shall be subject unto him viz. so as the same Jerusalem Targum expoundeth on the 11. verse of that 49. of Gen. that those Kings and Princes that will not be subject unto him he shall kill making the Universe red with the blood of their slain and the hils white with the fat of their mighty men c. But these things were not fulfilled at Christs being on the earth in the flesh It was above three hundred yeares after ere one King or Nation was subject unto Christ viz. in the time of Constantine the Great except some sprinklings of Converts here and there called Churches the Nations and Kings of the earth either taking no cognizance of his interest or else persecuted it even as to this day they doe even ten parts of the world for one that ownes him Neither hath Christ yet taken that material and sensible vengeance on them by killing the disobedient in order to a bringing in of the rest into a visible subjection to him § 4 Lastly Paraphrast Jonathan in his Chalde Paraphrase of Hos 14.8 hath these words They speaking of the Jewes shall bee gathered together from out of the midst of their CAPTIVITY they shall DWELL under the shadow of their CHRIST and the DEAD shall LIVE and good shall grow in the EARTH and there shall bee a memoriall of their goodnesse FRUCTIFYING and never fayling as the remembrance of the sound of the Trumpets over the old wine which was wont to be offered in the Sanctuary which things were never yet fulfilled on earth We forbear to quote more out of their TARGUM or Chalde Paraphrase now because we shall afterwards oft cast an eye upon it in our discusse of severall Scriptures that tend to the PROOF of the point in hand § 5 To this let mee adde a touch out of the CAPITULA of RABBI ELIEZAR the GREAT because neare of the same Antiquity with the former his words are these As I live saith Jehovah I will raise YOU speaking of the Jewes up in the TIME to come in the RESURRECTION of the dead and I will GATHER you will ALL ISRAEL § 6 You see both doe harmonise to the same tune the effect of their words the same which is not yet fulfilled in as much as to this day the generality of the Jewes have not owned any MESSIA to be come in the flesh but refused The MESSIA Joh. 1.11 according as it was fore-prophesied Esa 53.3 He is despised and rejected of men And the remnant of beleeving Jewes never since as yet saw that particular RESURRECTION of the dead or that their gathering together out of the midst of their CAPTIVITY or that generall GOOD in the EARTH And therefor according to the Scriptures of which by and by these things are yet to come afore the last and generall Resurrection § 7 Of Hebrew Antiquities SINCE the Incarnation of Christ namely their Two TALMUDS their SEDAR OLAM is of the same age near upon with the Babylonish something of which TALMUDS was extant neare the Apostles time if not ancienter and of other Rabbins we shall give you an account in divers particulars In Gemara Sanhedrin R. Ketina hath said in the last of the Thousands of yeares of the worlds continuance the world shall be destroyed of which it is said Esa 2.11.17 THE LORD ONELY SHALL BE EXALTED IN THAT DAY And TRADITION agrees with R. Ketina even as every seventh yeare of seven yeares is a years of release so of the seven thousand yeares of the world the seventh thousand yeares shall bee the thousand of Release as it is said AND THE LORD ALONE SHAL BE EXALTED IN THAT DAY Likewise That Psalme namely the 92. is said to bee a PSALME OR SONG FOR THE SABBATH DAY THAT IS THE DAY THAT IS NOTHING ELSE BUT REST. As also it is said viz. Psal 90. A THOUSAND YEERS IN THY SIGHT ARE BUT AS YESTERDAY By which it is plaine to acute observers that the ancient Rabbinicall Jews did clearly understand the Prophesie of Isaiah in Chap. 2. of the EXALTATION of the LORD twice there repeated as meant of the GREAT DAY which some Rabbins call the Day of JUDGEMENT others the Day of MESSIA others the Day of the RENOVATION of the WORLD and of the REIGNING of CHRIST which is elegantly and emphatically there limbed in its colours to the life as it will more shine forth when we come to an accurate discusse of that Chapter In Midâ—asch Tehillim upon the 90. Psal v. 15. Wee thus read MAKE US GLAD ACCORDING TO THE DAYES WHEREIN THOU HAST AFFLICTED VS That is by the Babylonians the Grecians and the Romans AND THAT IN THE DAYES OF THE MESSIAH And how many are the dayes of the MESSIAH R. JEHOSUAS said that they are Two THOUSAND yeares and it is said ACCORDING TO THE DAYES WHEREIN THOU HAST HUMBLED US that is according to two dayes for one day of the holy and blessed God are a thousand yeares according to that BECAUSE A THOUSAND YEERS IN THY SIGHT ARE BUT AS YESTERDAY The Rabbins also have said That according to the TIME to come the DAY of the MESSIAH shall bee one For God which is holy and blessed in the FUTURE that is AGE shall make one day to himselfe of which wee read Zech. 14. And there shall bee ONE DAY which shall bee knowne to the Lord not day nor night and it shall bee at the EVENING-TIME Light This Day is the AGE or WORLD TO COME and the QUICKNING OF THE DEAD § 9 In their Booke called Berachoth wee finde this Benzuma saith It shall come to passe that Israel shall not remember their departure out of the Land of Aegypt IN THE WORLD TO COME and IN THE DAYES OF THE MESSIAH marke diligently how by World to come they understand a time on earth as Paul hath it twice viz Heb 1.6 Heb. 2.5 THE INHABITED WORLD TO COME So the Greeke so the sense For no man could imagine that heaven above should bee put in subjection to the Angels so as to need the Apostles Apology there to prevent such an imagination And how say the Rabbins in that Berachoth doth this appeare By that which is written in Jâ—rem 23. BEHOLD THE DAYES COME THAT THEY SHALL SAY NO MORE THE LORD LIVETH WHICH BROVGHT THE CHILDREN OF ISRAEL VP OVT OF THE LAND OF EGYPT Which wise men interpret thus not as if the name of Egypt should be blotted out but because the WONDERS which shall bee effected in the DAYES OF THE KINGDOME OF MESSIA shall principally be remembred and their departure out of Egypt lesse § 10 Note by the way that it is not agreed among the Rabbins in what THOVSAND yeares of the world the said DAY of JUDGEMENT or of MESSIAH or RENOVATION of the WORLD shall bee Some say further off in the seventh others nearer in the sixt but others about the fifth § 11 But to goe on The TRADITION of the house of Elijah is Those Just ones whom God shall raise
justissimè numerum MILLE annorum de eâdem ipsissimâ re nunquam variatâ phrase nisi quater in majorem emphasin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MILLE Annos in mille ILLOS annos si ego interea fixero intervallum a MILLE alienum § 2 Clà m me habenda est uspiam Bibliorum similis phrasis quâ MILLE anni minus mille annis reverà significant ut ipse eò praesumptionis contrariae auderem Aliud planè est quomodo Deus aestimet 2 Pet. 3.8 aliud est realis computatio de quâ praesens instituitur disputatio etsi apud Petrum MILLE anni mente divinâ contrahantur in DIEM DIES vice versâ in MILLE annos ibidem prolongatur § 3 Partes insuper contextus contenta quae sigillatìm hoc MILLENARIO enumerantur ita cohaerent tanquà m causa effectus distinctio oppositio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ut exactissimo numerum MILLENARIUM nobis vo lentibus nolentibus retinebunt Primùm dicit Johannes Satanam vinciri MILLE annos ut non seduceret ampliùs gentes donec consummentur illi emphaticè mille anni Deinde videt Apostolus sanctos securi percussos bestiamque non veneratos VIVENTES cum Christo REGNANTES ILLOS iterùm emphaticè quasi dicat eosdem mille annos Postea dicit reliquos mortuorum non revixisse donec consummentur illi tertiò emphaticè anni mille quibus concurrentibus prima exstat resurrectio in quâ Sancti expressè versu 6. facti Sacerdotes Dei Christi regnant cum eo Mille annis Quibus quarâ—ò emphaticè Mille annis consummatis Solvitur Satanas post quod ultimum sequitur judicium seu universalis vel secunda resurrectio v. 12. Dignum observatu arbitror quamvis obiter e versu sexto Apostolum postquam dixisset Sanctos fieri Sacerdotes Dei Christi non addere ut Apocal. 5.10 fieri etiam reges sed in locum horum verborum substituit illa regnabunt cum eo mille annis Undè quid saniùs deduci queat quà m Sanctos fieri reges Deo cap. 5.10 in relatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 EORUM REGNARE IN TERRA ibidem dictum fuisse § 4 4. Nec minimae aestimetur considerationis ne hunc distendamus numerum vel decurlemus si modò obsignatam esse mensuram utrisque illius extremis libet animadvertere Duae quippe RESURRECTIONES tanquam ambo intervalli limites figuntur immoti PRIMA v. 5. ab incepto sanctorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VIVERE REGNARE quam relatione ad SECUNDAM dici necesse est descriptam v. 7. ad 14. quoad rem quamvis non nominatam ut omnibus ex charactere notissimam Consulite lectores benevoli locum accuratissime ut hic loci huic FINIS LIBRI PRIMI PRIMO LIBRO FINEM IMPONAM THE SECOND BOOK OF THE PERSONAL APPEARANCE OF CHRIST At least in the Clouds TO THE CHURCH ON EARTH CHAP. I. The generall Position divided into two parts § 1 HAving cleered it in the former Book that our Position is an ancient Scripture-truth and that in the judgement of the flower of godly Antiquity and later pious learned men Next wee must punctually distinguish how much CHRIST shall be seen and bee sensibly interested in this glorious state of the Church and restitution of all things for her use and how much the Saints For our Position doth couchantly containe these two parts 1. That Christ shall then at least appeare visibly in person more § 2 or lesse 2. That the Saints under him shall sensibly and properly reigne over the whole earth most gloriously § 3 The first of these it may bee will not appeare so cleerly as the second But whether not sufficiently let the next Chapter testifie CHAP. II. Of ten severall Scriptures out of the New Testament to prove the visible appearance of Christ Personally to the Church on earth at the time of her Restauration SECT I. 1. Place John points out Joh. 19.37 They shall looke on him whom they have pierced Which Scripture is cleerly quoted out of Zech. 12.10 And I will poure out upon the house of DAVID and upon the INHABITANTS of JERUSALEM the Spirit of grace and supplication and THEY shall LOOKE on him whom they have PIERCED and they shall mourne for him or concerning him as one mourneth for his onely sonne and shall be in bitternesse for him as one that is in bitternesse for his first-borne § 1 IT is true that there was an handfull of First-fruits so called Rom. 11.16 that truly then mourned for him whom they had pierced Joh. 19.37 Act. 2. And there was some effusion of the Spirit Act. 2. but was but First-fruits Rom. 8.23 But as the Prophesies of the Old Testament concerning Christ and his Kingdome are exceeding comprehensive and extensive so the fulfilling of them is as it is Calvins note progressive and successive in all ages to the last end of all This small number of those mourners cannot in my eye compleat and make up an answerable fulfilling of that which was promised to the INHABITANTS of JERUSALEM in generall and their severall families of David of Nathan of Levi of Shimei and ALL THE FAMILIES THAT REMAINE as they are expressely named in this twelfth of Zech. vers 12 13 14. Consider it Reader wishly § 2 Those that would wave the power of this Text and shun the dint of its argument for the point of Christs Personall appearing at the great future Restauration must of necessity make this Text either relate to the time about Christs Passion or to the time of Christs coming to his last and ultimate and univer all judgement But in my judgement they cannot referre it to either of them there to find the just and compleat and main fulfilling thereof Therefore it must relate to the time of the RESTITUTION of which we speak For from Babylon they were already returned and Christ was not then pierced § 3 First they cannot justly devolve it wholly or chiefly on the time of Christs PASSION for these reasons 1. This looking on Christ whom they pierced is to be at THAT DAY at some notable day some most eminent famous great magnificent day marked out in the Context with three eminent Characters 1. is in v. 6 7. In THAT DAY I will make the Governour of Judah like an hearth of fire among the wood and like a torch of fire in a sheafe and they shall devour all the people round about c. and Jerusalem shall bee inhabited againe in her owne place c. The Lord also shall save the tents of Judah to a Glory c. But it was not so with Jerusalem at the time of Christs Passion when the ROMANS possessed it and THEY and the JEWES crucified Christ The second Character is vers 8. In THAT DAY shall the Lord defend the Inhabitants of Jerusalem and hee that is feeble among them AT THAT DAY shall be as DAVID
to the last place afore handled out of the New Testament this vision much enlightening that Parable in ver 26 27. the close expounding that Parable as the Preface ver 11 12. explaines that it concernes the time following upon the ruine of the foure Monarchies § 2 In the eleventh and twelfth verses the foure Beasts that is the foure Monarchies are slaine as it is expounded after verse 17. The foure great Beasts are foure Kings instead of them Daniel sees in a vision ver 13 14. One like the Sonne of Man come WITH THE CLOVDES of Heaven and came to the Ancient of dayes and they brought him neere before him which notably agrees with that place last spoken of Luke 19.11 c. where it is said Christ went into a farre Country to receive to himselfe a Kingdome and returne And that visibly saith this of Daniel with the Clouds or in the Clouds as Rev. 1.7 in way of Preface to this his Kingdome Rev. 11. Rev. 20. And saith Daniel ver 14. There was given to him that was like the Son of Man DOMINION and glory and a KINGDOME that all People Nations and Languages should serve him Just as Luke 19.15 according to the Greek he returned receiving the kingdom When he visibly returned he received a Kingdome here below else why did he returne Adde that here below he exercised visible destruction upon his enemies for it is not said as of the unworthy Talenter he cast them into utter darknesse but he caused them to be slaine afore his face SECT II. Of the second place of Scripture out of the Old Testament for Christs visible appearance at the great restauration of the Church Jer. 25.5.6 Behold the dayes come saith the Lord that I will raise unto David a righteous branch and a King shall reigne and PROSPER and shall execute JUDGEMENT AND JUSTICE in THE EARTH In his dayes Judah shal be saved and ISRAEL SHALL DWELL safely and this is his name whereby hee shal bee called THE LORD OVR RIGHTEOVSNESSE § 1 FIrst it is evident by the last clause that the Lord Christ is the person here meant it being his incommunicable name Act. 4.12 2 Cor 5. last § 2 Nextly It is as apparent by the whole Series of Jeremiahs Prophesie that this relateth to the times after Judahs Captivity in Babilon Israel having been carried away captive long afore § 3 Lastly It is beyond all objection that Christ did yet never so reigne upon earth as this Text holds forth as may be made appeare with few words in these particulars 1. Christ must reigne and prosper That is must be every way glorious and successefull so that Judah and Israel shall owne him for their King and call him the Lord their righteousnesse 2 He shall execute justice and judgement in the earth it is not said he shall preach justice or judgement or execute it in heavenly places but he shall execute it upon or in the earth 3. In his dayes JUDAH shal be saved and ISRAEL shal dwell safely viz. being gathered out of all Countries ver 3. But the Lord Christ did yet never thus reigne Instead of reigning and prospering in the eyes of Israel and Iudah he was as a branch blasted a thing accursed Isa 53. ver 3 4 c. so that the Iewes for the generall dis-owned him proceeding against him as a Malefactor guilty of many of the highest Crimes and for matters of Iustice and Iudgement in the earth he refused to meddle with the smallest matters as to give his opinion touching the Adulteresse or to divide the inheritance Nor then nor yet ever did Israel returne from Captivity and dwell safely if wee might say Iudah did at Christs first coming in the flesh as we may not because they were then under the Heathen Roman power as conquered and tributaries Luke 3.1 § 4 Nor may any put this off with Christs Spirituall reigning for so he did alwayes from the Creation but this is in the future tense hee shal reigne to signifie his reigning so as never before SECT III. Of the third Scripture â—â—t of the Old Testament for Christs visible appearance at the great restauration of the Church Zach. 2.10 11 12. compared with Zach. 14. ver 4 5 6 7 8 9. Sing and rejoyce O daughter of Jerusalem for loe I come and will DWELL in the midst of thee saith the Lord. And many NATIONS shall be joyned to the Lord in that day and shall be my people and I will DWELL in the midst of thee and the Lord shall INHERIT Judah his portion in the holy Land and shall CHOOSE JERVSALEM AGAINE And his feet shall stand in that day upon the Mount of Olives and the Lord shall bee King over ALL THE EARTH In that day there shall be one LORD and his name one ZEchary Prophesied after their returne out of Captivity in Babilon see Zech. 1.1 compared with 2 Chron. 36.22 Ezra chap. 1. ver 1. c. to the end Therefore this was not fulfilled in their return for it is spoken of a future time to come And Spiritually God did alwayes dwell among his people and therefore nor can that be the full meaning of this place And when Christ came and was incarnated this Text was not fulfilled for then many Nations were not joyned to the Lord to be his people nor so much as the generality of any one Nation the Heathen Romans then inherited the portion of Judah and filled all Countries with their persons or powers and instead of Christ then choosing Jerusalem againe he pronounced woe against it and gave it up to desolation which accordingly about forty yeares after Christs Passion was fulfilled Mat. 23. three last and Matth. 24.1 2 c. Nor was the Lord King over all the earth more then he had been before Christs Incarnation Instead of one Lord over all there were many SECT IIII. The fourth place in the Old Testament for Christs personall appearance Micha 4. vers 1 c. to 8. In the last dayes it shall come to passe that the Mountaine of the House of the Lord shall be established in the top of the Mountaine and MANY NATIONS SHALL COME AND SAY Come let us goe up to the Mountaine of the LORD and HEE shall JUDGE AMONG MANY PEOPLE and rebuke the NATIONS afarre off and they shall BEAT THEIR SWORDS INTO PLOW-SHARES NATION SHALL NOT LIFT UP A SWORD AGAINST NATION neither shall they learne warre any more but they shall sit every man under his Vine and under his Fig-tree and NONE SHALL MAKE THEM AFRAID In that day I will assemble her that halteth and will gather her that was driven out and her that I have afflicted and I will make her that was cast off a STRONG NATION and the Lord shal REIGN OVER THEM IN MOVNT ZION FROM HENCE-FORTH and FOR EVER NOw when was ever this since the Creation much lesse was it performed at Christs Incarnation when the Jewes were under the Roman power obstinate
against Christ and scattered to this day SECT V. The fifth place for Christs Personall appearance Zephan 3.14 to end of the Chapter Sing O Daughter of Zion shout O JSRAEL the Lord hath taken away thy judgement he hath cast out thine enemy the KING OF ISRAEL even the LORD is in the MIDST OF THEE In that day it shal be said to Jerusalem feare thou not the LORD THY GOD IN THE MIDST OF THEE IS MIGHTY he will save he will rejoyce over thee with joy I will gather them that are sorrowfull Behold at that time I will undoe all that afflict thee I will gather her that was driven out and I will get them praise and fame in every Land where they have been put to shame c. NOw when was Christ ever so in the midst of Judah and Israel as to doe thus therefore this is yet to be fulfilled CHAP. VI. The close of the second Booke in a generall briefe Discourse of Christs visible appearance to the Saints on earth afore the ultimate Day of Judgement § 1 I Have spoken but briefly to the last Scriptures and shall no longer insist distinctly upon this Head of proving by peculiar places of Scripture the Personall visible appearance of Christ at the setting up of his Kingdome before the end of the World because we shall have many sprinklings of this in the prosecution of the whole of the point yet remaining about the Kingdome it selfe § 2 Only meane while I would have the Reader observe from the Scriptures that have been alleadged That Christ must be a King visibly it must visibly appeare he is a King or else men that are only sensible will never be convinced which is the maine intent of Christs visible appearance so that the Kings of the earth that of all men are drowned in sensuality shall come and submit to his Kingdome Rev. 21. and elsewhere as we have heard afore § 2 And is there not all reason that the King of Kings the Sonne of Man should be as compleatly and apparently King as the Kings that are under him They have not onely Authority by Writs Warrants Proclamations c. to punish or encourage by their Officers but they visibly are crowned sit in the Throne beare the Scepter and attended upon all just occasions with a visible power Then it is all equity that Christ also should not onely have sovereigne Authority but also a visible power so as he may visibly appeare to his very enemies to be King over all the earth § 3 Yea earthly Kings have as a providentiall care over all their subjects even to the punishing of the rebellious so also have they their secret way of insinuation and ingratiating towards their favourites and their manifest glorious presence at Court in the Metropolitan and most magnificent place of the Kingdome Therefore at least no lesse must be allowed to Christ viz. a providentiall power over all the world A spirituall efficacie over his Kingdome of grace or visible Church and a visible glorious reigning over all his true Saints § 4 Now Christ is not King in glory in the highest heavens with and over all his Saints for all shall not be there according to the common Tenet till the Lord Christ hath resigned all his power according to 1 Cor. 15.28 or at least when he hath brought all the elect soules to their bodies by a resurrection and changed them whom he findes alive at his coming and so brought them all to ultimate glory just then he layes downe all his authority So that he doth not reign with and over all his Saints in ultimate glory at all § 5 But he must be a visible King of visible glory over the Church made very glorious upon earth at his next appearance afore the ultimate judgement according to the Scriptures aforegoing A great comfort to the bodies in the grave that they shall not there lye so long as to the ultimate judgement when all the wicked shall bee raised as is evident by comparing vers 2. c. of Rev. 20. with vers 8. c. And a great comfort to them alive at his coming that have waited for him faithfully to the last and worst of the Tragedie of evill times § 6 I need not speake to the first two Kinglinesses of Christ viz. Providential of power and spirituall of grace But a word will do well here to the last viz. his visible glorious appearance before the ultimate day of judgement making all the world sincere or altogether seeming Saints and reigning over them as the alone Monarch He must as visibly succeed in government he foure mettals Dan. 2. and the foure Beasts Dan. 7. both signifying the foure Monarchies viz. the Chalde-Babylonian the Medo-persian the Grecian and the Roman as these foure did visibly precede him in government Dan. 2.44.45 The God of Heaven shall set up a Kingdome which shall never be destroyed and the Kingdome shall not be left to other people but it shall breake in peeces and consume all these Kingdomes and it shall stand for ever And all this comes to passe in that the stone Christ Jesus cut out of the mountaine without hands brake in peeces the iron the brasse the clay the silver and the gold Dan. 7.13 14. The rest of the Beasts had their Dominion taken away The Sonne of Man comes with the Clouds and the Ancient of dayes gave him dominion and glory and a Kingdome that all people and Nations and languages should serve him So that Christ at his next appearance is the fifth Monarchy § 7 When the Lord spake but little to Eve of his dominion over the seed of the Serpent and consequently his succour of the seed of the woman how did he anon and after and all along the New Testament begin to act in Types this visible Monarchy He appears to Moses in a burning bush to give a visible signe of his presence to deliver Israel out of Egypt And appeares to Israel in a pillar of a Cloud and of fire sensibly to signifie he was their convoy They are a Royalty as Peter calls them but God onely their Monarch Moses and after Samuel were onely Interpreters between them and their Monarch And therefore when they rebelled against Moses it is reckoned as a rebellion against God And when they refused Samuel it is charged upon them that they refused God to be their Governour The Arke is placed amidst the Camp Numb 2. as the pledge of God to be their Generall Accordingly they carried the Arke in battell with them 1 Sam. 4. as having that opinion of it So verse 4. The people sent for the Arke of the Covenant of the Lord of HOSTS which DWELLETH between the Cherubims And so the Philistims conceived For when the Israelites shouted at the coming of the Arke into the Camp of Israel the Philistims vers 7. are afraid and they said God is come into the Camp This Arke led them through Jordan as it did as it is
