same terme to wit the overthrow of the fourth or Romane Beast that of Daniel when the Beast governing under that last regiment of the horne with eyes was slaine and his body given unto the burning flame Dan. 7. 11. 2â— 27. That of the Revelation when the Beast and false Prophet that wicked Vers 10. horne in Daniel having mouth and eyes as a head are taken and both cast alive into a lake of fire burning with brimstone Secondly from the same session of Iudgement premised to both For it will appeare that the one is borrowed from the other and altogether tend to the same purpose by comparing the words of the description of both Dan. Chap. 7.  Vers 9 I beheld till the thrones were set For so it is to be rendered with the Vulgar 70. and Theâ—d and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a throne is used in Targum at the 15. v. of the 1. cap. of Jer. And I saw Thrones Rev. 20. 4. Vers 10 And the iudgement was set That is the Iudges as in the great Sanedrin of the Iewes to the rule whereof the whole description is framed And they sate upon them  And iudgement was given to the Saints on high that is power of judging Hence is that of Pâ—ul the Saints shall iudge the world And iudgement was given unto Chap. 20. them Vers 22. Chap. 20 Vers 22  And the Saints obtained the kingdom that is to say with the sonne of man who came in the clouds of heaven And the Saints lived and reigned with Christ a thousand yeers Furthermore I would have the Reader understand this Whatsoever almost is found from the Iews whatsoever is delivered by the Lord in his Gospel or any where in the new Testament by the Apostles concerning the day of the great judgement that is taken out of this vision of Daniel to wit that judgement to be accomplished by fire Christ to come in the clouds of heaven to come in the glory of his Father with multitude of Angels the Saints with him to judge the earth Antichrist to be abolished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the brightnesse of his coming c. So that they goe about wholly to undermine the pillar of the Evangelicall faith concerning the glorious coming of Christ who neglecting the ancient tradition of the Church endeavour to turn this prophesie to another end Lastly that I may conclude this is that most ample kingdom which by Daniels interpretation was foreshewed to Nebuchadnezzar in that Propheticall Statue of the foure kingdoms not that of a Stone cut out of a Hill whiles yet the Series of Monarchies remained for this is the present state of the kingdome of Christ but of the Stone when they were utterly broken and defaced to become a Mountaine and to fill the
David Kimchi saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In that day that is in the dayes of the Messaih when the Lord shall executâ— his iudgement upon the wicked That And the Lord alone shall be exalted in that day is as much as if he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Lord shall be King over all the earth The other observable thing is that those Rabbins thinke that the title of the Psalme 92 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth appertaine to the argument of the Psalme and ought to be understood of the Sabbatisâ—â—e of the thousand yeers And now I suppose that it is manifestly proved out of these Rabbins that the ancient Iews did define that day to be the space of a thousand yeers which they called the day of judgement That which is more confirmed out of Miarasch tehillius upon that saying in the 90 Psalme Make us glad for the dayes or according to the dayes wherein thou hast afflicted us that is saith he by the Babylonians the Grecians and the Romans and that in the days of the Messiah And how many are the dayes of Messiah â— R. Iehosuas said that they are two thousand yeers as it is said According to the dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein thoâ— hast humbled â—â— that is according to two dayes for one day of the holy and blessed God are a thousand yeers according to that Because a thousand yeers in thy fight are but as yesterday The Rabbins have also said that according to the time to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world to come Heb. 2. 5. The day of the Messiah shall be one For God which is holy and blessed in the future that is in the future age shall make one day to himself of which day we reads Zach. 14. And there shall be one day which shall be knowne to the Lord not day nor Chap. 20. night and it shall come to passe that at evening time it shall be light This day is the world to come and the resurrection of the dead But they agree not amongst themselves at what millenary this day shall be neither doth the seventh millenary like them all There have been of them and yet men of no small authoritie who touching the sixt millenary have thought as the house of Eliah whose tradition is yet extant touching the space of 1000 yeeres of the great judgement in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is The tradition of the house of Elias The Iust whom God shall raise up to wit in the first resurrection shall not return into dust But if you make enquiry what is like to happen to the Iust in those thousand yeers wherein God which is holy and blessed shall renew his world touching which it is said And the Lord alone shall be exalted in that day we must know that the Lord shall give them as it were the wings of an Eagle to flie upon the face of the waters Whereupon we reade Psal 46. 3. Therefore shall we not feare though the Earth be removed But you will say perhaps they shall have affliction but he preventeth that Esay 40. 31. They that waite upon the Lord shall renew their strength they shall mount up with wings as Eagles Yet he taketh it for granted that the world shall continue no longer then six thousand yeers His tradition is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is The world doth continue six thousand yeers two thousand before the Law two thousand under the Law and two thousand yeers the dayes of Christ The one of which two thousand yeers therefore according to his opinion was that great Day of which it is said And the Lord alone shall be exalted in that day Such was the opinion of R. Asche the brother of R. Abba in these expresse words that is according to the opinion of R. Chanan the sonne of Thahalipha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God which is holy and blessed shall not renew his world but at the seventh Millenary But R. Asche said that that shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the fift Millenary Moreover we may in some part understand by those things which follow what the ancient Rabbins thought touching the kingdom of the Messiah in that great Day to come In briefe sums of R. Eliezer the great who lived presently after the second Temple Chap. 34. thus we reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is As I live saith the Lord I will raise you up in the time to come in the resurrection of the dead and I will gather you with all Israel Petrus Galat. 12. book chap. 1. Likewise the Paraphrast Ionathan who lived before Christ upon the 14 Chapter of Hosea the 8 vers They shall be gathered together out of the midst of their captivitie they shall dwell under the protection of their Christ and the dead shall live and good shall grow in the land and there shall be a memoriall of their goodnesse fructifying and never failing as the remembrance of the sound of the Trumpets over the old wine which was wont to be offered in the Sanctuary The Targum upon the 50. Psalme the 8. vers The Iust shall say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the day of the great Iudgement Our God shall come and shall not keepe silence that he may revenge his people R. Saadas among those Rabbins whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they call excellent upon that in the 7. Chapter of Daniel the 10. vers And the Iudgement is set and the Bookes are opened c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the day of Iudgement as it is written * Mal. 4.1 Beâ—old the day cometh that shall burne as an oven Likewise * Esay 5. 16. Zeph. 3.8 And the Lord of Hostes shall be exalted in iudgement Againe * Why waite you for me saith the Lord. That is the great day at which time God will rise to Iudgement And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is And know thou that the iudgement is set and the the bookes are opened which I have interpreted formerly of the day of Iudgement and time of * Wisd 3. 7. visitation there shall be a day wherein all the actions of the sonnes of men both quick and dead shall be searched into The same vers 18. The Saints of the most high God shall receive a Kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Because the children of Israel have rebelled against the Lord their kingdome shall be taken from them and shall be given to these foure Monarchies which shall possesse the kingdome in this world and shall lead Israel captive and subdâ—e it to them even till the world to come untill Messiah shall reigne Compare that of Luk. 21. 25. to wit The Iewes shall be led captive into all Nations and Ierusalem shall be trodden under foot of the Gentiles untill the times of the Gentiles be fulfilled Then they shall see the Sonne of