ungodly of all their ungodly deeds and of all their HARD SPEECHES Something is in that that he is numbred a seventh from Adam a type at least in that that Christ should come in the seventh Millenary or thousandth of the whole Age of the world at furthest Which seven thousandth is farre nearer then generally we account as after God assisting shall be demonstrated at which time according to the common consent of the Jewish Talmud and Rabbins viz. R. Ketina R. Schelomo R. Kimchi c. He shal bring a destruction upon sinne so as the world shal be refined from the curse as Gold from the drosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Lord alone shal be exalted Isa 3. And he shal shake the earth as at a day of Iudgement as Hag. 2.6 7. and the Lord shall be for a King or instead of a King to or over all the earth Then according to Psal 90. shal be a Sabbath of rest for a thousand yeares I give you their owne very words phrases and quotations a sufficient Commentary on Enoch who saith the Lord shall come with Myriads of his Saints Now after his Ascention Iude alledgeth Enoch that the Lord shall come he doth not say he shall goe away to Heaven but he shal come from Heaven And how As a Iudge to convince and punish all that have persisted to utter hard speeches against Christ viz. against him himself or against him in his Saints and this must be before the ultimate Day of Judgement or else what priviledge is it to the Saints or how is Christs power vindicated afore hee lay downe his power § 3 So that you may perceive that this matter in hand is an ancient Tenet no new thing as many ignorant of the Prophets make it and wonder and talke against it But we in obedience to Christ do search into the Prophets and as we are enlightned and led as overcome with the truth so we have and shall follow § 4 There is a second reason leading us into the enquiry of the Prophets viz. that thereby we may search out the grounds upon which the Iewes build their expectation of the coming of the Messiah and in what manner they expect his coming that so we may joyne issue with them in knowledge hope and prayer or otherwise within our spheare to help them forward and the businesse it selfe against all the opposers thereof We all both Jewes and Gentiles that have been candid enquirers into the Scriptures have from the beginning looked for his further coming Heb. 11. oft By faith they saw the promise afar off and saluted them so the Greek And by faith they saw him that was invisible c. when he came in the flesh the generality of the Iewes saw him corporally but not spiritually viz. as a man not as the Messiah But the generality of the beleeving Gentiles saw him spiritually nor corporally The Jewes therefore still expect his coming that they may see him both corporally and spiritually And it will be no griefe for the Gentiles that have seen him spiritually to see him also corporally And though he will not come againe to the Jewes to be made flesh yet hee will come againe to them in the flesh And this later will be more glorious then the former the greater containing the lesser radiating more effectually upon the Jewes to a greater effusion of teares from them and infusion of the spirit of Christs grace into them Zech. 12. which John prefixeth to his Revelation Chap. 1. v. 7. as the end Catastrophe and upshot in a great part of that Revelation as the fitting of them to entertaine Christs appearance and to enter into the New Jerusalem But this is not all There is a third reason why we should looke into the Prophets of the Old Testament there being the maine and most Types and Visions used in this Booke of the Revelation I will at present give but one instance but a most apt one to our businesse in hand viz. that in Revel 20.4 And I saw Thrones and they that sate upon them and judgement was given to them c. and they lived and reigned with Christ c. which cleerly is taken out of Dan. 7.9 c. I beheld till the Thrones were set so it should bee translated * Our last Translat have mistaken in translating it The Thrones were cast downe I suppose they therein tooke Thrones tropically or figuratively for powers and so they would make this sense of it the powers viz Monarchicall and their appendices were cast down But they were not al down till after the Judiciary sitting v. 11. v. 21 22. Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some Chalde copies write it signifies material Thrones whereon the Potentates do sit whether we make the noune to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Hemantick signifying As it were for the Talmud useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a material Throne or whether we make the noune to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a radical so it signifies sometimes a material place wherein to exercise or act a gift faculty or power And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as other Chalde copies write it also signifies material Thrones as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a materiall Throne So that every way materiall Thrones to sir in are signified by the words in the Text even as the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly signifies were lifted up advanced or set up so plainly that I cannot in the least imagine nor conjecture what shew of reason our last Translators had to render it The thrones wore cast down Our old Translation hath it The Thrones were set up And most justly For whether we suppose the root to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies he lifâ—ed up he exalted or was made high or exalted to Schindler or whether we make the â—oot to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pagnin Arias Montanus and Hutter affirme which also signifies he elevated he exalted or he or it was high or elevated so Arias Montanus in Apparat. viz. Dict. Syro-chald still our old Translation is right The Thrones wer set up And so runs the stream of the most learned Translators in severall languages Pagnin and Arias Montanus Throni clati sunt The Latine called Hierâ—ms Throni positi sunt the Syriak subsâ—llia posita esse The Arab. ecce sides positae sunt So the Greek Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tiâ—dal in his English Translation The seats were prepared The best French Translation Interpretee par Jean Diodati hath it les Thrones fuerent posés Protestant Bruccioli in his Ital. Translation Furono portate siede and in his Commentary makes his meaning more plain Throni suroâ—o essalâ—ati The best High-Dutch or German Translation by Luther is Stule gesekt wurden i. e. The stools or
Antichristian enemies in the day of his Army raised up to that end and whether we understand it specially of the Jewes by speciall emphasis his people first chosen to be a Church and after of his blood kindred or generally of all sorts of Nations when saw we or our forefathers since the Incarnation that day of power wherein the generality of either sort in either of the said senses were a willing people But on the contrary in all ages ten for one are obstinate against Christ and more especially the Jewes And therefore that God may be true this must bee fulfilled before that ultimate day of judgement which doth not mend but end the incurable enemies of Christ Verse 4. The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedech The Apostle hence infers Heb. 7. the exceeding eminency of Christs Priesthood above that of Aaron First In that Christ was made so by an oath not so the order of Aaron which obligation by the oath of God the Apostle Heb. 6. urgeth upon the Jewes as a great ground of faith and that they should not doubt as he will not repent Secondly In that as Melchisedech so Christ must be above the order of Aaron a Kingly Priest a most righteous and peace-bringing King and that at Salem Now seeing Christ by the oath of God was made King of Salem the contract of Jerusalem we must expect that infallibly to be fulfilled according to Psal 2. and v. 2. of this 110 Psal Hee hath indeed been at Salem alias Jerusalem and there acted in his offering up himselfe visibly as well as spiritually the Priest-hood But he hath not since the Apostles writing of that Epistle acted any visibility of his Royalty or Kingly-hood there which is cleer by that in Verse 5. The Lord at thy right hand shall strike through Kings in the day of his wrath So that when this Psalme is fulfilled to exalt Christ according to the tenor thereof then the Kings of the earth that submit not to Christ must be stricken through by the wrath of God But since Christs Incarnation generally all the Kings of the earth of all men have been least subdued to Christ their Nobles siding with them and have acted most opposition against him drawing all their peoples into confederacy with them But saith this Psalme there must be a day of Gods wrath wherein he wil strike through Kings that stand out against his Sonne And this stroke must be a corporall stroke as it follows Verse 6. He shall judge among the Heathen and fill the places with dead bodies He shall wound the HEAD * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is in the Heb. in the singular number and therefore ill rendred in our English Bibles plurally Heads over many Countries The words are plaine for a bringing in of Jewes and Gentiles into a submission unto Christ or they must be slaine on heaps Now hitherto the generality of Jewes and Gentiles both Kings and peoples doe not yet submit to Christ nor are they strucken through or slain in heaps And at the ultimate day of doome the judgement is by fire not by sword and unto eternall death not temporall And therefore this yet to come before that day In fulfilling whereof the Lord shall wound that same HEAD over many Countries that is as Dr. Alsteds and Mr. Ainsworths opinion pleaseth me wel he shal wound the head of Antichrist that pretends to be Head over many Countries or if we say the wicked Rulers of the world who unite under an Antichristian head it comes to one effect This head the Lord must wound or to render it nearer the Hebrew * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transfixit sic Arias Pagn pierce through So that the Lord will not onely wound a part of the Head-ship as if it should bee healed againe as Rev. 13. But he will utterly destroy as Jael did Sisera when shee pierced his head through Judg. 4. the last and greatest headship of that head as in Rev. 19. three last verses And then Verse 7. Christ shall lift up his head That is his power shall bee visibly exalted above his Capital enemy as visibly as his enemies were exalted against him Thus of two of the Heads touching Christs Kingdome yet to come deduced out of the Psalmes Viz. 1 The Universality of Christs power 2 The time when to be fulfilled 3 Now follows viz. The Sabbatisme the Saints shall then enjoy § 3 For this third Head out of the Psalmes viz. the Sabbatisme which the Saints shall enjoy in the time of Christs future visible Kingdom on earth we have in the 95. Psal from vers the seventh to the end v. 7. To day if ye will hear his voice v. 8. Harden not your hearts as in the provocation and as in the day of temptation in the wildernesse v. 9. When your fathers tempted me proved me and saw my works 10. Forty yeers long was I grieved with this generation and said it is a people that doe erre in their heart and they have not knowne my wales 11. Unto whom I sware in my wrath that they should not enter into my rest 1 ¶ This Psalme was penned more immediately for the Jews as it was penned by the Psalmist a Jew and is first urged upon them by Paul a Jew Heb. 3.7 c. to the end of the Chapter by way of exhortation to heare Christs voice whereby they may not miscarry as their forefathers did in the wildernesse and so misse of entring into Gods rest Secondly propounded by the same Jewish Apostle to the said Jewes now scattered Heb. 4. v. 1. c. to v. 12. by way of consolation that in these words is a cleer intimation and concession that some of the Jewes though they in the wildernesse did not shall enter into Christs rest which the Apostle collects by a strong consequence thus The severall premises of the argument from that 95 Psalme he layes downe in the 5 6 7 and 8 verses viz. 1. For God saith IF THEY shall enter into my rest Seeing therefore it remaineth that SOME must enter therein and THEY to whom it was first preached entered not in because of unbeleef He limiteth a CERTAINE day saying so LONG A TIME as it is said to day if ye will heare his voyce harden not your hearts that is long after the Israelites were entered into Canaan under the conduct of Joshua the Psalmist in his time saith to day if ye will heare his voyce c. For if Jesus that is Josuah being so written in Greek viz. Jesus and Jesus and Josuah are of the same signification had given them rest he would not afterward have spoken of another day These two premises being laid downe the Apostle inferres a generall conclusion serving to both v. 9. viz. There remaineth therefore even to the Apostles time and by equall reason downe to this time a rest to the people of God Observe
beleeve Nor can this be meant of ultimate glory for this reason because we cannot be said there in any tolerable sence to injoy a Sabbatism that is as the Apostles proofe clearly drives at a rest upon or in a Seventh viz. in the seventh Trumpet in the seventh Viol in the seventh thousand yeares of the world for if this Sabbatisme or Seventh be eternity then it is there swallowed up in an infinite that cannot be numbred But if this Sabbatisme be a distinct determinate time bounded with two Resurrections the one at the beginning the other at the end then it will clearly stand numerable for a seventh but not otherwise We usually number 1 2 3 4 5 6 7. over things of some semblance in quantity and quality to make a Septenarie If a streame flowes into six Rivers and then falls into the mainest Ocean it is not proper to say the Ocean is the seventh River but the continent or conteiner swallowing up all We must have seven Ages compleat and ended as we say in Leases of Lands made according to Law or else we cannot number 1 2 3 4 5 6 7. Free-hold or Fee-simple hath no number and therefore as the former great Ages of the world were distinct on earth by some eminent notes as they shall easily finde that consult Chronologers so shall this be as distinct likewise The rest of the Sabbath began with Gods rest after the finishing of his workes the rest in Canaan began with the conduct and Wonders done under Joshua c. so this Sabbatisme of the last thousand yeares is begun and bounded with notable Land-markes it begins with the binding of Satan the fall of the Beast and with the first Resurrection and terminated with the loosing of Satan the rising of Gog and Magog in armes and the second Resurrection so that great things are acted between the end of the Sabbatisme and the beginning of ultimate glory All this is plain in Rev. 20. to them that will read and understand Yea further unlesse this be understood of a pure rest on earth how shall we be said to Sabbatise as is intimated in a Sabbatisme It is true in a Sabbath is signified and enjoyed a rest But so we may rest on another day And every day a beleever hath several rests But we must have according to the Apostle a Sabbatismaticall rest a rare word is used by the Apostle to signifie a rare rest we must Sabbatise that is imitate or in some proportion answer to other typical Sabbaths Imitation and correspondency relate to known things foregone not to after-things never seen And we rest voluntarily as in the day of Christs power whiles he is in power from our own workes as God did from his not necessitatedly when all other occasions are removed and an immutable eternity stamped upon our condition swallowing up all and transforming it into ultimate glory We must sabbatise our restfull injoyment in time and place according to former Sabbatical Rests Therefore it must be on earth and a timeing not an eternizing And thus for the Book of Psalmes with parallels out of the New Testament SECT XI Next we come to the Prophet Isaiah wherein none will doubt that are truly acquainted with his most Evangelicall Prophesies but that we shall finde many clear places for the point in hand § 1 THe first place is in Chapter 2. Verse 1. The word c. concerning Judah and Jerusalem Vers 2. It shall come to passe in the last dayes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last daies that the mountaine of the house of the Lord shall be established in the top ** 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is In or upon the HEAD of the Mountains of the mountaines and ALL Nations shall FLOW unto it Verse 3. And many people shall goe and say Come ye and let us goe up to the mountaine of the Lord to the house of the God of Jacob and he will teach us of his wayes and we will walke in his paths For out of Zion shall goe forth the Law and the word of the Lord from Ierusalem Verse 4. And he shall judge among the Nations and shall rebuke many people *âŽ* Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Many peoples and they shall beat their swords into plow-shares and their spears into pruning hooks Nation shall not lift up a sword against Nation neither shall they learne warre any more Verse II. The lofty looks of man shall be humbled and the haughtinesse of men shall be bowed downe and the Lord alone shall be exalted in that day all which Verse is repeated againe Verse 17. Then it follows Verse 18. And the Idols he shall utterly abolish Verse 19. And they shall goe into the holes of the rocks and into the caves of the earth for feare of the Lord and for the glory of his Majesty when he ariseth to shake terribly the earth This whole Verse is againe repeated Verse 21. § 2 The first verse plainly shews what ever the Analytical conceits of men may assert that this Prophesie is ultimately and plainly concerning yea for or in the behalfe or favour of Judah and Jerusalem as the * Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 su per propter juxta secundum Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symm ut refert Nobilius Drusius pro. citat Eus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. p. 43. in Hier. pro Juda Ierusalem Hebrew beares and Greeks and Latines affirme Though by and by Verse 6. the Iewes are shewed the reason why they should goe into afflictions afore they have the deliverance mentioned in this Chapter Yet when it is said verse 2 and 3 It shall come to passe in the last dayes that many peoples shall say come let us goe up to the Mountaine of the Lord to the house of the God of Iacob c. for out of Zion shall goe forth the Law there can be no lesse intended then that this Prophesie doth ultimately concerne the Jewes welfare when they and the Gentiles converted shall make one glorious Christian Church on earth To this our late Annotationists on the Bible doe well consent and in some termes fairely hint part of our Thesis Here say they in this second Chapter of Isa begins a Sermon contained in the three Chapters following concerning the RESTITVTION of the Church principally UNDER CHRIST which he both beginneth Chapter 2 and after the denunciation of many heavy judgements inserted to be inflicted upon the maine body of the Jewish people for their manifold grosse and grievous sinnes at length concludes with Chap. 4. § 3 The Learned grant * Iunius Piscator Alapide Grotius Engl. Annot. that those promises in the words afore-quoted out of this Chapter do relate to the time of Christs coming and do confesse the generall that the Iews in a sublimer sense do understand them of the times of the Messiah And one of them steps a little higher and bids us for that
to compare Dan. 2.35 where all the foure Mettals are utterly broken to peeces and the little stone cut out of the mountaine became a great mountaine and filled the whole earth But I shall God assisting give you a more particular account viz. that both Iewes and Christians do understand the promises in this Chapter of a visible glorious estate of the Church yet to be on the face of the earth before the ultimate end of the world Of the latter sort wee will name onely the famous Piscator Alsted and Heurnius Of the former in briefe thus Their Talmud Gemara Sanhedrim pereck R. Ketina c. assert that this world doth continue six thousand yeers In one it shall be destroyed so as to be purified as gold and freed from the CURSE of which it is said Isa 2. The LORD ALONE SHALL BEE EXALTED IN THAT DAY And R. Scelomo quoting also this second of Isa saith The Lord shall arise and shake the earth terribly in the day of judgement when he shall breake the wicked It is usuall with the learned Iewes to call this glorious time of Christs visible Kingdome on earth a day of judgement not dissentaneous to the wont of Scripture to compellate and compare any great time of Reformation as a day of judgement Psal 50.1 c. 1 Pet. 4.17 And indeed as John shewes us Rev. 11. in the beginning of this most glorious visible Kingdome there is a beginning of the day of judgement in that the wicked alive that submit not to Christ are destroyed and the living Saints have a reward given them together with the resurrection of the deceased Saints which St. Iohn calls the first Resurrection R.D. Kimchi saith In that day in the dayes of Messiah when the Lord shall execute his judgement on the wicked THE LORD ALONE SHALL BE EXALTED Isa 2. The Lord alone shall be exalted saith he is as much as to say AND THE LORD SHALL BE KING OVER ALL THE EARTH We might quote more but for hast and brevity § 4 And this must be IN THE LAST DAYES saith the second of Isa or nearer the Hebrew IN THE LAST OF DAYES or UTMOST END OF DAYES Therefore if the Prophet had looked at no further time then that of Christs first coming in the flesh he would not have called that the last of dayes since which have passed above one thousand six hundred and fifty yeers The last of dayes properly signifies those after which Aeternity next and immediately follows As it doth after the compleating of the thousand yeers of this visible Kingdome § 5 These things being premised let us view whether the promises afore-quoted out of the second of Isaiah have been fulfilled to this day 1 ¶ Surely that in the second verse and part of the third That the mountaine of the Lords house shall be established on the HEAD of the mountaines c. and peoples shall come and say Come ye and let us goe up to the mountaine of the Lord c. hath not been hitherto fulfilled and compleated For as yet neither the visible power and glory of Christ nor of his Church so as for Gentiles to say Come let us go up c. hath been established over the HEAD the Pope of the seven Hils of Rome or over the Turk the HEAD of the foure Hils of Ierusalem or over the height of power and glory of the Hils of the generality of the PEOPLES Gentiles or Nations of the world The Church at Ierusalem such as it was in Christs time was in Captivity under the Heathen Roman Empire and so continued till the rise of the Roman Bishops and immediately after that thraldome were subdued to the Turkes who keeps them in that thraldome to this day The Heathen Romans refused at the first the Lord Christ by vote of the Senate and after persecuted his Church for many yeers And the Turks blaspheme Christ in their Alcoran and hath warred against his Church from age to age since their rise And the rest of the world for the generality are Indians Barbarians and Semi-beasts that know neither God nor themselves nor what Christ is nor what a Christian is 2 ¶ Nor was the house of the Lord established in the top of the mountaines that is upon Zion the highest of the foure Hils of Jerusalem For presently after Christs death persecution scattered Christians from Jerusalem Act. 8. And within forty yeers or thereabout after Christs ascension the Temple of Jerusalem was destroyed and after a while the City and for about three hundred yeers onward the Church of Christ was extremely persecuted by the Heathen Romans and anon after Constantines time onely excepted or little more they were sorely persecuted by the Arian Hereticks So that instead of all Nations going up to the house of the Lord on the top of the Mountaines for divine worship Christian Jews and Gentiles were scattered among all Nations And though Act. 2. there were a handfull of severall Nations at Hierusalem if they were Gentiles and not rather Jewes yet this was farre from ALL NATIONS FLOWING to it saying Come let us goe up to the house of the Lord and he will teach us of his wayes and we will walk in his pathes For the generality of those very men Act. 2. mocked the Apostles whiles they taught them the wayes of the Lord. And as at Ierusalem so in the Countries round about the Christians were every where persecuted as the history of the Acts doth all along give us a particular account 3 ¶ Nor is that fulfilled to this day which is prophesied in the fourth verse Christ hath not hitherto so judged among the Nations and rebuked many people that they have beaten their swords into plow shares and their speares into pruning-hooks so that Nation hath not lifted up sword against Nation neither learned war any more 4 ¶ Nor hath that been yet fulfilled which is in verse 10 11 12 c. to v. 17. That men have so dreaded the Majesty of the Lord that they have hid themselves That the lofty lookes of men have been humbled and their haughtinesse bowed downe That THE LORD ALONE HATH BEEN EXALTED That the day of the Lord of hosts hath been upon EVERY ONE that is proud and lofty upon all the Cedars of Lebanon and Okes of Bashan that are lifted up upon ALL the high mountaines and hills that are lifted up upon EVERY high tower upon every fenced wall upon ALL the ships of Tarshish and upon all the pleasant pictures to bow down and bring down low all these so that the Lord alone may be exalted in THAT DAY Alas ever since Christs comming in the flesh the whole world generally hath been very high proud against the Lord Christ Antichrist hath been much exalted and the Lord hath been least exalted his Honour his Cause his People have been trampled on In the time of Constantine the Great some little was done in the Roman Empire for a little time for the Church of
in the channell of the Heathen Roman Empire for three hundred yeares anon the black streame of Arian Heresie and Persecution by it after that Popish and Turkish Persecutions with successive Monsters of Massacres Bonfires Inquisitions Suspensions Imprisonments and deadly feudes and enmities of the vast generality against the handfull of Saints throughout all Nations So that the small gleaning sprinklings or first-fruits that were reconciled to God and to one another upon Christs first coming are drowned as i◠were in the Ocean and sea of enmity that from thence forward untill now remaines with great animosity And therefore we beleeve another sence of these words viz. That at Christs next appearance there shal be a generall peace between men and between the Creatures and between both as it followes in the next Argument For it followes in the ninth verse They shall not HURT Arg. 3 NOR DESTROY observe the words nor destroy nor so much as hurt in all my HOLY MOVNTAINE observe that also And lastly observe the confirmation of all viz. That the earth shall be full of the knowledge of the Lord as the waters cover the sea Now though there was an increase of knowledge at Christs first coming as a fountaine and spring streame which the further it ran the larger it was sutable to Ezekiels Prophesie of the waters that arose from under the Sanctuary the Gospel of Christ began in Zion and so grew deeper and deeper yet from that time untill now the knowledge of the Lord hath not increased to a sea to cover all the earth so as to drowne all iniquity or opposition against Christ or Christians so as to work men unto that peace that there shall be neither destroying nor hurting in all the holy mountaine Sure enough it appeares by the sacred Story in the Gospel Acts and the Revelation and by experience both leading us downe from Christs Incarnation to these times that at least three parts of foure of the whole world hath not been filled with the knowledge of the Lord but have made opposition against it hurting and destroying and that too in the holy Mountaine whether we take it strictly for Zion or largely for the Church wheresoever seated Christ was condemned and Crucified and the Disciples persecuted unto a scattering at Hierusalem Jerusalem both City and Temple are laid wast by the Roman Emperours the Ten bloudy Persecutions by the Heathen Romans are continued for three hundred yeares the Arian Persecution followes that the Papall Persecution followes that the Turkish overtakes that and both continue to this day the Jewes joyning with them in opposition against the truth of Christ both at Jerusalem and where ever the Church is Beside that vast part of the world in the East and West Indies yet know not the Lord. Further it followes in the tenth verse Arg. 4 And in that day there shal be a root of Jesse which shal stand for an ensigne of the peoples so the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To it shal the GENTILES seek and his REST shall be glorious In which words the Prophet mainly lookes at the great call of the Gentiles as the Apostles the best Expositors have since to that purpose alledged them Rom. 15.8 9 10 11 12. Now I say that Christ was a minister of the Circumcision for the truth of God to confirme the Promises made unto the Fathers and that the GENTILES might glorifie God for this mercy as it is written For this cause I will confesse thee among the Gentiles quoted out of Psal 18.49 And againe he saith Rejoyce yee GENTILES with his people quoted out of Psal 117.1 And againe Isaiah saith viz. in the eleventh of Isa ver 10. There shall be a root of Jesse and he that shall rise to reigne over the GENTILES in him shall the Gentiles trust c. Now as there were few of the Gentiles that were brought into the faith when the Apostle quoted and applied these words to this sence we heard but now in the former argument how generally the Gentiles have and doe oppose the Gospel to this day throughout the world so the Prophets close in this eleventh of Isaiah ver 10. HIS REST SHAL BE GLORIOUS * Which the Hebrew hightens being in the Abstract viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory pure glory doth more evidently demonstrate that this place of Scripture as to the maine intent is not yet fulfilled For if we will understand inward rest the beleeving Saints afore Christs incarnation had it Psal 116.7 and often elsewhere Yea the Apostles in their troublesome times 2 Cor. 6.10 so that there needed not a Prophesie to fore-tell that which had been in past time and was at the present And if we would understand here eternall glory yet we cannot for two reasons 1. Because in this tenth verse it is said Unto the ensigne Christ the Gentiles shal SEEK which cannot consist with eternall glory no seeking then 2. Because of that in the eleventh verse immediatly following And it shall come to passe in THAT DAY that the Lord shal set his hand againe the second time to recover the remnant of his people c. from Assyria Aegypt Pathros c. things inconsistent with the state of eternall glory which last words bring us downe to the fifth Argument The fifth Argument Arg. 5 Why this place of Isaiah is not yet in the maine intent of the Prophet fulfilled is because of those words in the eleventh verse of this eleventh of Isaiah viz. And it shal come to passe in THAT DAY that the Lord shal set his hand AGAINE the SECOND TIME to recover the remnant of his people which shal be left from ASSYRIA and from AEGYPT and from PATHROS and from CUSH and from ELAM and from SHINAR and from HAMATH and from the ISLANDS OF THE SEA Observe diligently the Lord must set his hand againe the second time to recover the remnant of his people from the fore-mentioned places which clearly infer as relatives that God must doe it the first time and then next the second time Now when the Prophet Isaiah Prophesied this eleventh Chapter the Lord had not recovered his people from captivity in Assyria the first time for the two Tribes of Judah and Benjamin had not yet been there captivated the first time nor the ten Tribes for ought we can finde For Isaiah Prophesied forty yeares afore the captivity of the ten Tribes and above seventy yeares afore the captivity of the two Tribes as Bulcholcerus states the account You see before your eyes by the length of his Prophesie viz. consisting of sixty six Chapters and by the many Kings under whose reigne he Prophesied viz. Uzziah Jotham Ahaz Hezekiah the last of them that Isaiah prophesied along time and we are now but upon the eleventh of those sixty six Chapters The Two Tribes were not carried away captive till a long time after Hezekiah viz. in the time of Zedekiah King of Judah 2 Chron. 36. between which Zedekiah
wall v. 5. Thou shalt bring downe the noise of the strangers as the heat in a dry place even the heat with the shadow of a cloud the branch of the terrible ones shall be brought low v. 6. And in this Mount shall the Lord make to all people a feast of fat things c. v. 7. And the Lord will destroy in this mount the face of the covering cast over all people and the vail that is spread over all nations v. 8. He will swallow up death in victory and the Lord God will wipe away all tears from off all faces and the rebuke of his people he shal take away from off all the earth c. v. 9. And it shall be said in that day Lo this is the Lord we have waited for him c. v. 10. In this Mount shall the hand of the Lord rest and Moab shall be trodden down under him as straw to the dunghill v. 11 And he shal spread forth his hands in the midst of them as he that swimmeth c. and shall bring down their pride together with the spoyles of their hands vers 12. and last And the fortresse of the high fort of thy wals shall he bring down and lay low and bring to the ground even to the dust Chap. 26. vers 14. They are dead they shal not live they are deceased they shall not rise c. vers 19. Thy dead men shall live together with my dead body shal they rise awake and sing ye that dwel in the dust c. § 2 This Chapter you see by the connexion with the former is to the same purpose as that former Chapter and its sense is extended to the state of the Church of the New Testament that is yet to come by Apostolical Expositions and applications in all the maine parts of it which are three Viâ—â— 1 The Destruction of the enemâ—â—â— â—f the Church v. 2. amplified more afterwards 2 The Deliverance of the Church v. 4. enlarged more in the rest of the Chapter 3 The joyful state of the Church upon that their deliverance and their joy in it v. 6 7 8 and elsewhere in the Chapter All which three parts are I say by the Apostles carried downe to the state of the New Testament Church never yet fulfilled I will give three Instances The first Instance St. Ioh. in Rev. 7. makes these three parts a state yet to come v. 1 2 3. you have the Destruction of the enemy There were four Angels that had power in their hands to hurt the four quarters of the earth both by sea and land as soon as the servants of God should be sealed Those that were to be hurt were those that had held the servants of God under tribulation v. 14. And those enemies were to be hurt by a storme viz. by the blowing of the four winds upon the sea the earth and the trees v. 2 3. even as the Prophet Isa in that 25 Chap. v. 4. calls the state of the wicked a storme and compares it in their opposition against the godly to a blast of a storme dashed against the wall whose fury the wall stops breaks and scatters so that they are sheltered that stand under it So that plainly here is the destruction of the enemies of the Church prophesied by Iohn in like phrase and formes of speech as were used by the Prophet Isa in that 25. Chapter Next for the deliverance of the Church St. Iohn likewise prophesies of it in that seventh of Rev. in the same figurative speeches as the Prophet had used viz. That the Lord shall be among his people in manner of dwelling v. 15. And his people shall hunger no more nor thirst any more nor shall the same light on them or as it is in the Greek fall upon them that is a way of smiting blasting or scorching or any heat v. 16. For the Lamb which is amidst them shal feed them c. and shal wipe away all tears from their eyes v. 17. To which St. Paul speaking of the resurrection of the Saints which is before the ultimate day of judgement in 1 Cor. 15. as we have and shall demonstrate annexeth this Then shal be brought to passe that saying Death is swallowed up in victory And again the same Apostle Paul speaking of the conversion of the Jewes 2 Cor. 3. as of a thing to come after his time but yet not fulfilled but shal bee fulfilled at the great Restitution of which we speak he useth this expression and gives forth this Prophesie in the 15 and 16 verses of that 2 Cor. 3. But even to this day when Moses is read the vail is upon their hearts Neverthelesse when they shal turn to the Lord the vaile shal be taken away viz. By the presence of the Lord. All which expressions of Iohn and Paul in relation to the Churches deliverance are full to the sense and words of the Prophet in that 25 of Isaiah viz. This is the Lord we have waited for him for in this mountain shall the hand of the Lord rest v. 9 10. whereby to signifie Gods presence amongst his people And shall be a succour to his people from the fury of their enemies as the heat is sheltered off with the shadow of a cloud v. 3 and 4. And he will feed them with a feast of fat things v. 6. And he will destroy the covering cast over all people and the vail that is spread over all Nations v. 7. therefore among the rest that is upon the Jews And v. 8. he will swallow up death in victory according to the words of Paul 1 Cor. 15.54 And chap. 26. of this Prophet v. 19. compared with v. 14. They shall not rise but thy dead men shall rise * Upon this place of Isa 26.14.19 heare what the Hebrew Rabbins the Septuagint the ancient Jews and the ancient Greek and Latine Fathers say and hold R. Solomon saith They shall live that dyed for thy sake bringing in the Prophet as speaking to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is The Royal Regal or Kingly decree went forth from thy face or presence saying MY DEAD BODIES SHAL RISE AGAIN The dead bodies of my people whose bones fell for my sake to them there shall be a resurrection This by way of an Antithesis answers to that v. 14. above written The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 REPHAIM expresse in the Hebrew Text though obmitted I know not why in the English which the Chalde and Jerom render GYANTS SHALL NOT RISE AGAIN but these shall rise againe Thus R. Solomon The REPHAIM be interprets of the WICKED 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are remisse namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who remit or slack their hands from the Law The Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron vivent mortui tui interfecti mei resurgent And that the ancient Iewes did interpret this place of Isaiah touching the resurrection of the dead appears by that Gemara Sanhedrim
them again into their folds and they shall he fruitful and increase vers 4. And I will set up shepherds that shall feed them And they shall FEARE NO MORE nor be DISMAYED neither shall they be LACKING saith the Lord. verse 5. Behold the dayes come saith the Lord that I will raise unto David a RIGHTEOUS BRANCH and a KING shall reign and prosper and shall execute justice and judgement upon the earth In his dayes JUDAH shall be saved and ISRAEL shall dwel safely And this is his name whereby be shall be called THE LORD OUR RIGHTEOUSNESSE verse 7. Therefore behold the dayes come saith the Lord that they shall no more say the Lord liveth which brought up the children of Israel out of the land of Egypt verse 8. But the Lord liveth which brought up and which led the seed of the house of ISRAEL out of the NORTH COUNTRY and from ALL COUNTRIES whither I had driven them and they shall dwell in THEIR OWN LAND § 3 Mark now what the Hebrew Doctors and Jewish Rabbins as opposite as they be to Christ in their writings since the returne of the two Tribes from Babylon It is written in the book Berochoth Benzuma saith It shall come to passe that ISRAEL shall not remember their departure out of the land of Egypt in the WORLD TO COME speaking just as the Apostle Heb. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dayes of MESSIAH by which last clause you may see what the Rab. means by the world to come And saith the Rabbin how doth this appear That which is written in Jer. 23. saith he will prove it Behold the dayes come and they shall say no more the Lord liveth which c. which saith this Rabb wise men interpret thus not as if the name of Egypt should be blotted out but because the wonders which shall be effected in the dayes of the KINGDOME OF THE MESSIAH shall be principal and the Egyptian lesse § 4 Observe next the phrases and circumstances of the place As first That here is mention not onely of Judahs reversion and conversion but of Israels too And secondly that they shall returne not onely from the land of the NORTH but from all Countries whither they were driven which Countries are mentioned Act. 2.9 10.11 and 1 Pet. 1.1 And being compared with ancient and moderne Histories and experience doe shew that they are now scattered into all parts of the world and are so acknowledged to bee by the learned Jew R.M. Ben Israel in his SPES ISRAELIS And thirdly that at the time the Prophet intends there must be a sweet compliance between Jews and Gentiles in matters of Religion And lastly that these things must be when Christ the RIGHTEOUS BRANCH springing from David shall be KING and reign and PROSPER and execute justice and judgement in the EARTH § 5 All which duely weighed doe cleerly demonstrate without multiplying of words that they were never yet fulfilled nor can the transaction of them consist with the ultimate day of judgement And therefore are yet according to the truth of God to be fulfilled afore that day SECT XXVIII § 1 THe second place in Jeremiah is Chapter 30. and Chapter 31. * This 31 Chap. hath been alleadged before Jeroms time for the glorious state of all things in the thousand yeers of which we speak Omnes hujusmodi repromissiones juxâ—a Judaeâ—s nostros Judaizantes in mille annorum regno putanâ—â—â— esse complendae c. Hieâ— on Jer. 31. v. 27. v. 38. both being one continued discourse of one and the same thing as the connexion in verse 1. of Chapter 31. plainly shewes In which are many things which of themselves upon bare reading of them without all glosses shew themselves never to have been fulfilled to this day since the time of that Prophesie For example marke the words well § 2 That in Chapter 30. was never yet fulfilled viz. verse 3. Lo the dayes come saith the Lord that I will bring again the CAPTIVITY of my people ISRAEL and JUDAH naming distinctly both Kingdomes containing all the twelve Tribes and cause them to returne to their own land Nor was that ever yet fulfilled in verse 8. In that day saith the Lord of Hosts I will break his yoke from off thy neck and will burst thy bonds and strangers SHALL NO MORE SERVE THEMSELVES of him but they shall serve the Lord their God and DAVID THEIR KING †The Chaldee is very remarkable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is They shall obey the Messiah or Christ the Son of David their King whom I will raise up unto them Nor was that ever fulfilled in verse 10. Fear thou not O my servant JACOB saith the Lord nor be dismayed O ISRAEL for lo I will save thee from a far and thy seed from the land of their captivity and JACOB shall return and shall be in REST and QUIET and NONE shal make him AFRAID repeated again Jer. 46. v. 27. So many things in the 31. Chapter were never yet fulfilled as all that from v. 1. to 15. concerning their corporal restitution into their own Country and their visible peace and glory there Nor can these things of both Chapters be referred to the ultimate day of judgement as the nature of the things speake loud enough And therefore they are yet to be fulfilled afore that time SECT XXIX § 1 THe third place in Jeremiah is in Chapter 32. verse 37. to the end of the Chapter Verse 37. Behold I will gather them out of ALL COUNTRIES whither I have driven them in mine anger c. And I will bring them again into this PLACE and I will cause them to dwell SAFELY verse 38. And they shall be my people and I will be their God verse 39. And I will give them one heart and ONE WAY that they may fear me for EVER c. verse 40. And I will make an everlasting Covenant with them that I will not TURNE AWAY FROM THEM to do them GOOD c. verse 41. Yea I will rejoyce over them to do them good and will plant them in this LAND assuredly with my whole heart and with my whole soul verse 42. For thus saith the Lord like as I have brought all this great evil upon this people so will I bring upon them all the good that I have promised them c. § 2 Now these things thus spoken were never yet fulfilled since the captivity of the ten Tribes carried away afore this Prophesie or of the two Tribes carried away after this Prophesie they have not been gathered from all Countries into their own land they have not dwelt there safely they have not had one way c. But since the returne but of two Tribes the ten never yet returning Antiochus of Syria and the Grecians and Romans and Turks have by a continuall succession molested them And the generality of all the twelve Tribes are scattered in all Countries to this day The fulfilling of
That v. 11. and v. 19. Their shame shall be taken away and they shall be made a name and a praise in all lands where they have been put to shame and all they that afflicted them shall be undone Instead whereof the Iews in all lands are under great reproach and contempt and their enemies rather undo them then that their enemies are undone for their sakes Thus of Zephany SECT XLV § 1 NExt we come to the Prophet Zechary who prophesied within two months at the same time that Haggy prophesied Hag. 1.1 Zech. 1.1 and therefore is commonly accounted as a co-partner with Haggy Both prophesying after Judah's return from Babylon in the second yeare of Darius sonne of Histaspis For Haggai reproves them chap. 1. ver 2. for not re-building the Temple And v. 6. declares that the scarcity upon them was for that neglect Neither of which could have been rationall if they had been then in Babylon Zechariah likewise hints the same time in chap. 1. ver 6. in acknowledging that God had then fulfilled the judgement threatned upon them And expressely in the 16 verse saith The Lord is returned to Jerusalem with mercies and his house shall be built § 2 These being premised the first place we pitch upon in this Prophet is chap. 2. ver 6. c. to the end of the chapter Ver. 6. Ho ho come forth and flee from the land of the North saith the Lord. For I have spread you abroad as the four winds of the Heaven saith the Lord. Vers 7. Deliver thy selfe O Zion that dwellest with the daughter of Babylon Vers 8. For thus saith the Lord of Hosts After the glory hath he sent me unto the Nations which spoiled you for he that toucheth you toucheth the apple of his eye Ver. 9. For behold I will shake mine hand upon them and they shall be a spoile to their servants and yee shall know that the Lord of hosts hath sent me Sing and rejoyce O Daughter of Zion for lo I come and I will dwell in the midst of thee saith the Lord. Ver. 11. And MANY NATIONS SHALL BE JOYNED UNTO THE LORD in that day and shall be my people c. Vers 12. And the Lord shall inherit Judah his portion in the holy land and shall chuse Ierusalem againe Of which words the introduction preceding in the § 1. leades us into this sence that they look beyond the two Tribes called Iudah unto the returne of the ten Tribes called Isreal § 3 It hath been often very grievous in my eyes to see how Authours commonly follow one another in expounding Scripture as if they were rather led by humain example then by divine reason And let this goe for one instance where they successively vote or dictate not demonstrate that that great call to the Jewes in ver 6. To come forth and flee from the land of the North c. relates to those of the two Tribes that tarryed behind when the rest of them returned I confesse as to wipe off singularity I am glad of the bare company in opinion of them that are learned but I had rather have one of their reasons if they give any then an hundred of their names Oecolampadius speaking for us saith Terram Aquilonis c. that is the Prophet calls Babylon the land of the North which is situated towards the Northern part Eastwardly And seeing that others were dispersed into divers parts of the earth according to the foure winds and others oppressed with other servitude all that are burdened are called c. And Pellican likewise voting for us saith the Prophet here foretels a double gathering of the Inhabitants and cals unto them for the dispersion of the faithfull was two-fold one of the people of Iudah in Babylon who are called together with Nehemiah unto the building of Ierusalem whom the Prophet exhorts to goe forth out of the province of the Babylonians and to beleeve the word of God and to restore the divine worship in the Temple The other was greater and more general of all Israel whom God had scattered into the foure quarters or climates of the world All which the prophet cals and desires to be congregated toward Zion c. But to leave men and words and come to reason ¶ 1. T is clear that this place of Scripture is a prophesie of future things by the language of it speaking all along from the fourth verse to the end of the chapter in the future tense that these and those things shall come to passe and such things and so God will do ¶ 2. And the exhortation in the sixt verse the thing in controversie is expresly there extended not only unto the Jews in the North viz. Babylon but to all of them dispersed in the foure quarters of the world as they are to this day Where marke the connexion For I will gather you from the four winds making this the meaning of coming out of the North. Compare also Zech. 8.7 a considerable place viz. Thus saith the Lord of Hosts behold I will save my people from the East Country and from the West Country and I will bring them and they shall dwell in the midst of Jerusalem Accordingly the Septuagint reads this of Zech. 2.6 thus Ω 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Ho ho fly from the land of the North saith the Lord Because I WILL GATHER you from the foure winds of Heaven saith the Lord. ¶ 3. The said two Tribes had been even now when Zechariah preached this Sermon returned from Babylon into Iudea near this sixteen years For as the best Chronologers cast up the account they returned from Babylon in the year of the world 3435. And Zechary began his prophesie in the year of the world three thousand foure hundred fifty one A faire time for the most of the Jewes of the two Tribes to take heart to returne that are mentioned in the beginning of their deliverance by Cyrus to have lingered behind the rest 1 Chron. 4. if feare of the Kings sincerity in dismissing them had remorated them and to have been incouraged by their fore-runners prosperity in Iudea if any considerable number staid in Babylon for feare of successe And therefore doubtlesse by this time most of the people of Iudah were returned Iosephus boldly affirmeth * and Sanctius approves the account that there returned of the Tribes of Iudah and Benjamin forty six hundred thousand Lib. 11. Cap. 4 and twenty eight thousand which may appear to have some truth in it if we compare Ezr. 2.61 62 63 64 65. and Nehem. 13.3 And truly the great work they did in re-building the Temple repairing the City wals and their bountifull offerings at the dedication speake aloud that they were a very numerous people And therefore t is very unlikely that the Prophet in that exhortation verse the sixt should mainly mind a gleaning of a few lingerers in Babylon ¶ 4. This exhortation ver the sixt calling for separation and to
come out of Babylon is carryed downe by the Apostles unto the latter if not to the last times of this world For St. Paul in the 2 Cor. 6.17 18 brings it down to his time which is far beyond any occurrences in Zecharies time who prophesied five hundred and eighteen yeares plus minus thereabouts afore Christs birth And Paul pens this Epistle at least fifty two years after the birth of Christ for about that year he wrote his first Epistle to Corinth his words are these Come out from among them and be yee separate SAITH THE LORD marke his quotation of the old Testament c. and I will receive you and be a father unto you Just to the same effect as Zecharie in the said sixt verse Come forth flee from the land of the North c. Deliver thy selfe O Zion that dwellest with the daughter of Babylon c. Lo I come and I will dwell in the midst of thee saith the Lord. Thus far St. Paul extends it But St. Iohn Revel cha 18. ver 2 3 4. extends it much further and that in a propheticall way viz. to the time nearly preceding the fall of Babylon I saw another Angell come down from Heaven having great power c. and he cryed mightily with a strong voyce saying Babylon the great is fallen is fallen c. i.e. shall surely fal And I heard another voice from heaven saying come out of her my people that yee be not partakers of her sins and that yee receive not of her plagues Which two last clauses being of a future tense and sence clearly shew that is fallen is fallen signifies it shall fall and that in regard thereof the people of God must timously come out thence ¶ 5. There are high straines annexed to this prophesie in this second of Zecharie which effectually evince that it is not yet fulfilled as that ver 5. I saith the Lord will be unto her a wall of fire round about and will be the glory in the midst of her That is a fence about the Church consisting of Jewes and Gentiles of absolute defence to them and of a devouring offence to the enemy And that ver 8 9. Thus saith the Lord after the glory hath he sent me to the Nations which spoiled you For he that toucheth you toucheth the apple of mine eye For behold I will shake mine hand upon them and they shall be a spoile to their servants And yee shall know that the Lord of hosts hath sent me That is after this glory of your famous return and rebuilt Temple the Lord hath sent me the Messiah to the Nations that spoiled you that is to your enemies who in touching you to hurt you did as it were thrust their fingers into mine eyes Therefore I the Messiah will shake mine hands upon them as Psal 2.9 To break them with a rod of iron and so to make them a spoile to their servants that is to you whom they rigidly made their servants Lastly that in vers 10 11 12 13. Sing and rejoyce O daughter of ZION for lo I come and I will dwell in the midst of THEE saith the Lord. And many NATIONS shall be joyned to the Lord in that day and SHALL BEE MY PEOPLE and I will dwell in the midst of THEE and thou shalt know that the Lord of hosts hath sent me unto thee And the Lord shall inherit Judah in the HOLY LAND and shall chuse Jerusalem AGAINE Be silent O all flesh before the Lord Because he is awakened concerning the habitation of his holinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is a joyfull time is yet to come when the Messiah shall dwell in the midst of the Jewes they dwelling in the holy Land many Nations being joyned unto the Lord together with the Jewes into one Church he dwelling in the midst of them all for dwelling in the midst is againe repeated so that then they shall effectually know not only that this Prophet was sent of God to preach this to them but also that the true Messiah shall be at the appointed time sent to performe these things to them to the putting of all fleshly and carnall minds to silence that doubted or disputed against these thing I say to put them to silence by the appearance of Christ awakened and bestirring himselfe in the behalfe of his holy habitation or the habitation of his holinesse that is the Church in her pure state and worship Now when were these high straines these sublime expressions ever yet fulfilled We have a watch-word in the twelfth verse that we must looke for the impletion â—hereof far beyond Zecharies time For though he in his time of this Prophesie saw the returne of the Jews into the holy Land yet saith The Lord SHALL inherit Judah his portion in the HOLY LAND and SHALL chuse Jerusalem AGAINE Surely if wee keep the prophesie together as the Lord hath laid it and left it together there was never yet to this day since their return from Babylon that time and state of the Church that is here limbed forth to the life viz. that the Church should consist of Jews and Gentiles joyned to the Lord and owned by him as his people even while the Jewes possesse the holy Land and the Lord should be as a wall of fire protecting them and devouring their enemies and making the Jewes of servants to the cruell Heathens to be the spoilers of them c. and all these things to be carryed up to that height of glory that all spirituall hearts should sing and rejoyce and all fleshly hearts should bee struck dumb or astonished with silence We have before repeated usque ad nauseam foriè aliquibus very often how the Jewes ever since the return of the two Tribes have been little lesse or otherwise then in a captive condition under three Monarchies that when the Jewes a few of them imbraced Christ Acts second third and fourth chapters the Gentiles were not converted When the Gentiles began to be called the Jewes fell off Act. 13. Rom. 11. That the Maccabean conflict in regard of the catastrophe and event is not worthy to be named with this Prophesie And therefore this Prophesie is yet unfulfilled and requires by the circumstances of it a time of fulfilling before the ultimate universall resurrection SECT XLVI THe second place in Zecharie is in chap. 6. ver 13 13 14 15. which I need little more then name V. 12. Thus speaketh the Lord of Hosts saying behold the man whose name is the BRANCH and he shall grow up out of his place and HE shall BUILD THE TEMPLE of the Lord. 13. Even HEE shall build THE TEMPLE OF THE LORD and he shall bear the glory and shall sit and RULE UPON HIS THRONE and he shall be a PRIEST upon his throne and the COUNSILL OF PEACE shall be between them both 14. And the Crowns shall be to Heâ—em and to Toâ—ijah and to Jedajah and to Hen the son of Zephaniaâ— for a
in opposition to both sorts of evils immediately afore recounted viz. not only to false Doctrines but to cruell persecutions and therefore a corporal as well as a spiritual salvation must be here meant and these to be performed on earth viz. in the inhabited world just where the Gospel preached converted them and where they endured to the end And unto which Christ doth gloriously appear FROM heaven ver 30 c. to make up the splendor of that state on earth we here speak of Now all these things cannot be fulfilled at the ultimate generall judgement nor are they hitherto fulfilled and therefore they remaine yet to be fulfilled which Mr. Mede solidly amplifies on Jer. 10. ver 11. thus Hitherto saith he we have spoken of the accomplishment of this prophecy for so much as is already past now let us see what that is which we expect as yet to come for though in regard of former times when Ethnicisme was so large and the worshipers of the living God so small a scantling the extent of the Church be now at this day a goodly and large portion of the world yet if we consider the number of Nations yet Pagans or not Christians it will seem too scant as yet to be the accomplishment of this and other prophecies concerning the largenesse of Christs Kingdome before the end of the world For one hath well observed that Christianity at this day is not above the sixth part of the knowne world whereas the Mahumetans have a fifth and all the rest are Ethnicks and Pagans So that if we divide the world into thirty parts Christianity is but as five in thirty Mahumetanism as six and Ethnicisme as nineteen and so is Christianity the least part of all and plain Heathenism hath far above the one half of the known world and the better part of the other is also Mahumetans And though Christianity hath been imbraced in former times where now it is not yet is it now spread in those places where in those times it was not And therefore all laid together we may account Christianity at this day as large I think as ever it was since the Apostles time But that this is not that universal Kingdome of Christ that flourishing and glorious estate of the Church which yet we expect hope for my reasons are these First These frequent places of Scripture which intimate that the Lord should subdue all People all Kingdoms all Nations and all the ends of the earth unto himselfe and that all these should one day worship and acknowledge him Psal 22.27 All the ends of the world shall turn unto the Lord and all the kindreds of the nations shall worship before him for the Kingdome is the Lords and he is governor among the Nations And Psal 47. Clap your hands all yee people for the Lord is a great King over all the earth he shall subdue the people under us and the nations under our feete And againe God is King of all the earth and reigneth over the Heathen Psal 66. Make a joyfull noise unto God all yee-lands through the greatness of thy power shall thine enemies submit themselves unto thee aâ— the earth shall worship thee and sing of thee they shall sing unto thy Name The whole Psal 67. which we read every day is as it were a prophecy and prayer for this great kingdome That the way of God may be knowne upon earth and his saving health among all the Nations let the people praise thee O God let all the people praise thee Then shall the earth yeeld her increase c. God shall blesse us and all the ends of the earth shall fear him And Psal 89. All nations whom thou hast made shall come and worship before thee O Lord and shall glorifie thy Name for thou art great and doest wondrous things thou art God alone And Isa 2. which is a prophecy of Christs Kingdome it is said That the Idols the Lord shall utterly abolish or as some read the Idols shall utterly passe away So Esay 54.5 speaking of the amplitude of the Church of the Gentiles Thy Redeemer saith the Prophet the holy one of Israel the God of the whole earth shall be called Certainly this constant stile of universality implies more then this scantling which yet is small being but one of the least parts of the whole earth Secondly The same conclusion may be gathered from 1 Cor. 15.25 26. compared with Heb. 2.8 Christ must reigne saith St. Paul in the first place quoted till he hath put all his enemies under his feet the last enemy which shall be destroyed is death Hence it followes that Christ shall subdue all his enemies whereof the Prince of this world is the cheife before the last rising of the dead for the subduing of death that is the rising of the dead shal not be afore the rest shall be done the vanquishing of death being the last act of Christs reigning which done he shall yeeld up the Kingdome unto his Father In the other place Heb. 2.8 the Apostle speaking of the same thing alleadgeth that of Psal 8. Thou hast put all things in subjection under his feet and then adds for in that he put all in subjection under him But now marke it we see not all things put under him If any say that the Apostle speakes here of the Kingdome of Glory in Heaven and not of the Kingdom of Grace on Earth I reply first out of the former place that he speaks of such a subjection whereof the rising of the dead shall be the last act of all and which shall be before he yeelds up the kingdome to his Father But neither of these can be affirmed of the kingdome of glory but the contrary viz. The rising of the dead is at the beginning and not at the end of the Kingdome of glory and so is also his yeelding up of his kingdom unto his Father Secondly I reply out of this place that the Apostle speaks of that kingdome and subjection of the earth or state of the earth which was to come For so he speaks v. 5. Unto the Angels he hath not put in subjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth or state of the earth which shal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which we speak Here he affirms that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that of whose subjection he meaneth If then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signâ—â—â—s onely the earth ' and the earths inhabitants and is no where in the Scripture otherwise used I cannot see how this place can well beare any other exposition First then to confirme this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the Septuagint renders it whose use of speaking I doubt not but the Apostle followes But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most constantly signifies the habitable earth or the earth with the things that live and dwell therein whence the Septuagint though they commonly render it 〈◊〉 〈◊〉
corner And the line shall go forth over against it upon the hill Gareb c. Thus the Rabbins to this question by which it is apparent they expect a glorious state on earth at the resurrection Fourthly he gives this as the last reason of the resurrection the rest being not so pat to our purpose Ibid. l. 2. c. 10. p. 186 187 c. I mention not Because saith he if they onely that shall be alive at the time the rest should rise shall enjoy the salvation and deliverance of the Lord and the FELICITY OF THE DAYES OF THE MESSIA then many should be most unjustly dealt with viz. they that have suffered much and that unto death for godlinesse sake c. This reason is as alleadged by R. Menasse so asserted by R. Arisba in his Commentaries called Agadot and assented unto by R. Isaac Abravanel This reason is good but because not pertinently driven home to my purpose as touching making Saints to triumph where they have been trampled I quoted it I confesse rather for the sake of a By-expression as more direct to my Thesis viz. That the Saints at the Resurrection shall enjoy the felicity of the dayes of the Messia which dayes unlesse they be fulfilled on earth afore the ultimate universall judgement I know not how they should in the ultimate glory when Christ shall lay down all Kingdome and power and God must be all in all 1 Cor. 15.24.28 § 3 The third Book presents us with the full minde of the stream of learned Rabbins viz. with the whole state of the world to come immediately following the Resurrection ¶ 1 In the first Chapter are presented to us three several opinions of the Rabbins touching the meaning of the phrase oft in Scripture the world to come Some understanding the world of separated souls others that world that shall follow a certaine terme of time after the time of the Resurrection Others that World that begins at the very hour of the Resurrection Which third opinion saith learned R. Manasse is to me most probable Of this opinion was R. Moses Gerundensis in a contest against R. Moses Egyptius who held the first of the three opinions aforesaid And Gerundensis opinion in sum was this That the world to come is that which immediately follows the resurrection of the dead into which all that live piously probously and honestly being raised shall be brought in soule and body conjoyned to enjoy indefinentlie and without end the reward of their labours With this compare the prayer which the men of the Great Synagogue composed whose words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is There is no proportion with thee O Lord our God in this world There is none besides thee O our King in the world to come none besides thee O our Redeemer in the daies of the Messiah and who is like to thee in the resurrection of the dead Which words thus rendred close to the Hebrew without â—aking liberty of neoterick phrase may conveniently bee thus explained That in opposition to this life in its mighty length throughout all ages first named they put the World to come of the Eternal state set in the second place And lastly they name the daies of the Messiah at the resurrection of the dead as intercident between both For plainly they here speak in the two last of a World to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they speak and that with an emphasis And therefore the dayes of the resurrection of the dead and of the Messiah at this coming are according to their sense all one With this well concurs that in the Sanhedrim That no man of those that deny the resurrection shall partake of the world to come giving this reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i.e. Who ever denieth the resurrections of the dead by this very thing there cannot redound to him a share in the resurrection from the dead Consonantly R. Abraham Bibag in his book called Derech * Emuna l. 3. part 4. proves by severall places of Scripture that The houre of the resurrection of the dead and the continued and perpetuall life which shall follow is called the world to come For although oftentimes the same name is given to the world of separated soules yet properly and more rightly is understood the world of the resurrection of the dead I insist not upon the application of these to our purpose being I have hinted sufficient afore in this Section and we shall anon hear the Rabbins come nearer to us and carry the matter up to the very achme and top of their prospect of light ¶ 2 In the next the second Chapter of the said third Book the Rabbins speak out plainly and freely what before we struggled for by deduction whiles their speeches were darker It shall not bee grievous to us as much haste as we are in to translate much of this Chapter and those that follow of the said third book out of the Latine and Hebrew whiles the things much conduce to the truth in hand because the Book it selfe is not to be had The head or summe of this second Chapter is That the RESURRECTION OF THE DEAD shall be conjoyned unto the DAYES of the MESSIAH This R. Menasse Ben Israel 1 Learnedly proves out of the books of Moses and the Prophets And secondly brings the stream of learned ancient Rabbins consenting thereunto It is apparent saith he out of Moses by that song of his Deut. 32. v. 35 36. to v. 40. To me belongeth vengeance c. their foot shall slide in due time For the Lord shall JUDGE his people and repent himself for his servants when he seeth that their power is gone c. See now that I even I am he and there is no God with me I kill and I make alive See here saith Menasse the day of the comming of the Messiah and the day of the resurrection are conjoyned As for the Prophets it is manifest saith he out of the second Chapter of Isaiah It shall come to passe in the last of dayes that the mountaine of the Lords house shall be established in the top of the Mountains c. and all Nations shall flow unto it And many people shal say Come let us go up to the Mountaine of the Lord to the house of the God of Jacob and he will teach us his wayes and we will walk in his paths for out of Zion shal go forth the Law and the word of the Lord from Jerusalem and he shal judge among the Nations c. and they shal beat their swords into plow-shares The Prophet here teacheth saith R. Menasse not onely temporal good things but also spiritual which shall come to passe when the Messiah shall come For then all Nations with unanimous consent even as Zephany also foretels adhering to the God of Isaac and Jacob and imbracing his Doctrine shall serve him with one kinde of worship Then all shall enjoy a quiet
tell One of our opposites said that it must be a long while that Christ judgeth as man and judgeth men as men and therefore the ultimate judgement must be a long time ¶ 2 To the second proof viz. out of Act. 3.21 wee have already largely shewed that that place is very full and home for our opinion See our second Book page 96. But because Mr. Bayly will undertake to urge some speciall particulars we will answer particularly to them First He urgeth That the time here understood is that when all things spoken by all the Prophets are performed But all things spoken by all the Prophets are not performed till the last day of judgement Hee backs this with Rom. 8.21 compared with verse 18. and 23. where saith he The restitution of the creatures to their desired liberty comes not before the redemption of our bodies and the glory to be revealed on the whole Church at the last day To which wee answer Mr. B. in most of these Propositions refers which in our English peremptorily to all things But the Greeks is plainly this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and is duely rendred thus Whom the heavens must receive untill the TIMES of restitution of all things WHICH TIMES God hath spoken c. And so the Arabecke Christ must be received of heaven unto THE TIMES which shall confirm the perfecting of all the speeches which times God hath spoken of c. And plain reason is most fair for this reading of referring which to times not to all things because all the Prophets of the Old Testament generally for the most part have spoken of the TIMES of restitution but have not spoken of all things that are to bee fulfilled witnesse many things in the New Testament which the Apostles tell us were hid in old time and St. Johns six first Seales Trumpets and Vials shew as much As also the binding of Satan And therefore that speech of Mr. B. That the time of the performing of all things which any of the Prophets have spoken cannot possibly exist before he last judgement is a false proposition because some of the Prophets whole Prophesies in the Old Testament for them Peter then must needs mean have been fulfilled already As the Prophesie of Jonah the utmost of which was the resurrection of Christ which was a time of restitution of our Head but not of all things by our Head Adde that it is said Here the TIMES of restitution of ALL THINGS which are distinguished from the ultimate day of judgement which is a time of dissolution and destruction of things To which RESTITUTIOâ— is quite opposite And TIMES are in the plurall as well as THINGS And therefore a precise ultimaâ—e day of judgement in Mr. B. sense is not particularly pointed out But that ALL THINGS MUST HAVE their TIMES to be restored As the Saints for a thousand yeers And restitution imports a state once had and lost not a state altogether new and different as that in heaven And therefore Psal 8. and Heb. 2. doe refer to such a state as Adam had For Rom. 8.18 to 24. which Mr. B. quotes for proof That the time of fulfilling all things which any of the Prophets have spoken cannot possibly exist before the last judgement I say his quoting this eighth of Rom. to confirme this Proposition Mr. Bayly taking the last judgement for the ultimate day of judgement overthrows himselfe For in these thousand yeers is revealed the glory IN US Rom. 8.18 Marke the phrase in us And in verse 19. Then is the manifestation viz. to all the world of the Sonnes of God which in heaven is hid from the world And verse 19.20 31 22. Then in those thousand yeers the creature IT SELFE and whole creation according to their groans shall be delivered from the vanity and travell and paine it is now in into the liberty of the Sons of God which cannot be at the ultimate day of judgement when comes the dissolution And then in that thousand yeers most properly is it said in verse 25 And not onely the CREATURES but OUR SELVES ALSO shall have the redemption of our bodies it being a condition proper in place and nature for bodies The second thing that Mr. Bayly urgeth out of this third of Act. 21. is That the time here spoken of is when the Jews to whom Peter spake were to be refreshed by the Lords presence But that shall not be before the generall Resurrection To which we answer This is a begging of the question wee have shewed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the face or appearance of Christ shall the Saints in this thousand yeers have a great refreshing especially here meant of the Jewes in generall who then must be called and so injoy this refreshing For at the ultimate judgement and generall Resurrection will bee too late a time to call them The third thing Mr. Bayly urgeth out of this Act. 3. is this The time when God doth solemnly before men and Angels declare the absolution and blotting out of the sins of all his people is not before the last day But this is the time whereof the Apostle Peter speaks in the present place as appears by verse 19. That your sins may be blotted out when the time of refreshing shall come from the presence of the Lord. To which we answer as to the minor Proposition First that Peter here speaks of the blotting out the Jews sins and those sins were refusing and crucifying Christ Act. 2. And these are blotted out when Christ appears and they repent at sight of him and owne him and this is before the last day of judgement Zach. 12.10 Rev. 1.7 as we have before demonstrated out of these places As for all those words Mr. Bayly heaps up of solemnly before men and Angels declare the absolution c. they cannot be inferred from this text As the word refreshing is but a low word to signifie the absolutest highest happinesse And the last day is a late time to blot out the sins of the Jews when they are not yet converted nor shall then bee but by the appearance of Christ unto them Zach. 11. Rev. 1. ¶ 3 The third and last proof of Mr. Baylies minor Proposition of his first Argument That Christ remaines in the heavens till the last judgement is in John 14.2 and 3. To which we answer Christ doth not in the least there intimate that he would not come againe till the last judgement as Mr. B. understands the last judgement And it is very plaine that Christ will first come againe and receive them to himselfe before he carry them into the mansion in the highest heavens if Mr. Bayly wil needs understand those mansions onely Howbeit there is no expression of Heaven And the Greek is prepare a place without any article of emphasis And the Fathers house is large Ephes 3.14 15. For this cause I bow my knees unto the Father of our Lord Jesus Christ of whom the whole
goe out of the world with sinne So the Apostle doth connect and couple them 1 Cor. 15.55 O death where is thy sting O grave where is thy victory i. e. There is then no sinne which is that sting therefore no sorrow which formerly did tend to death and end in the grave But let us take the Scriptures in order for the sorrowfulnesse of this state and time we speak of ¶ 1 Adams state was a sorrowlesse condition therefore so shall the state of the faithfull at this time be as wee have often recited the parallel Gen. 1.26 with Psal 8. Heb. 2. Psal 95. Heb. 4. out of which 95. Psal the Apostle proving a rest to remain yet on earth for the people of God the word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes from the same root whence Noahs name is prophetically given him to foretell the comfort that should come to the Church by him even the rest in the Arke in the time of the Flood Gen. 5.29 At which time the earth by water was purged of the Churches enemies Answerably the Apostle in a way of parallel in 2 Pet. 3. mentioning that purgation by water infers another purgation by fire after which we are to expect another rest or restauration and that on earth where was and shall be that purgation which the Apostle Heb. 4. descanting upon Psal 95. renders the sense of that Hebrew word vers 9. of that 4. to the Hebrews by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbatisme a Septenary rest As if hee should say It shall be a Sabbath of Sabbaths or above all Sabbaths or the period and perfection of all Sabbaths That as we rest on a Sabbath or seventh day from our weekly work as God did from his and the Jewish servants every seventh yeer rested from their service And every seventh of seven times seven yeers all their land had rest so in the seventh Millenary of the world the whole universe shall have a rest The Church shall have full Dominion over the whole world For in those places of Psal 95. and Heb. 4. being mainly spoken to and concerning the Iewes cannot bee meant of the Sabbath of Gods resting once and for ever past or of their weekly or of their Septenary-anniversary or of their Jubilean or of their Cananitish Sabbath or of an internal spiritual Sabbath or rest of minde and conscience for all these the Church of the Jewes had enjoyed Nor could the Apostle thinke it needfull to prove that an internal rest which all moral Heathens that beleeve the immortality of the soule expect doth yet remain And therefore the Apostle must mean that rest which was proper to cure the then present dispersed and distressed condition of the Jewes continued to this day That as God hath given them the weekly rest and the Septenary-anniversary and the Jubilean and the Canaanitish so he would give them at last a Millenary rest on earth a rest longer and better then ever they had For much is couched in those words Heb. 4.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore there is yet left or there remaineth a Sabbatisme or a kinde of Septenary or Sabbatical rest forthe people of God Marke every word Therefore viz. because God rested on the seventh day in the beginning after that gave them a seventh weekly and yeerly rest and a seventh of seven times seven yeers rest and a rest in Canaan and after all the Lord spake of another rest to come Therefore there remaineth a rest Remaineth or is yet left noteth and importeth something not extant afore in specie in its prime but onely in types but is next to come in order in its native kinde and verdure And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbatisme a word never used but here on this occasion imports a limited time not an everlasting unlimited duration even as Adam lived neer a thousand yeers and had rested so long if not longer in Paradise without sin or sorrow if hee had not hearkned unto the Diabolical temptation And to the people of God which written to the Hebrews must include them so often called by God in the Old Testament my people and so must necessarily signifie that this rest is for the Jewes joyntly with the Gentiles when the Jews shall bee the people of God by faith as now the beleeving Gentiles are as the Apostle disputes Rom. 11. ¶ 2 The Prophet Isaiah also sets forth this sorrowlesse time Chapter 2. vers 2 3 4. And it shall come to passe in the LAST DAYES c. Many people shall goe and say Come let us goe up to the Mountaine of the Lord for he will teach us his wayes and we will walke in his pathes and he will judge among the Nations AND THEY SHALL BEAT THEIR SWORDS INTO PLOW-SHARES AND THEIR SPEARS INTO PRUNING HOOKS NATION SHAL NOT LIFT UP SWORD AGAINST NATION neither shall they LEARN WARRE ANY MORE In which words observe that as there is intimated internall spiritual peace so externall corporall peace is openly expressed to come to passe not onely to the Jewes but to all Nations which was never yet fulfilled since Isaiahs time as this description cannot consist with the ultimate judgement ¶ 3 Another place is in Isa 9. verse 6. Christ shall be called the PRINCE OF PEACE of the increase of his Government and PEACE THERE SHALL BEE NO END upon the Throne of David and upon his Kingdome to establish it c. from henceforth even for ever Which place most plainly speakes of external peace as well as of internal and for a long continuance and doth belong to the time wee speak of as is before demonstrated which Christ hath not to this day fulfilled but rather hath brought a sword then externall peace Therefore the fulfilling of the sense of this Prophesie is yet to come ¶ 4 Isa 11. verse 1. c. A rod of the stem of Jesse c. with righteousnesse shall judge the poore and reprove with equity for the meeke c. He shall slay the wicked c. The Wolfe shall dwell with the Lamb c. They shall not hurt nor destroy in all the holy Mountaine For the earth shall be full of the knowledge of the Lord c. The envy of Ephraim shall depart and the Adversaries of Judah shall bee cut off Ephraim shall not envy Judah nor Judah Ephraim c. All which taken together doe most plainly relate to the time wee speak of as is before proved But this was never yet fulfilled since Isaiahs time And therefore these high expressions are to bee fulfilled at the glorious time wee discourse of ¶ 5 Isa 14.1 2 3. We have these high promises The Lord will have mercy on Jacob and will yet choose Israel and set them in their owne Land and the strangers shall be joyned unto them c. And the people shall take them and bring them to their place c. And the Lord shall give them REST FROM SORROW FEARE AND
HARD BONDAGE Observe both to what persons and what time these high expressions relate before largely opened and we shal easily conclude this Text was never yet fulfilled and therefore according to the truth of God must bee fulfilled before the ultimate day of judgement for with that time this Prophesie cannot agree ¶ 6 In Isa 25.8 we have it plenissimè planissimè most fully and plainly That in that day viz. of the great restauration of the Church and ruine of their enemies verse 5 6. The Lord will WIPE AWAY ALL TEARS FROM ALL FACES And the rebuke of his people shall hee take away FROM OFF ALL THE EARTH for the Lord hath spoken it Which was never yet fulfilled and therefore is yet to come at the time we treat off as hath been before demonstrated ¶ 7 Isa 54.13 14. is also very high in expressions Thy children shall be taught of the Lord and great shall be the peace of thy children In righteousnesse shalt thou be ESTABLISHED thou shalt be far from oppression for thou SHALT NOT FEAR and FROM TERROR for it SHAL NOT COME NEER THEE You see the expressions are exceeding high and they are evidently spoken concerning external rest as well as internal and wee see it by experience that this place was never yet fulfilled therefore it is yet to come as we have cleered it afore ¶ 8 In Isa 60.14 c. it is thus written The Sonnes of them that aâ—flicted thee shall come BENDING TO THEE and all that despised thee shall BOW THEMSELVES DOWN AT THE SOLES of thy feet Whereas thou hast been forsaken I will make thee an ETERNAL EXCELLENCY violence shall be NO MORE heard in thy land The dayes of thy mourning shall be ENDED Which place relates to our Thesis as is before demonstrated The expressions are far too high for us to acknowledge they have been fulfilled therefore we must expect them yet to come before the ultimate day of judgement for that will be no fit time for this Prophesie ¶ 9. Isa 65.19 is likewise very full to the particular in hand though in few words viz. I will joy in my people and the voyce of weeping or crying shall be NO MORE HEARD IN HER. Let the Reader judge whether this was ever yet fulfilled ¶ 10. Isa tells us Chap. 66.12 Thus saith the Lord I will extend peace to her the Church consisting of Jews and Gentiles as a river and the glory of the Gentiles like a flowing stream I leave it likewise to the Reader to consider whether hee hath not reason to expect this as yet to come ¶ 11 We come to the Prophesies of Jeremiah Chap. 23.3 4. I will gather the remnant of my flocke out of all Countries c. and they shall fear no more nor be dismayed Which expressions are a great deal too high for our knowledge of Scripture of history or of experience to acknowledge them to have been fulfilled to this day And therefore our faith must be on God for the fulfilling of them and that before the ultimate day of judgement as the nature of the things require ¶ 12 We have in the same Prophet Chap. 30. verse 10. Jacob shall returne and shall be in rest and quiet and none shall make him afraid ¶ 13 Place is in Jer. 46.27 28. to the same effect ¶ 14 Place is in Ezek. 28.24 There shall be no more a pricking briar unto the house of Israel nor any grieving thorne of all that are round about them ¶ 15 Place Mich. 4.1 2 3. The same with Isa 2. v. 2 3 4. It s added here in verse 4. They shall sit every man under his owne vine c. and none shall make them afraid ¶ 16 Place Zeph. 3.13 14 15. They shall feed and lye downe and none shall make them afraid Sing O daughter of Zion rejoyce with all the heart the Lord hath taken away thy judgements he hath cast out thine enemies The Lord is in the midst of thee thou shalt not see evill any more This and all the rest have been proved to mean the time intended in our Position § 2 Adde in the New Testament ¶ 1 Matth. 19.29 Shall receive an hundred fold and inherit eternal life of the large opening of this place see before in the third Book ¶ 2 That in 2 Thess 1.7.9 10. To you REST as Heb. 4. when the Lord Jesus shall be revealed FROM HEAVEN his enemies being punished from the presence of the Lord as Chap. 2. and from the glory of his POWER ¶ Rev. 7.16 17 They that are sealed c. serve him day and night in HIS TEMPLE he that sitteth on the Throne shall dwell among them They shall hunger no more for the Lamb in the middest of the Throne shall feed them and wipe away all tears from their eyes ¶ 4 Rev. 21.4 St. John speaking of the state of the Church in the thousand yeers saith God shall wipe away all tears from their eyes and there shall be no more sorrowing nor crying nor paine Every verse of this Chapter shewes it cannot bee meant of everlasting happinesse in the highest heavens Let the close of this Section be to encourage us to patience Patience in perseverance and patience in sufferance Now is Christs Kingdome of patience But anon his Kingdome of peace Twice it is said of the present state of sufferings Here is the patience of the Saints Rev. 13.10 and 14.12 Once it is said Keep the word of patience Rev. 3.10 But after a while comes the Kingdome of peace therefore Christ seales up all the Bible and all the Revelation almost with this Rev. 22.11 12. He that is righteous let him be righteous still He that is holy let him be holy still and behold I come quickly and my reward is with me Then in the last verse save one sc 20. Surely I come quickly Amen Amen Then to that end Iohns prayer closeth all as I close in verse 21. The grace of our Lord Jesus Christ be with you all Amen SECT III. § 1 THus you have seen it is a sorrowlesse condition Next follows it shall be a deathlesse condition The Elect once raised at the beginning of the thousand yeers shall dye no more much lesse those alive and changed For if those alive shall not prevent them that are asleep given by the Apostle as an answer to an Objection against this Resurrection much lesse shall they that are alive being the patterne to whom the dead are promoted bee sent to death as to give place to the Elect dead that are raised And if all the Elect are raised to what end or use shall they dye that are alive If it be the priviledge that the other Saints shall be alive at Christs comming why shall they dye when here in soule and body they may behold him which is a fuller injoyment If this time of Christs appearance at the beginning of the thousand yeers be the Kingdome of Saints the prefacing beginning of their full
is risen upon thee Darknesse on the earth and people thereof but the Lord shall rise upon thee and his glory shall be seen upon thee This shining is inward and outward For as the Church shall shine in her selfe with Gods beams So verse 3. The Gentiles shall come to thy light and Kings to the brightnesse of thy rising And verse 6. They from Sheba c. shall bring gold and incense and shall shew forth the praises of the Lord. Accordingly Rev. 21 as the Church is glorious in her selfe so from without verse 24. The Nations of them that are saved shal walke in the light of the Church which God shines on it and Kings shall bring their honor unto it As is the glory of the Sun in its ascending over every Horizon is the glory of the world In the inside in the life of all things In the outside in the light and lustre on all So shall it bee with the Church If in this time as Isa 30.26 At the day the Lord bindeth up the breach of his people the light of the Moon shall be as the light of the Sun c. So gloriously shall God manifest himselfe to the Church that all glory shall her condition be As New Jerusalem is new decked c. Rev. 21. So all her buildings walls streets gates c. according to Isa 54. verse 11. are compared to gold and all precious stones which comparison of glorious gold and precious stones c. import all manner of glory of the Church If our bodies shall bee conformed to Christs glorious body so every bodily thing shall have the highest perfection that it was created in And the best jewels and treasures shall not be appropriated to Heathens Atheists Popish Hypocrites or gracelesse Kings and Princes and Potentates But if it may adde to the Churches glory they shall be brought to the Church as right owner ¶ 2 Environed with peace and safety Christ the King and Prince of peace Heb. 7. Isa 9. Createth peace for all his subjects far and neer Isa 57.19 sc As inward peace So outward too Isa 65. last No preying on one another no destroying no hurting So Psal 72.3.7 See the Title sc A Psalme for Solomon sc Solomon the Great sc Christ The Mountaines shall bring peace to the people and little hils by righteousnesse In his dayes shall the righteous flourish and abundance of peace as long AS THE MOON INDURES See by this what Solomon is meant Mountains and Hils signifie that Emperours Princes Dukes Lords c. shall no longer as Mountaines shadow the Church by oppression or that men shall not make mountaines and hills holds and garrisons to subdue the Church Isa 11.6 There shall be peace between Man and all creatures between Children and Aspes the Wolfe and Lamb Cow and Bear of which say two learned Authors there is both a spiritual and litteral sense All men with their great power glory wits policies and potency shall be so tame as a childe may rule them and all creatures shall be restored as in the day of Creation Calvin upon this 11. of Isa 6. saith That the Prophet aimes at a further thing then we are aware of For it intimates saith he a restauration of all things as at the first creation and so goes on in many words See learned men consulâ—ò handling this question are lost in Allegories but when they are off of that question sincerely weighing the places of Scripture tending to it then it drops from them ere they are aware So Calvin here So Pareus on Rom. 8. is against Pareus on Rev. 20. ¶ 3 Enlarged with liberty It is the great yeer of Jubilee even in the opinion of the Jews As it is freedome from all evill as we have shewed so a freedome to injoy all good They shall have the waters of life the comforts of the Gospel free for their use Rev. 22.17 and enough for all And the Tree of life Christ free for all to injoy him fully Verse 2. And the Gates of the Church are alwayes open freely for all Saints to enter Rev. 21. They shall bee as free in all injoyments as in heaven for this is an Heaven ¶ 4 Perpetuated with stable equability Now they fully injoy him that is the first and last with an even continuance the heavens and earth must be as one as he pleaseth Isa 48.12 13. And this his Title of Alpha and Omega Christ makes his preface Rev. 1.17 to the glorious Catastrophe Rev. 20.4 c. to the end of the Bible Now the substance of all eternity is entred upon Christ the everlasting Father the eternall God the everlasting Spirit and Covenant c. must now appeare in a perpetuated stability of all perfect Church glory to all the Elect. Magog shall not interrupt but occasionally promote the Churches eternall blisse Therefore now let not our hearts be unstable in hope nor our affections unstable in love nor our judgements unstable in principles nor our practice unstable in duties and ordinances Remember the evill of the foolish Virgins Remember the good precepts and promises of Christ as a warning us afore his comming now at hand Rev. 22.7.11 12 13 14 15 16 17. v. 7. I come quickly blessed is he that keepeth these sayings of this Prophesie Verse 11. Let him that is righteous be righteous still 12. Behold I come quickly and my reward is with me I am Alpha and Omega sc I make no other end or beginning but happinesse in and with me 14. Blessed are they that keep his commandements that they may eat of the Tree of life and enter the Gates of the City of the Church Without shall be Dogs They that are found out of it shall goe for Dogs 16. I Jesus have sent my Angel to testifie these things to the CHURCHES 17. Hee that testifies these things saith Surely I come quickly then John concludes as I Come Lord Jesus come quickly SECT X. This state will have the face and character of Eternity IN the three last Qualities of this state of the Church sc First No more time Secondly A perfection of Qualities natural and spirituall in the Saints Thirdly A confluence of all comforts in the injoyer and the injoyment I say in regard of these three This state of the Church will have the face a semblance of Eternity the property and character of Eternity For the idiom and peculiar of Eternity is to give a man all parts and degrees of his comfort at once throughout every moment of Eternity In Time is succession where is the beginning middle and the end The embrion augment and the highest perfection that that comfort will amount to but in Eternity a man is as happy the first moment as ten thousand yeers after if there were any time in Eternity So here proportionably the Saints blisse after Christ hath begun the compleatnesse of this estate shall be as full at first as at last The difference from a state in Time is as
Position Sect. 1 Of the Saints living that thousand yeers Sect. 2 Of their reigning that 1000 years Sect. 3 Or their reigning with Christ Sect. 4 Of the thousand yeers BOOK II. 1 Chap. The general Position taken asunder into two parts 1 How Christ shall be with his Saints 2 How the Saints shall reign under him 2 Chap. Ten several Scriptures out of the New-Testament in relation to the first part to prove the visible appearance of Christ personally to the Church on earth at the time of her Restauration alleadged and explained Sect. 1. Joh. 19.37 They shall look on him whom they have pierced collated with that in Zach. 12 10. c. whence it is quoted Sect. 2. Rev. 1.7 Behold he commeth with clouds and every eye shall see him c. Sect. 3. Matth. 24.30 And then shall appear the signe of the Son of man in heaven c. Sect. 4. The 2 Thess 2.1 c. Now I beseech you brethren by the comming of our Lord Jesus Christ c. Sect. 5. Mat. 26.29 I will not drinke henceforth of this fruit of the vine untill that day when I drinke it new with you in my Fathers Kingdome Sect. 6. The 2 Tim. 4.1 I charge thee before God and the Lord Jesus c. Sect. 7. Act. 3.19 20 21. Repent yee therefore and be converted that c. Sect. 8. Mat. 23.38 Your house is left unto you desolate c. Sect. 9. Mat. 24. When shall these things be c. Sect. 10. Luke 19.11 to 28. He added and spake a Parable c. 3 Chap. Five Scriptures out of the Old Testament to prove the visible appearance of Christ to the Church on earth at the time of her restauration Sect. 1. Dan. 7.11 c. to the end of the Chapter I beheld then because c. Sect. 2. Jer. 25.5 Behold the dayes come saith the Lord that I will raise unto c. Sect. 3. Zach. 2.10 11 12. collated with Zach. 14.4 5 6 c. Sing and rejoyce O daughter of Jerusalem for lo I come and I will dwell in the midst of thee c. Sect. 4. Mich. 4. v. 1. to 8. In the last dayes it shall come to passe that the mountaine of the house of the Lord shall be established in the top of the mountains and many Nations shall come c. Sect. 5. Zephan 3.14 c. Sing O daughter of Zion the Lord hath cast out c. 4 Chap. A briefe Discourse upon Christs visible appearance to the Elect on earth BOOK III. 1 Chap. The partition of the ensuing discourse shewing that two things are to be done in relation to the second branch of the Position afore How the saints shall reigne under Christ viz. 1 To prove in general That there is such a Kingdome yet to bee on earth as aforesaid in the general Position 2 What this Kingdome shall be in the particulars The first is managed by four means viz. 1 By Texts of Scripture 2 By Arguments 3 By The common consent of all sorts of men as if a law of nature 4 By Solution of objections 2 Chap. Containing many Scriptures proving that there shall be yet on earth before the last judgement such a Reigning of the Saints such a visible Kingdom of Christ and a glorious state of all things as is before propounded Sect. 1. Largâ—ly discussing the 20 and 21. Chapters of the Revelation Sect. 3. falsely so printed for Sect. 2. and sutably the rest to the end of the third Book the usefulnes of the Old Testament for the point in hand wherein many considerable things for proof are produced Sect. 4. Gods promise to Adam Gen. 1. 26 27 28. paralleld with Psal 8. and that with Heb. 2.5 largely opened Sect. 5. Gods promise to Abraham Gen. 12. Gen. 17. Gen. 18. Gen. 22. paralleld with other promises to his posterity Gen. 26. Gen. 48. And those with the Apostles explications and applications Rom. 4 Gal. 3. Heb. 11. largely opened Sect. 6. Balaams Prophesie Num. 24. explained Sect. 7 Deut. 3.1 to 10. Sect. 8 Deut. 32.15 c. Sect. 9 Nehem. 1.8 c. Sect. 10 The Booke of Psalmes in three heads Sect. 11 Isa 2.1 c. Sect. 12 Isa 9.6 c. Sect. 13 Isa 11. totum Sect. 14 Isa 14.1 c. Sect. 15 Isa 24 23. Sect. 16 Isa 25. totum Sect. 17 Isa 33.20 21. Sect. 18 Isa 34.1 c. Sect. 19 Isa 45.14 c. Sect. 20 Isa 49. totum Sect. 21 Isa 54.11 c. Sect. 22 Isa 59. Sect. 23 Isa 60. tot Sect. 24 Isa 63.1 c. Sect. 25 Isa 65.17 c. Sect. 26 Isa 66.5 c. Sect. 27 Jer. 16.14.15 collated with chap. 23. v. 3 c. Sect. 28 Jer. 30 31 chap Sect. 29 Jer. 32.37 c. Sect. 30 Jer. 50.17 c. Sect. 31 Ez. 28.24 25 26 Sect. 32 corruptly printed 33. Ez 34.11 c. Sect. 33 Ezek 36. totum Sect. 34 Ezek. 37. tot Sect. 35 Dan. 2.31 c. Sect. 36 Dan. 7. All the ch Sect. 37 Dan. 11. 12 ch Sect. 38 Hos 1.10 11. Sect. 39 Hos 3.4 5. Sect. 40 Joel 2.28 c. Sect. 41 Joel 3.1 c. Sect. 42 Amos 9.11 c col with Ob. v. 17. c Sect. 43 Mich. 4. All. Sect. 44 Zeph. 3.9 c. Sect. 45 Zach. 2.6 c. Sect. 46 Zach. 6.12 c. Sect. 47 Zach. 8.20 c. Sect. 48 Zach. 10 3. c. Sect. 49 Zach. 12. All. Sect. 50 Zach. 14.3 c. Sect. 51 Mal. 4. All. All which places of the O.T. from Sect. 6. to the end of Sect. 51. are paralleld with several places of the New Testament 3 Chap. The inconsiderablenesse and inconsideratenesse of some ancient Authors verbal glancings against some of the prooss afore alledged Sect. 1. A general survey of the Authority of mens words and writings Sect. 2. Jeroms jerkings at the precedent proofs discussed Sect. 3. The words of Gaius seconded by Dionysius Alexandrinus both falsely fathering our opinion upon Cerinthus and weakly credited by Eusebius examined and confuted and our opinion of the thousand yeers is vindicated from voluptuous Chiliasme 4 Chap. Places produced out of the New Testament to prove the general Thesis or Position Sect. 1. Mat. 24.13 Sect. 2 Luke 1.31 32. Sect. 3 Luke 21.24 Sect. 4 Luke 22.28 c. Sect. 5 Act. 1.6 Sect. 6 Rom. 11.25 c.. Sect. 7 The 1 Cor. 15 21 c. Sect 8 The 2 Cor. 3. 15. c. Sect 9 Phil. 2.9 10. c. Sect 10 Rev. 2.25 c. Sect 11 Rev. 3.21 c. Sect 12 Revel 18 19 Chap. 5 Chap. Containing five Arguments in five distinct Sections to provethe future glorious state on earth BOOK IV. 1 Chap. Containing a Preface to the subject of this Book which is to shew the judgement of all sorts of men in favour of our main Position touching the future glorious state on earth viz. in 2 Chap. Of Heathens 3 Chap. Of Mabumetans 4 Chap. Of Jewish Rabbins
up shall not return unto dust But if you inquire what shall be to the Just in that thousand yeares in which the holy and blessed God shall RENEW his World of which it is said AND THE LORD ALONE SHALL BE EXALTED IN THAT DAY Wee must know that the Lord will give them as it were the wings of Eagles that they may stye upon the faces of waters Jesch 40.31 THEY THAT HOPINGLY WAIT UPON THE LORD SHALL HAVE THEIR STRENGTH renewed THEY SHALL BE CARRIED UPON WINGS AS EAGLES § 12 R. Saadias brings up the REARE gallantly thus on Dan. 7.18 The Saints of the most High God shall receive a Kingdome Because the children of Israel have rebelled against the Lord their Kingdome shall bee taken from them and shall bee given to the foure Monarchies which shall possesse the Kingdome in this world and shall lead Israel captive and subdue them to themselves Even TILL THE WORLD TO COME untill MESSIAH shall REIGNE § 13 Wee shall for a close of this Section awaken the Reader to have both eyes open upon this That this reigning of the MESSIAH or CHRIST so often mentioned by the aforesaid Rabbins cannot bee in the highest heavens after the ultimate day of judgement for then hee layes downe all and delivers up the Kingdome to God the Father c. 1 Cor. 15.24.28 Nor have these Rabbinicall predictions beene ever fulfilled on earth as experience can witnesse And therefore necessarily they must be in effect of the same judgement as is contained in our Position or Thesis which for that cause cannot be adjudged novel or singular 1. SECTIO De Hebraeotum Antiquitatibus § 1 HArum prima est Targumenica Targum seu Chaldaeus contextus celeberrima inter Judaeos Paraphrasis hinc desumpsit originem quò da Captivitate exolevisset lingua Hebraica neque eam ampliùs intelligerent Extat ab Onkelo in quinque libros Mosis a R. Jonathan in Josue Judicum quatuor Regum omniumque Prophetarum excepto Daniele Et a Josepho Caeco in Caeteros veteris Testamenti libros Plura complectitur quae Synagogae Judaicae faveant passim tamen eam jugulat dum luculentissimè de Méssiâ testatur Guid Mich. le Ja in praefatione seu instituti operis ratione Ad Bib. Reg. Lutetiae edita Multa sunt apud Targum Collatis praesertim exemplaribus ad nostram Thesin pertinentia Targum seu Chaldaea Paraphrasis manuscripta in Ester Cap. 1. ad hunc modum methodum cùm temporis tùm loci computat Monarchias Prima Dei fuit Illa purum putum Hebraismum prositebatur Nimrodus alteram tenebat Monarchiam Pharaonis Monarchia facit tertiam Huic Salomonis Monarchiasuccessit Eam Salomonis quinta subsecuta est nempe Nebuchadnezzaris Magni Huic Babylonici Tyranni Monarchiae sexta successit nempe Persarum Medorum imperium Alexandri Magni imperium facit septimam Alexandri Magni suorumque Satraparum imperium Julii Caesaris octava tandem excepit Monarchia Invadit hanc Julii Caesaris Monarchiam illud Messiae regnum quod nonum est imperium Haec Jacob Colerus S.T.D. in Eliae Hutteri in Biblia Ebraea praefatione Ita in terris hanc ut Caeteras post Romanam Messiae locat Monarchiam § 2 Targ. Babyl seu ordin Chald. Paraph. in Gen. 49. v. 10. Donec veniat Messias cujus est regnum ei obedient populi POPULI dignum observatu in plurali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 3 Quod Targum Hier osolimitanum ad literam magis latiùs seu universaliùs exprimit REX CHRISTUS venturus est cujus est REGNUM OMNES Reges se illi subjicient Ita ut quoscunque regum principumve illi non subjecturos interfecerit ad rubo rem fluminum ex sanguine interfectorum albedinem montium ex pinguedine potentum § 4 Paraphrastes demum Jonathan in Chaldaicâ sua paraphrasi in Hos 14.8 haec habet verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i.e. Congregabuntur Israelitae de medio suae Captivitatis in umbrâ CHRISTI SUI habitabunt VIVENTQUE MORTUI BONUM ACCRESCET in TERRA Nec non erit memoriale bonitatis eorum fructificans indeficiens juxta ac memoria Clangoris tubarum super vino veteri quod libari solet in domo sanctuarii Quae res nunquam interris adhus impletae fuerunt Multò plus Targum habet quod ut inutilis vitetur repetitio in ventilationem Scripturarum Thesin probantium comperendinamus § 5 Huic Jonathani Concinit R. Eliezer qui paulò post Templum secundum floruit In Capitulis Magni illius Eliezer Cap. 34. haec comperimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i.e. Vivo ego dicit dominus quòd suscitabo vos in tempore futuro in Resurrectione mortuorum et congregabo vos cum universo Israel IN TERRAM ISRAEL § 6 Haec verò quae protulerunt Jonathan Eliezer ad hodiernum usque diem ut Judaeis universè UMBRAM imo personam CHRISTI sui rejicientibus Johan c. 1. v. 11. Jesch c. 53. v. 3. minimè impleta fuerint ita pars illa quorundam credentium nunquam vel revixerunt aut de praesenti eorum Captivitate sesquimillenariâ reduces BONUM ILLUD IN TERRA vel Caecutierunt § 7 Ex Antiquitatibus Hebraeorum TALMUDICIS Judaicis nimirum Babylonicis a Ducentesimo Nonagesimo post natum CHRISTUM ad annum saltem 120m. ascendentibus reliquisque Rabbinorum post-natis abundè si placet excipiatis De Talmudicarum aevo Consulite Bucholcerum Indic Chron. ad annum Mundi 4161. Christi 191. Helvicum Theatr. Histor seu Chron. ad annum quod mirum est Christi 500. Joh. Buxtorf in recensione operis Talmudici ejus libro de Abbreviaturis Heb. vulgo annexo M. Lightfoot in Miscellan Cap. 7. De Christo confutante saltem Traditionem Talmudicam Matth. 5. Christum ipsum Judaeos inscitiae arguentem ex suâ ipsorum scriptâ lege câ scilicet ut probabile videtur Talmudicâ in quâ veteris Testamenti authentiam agnoverunt Eâ autem ratione a CHRISTO dictum est Joh. 10.34 Nonne scriptum est in lege VESTRA 1. In Gemara Sanhedrin PEREK CHELEK ita legimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Id est Dixit R. Ketina in UNO nempe ut intelligit ULTIMO mundi MILLENARIO vastabitur mundus de quo dicitur EXALTABITUR DOMINUS SOLUS DIE ILLO Jesch cap. 2. v. 11.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. Convenit Traditio R. Ketinae sicut è septimis annis septimus quisque est remissionis annus ita MILLENARIUS HIC remissionis erit MILLENARIUS quemadmodum dicitur EXALTABITUR DOMINUS SOLUS DIE ILLO PSALMUS scilicet 92. dicitur CANTICUM DE DIE SABBATI Id est de die qui totus est quies dicitur Psalmo nempe 90. MILLE ANNI IN OCULIS TUIS VELUT DIES HESTERNUS En lectores perspicacissimi veteres Judaei Prophetiam Jesch
cap. 2. de EXALTATIONE DOMINI bis repetitam de DIE MAGNO an Judicii ut R. Schelomo an MESSIAE ut R. D Kimchi an RENOVATIONIS MUNDI ut R. Asche c. an alio nomine appellaâ— veris deque CHRISTI tunc temporis REGNO articulatim ornateque ibidem depicto apertissimè intellexerunt Huic testimonio secundum ex Midrasch Tehillim exhibetur Ubi semper Psalm 90. v. 15. laetifica nos pro diebus c. sic paraphrasticè emphasi non mediocri legitur LAETIFICA NOS PRO DIEBUS QUIBUS AFFLIXISII NOS scilicet per Babyloniam per Graeciam per Romanos idque Laetifica in diebus MESSIAE quot sunt dies Messiae R. Jehosuas dixit quod sunt duo millia annorum sicut dictum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SECUNDUM DIES QUIBUS NOS HUMILIASTI i. e. secundum duos dies DIES ENIM VNA DEI SANCTI ET BENEDICTI SUNT MILLE ANNI juxta illud QUONIAM MILLE ANNI IN OCULIS TUIS TANQUAM DIES HESTERNA Dixerunt etiam Magistri quod secundum FUTURUM quod Paulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.6 Heb. 2.5 appellat DIES MESSIAE erit una Deus enim sanctus benedictus in FUTURO nimirum seculo faciet ei diem unam de qua dictum est Zechar. cap. 14. ET ERIT DIES VNA ET IPSA EST NOTA DEO NON DIES NEQUE NOX ET ERIT AD TEMPUS VESPERI ERIT LUX Haec dies est SECULUM FUTURUM VIVIFICATIO MORTUORUM § 9 Testimonium numer ato tertium e libro Berachoth lib. 11. c. 1. scilicet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod sic se habet Dixit Benzuma Futurum est ut Israel non faciat memoriam exitus ex Aegypto in FUTURO SECULO ET IN DIEBUS MESSIAE vide sis conjunctam Rabbini interpretationem Et quid est hujus rei probatio Quod scriptum est Jerem. 23. ECCE DIES VENIUNT ET NON DICENT VLTRA VIVIT DOMINUS QUI ASCEND ERE FECIT FILIOS ISRAEL DE TERRA AEGYPTI c. Dixerunt sapientes Non quòd evellendum esset nomen Aegypti de loco suo sed quod mirabilia quae fient in diebus REGNORUM scilicet MESSIae erunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. principale Aegyptus erit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. accessorium § 10 Priusquam nos alia proferamus testimonia animadvertant acutiores oculi inter Rabbinos quoto mundi MILLENARIO dictum JUDICII vel MESSIae vel ut appellant R. Asche R. Abba R. Chanan RENOVATIONIS MUNDI TEMPUS fore non convenit Quippe quod non nulli longiùs in septimum alii propius in sextum Caeteri dignissimum observatu in MILLENNIUM circiter quintum incidere promittunt De quinto consulatur Rabb Asche § 11 Quarta hujus seriei antiquitas ELiae Domo egreditur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. Doctrina Domus Eliae Justi quos Deus RESUSCITASIT Resurrectione nimirum primâ quam Magistri passim nec non Author libri Sapientiae Cap. 3. v. 7 8. agnoscunt non redigentur iterum in pulverem Si quaeras autem MILLE ANNIS ISTIS quibus Deus sanctus benedictus RENOVATURUS est mundum suum de quo dicitur ET DOMINUS SOLUS EXALYABITUR ILLO DIE quid Justis futurum sit Sciendum quod Deus sanctus benedictus dabit illis alas quasi aquilarum ut volent super facie aquarum juxta Jesch 40.31 Expectantibus Dominum innovabuntur vires efferentur alâ instar aquilarum § 12 Respondet ultima primae antiquitatum Hebraicarum quam R. Saadias ex doctiorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eximi is suppeditat Quippe qui in Danielis cap. 7. v. 18. SUSCIPIENT REGNUM SANCTI DEI ALTISSIMI fic prophetat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Eò quod rebellarunt Israelitae contra dominum auseretur ab illis ipsorum regnum Dabiturque quatuor hisce Monarchiis quae regnum possidebunt in HOC SECULO Captivumque ducent subjugabuntque sibi Israelem usque ad FUTURUM SECULUM donec REGNAVERIT MESSIAH § 13 Verùm enimverò MESSIAH nequaquam regnaturus est in SECULO vel duratione in Caelorum altissimo Continuandâ 1 Ep. ad Corinth ca. 15. v. 24.28 Nec dum in terris haec Saadiana vel Caeterorum Rabbinicae praedictiones impletae fuerint testanti experientid Quarum authores eodem fuisse animo cum nâ—strâ thesi netesse est Quae vel hâc de causâ tanquam novitia aut singularis condenmari nequit SECT 2. Of Greeke Antiquities § 1 OUr Greeke Companions in this our own Position are divers That wee over-burden you not in the entrance of this Treatise with such things as are not pleasing to every Reader we will present to you onely three each according to his age The first is JUSTIN MARTYR who flourished about the yeare after Christ 141. so near the time of John the Evangelist this John living till the hundreth yeare after Christ In that 141. yeare after Christ this JUSTIN gave in his Apology for Christian Religion in writing to ANTONIUS the EMPEROUR To allow him a sufficiency of judgement and time to bee a famous Philosopher at that time so famed and to write that Apology wee had need to allow him to be fifty yeers old as he himself testifies and so to suppose him living afore John was dead and so long as he was above one and forty at the time of his Apologizing This man for his great learning renowned with the honourable title of Philosopher witnessed to bee Godly by his pious Apology in those bloody persecuting times and sealed to be so in his death by the after-name and fame of MARTYR I say this man this great Justin Martyr professed himselfe and many other Worthies in his time to bee of the same minde with our POSITION His very words are these I and all that are every way orthodox Christians doe know both the future RESURRECTION of the body and the THOUSAND YEERS in Jerusalem that shall bee re-edified adorned and enlarged as the Prophets EZEKIEL and ESAY and OTHERS doe declare For so Esay of this thousand yeares Isa 65.17 For there shall bee 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 Jerusalem to triumph and my people to rejoyce c. to the end of the Chapter But of that For the dayes of my people shall bee as the dayes of the tree of life hee giveth this sense viz. In these words we understand saith hee that the one thousand yeeres are pointed at For as it was said to Adam In that day thou eatest of the tree in that same day thou also shalt dye Wee know he did not accomplish a thousand yeers Wee know also that saying That a day with the Lord is a thousand yeeres is
purae piaeque Christianorum sententiae nonsunt multos hoc non agnoscere tibi significavi Eos enimtibi designabam qui nomine quidem CHRISTIANI dicuntur sunt verò ATHEI IMPII HAERETICI quod omnino blasphema impia stulta doceant § 2 Graecorum Antiquorum secundus est IRENAEVS qui storuit Anno 178. circiter post natum Christum Hác aetate inquit Abrahamus Bucholcerus in Indic Chronologi IRENAEVS Ecclesiae Lugdunensis Episcopus Polycarpi auditor contra Haereticos scripsit libros qui extant Dicit alicubise ista scribere Romanam sedem tenente duodecimo Episcopo Eleutherio qui hoc tempore Pontificatum gessit IRENAEI etiam temporibus adhuc durasse donum ejiciendi daemonia et sanandi multos testatur ipse lib. 2. adversus haereses Hujus IRENAEI meminit TERTVLLIANVS eumque nominat omnium doctrinarum curiosum exploratorem IRENAEUS aliquoties scripsit Johannem Apostolum vixisse usque ad tempora Trajani Polycarpum verò fuisse auditorem Johannis se Juvenem vidisse Polycarpum senem Sic Bucholcerus Nomen habuit IRENAEUS ut aiunt a componenda pace inter litigantes De hoc IRENAEO Magno doctissimus asserit Erasmus in Argumento ejus in Quintum librum illius Irenaei contra Haereses Quin HIERO NIMUS inquit ERASMUS alicubi testatur IRENAEUM sensisse cum CHILIASTIS cum aliâs tum enarrans EZECHIELIS caput trigesimum Sed in hujusmodi multis VETERES cum candore legendi sunt c. Sic Erasmus In quam de IRENAEO sententiam facilè descendent qui acutiori oculo perlegerint quintum illius IRENAEI librum contra HAERESES Ubi plurimum disputans pro resurrectione corporum sanctorum eos ipsos urget Prophetas qui tractant summoperè de eorundem PRIMA RESURRECTIONE ad plenam Judaeorum vocationem Particularius ILLE ut anteà JU MARTYR pro MILLE ANNIS urget Ezechielem pro RESURRECTIONE Nominatim cap. 37. v. 1. ad 15. Quem locum de Thesi nostrâ intelligendum demonstratio ejus 3. nostro libro instituenda convincet Vide sis IRENAEUM Edit Bas in 8. Lat. Anno 1571. ad pag. 545. 575. § 3 Ultimus Graecorum quem recitabimus Epiphanius qui floruit Anno circiter 365 haec habet verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. id est Porro alii dixerunt senem dixisse quod in prima resurrectione millenarium quendam annorum absolvemus in iisdem versantes in quibus etiam nunc nimirum legem servantes alia c. Unde liquidò constat vel Athanasium vel Paulinum vel quosdam extitisse circa vel ante tempus Epiphanii qui substantiam nostrae Theseos omnino defendebant Imò mihi palam videtur etiam ipsum Epiphanium ex verbis ejus statim insequentibus favisse aliquantulùm iis hanc opinionem tenentibus Verùm inquit sicut quidam affirmarunt hoc dixisse ipsum asseruerunt Et quòd quidem scriptum est de millenariâ hâc sectâ in Apocalypsi Johannis quòd apud plerosque liber receptus est etiam apud pios manifestum est c. Epiph. lib. 3. To. 2. juxta Edit Basil lat A. D. 1578. sub Titulo exemplar Paulini Episcopi p. 334. C. 335. A. edit Graec. Basil p. 435. SECT III. Of Latine Antiquities THe first in Seniority of Latine Learned Godly Ancients that is for our Position in TERTULLIAN Hee Apologized for the Christians about the yeare after Christ 180. His words in his fifth Booke against Marcion are to this effect Thou art a Priest for ever But Ezechias though he once was yet he was neither a Priest nor for ever c. But unto Christ will agree the order of Melchisedek because indeed Christ Gods proper and legimate High-priest of the Priest-hood of the Uncircumcision then specially constituted in the Nations of whom hee had more claime to bee received with vouchsafe at last to accept and blesse the circumcision and posterity of Abraham when at length they shall know him § 2 Lactantius very largely and learnedly discourseth the point in his seventh Booke of divine Institutions who lived in the time of Constantine the Great three hundred and ten yeeres after Christ so long since proving it from the Scriptures and withall alleading the consent of Philosophers Poets Sybils c. all which to translate into English would but bee tedious to them that understand onely that tongue besides the increase of charge in Printing And for those that understand Latine and Greek they have here at hand the minde of the Authour and his quotations in those languages whereby to read him and them in their owne idiom and phrase But to give the English Reader a few summary heads of what is in this large citation of Lactantius and his quotations it shall not bee grievous to me nor unnecessary for him In his seventh Book of Divine Institutions Chap. 1. hee saith thus In the fourth Booke saith hee wee have spoken of the first coming of the LORD Now let us relate his second which the Jewes also acknowledge and expect because it is of NECESSITY that hee should RETURN to Comfort them whom before he had come to call together In this second Chapter of that seventh Book Lactantius saith thus It is ordained by the disposal of the highest God that this unjust age a certaine space of times being runne shall have an end when all wickednesse being extinct and the soules of the godly called backe to a blessed life there shall flourish a quiet tranquil peaceable and golden age God himselfe then reigning In his fourteenth Chapter of the same Book hee saith That Plato and many others of the Philosophers whiles ignorant of the original of things and of that top of time wherein the World was made * said that many thousands of * ages have passed since this * most beautifull world thus adorned hath existed As per haps the Chaldeans who as Cicero hath delivered in his first Book of Divination do dream * that they have contained in * their Monuments foure hundred * and seventy thousand yeers But we whom the Divine Scriptures do instruct unto the knowledge of the truth have knowne the beginning and end of the World of which end wee shall speake in the end of this Book as wee did of the beginning in the second Let therefore Philosophers know who number thousands of Ages since the beginning of the World that the Sixth thousand yeer is not yet CONCLUDED or ENDED But that number being fulfilled of necessity there must bee an end and the state of humane things must been transformed into that which is better This Lactantius doth largely and learnedly prove from Gods making the World in six dayes and resting the seventh Alleadging the Prophet as it is his expression that BEFORE thy EYES O Lord a thousand yeers are but as ONE DAY c. Wee have saith Lactantius often said That lesser and small things are the figures and fore-representations of
and the House of David shall bee as ELOHIM Potentates and as the ANGEL of God Or so as still to keep the increment and graduall rising by stops according to the true intent of the Prophet The house of David shall bee as ELOHIM that is as Angels and as that Angel or Messenger of God Christ as he is called Malach. 3. v. 1. latter part of the verse and elsewhere severall times Now this was not the excellent state of Jerusalem at the time of Christs Passion as the Reader can easily understand by the foure Evangelists without my amplifying of words The third Character is vers 9. And it shall come to passe at THAT DAY that I will seek to destroy ALL the Nations that come against Jerusalem But the Lord did not doe this at the time of Christs Passion nor in many hundreds of yeers after nor to this day The strugling of the Maccabees came to little sure enough not to so much as this Text imports but notwithstanding as after wee shall heare more of the Maccabees Jerusalem was more and more destroyed by the Nations that came against her THE ROMANS now at Christs Passion possessed it as the foure Evangelists and the Acts plainly tell us About forty yeers after as Christ prophesied TITUS the Roman Emperour destroyed the Temple Some yeers after that ADRIAN the Roman Emperour destroyed the City And since that the TURKES have miserably possessed it and subdued and defiled it unto this very day Therefore the day or time of Christs Passion or then about cannot bee THE DAY here spoken of as the principall time wherein the Jewes shall looke on him whom they have pierced St. John speakes of the thing not of the principall time wherein this was to be fulfilled But when they doe looke on him c. according to the maine meaning of this Text it must be AT THAT DAY so made glorious with those Characters for so it follows v. 10. with an AND viz. AND I wil pour c. AND they shall look upon mee This is the first reason why this Text cannot looke mainly at Christs Passion or then about The second reason is because we read not that then they had any such humiliations of families mourning apart or joyntly as they did at Hadadrimmon in the valley of Megiddon for good King Josiahs death 2 Chron. 35. For those are the platformes of their mourning v. 11 12 13 14. of this 12. of Zechary § 4 Nor can our opposites cast the meaning of this Text of looking on Christ whom they have pierced upon the time of the ultimate generall judgement for these reasons 1. That were a late and unlikely time of repentance Then is not a time of pouring out of grace no time of gracious supplications 2. Then is no time of mourning but of joy to the Saints 3. Then the mourning of the wicked is a gracelesse horrid despairing mourning full of slavish feare But the mourning here mentioned is a mourning out of much love to Christ as is intimated in the describing it to bee like one mourning for his onely sonne yea for his first-borne yea as good people mourned for Josiah slaine at Megiddo or Megiddon as it follows in v. 10. and v. 11. and 12. And therefore the likeliest maine time to make out the true meaning of this Text is the time of the generall Call and conversion of the Jewes yet to come at the beginning of the Restitution of all things of which wee treat Then as sensibly to see him as the other things in the Context shall bee sensibly performed 5. This place of Zechary the 12. v. 10. c. will appeare much more evident for the personal appearance of Christ by the second place in the next Section being a parallel yea a quotation of this SECT II. Of the second place of Scripture for Christs Personall Appearance at the great Restauration viz. Rev. 1.7 Behold hee cometh with clouds and every eye shall see him and they also which pierced him and all kindreds of the earth shall wayle because of him even so Amen § 1 THe Context adjoyning to this Text evinceth that this is spoken of Christ and as adorned with such Titles and exploits as are most congruous to our Position v. 4 5 6. Grace be to the seven Churches from him which was and is c. and from the seven Spirits c. and from Jesus Christ who is the faithful witnesse and the first begotten of THE DEAD and the PRINCE of the KINGS of THE EARTH unto him that LOVED US c. and hath made us KINGS and PRIESTS unto God and his FATHER to him be glory and DOMINION for ever and ever Amen Behold HEE cometh with Clouds c. Hee must yet come so as to make good all these things to the Saints and to manifest yet more his owne GLORY and DOMINION § 2 What can bee plainer then that this v. 7. is a quotation of Zechary 12.10 in the very same maine phrase and words with addition of more for explanation and illustration § 3 Which cannot be meant of Christs first coming in the flesh because it is prophesied now so many yeers since Christs ascension but must relate to that coming Act. 1.11 of which more largely after This same Jesus which is taken up from you into heaven shall so come in like manner as yee have seen him goe into heaven spoken when the Cloud v. 9. received him after that v. 6. they had asked of him whether at that time he would restore the Kingdome to Israel Leaving his Angels to give them this answer as he left them at his sepulchre to informe the commers to seeke him concerning his Resurrection Joh. 20.12 c. Every word almost of this 1. Revel v. 7. intimates that this coming is meant of a coming after his Ascension and yet before the ultimate day of doome HEE COMETH implies a future thing now after his Ascension HE COMETH in the present tense or time fairly intimates that it is not intended of his last Act that ever hee will doe which is the ultimate judgement BEHOLD implies some eminent coming and none more eminent then this for RESTITUTION OF ALL THINGS A note above THE DISSOLUTION OF ALL THINGS It is better saith Christ himself in the Gospel to save life then to destroy it HEE cometh WITH CLOUDS That is IN the Clouds As the Greeks in the same phrase say A man with Armor meaning A man in Armor The meaning is out of doubt that this coming of Christ shall not bee so obscure as his Incarnation or as his coming among the Disciples after his Resurrection but he shall come conspicuous and glorious visibly to all upon the earth which phrase must needs import a proper ocular sight of him with proper sense For by faith wee see him though not visible in the Clouds 1 Pet. 1.8 EVERY EYE shall see him must needs signifie more then a sight by faith Faith and sight are so
TIME NO LONGER but in the dayes of the voyce of the seventh Angel the Mystery of God should bee FINISHED 2 This time or times are said to be spoken of by all the Prophets § 3 since the world began they therefore that pretend to be skilled in the Prophets shame themselves in denying that maine thing which is in all the Prophets Now all the Prophets since the world began have not spoken of the last Day of Judgement but of the Kingdome of the Messiah they all have spoken and so much and so plainly that the Apostles mindes did much run out upon it even at the first appearance of Christ in the flesh besides their Doctrines afterwards in their Epistles c. concerning it So it seemes by Matth. 20. ver 20. in the request of the Mother of Zebedees Children that is two of the twelve Disciples ver 24. intreating Christ that her two sons might sit the one on his right hand the other on his left hand in HIS KINGDOME and by the strife among the twelve Luk. 9.46 who of them after Christs Passion should be the greatest The same wee have Luk. 22.24 when Christ was ready to suffer And by the question of the Apostles Act. 1.6 touching Christs restoring the Kingdome to Israel in all which places Christ doth not in the least hint any negative to the thing it selfe And the Jewes yet much expect the coming of the Messiah to restore them now not long after one thousand six hundred and fifty Insomuch that one ancient learned Rabbin on his Death-bed exhorted the Jewes that if the Messiah did not come about that time they should imbrace the Christian Messiah as the true Messiah And you heard afore in the first Book the hope of the learned Jewish Rabbins concerning that thing with their quotations of the Prophets upon which they grounded that their hope And to this day that is a stumbling block to the whole dispersed of the Jewes that Christ is not yet come because he yet takes no care as they thinke to restore and settle them according to the many Prophesies and Promises of the Old Testament For this cause therefore Christ will appeare at lest for a time in the clouds personally to convince and convert and settle them 4. One would wonder to see how many of the Prophesies and Prophets of the Old Testament godly and learned Dr. Alsted and § 4 others doe cleerly alleadge for this Kingdome of which we speake And therefore it must needs be our ignorance if we make a wonder at this point questioning whether there be any such thing in the Prophets 5 Peter also speaking to the Jewes in his 2 Epistle doth severall § 5 times quote the Prophets and their Prophesies for this state of the Church which we speake chap. 1.19 We have a more sure word of PROPHESIE whereunto ye do well that ye take heed as to a light that shineth in a darke place untill the day star arise in your hearts Now that the Lord Christ had come in the flesh finished our redemption the effusion of the Spirit had been abundantly fulfilled the Gospel openly promulgated to the world and in part they to whom Peter writes converted v. 1. and Christ ascended the Apostle calls it a darke time in comparison of the rising of the Day-star that is the Sonne of righteousnesse Mal. 4. in their hearts which cannot be meant of eternall glory after the last judgement to which the Prophesie of Old Testament doth lead them to wait for it till it be fulfilled And chap. 3.13 Wee according to his PROMISE looke for new Heavens and a new Earth c. which promise is Isa 65.17 And by the context there of inhabiting the earth cannot be understood of supernall glory after the last judgement § 6 But what is particularly here mentioned in this third of Acts that these Prophets speake of There are foure notable things 1 That there is now so long since Christs ascension a time of refreshing to come for the Jewes to whom these words were spoken as well as for others At which time their sins should be totally blotted out For the state of the Church we speake of by all we can gather from Scripture shall bee a sinlesse time as to the Church 2 That this time of refreshing shall be as proceeding from the PRESENCE or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the FACE of the Lord which evidently signifies a sight of Christ 3 That God shall send Jesus which was before preached to them He had sent him already by Incarnation But yet notwithstanding God will againe send him The Jewes had yet many sorrows therefore he shall be sent againe for their refreshing And they had their spirituall condition in part restored but God will send againe for the restitution of all things 4 It is said Christ comes for the restitution of all things Therefore this cannot signifie Christs coming for the destitution or dissolution of all things And therefore it altogether sounds of an happy time before the all-destroying last judgement Restitution signifies restoring Restoring signifies an attainment of that perfection that was lost viz. in lapsed Adam either in men or things Rom. 8.21 c. The CREATURE it selfe ALSO shall be delivered from the bondage of corruption into the glorious liberty of the sonnes of God For the whole CREATION GROANETH c. untill now and not onely they but we our selves also c. that have the FIRST FRUITS of the SPIRIT waiting for the Redemption of our BODIES Lay all together that both men and things groan after this estate And that the Creatures shall share in it as it relates distinctly with an emphasis to the bodies of the Saints and then meditate whether it be likely that a supernall state of glory in the highest Heavens is here meant No the New state of things below the New heavens and the New earth which Peter speaks of 2 Ep. Chap. 3. v. 13. quoting it out of the Prophet Isa 64.17 is the meaning of this Rom. 8. The Heavens above need no making New Nor have they earth in them The New Hierusalem to which the Kings shall bring their honour comes downe from heaven Rev. 21. So that it is a new state of glory below § 7 This also would be well weighed in this place of Act. 3. that in as much as it is said Until the restitution of all things the state of things here meant must of necessity be before the ultimate end of the world as our opponents conceive of the end of the world Because at the end of the world according to their opinion shall be the dissolution of the earth and no need of the Heavens If then shall be the restitution of some men namely the Elect to supernall glory yet that will not amount to the phrase in the Text viz. the restitution of ALL THINGS But the Apostle tells us as wee touched but now in Rom. 8. That all the Elect and all the Creation
by ascention to possesse the Kingdome of glory there to be installed into this on earth That being the originall of this or that being the Emperiality to which this the Tributary or Province Or Heaven being the Metropolis this below the Territories Sure enough expresse it is that he went away into a far Country which can be no other but heaven Christ having never travelled bodily out of his owne Country Secondly that though hee were before his going a Noble-man and had the Regiment or Government over a Royalty he had servants he had the command of imploying them as he listed And had the power of rewarding or punishing as he pleased so that the unprofitable servant that improved not his Talent he cast into utter darknesse where was weeping and gnashing of teeth Matth. 25.30 All which in that Matth. 25.14 c. is called the Kingdome of Heaven that is the Kingdome of Grace as appears in the former Parable of the Virgins the same in sence v. 1. c. Yet thirdly it is said this Noble-man went into a far Country to receive for himselfe another Kingdome and to returne vers 12. where as his receiving the Kingdome is put before his returning So on the other side it is said He returned receiving a Kingdome vers 15. * Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Arias renders in redire ipsum accipientem regâ—um where his returning is put before his receiving the Kingdome so that both Kingdomes must be here meant viz. Christ receiving the Kingdome of glory afore his returne and his Kingdome of visible power of reigning on earth after his returne For meerly his Kingdome of glory in Heaven cannot be here understood because touching his reigning there it was in vaine unpossible and altogether unlikely for his enemies to send an ambassage after him saying They would not have him to reigne over them And meerly his Kingdome of grace cannot bee here understood because that is otherwise expressed under the comparison of Talents compare Matth 25. And moreover it is here distinctly set downe that he is to goe into a far Country and then actually to receive another Kingdome partly before he returned and partly after he returned even as there is a diversity of actions In that Kingdome of Grace there is mentioned onely the neglect of improving the Talents but in this Kingdome of visible power received after his returne there is an high affront offered they send a message that they would not have him to reigne Again there is diversity of names The former are called Servants The latter are called Enemies Adde that there is a different dispensation of justice The unprofitable servant is put into a darke prison but the enemies must bee slaine AFORE HIM Therefore of necessity here must be hinted the Kingdome of Christs visible power That was it the Jewes expected yea and the best of them viz. the Disciples as we have heard afore and therefore to that Christ here speaks And for that Christ did not set up this at his coming in the flesh delivering them from the Romans therefore his Citizens his enemies hated him and sent a message after him They hated him as in relation of having him to be their visible King or King of visible Dominion when they cryed at his arraignment They had no King but Caesar And they sent an embassage after him when after his death in opposition to that kingly-hood they were angry with Pilate for writing in the Title set over him in Hebrew Greek and Latine THIS IS THE KING OF THE JEWES § 5 There are also severall other passages in this Parable for Christs visible appearance and setting up his visible Kingdome of power on earth yet before the ultimate day of judgement As first His giving to the improvers of their Talents to one the rule over ten Cities to another the rule over five Cities And the Talent of him that had improved nothing to him that had improved much all which compared with the preface of the Parable touching the appearing of the Kingdome cannot in any thing well relate to the state of meer supernall eternall glory in the highest Heavens 2 His causing his enemies to bee slaine afore his face suits not to Christs meer Kingdome of grace whose Dominion precisely considered is in the power of the Gospel Nor doth it comport and comply with the ultimate day of judgement when instead of slaying enemies there is a making them alive And instead of punishing them before Christs face there is a sending them away from the presence of the Lord into eternal judgement But these extremely well agree with Christs appearing to set up his visible Kingdome of power For then Christ shall destroy his Antichristian Jewish and Gentilish and mixt Turkish enemies with the brightnesse of his appearance as hath been opened upon 2 Thess 2. in Sect 4. of this second Book And shall slay them corporally Revelat. 19. latter end § 6 Indeed the whole Parable appears to them that can leave the commonr ode of Tradition and wishly minde and ingeniously weigh the passages and preface thereof to aime at Christs next coming to set up such a Kingdome as shall not onely perfect the spirituall deliverance of the Gentiles but also to performe the temporall deliverance of the Jewes from their dispersion and corporall miseries For the naturall current of the Parable runnes thus Christ being neer Hierusalem the Jewes thought the Kingdome of God would immediately appeare Doubtlesse it was far from their thoughts in the captive condition they were now in to expect the appearance of the Kingdome of glory in Heaven For the hundreds of promises of their deliverance from the corporall captivity were not fulfilled And for the Kingdome of grace these men little minded And the better sort viz. the Disciples and Beleevers had seen it appeare already therefore it is the other Kingdome of Christ viz. that of his visible power and rule to deliver them from their corporall enemies that they supposed would immediately appeare Now to this saith Christ It will not immediatly appeare but I must saith he first goe into a farre Country viz. into Heaven and there be instated and Crowned King and after that come againe and actually and visibly reigne the meane while you to whom I have given Talents that is have endowed with gifts must imploy them and at my return as a signe of my visible actuall power I will take account of you and cause mine enemies that oppose my visible reigning to bee slaine afore me § 7 Now at the ultimate day of Judgement Christ receives no Kingdome but resignes all his Kingdome Power and Dominion 1. Cor. 15.28 CHAP. III. Of five places out of the Old Testament to prove the visible appearance of Christ to the Church on earth at the time of her restauration SECT I. The first place is out of Dan. 7.11 to end of the Chapter § 1 THis place we put first because it doth give much light
seats were put And so the last and best Low-Dutch Stoclen gesetteâ— werden So that by all it appears that this was a vision of material Thrones and of them set up set or setled for Divine power to sit upon which is exceedingly confirmâ—d by verse 10. and 26. where wee have the sitting of the Judgement or Judicature and the Ancient of dayes did sit and I saw and behold one like the Son of man came with the clouds of Heaven and came to the Ancient of dayes and they brought him neer before him And there was given him dominion and glory and a KINGDOM c. And the Kingdome and dominion and the greatnesse of the Kingdome under the whole Heaven was given to the Saints of the most High c. Let us for the advantage of the generall worke in hand and the particular point now under consideration weigh these two places together in the semblance of both Visions in the circumstances of both and in the samenesse of intents in both ¶ 1 In the semblance or likenesse of both Visions in sundry particulars 1 Semblance I beheld till the Thrones were set And why Thrones in the plurall And for whom These many Thrones were set in the Vision ONE for the Ancient of dayes whose Throne was like a siery flame v. 9. ANOTHER for the SONNE OF MAN who came to the Ancient of dayes and they brought him neer before him and there was given him dominion and glory and a Kingdome and all people Nations and Languages to serve him v. 13 14. THE REST for the TEN THOUSAND TIMES TEN THOUSANDS THAT STOOD BEFORE HIM verse 10. viz. The PEOPLE OF THE SAINTS to whom the Kingdome and dominion c. under the whole heaven was given under Christ the aforesaid Son of Man vers 27. So Rev. 20.4 I saw Thrones The Second semblance is that in Dan. 7. v. 10. where it followes The Judgement or Judicature was set which confirmes that our reading of the former verse That is the Judges sate as in the great Sanedrim as after in vers 26. and 27. The judgement sitting the Kingdome and dominion and the greatnesse of the Kingdome under the whole heaven is given to the people of the Saints of the most high In like manner in Rev. 20.4 it is said by John I saw saith he those that sate on the Thrones viz. those that had been beheaded for the witnesse of Jesus and those which had not worshipped the beast c. nor received his marke c. Third semblance is in Dan. 7.22 Iudgement was given to the Saints of the most High and the time came that the Saints possessed the Kingdome In like manner Rev. 20.4 it is said Judgement was given to them viz. to the Saints aforesaid that having opposed Antichrist sate upon the Thrones As Paul saith 1 Cor. 6.2 The Saints shall judge the world Fourth semblance in Dan. 7.22 it is said The Saints possessed the Kingdome viz. under Christ to whom it is first in order given vers 14. which cannot be at the ultimate day of judgement when hee resignes all and therefore the Saints then have no Kingdome subject to them Just so it is said Rev. 20.4 The Saints lived and reigned with Christ a thousand yeers which must be before the ultimate day of Judgement at which time Iohn saith Time shall be no more and Paul saith 1 Cor. 15. there is no more reigning by any but by God alone that then must be all in all Thus of the Semblance ¶ 2 The next thing is the Circumstances viz. 1 The signall or note when this shall be namely when the Sonne of man shall come in or with the clouds Dan. 7.13 In like manner the signall or note is in the Rev. Chap. 1.7 where it is said as the general proposition to the whole Prophesie Christ shall be seen in the clouds at his coming to set up this Kingdome which is explained according to our sense Rev. 20. v. 1. That Christ comes down from heaven when he restraines Satan and gives this honour to the Saints of reigning with him 2 The time it self The time is saith Dan. 7.25 after a time and times and halfe a time of the powerful prevayling of Antichrist whether ye understand one limb viz. the Iewish Eastern the Turk called vers 24. that same ANOTHER that ariseth and subdueth three of the ten Kings or both viz. the Western the Christians Antichrist also viz. the Pope expressed in the ten hornes or Kings of his Kingdome v. 24. it makes no matter if we minde our large discourse afore of the identity of both And sutably in the Revelation 11. it is said that after the witnesses have Prophesied in sackcloath one thousand two hundred and sixty dayes because the Woman the Church was persecuted by Antichrist Rev. 12.6 for the space of one thousand two hundred and sixty dayes which in vers 24. is called A time and times and halfe a time because Antichrist had power so long to prevaile viz. two and forty months Rev. 13.5 which is all one with the one thousand two hundred and sixty dayes or time and times and halfe a time as here meant in the Revelation I say after this time and times and halfe a time it is here said in that Rev. 11.15 That the KINGDOMES of this WORLD were become the Kingdomes of the Lord and of his Christ and of the Saints sharing in this Reigning vers 18. The third circumstance is the order of things in this time viz. That in Dan. 7. v. 3. c. to v. 9. There must be foure Beasts come up from the Sea 1 A Lyon 2 A Bear 3 A Leopard 4 A terrible one with iron teeth and ten hornes and out of the ten one little horne that brake off three of the ten The foure Beasts saith Dan. v. 17. are the foure Kings or Kingly-hoods Royalties Emperialties or Monarchies of the world vers 23. as by severall characters they are described in that Chapter The ten hornes of the fourth Beast are saith Dan. v. 24. ten Kings that is ten Kingdomes under him All these foure Beasts fall as the maine of the first by the second and of the second by the third so the maine of the third and the remainder of all the three former by the fourth Dan. 7.19.23 The meaning is that as the first the Assyrio-Chaldean Monarchy whereof Nebuchadnezzar was the Golden-head in Daniels time Dan. 2. was broken by the second the silver Medo-Persian so this second by the third the brazen Grecian and this Grecian and the remainders of all the other were utterly subdued by the fourth the iron Roman Monarchy From this Roman at the time when it was something weakned by a dividing of it selfe now the third time which was about An. Chr. 799. into the Easterne and Westerne Empire Constantinople being the Royall Seat of Metropolis of that and Rome of this the little horne that sprang out of the ten and became diverse from the rest
also perish for ever The Chalde expoundeth Chittim to signifie the Romans The old Latine explaines it by Italy which is all one in effect onely the Roman Monarchy was larger then the Imperial Seat of it in the Kingdome of Italy Chittim or Kitim was one of the sonnes of Javan the sonne of Japhet the son of Noah Gen. 10.4 His posterity inhabited partly Greece viz. Macedonia partly as Josephus affirmes Italy among the Romans as also Cyprus and Cilicia All which places also by turnes were sometime of the Greek Empire sometime of the Roman Empire By which reasons Chittim alias Kitim is sometime taken for the Greeks sometimes for the Romans both which took their turnes to afflict the Assyrians and Eber that is the Hebrews or people of Israel But the Catastrophe and fatall period is that Chittim shall perish for ever § 3 Now these promises in their full latitude and extent were never yet fulfilled upon the earth as they all import a fulfilling there as it easily appears to a quicke eye reviewing the Premises This same Star CHRIST hath not yet shined upon the hearts of the generality of the sonnes of Iacob as it is expounded 2 Pet. 1.19 Hee hath not yet as CHRIST ruled as a King over ALL THE SONNES OF MEN as the Chalde before expounds the Scepter out of Israel as the Scriptures Psal 2.9 backe it CHRIST hath not yet unwalled ALL THE CHILDREN OF SETH that is all the children of Adam as before made plaine He hath not that is brought them off their owne confidences to submit to him or he hath not had as the Chalde expounds before dominion over all the children of men according as Psal 72. verse 11. and Phil. 2.10 confirme it viz. That all Kings shal fall before Christ and all Nations serve him and every knee how and crouch to him We see to this day for the generall rather the contrary CHRIST as KING hath not yet as Maimony excellently out of Psal 72.8 had dominion from sea to sea no nor so much as delivered Israel and Judah to this day from their dispersion and captivity under Turk Pope Indians c. Exempt from the account but six or seven Nations and those petty ones of one fourth part of the world Europe with a spot or two of late Plantations in America and the whole world of men are not yet so much as Professours of Christ Nor hath Christ taken vengeance on them to this day Kitim alias Chittim i. e. the Roman Empire is not yet perished for ever but to this day partly under the Turk and partly under the Pope doth mischievously and mightily oppose Christ § 4 Nor can a wise man dream that these things shall be fulfilled at or after the ultimate day of judgement for then is a late time for Christ to have dominion over all the sonnes of men Then Christs Dominion doth utterly cease And this Text saith that when God doth this who shall live plainly signifying that when Christ doth thus as King and Ruler over all the sonnes of men advancing his Church and among them as his great designe his Israel there shall be a great corporall destruction of the obstinate enemies of him and them But the ultimate day of judgement is not the killing but the making alive corporally all the wicked that ever were since the Creation SECT VII Wherein is produced and explained Deut. 30. vers 1. to the 10. as another proof of our generall Position Deut. 30. verse 1. And it shall come to passe when all these things are come upon thee the blessing and the curse which I have set before thee and thou shalt call them to minde among all the Nations whither the Lord thy God hath driven thee V. 2. And thou shalt returne unto the Lord thy God and shalt obey his voyce according to all that I command thee this day thou and thy children with all thine heart and with all thy soule Verse 3. That then the Lord thy God will turne thy captivity and have compassion upon thee and will returne and gather thee FROM ALL THE NATIONS WHITHER THE LORD THY GOD HATH SCATTERED THEE Verse 4. IF ANY OF THINE be driven out unto the OUTMOST PARTS OF HEAVEN from THENCE will the Lord thy God gather thee and from THENCE will he fetch thee Verse 5. And the Lord thy God will bring thee into the land which thy fathers possessed and thou shalt possesse it and he will doe thee good and multiply thee above thy fathers Verse 6. And the Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thine heart and with all thy soule that thou mayest live Verse 7. And the Lord thy God wil put all these curses upon thine enemies and on them that hate thee which persecuted thee Verse 8. And thou shalt returne and obey the voice of the Lord and doe all his Commandements which I command thee this day Verse 9. And the Lord thy God wil make thee plenteous in all the worke of thine hand in the fruit of thy body and in the fruit of thy cattle and in the fruit of thy land for good for the Lord wil againe rejoyce over thee for good c. § 1 THese words may seem to some of a cursory eye to say little to our purpose but being weighed they are very ponderous and wil soon turn the scales The summe of obeying Gods voyce and keeping his Commandements so often here inculcated is their keeping the Covenant they made with God chap. 29. viz. As God to be their God so they to be his people and as it is exprest after the tenour of the covenant God made with their Father Abraham c. Gen 17. which was the Covenant of grace as the Apostle expounds Rom. 4. even as here is mention of Gods bringing them out of Egypt as a pledge on his part and an engagement on their part relating to their redemption by Christ Hos 11.1 Matth. 2.15 And here amplified by loving the Lord their God with all their hearts so that it is upon Gospel termes the Lord treates with them even as Moses application of them to the Israelites ver 11 12 13 14. That the commandement that was given them was not hid from them nor farre off neither in the Heavens to say who shall goe up to take it for them nor beyond the sea to say who shall goe over c. to take it for them but it is night◠even in their mouth and in their heart I say Moses application in those very termes is by the Apostle Rom. 10.8 called the word of faith § 2 Now when thus the Jewes shall obey Gods voyce and doe his Commandements viz. beleeve the Gospel being brought unto repentance hinted in the words call to minde and returning so expounded 1 King 8.46 47. Isa 46.8 Lam. 3.21 Luke 15.17 partly by afflictions partly by prosperity called blessings and curses
then the Lord shall deliver them from all their captivities when and wheresoever they be § 3 For Moses aimes not at this or that particular captivity among Philistims Aegyptians Babylonians or c. that had been to little advantage to deliver them from one captivity to let them fall into another and there to stick for ever The words of the Promise are of a very comprehensive latitude viz. if they be driven among all the Nations ver 1. or any of them be driven out to the utmost parts of Heaven ver 4. The Lord will gather them from all Nations ver 3. and will fetch them from the utmost parts of Heaven ver 4. § 4 And as the Promise is of a great latitude so of a great length for this gathering of them is promised after the Babylonian captivity Ier. 29.1 Jer. 31.10 and after Christ was come in the flesh it is delivered as a Prophesie by Saint Johns Exposition Job 11.51 52. That Christ should gather together in one the children of God that were scattered abroad Of a thing to be done in after times in the fulnesse thereof compare Rom. 11. § 5 Adde to all the fulnesse of the Promise they should be so delivered from all captivities that all the curses should be on their enemies and all blessings temporall and spirituall should be on them for so it followes that upon their deliverance out of captivity If any of them be driven out ver 4. unto the utmost part of Heaven from THENCE will the Lord thy God gather thee and from THENCE will he take thee And ver 5. the Lord thy God will bring thee into the Lana WHICH THY FATHERS POSSESSED and he will DOE THEE GOOD and MVLTIPLY thee above thy fathers and ver 6. The Lord thy God will CIRCVMCISE THINE heart and the HEART OF THY SEED to love the Lord thy God with all thine heart and with all thy soule c. And ver 7. The Lord thy God will put all these CVRSES ON THINE ENEMIES And ver 8. thou SHALT RETVRN and HEARKEN TO THE VOYCE OF THE LORD AND DOE ALL HIS COMMANDEMENTS And ver 9. The Lord thy God will make thee plenteous or fruitfull IN ALL THE WORKES OF THY HANDS IN THE FRVIT OF THY BODY in the fruit of thy CATTELL in the fruit of thy LAND and marke FOR THY GOOD And the Lord will REJOYCE over thee for good § 6 Now let the ingenuous Reader confesse whether ever these promises were thus fulfilled For we know not either by Scripture or History that ever the Ten Tribes returned from their captivity And we doe know by the Scriptures that many of the two Triles returned not with the rest 1 Chron. 4.21 22 23. read the place exactly * Josephus in his Antiq. asserteth thus much And we are sure by experience to this day that thousands of them are in Captivity as we may say under the Turkish and Romane Empire and ten thousands of them dispersed among the Indians and Protestant Christians in Poland Holland c. as Rab. Ben Israel hath given us an account in his Book Spes Israelis so that the Jewes themselves not only the unconverted but some that are converted to Christianity confesse these things never yet to have been fulfilled as I my selfe have been an eare witnesse from M. Melos a Jew of Portugal converted to the faith § 7 Much lesse are the Jewes so delivered as to have their hearts circumcised to love the Lord their God with all their heart and to obey his voyce in the Gospel as the Apostle before expounded or to be blessed with all temporall blessings or to have all the curses put upon their enemies § 8 Therefore these things are yet to be fulfilled for God must be true as the Apostle saith though all men that deny it be lyars The Jewes must be called and the fulnesses of them and the Gentiles must be brought in Rom. 11.26 by a deliverer that comes out of Sion turning away ungodlinesse from Jacob to the performance of Gods Covenant with them which the Targum called Jonathans saith must be performed by the hand of ELIAS and by the hand of KING CHRIST And indeed a few were converted by John Baptist and Christ but the generality of the Jews were in blindnesse after that in Pauls time Rom. 21. Besides what was the conversion of a few to the fulfilling of the all of these promises in their severall particulars to the all of the Jewes As it is said afore If ANY of thine be driven out unto the utmost part of the heavens from thence will the Lord thy God gather thee and the Lord will make thee fruitfull in ALL THINGS and for thy good § 9 And these things must be fulfilled before the ultimate generall Judgement or else there will be nor time nor place for these things as to circumcise hearts to keep Commandements to inherite Canaan to be blessed with outward blessings c. as is before expressed SECT VIII Wherein is alledged Deut. 32. ver 15 c. to ver 44. for the proofe of the maine generall Proposition In Deut. 32. ver 15. to ver 19. are set downe the sins of the Iewes But Ierusalem waxed fat and kicked c. Then he forsook God c. they provoked him to jealousie with strange gods and they sacrificed to Devils not to God c. In ver 19. c. to ver 35. is set downe the wrath and revenge that God would exercise upon them for those sins When the Lord saw it he abhorred it or despised them because of the provoking of his sonnes and daughters And he said I will hide my face from them c. They have moved me to jealousie c. and a fire is kindled in my anger and it shal burne c. I wil heap mischiefe upon them c. I said I would scatter them into corners c. In ver 35. c. to 44. is set downe Gods comforting of the Iewes and his terrour to their enemies ver 35. To me belongeth vengeance and recompence their enemies foot shal slide in due time for the day of their calamity is at hand and the things that shal come upon them make haste ver 36. For the Lord shal judge his people or shal plead the cause of his people * So Piscator Causam populi sui age◠and REPENT HIMSELFE for his SERVANTS when he seeth that their POWER IS GONE and there is none shut up or left Ver. 37. And he shal say where are their gods their rock in whom they trusted c. ver 38. Let them rise up and help you and be your protection ver 39. See now that I even I am he and there is no God with me I kill and I make alive I would and I heale neither is there any that can deliver out of my hand ver 4. For I lift up my hand to Heaven and say I live for ever ver 41. If I whet my glittering
the whole of Christs passion as it is plaine First by the Title which is of the Canonical Hebrew Text. A Psalme * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning A jieleth Shahar that is the hind of the morning Christ being shut in the grave escaped away in the morning rising from death Secondly by the application of severall passages to Christs passion by the Evangelist Matth. 27. As that of the DESERTION My God My God why hast thou forsaken me v. 1. That of DERISION ' He trusted in the Lord that he would deliver him let him deliver him v. 8. That of PIERCING They pierced my hands and my feet v. 16. That of division of his garments They parted my garments among them and upon my vesture cast lots v. 18. Now this Psalme touching Christ though in the first Scene sets forth Christs humiliation yet in the second holds forth his exaltation vers 22. I will declare thy name unto my brethren which the Apostle applies Heb. 2.9 10 11 12. to Christs manifestation of his samenesse of nature with the sonnes of men even as in that nature he tasted death for every man and at last would declare that salvation to all the world which clearly tends to our point And v. 27 28 29. we have the effect of his declaring Gods name to the world viz. ALL THE ENDS OF THE WORLD shall remember and turne unto the Lord and ALL THE KINDREDS OF THE Nations or GENTILES * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall worship before him For the Kingdome is the Lords and he is the Governour among the Nations or GENTILES All they that be fat upon the earth shall eat and worship In all which we see the effect effectuall conversion The Generality and Universality in many ALL 's The time in generall viz. It is to be after Christs suffering upon the crosse The characters eat and worship which cannot be understood of the highest heavens And it hath not been fulfilled on earth according to that effect universality and character from Christs passion to this day Therefore it is yet to be fulfilled on earth 5 ¶ According to Psalme 86.9 ALL NATIONS whom thou hast made shall come and worship before thee O Lord and glorifie thy name A place mightily considerable So that so great a promise and prophesie as this by so great a Prophet as this with such a shrill emphasis in the ALL and in the Act worship and in the degree of the effect to glorifie his name must not bee ended with flams of humane glosses but must be really and truly and fully accomplished though as yet it was never compleatly fulfilled as it will be too late to think of those things at the ultimate judgement when Christ comes not for conversion but destruction Therefore yet before that finall Day of Doome this ALL must bee brought to ALL THAT of Worshipping and Glorifying Gods Name 6 ¶ Just as we have it in that little Psalme the 117. but greatly Prophetical Praise yee the Lord ALL NATIONS praise him ALL YEE PEOPLES * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How shall all these do this unlesse Christ convert all them but those refractory ones whom he confounds Surely therfore this is a Prophesie that God will in time before the ultimate day of judgement convert generally all Nations as Paul extends it Rom. 11.10 11 c. to the coming in of the fulnesse of Jewes and Gentiles rejoycing together as one Church Therefore according to Paul David had a most comprehensive and extensive sense when he spake these things and therefore shall be fulfilled according to its true latitude and elevation without the mincing distinctions of mens braine For a seale of assurance whereof the close of the Psalme hath three weighty clauses First That the MERCIFULL KINDNESSE of Jehovah to the sonnes of men is great Secondly The TRUTH of the same Jehovah is for ever 3 That by faith and hope in that mercy and truth to see these things fulfilled we should PRAISE that JEHOVAH with Hallelujah which is the word of praise all along the Revelation § 2 Having done with the first head contained in the Psalmes touching the universal power Christ shall have over the whole world afore the last judgement though most yet rebell against him Next wee come to the second head viz. The just time when Christ shall attaine this 1 ¶ That place Psal 97.7 Worship him all yee gods the Apostle tells us Heb. 1.6 shall be fulfilled When God shall bring again his Son Christ into the world which place though our Translators render it And again when he bringeth c. as if it were meerly a new proof of Christs superiority above Angels is most truly rendred according to our reading afore set downe againe and againe with reasons to justifie it so that in words and sense it is an Antithesis and Auxesis to the fifth verse thus He saith not to any Angel thou art my Sonne this day I have begotten theee but instead thereof he speakes a thing that doth much lessen the dignity of Angels and more dignifie Christ above them Let all the Angels of God worship him so that the first And must be turned into But proper to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as there placed and that same Againe is not to signifie another proofe of Christs superiority above Angels but to signifie the time when that of ALL the Elohim Angels and Potentates whether of the Spirits in Heaven or men on earth both Angels and Elohim signifying both worshipping of Christ shall be fulfilled For this hath not yet beene fulfilled as to the ALL of the Magnificents and Great-ones of the earth who contrariwise for the generall have despised if not opposed Christ even as it will bee too late and an unseasonable time for them to do it at the ultimate judgement when no adoration or worship is then received from Christs enemies but sentence is given by him upon and against them The time therefore when this shall bee fulfilled is saith the Apostle in this first to Heb. penned after Christs ascension When God shall bring his first-begotten Sonne AGAINE into the INHABITED WORLD When he brought him into the world the first time by incarnation ALL the Potentates and Angels of men The Scribes and Pharisees Herod and Pontius Pilate the Roman Emperours and Senate of Rome did not worship him but refused him and persecuted him and his members most bloodily for neer three hundred yeers after whom the Arians and next to them the Papacy took their turnes to maintaine that stream of blood running downe to our times But when he shall bring his first-begotten Sonne againe into the world in his visible royal exaltation then they all shall worship him I say as the Text sayes ALL but they that are ruined for their refractorinesse The phrase When he bringeth againe if the Greek word were not of a future sense imports a future thing as the Hebrew imperative Psal 97.7 Worship ye
be changed in a moment in the twinckling of an eye at the lad Trumpet for it shall sound both the dead shal be raised incorruptible and we shal be changed * So according to the best Greek Copies howbeit the common translation holds forth effectually what we intend Saint John in the Revelation tels us that the last Trumpet is the seventh Trumpet according to the many instances wherein God delights in the number of seven so that six as it is exprest in the Revelation sounded afore this and saith That the last end of all is not till the last Trumpet But there is a great intervall and space within the time of the last Trumpet many things being to be done within that compasse so that at the first beginning of the last Trumpet the enemy so falls that the Kingdomes of THIS world become the Kingdomes of the Lord and of his Christ that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lord his Christ in spight of all enemies and their anger the dead Saints are raised and a reward given to them Revel chap. 11. ver 15 16 17 18. which is a summary preface or a prefaciatory sum to the Catastrophe or upshot of the Revelation to follow unto the end as touching the Saints And in Revel 20. first seven verses is expressed how long this visible Kingdome of Christ on earth shall be and consequently so long is the space of the last Trumpet viz. a thousand yeares But the last end of all the ultimate period shall not be till the last end of the last Trumpet Revel 20. vers 12 c. Now let the Reader compare and consider all that Paul hath spoken in this quotation of and upon the one hundred and tenth Psalme touching the subduing of all things to Christ and the five notes of the time when it must be together with Johns explication and confirmation of Pauls last Trumpet and then let him tell me 1 Whether these things must not of necessity be fulfilled upon the earth 2 Whether these things are not yet to come yet to be fulfilled 3 Whether they must not be fulfilled afore the ultimate end of all when Christ resignes up his Kingdome to the Father 7 ¶ But there is yet one quotation more of this hundred and tenth Psalme insisted upon by the Apostle which gives us further light in Heb. 10. ver 11 12 13. Every Priest saith he standeth daily in ministring and offering oftentimes the same sacrifice which can never take away sin but this man after he had offered one sacrifice for sinnes SATE DOWNE ON THE RIGHT HAND OF GOD FROM HENCE-FORTH EXPECTING TILL HIS ENEMIES BE MADE HIS FOOT-STOOL c. Two things are here at first sight evident before our eyes viz. 1. That the Apostle quotes the words of the one hundred and tenth Psalme And 2. That the Apostle applyes them to explaine the eminency of Christs Priesthood above the Leviticall in that the Leviticall Priests offered daily Christ but once they oftentimes the same Sacrifice he only once they tooke not away sinnes he did they stood as Servants he sate downe as Lord according to Psal 110. ver 1. Now observe how this suits to our purpose For it is expresse here that Christ did effectually attaine to reigne spiritually in overcoming Sinne and Satan witnessed in making perfect attonement for the sinnes of all that are sanctified and his overcoming death the wages of sinne And the Divel the Gaoler of death by his Resurrection Ascension and Assession at the right hand of God whereby in regard of the place he got above all his enemies And yet for all this to that very houre that the Apostle wrote this Christs enemies were not made his footstoole But saith he still there he sits from THENCEFORTH EXPECTING TIL his enemies be made his footstool as he doth to this day Plainly signifying that Christ must have another-gates Regiment and Government another manner or degree of subduing his enemies then that Which can be no other then a sensible visible subduing of them Which as we on earth expect so he in heaven saith the Apostle sits continually expecting the same For his enemies on earth continuing his enemies under that notion so to be subdued are never subject to him spiritually And further as the Apostle minds us Christ expects that further subduing of his enemies upon his Fathers promise made to him Psa 110. Now at the ultimate day of judgment there is no more subduing of any thing to Christ seeing then Christ layes down all and he the same himself is subject 1 Cor. 15. Therfore this being yet unfulfilled must be performed afore that day and according to the sense of the 110 Psalm of which all this while we have spoken but upon the first verse There are divers other passages more in this Psalme that much concurre to and explaine our point 8 ¶ Verse 2. The Lord shall send the rod of thy STRENGTH out of Zion Rule thou in the MIDST OF THINE ENEMIES Mr. Ainsworth and our New Annotationists parallel this with Psal 2. And withall assert that the Jewish Expositors generally doe acknowledge the second Psalme to be concerning the Messias and infer if that then there is as much reason for this Now as in Psal 2. it is said Christ shall rule his enemies with a ROD OF IRON and breake them incorrigible as a Potters vessel even so in this Psalme it is said the Rod of Christs STRENGTH * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of authority or power which I should wonder if any dare to restraine to meer spirituall efficacy especially if we heedfully observe that which follows Rule thou as with that Rod * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middest of thine enemies Now tell me how doth Christ rule spiritually in the middest of his enemies And if you grant with us that a sensible corporal rule must be here admitted then cast about and consider that Christ hath no rule at the ultimate day of judgement 1. Cor. 15. And before that to this day Christ hath not so ruled amidst his enemies in most Nations Therefore it is yet to come afore the ultimate day of judgement Verse 3. Thy people shall be willing or Voluntaries in the day of thy power or Armie as Ainsworth asserts Now Peter assures us that the great day of Christ is a thousand yeers 2 Pet. 3. And wee must of necessity yeeld that this day of power must signifie a distinct determinated time and then to be measured out when Christs power shall most eminently appeare above any former appearance Now whether we take this in a spiritual sense of acting grace after conversion or in an Ecclesiastical as our Annotationists that Christs people shall be assembled unto his Church whose increase shall be as it follows so abundant and wonderful as the drops of the dew falling from the womb of the morning or in a corporal sense that men shall bee willing to pull downe Christs
Christ but anon Arianisme arose then Papisme mounted up then the Beast did arise The Church is put into a Wildernesse-condition the witnesses prophesie in sackcloth one thousand two hundred and sixty yeares which are not yet expired for they have not yet laine dead in the Grave three dayes and an halfe 5 ¶ Nor is that in the 18 19 20. verses yet fulfilled That all Idols are abolished that God hath so shaken the earth that he hath made the inhabitants thereof to cast away all their Idols and to hide themselves for feare The Territories of the Papacie extending over France Spaine Italy part of the Low Countries part of upper Germany part of Polonia part of the Indies c. are full of Idols and doe openly worship them as they say in the sight of the Sunne The great shake of these is not till the Witnesses have laine dead in the Grave three dayes and an halfe Revel 11. and then is the great fall ibid. ver 11. and when those things are shaken downe then the things that cannot be shaken viz. pure worship purely Spirituall and pure Saints shall remaine unmoved Heb. 12.27 § 6 Nor can it be rationally imagined that these things shall not be done till the ultimate day of the generall Judgement for then there is no time of establishing of the mountaine of the Lords house upon the top of the mountaine no proceeding of the word out of Zion no running and hiding from the presence of the Lord for the Sea and Grave c. shall give up their dead And all good shall be turned into an eternity of absolute glory Therefore the time of fulfilling of the Prophesies and Promises of this second of Isaiah is yet to come afore the ultimate day of the last generall Judgement * The Diatribae pars 4. of Mr. Mede lately coming forth and come to my hands since I penned this eleventh Section I thought it convenient to insert into the Margine at least his judgement of this second of Isaiah ver 2 3 4. which I will give you in his owne words HILS or MOUNTAINES saith he are States Kingdomes or Societies of men which consisting of degrees rising unto an height one above another are compared unto Mountaines raised above the ordinary plaine and levell of the earth The MOUNTAINE OF THE LORDS HOUSE is that State and Society of men which is called the Church and People of God REGNUM CAELORUM the Kingdome of Heaven i. e. a Kingdome whose both King and Kings Throne have their place and residence in the Heavens These words therefore are a Prophesie or Propheticall promise of the GLORIOUS EXALTATION WONDERFULL ENLARGMENT and UNHEARD-OF-PROSPERITY of this Society of men called the CHURCH above all States and Societies of men whatsoever The glory and EXALTATION is expressed in the word THE MOUNTAINE OF THE LORDS HOUSE SHAL BE ONE DAY EXALTED yee mounted not only above the lesser hill but above the highest mountaine though at this time it were depressed and trampled under foot by the proud enemies thereof The ENLARGMENT is in the word ALL NATIONS SHALL FLOW INTO IT i. e. though at the time of this Prophesie it were reduced to a small remnant yet the time was to come when it should not only consist of one Nation of the Jewes as then it did but of all Nations under the whole Heaven The PROSPERITY thereof begins to be described from these words ver 4. THEY SHAL BEAT THEIR SWORDS INTO PLOW-SHARES c. i. e though the greatest part of JACOB were already captive and Judah and Jerusalem in a continuall feare and no lesse danger of the Armies and invasion of the King of Babel yet the time should one day come that the People or Church of God should not only be the most exalted state upon the earth and the most ample and universall Dominion that ever was in the world but the most peaceable quiet and flourishing State that ever was since man was FIRST CREATED This is the Prophesie But now comes the Question Whether this as we have described it be and hath already been fulfilled or whether if already any wayes fulfilled whether it be not in part only performed and the full accomplishment reserved for time to come c. For here the Church is to be established on the tops of Mountaines c. so that no other State shal over-top or over-looke it much lesse trample it under feet Now whether there was ever such a time when this was compleatly fulfilled c. I leave it to any mans indifferent judgement who can compare the description of the Prophet with the stories of fore past and present times In the times immediatly after Christs PASSION I think any man will grant the Church then was neither VISIBLE nor GLORIOUS In the time of the PERSECUTING EMPEROURS when the Church had taken foot among the Gentiles and the Nations began to flow unto it it was a Society indeed VISIBLE but not GLORIOUS I am sure it was not in the TOPS of the MOUNTAINES but the Imperial Mountaine of ROME not only over-topped it but over trampled it under their feet In the time of CONSTANTINE and thereabouts after three hundred yeares cruell persecution the Sunne seemed as it were to breake forth of a Cloud but presently that glory was eclipsed and even the visibility of the Church in a manner covered with the thick and a Universally overspreading cloud of ARYANISME This ARIAN cloud was no sooner blown over but another great cloud of that fore-prophesied APOSTASIE of the Church begun to arise whereby the Churches glory was not onely eclipsed but at length againe the visibility thereof wholly overshaddowed with the thick darknesse of Idolatrous ANTICHRISTIANISME untill after a long day of darknesse it pleased God of late somewhat to dispel the cloud c. and we hope when the cloud shall be wholly consumed by the beams of the Sun of the Gospel the Church shall become not more visible then yet it is but far more glorious then ever hitherto it hath been WHEN THE FULNESSE OF THE GENTILES as St. Paul speaks SHALL COME IN. For we shall finde in the Prophesies of the Scriptures that there are two sorts and times of the CALLING OF THE GENTILES First that which should be in the REJECTION OF THE IEWS as St. Paul saith to PROVOKE THEM TO IEALOUSIE Such a calling as should be in a manner occasionall that God might not want a Church the time the Iewes were to be cast out So Rom. 11.15 The CASTING AWAY OF THE IEWS is the RECONCILING OF THE WORLD i.e. The CALLING OF THE GENTILES Whence we may see that the Apostles were not to preach Christ to the Gentiles untill being first offered to the Iewes they refused him And this is that calling of the Gentiles which hitherto hath been many yeares But there is a second and more glorious calling of the Gentiles to be found in the Prophesies of Scripture not a calling as this is
without consideration of Gods hand in it and should manage the rod with insolent cruelty to the Jewes that God will bring destruction upon the Assyrian for deliverance of the Jewes The confirmation of this deliverance as is the manner of God in the Prophets hath its foundation laid in the sending of Christ Chapter 11. The promise whereof and description of whose person we have set forth and characterised in the first five verses There shall come forth a rod out of the stem of Jesse c. and the Spirit of the Lord shall rest upon him the Spirit of wisdome c. and he shall not judge after the sight of his eyes but with righteousnesse shall he judge c. So that although in Hezekiahs time wherein Isaiah prophesied the host of the Assyrians were destroyed to the number of one hundred eighty five thousand by the Angel of the Lord 2 Kings 19.35 And againe in the time of Judahs captivity in Babylon they were overthrown with a mighty destruction by the Medes and Persians Dan. 5.30 yet these are not the ALL of the Threat of this Prophesie against Assyria for the Threat is carried on still in Zach. 1.15 to the end of the Chapter though at that time Judah was returned And to keep to this our Text of Isa according to the length of the foundation of this Prophesie must the superstructure be extended viz. to the comming of Christ which coming of him being not restrictively determined to his first coming in his incarnation must be left at large to reach to his second coming at the great Restauration as the Text doth seem to require in mentioning his judging v. 3. his smiting the earth v. 4. c. For we must know to give you Mr. Medes notion Alicubi as neare as I can That the old Prophets for the most part spake of the coming of Christ INDEFINITLY and in GENERALL without that distinction of first and second coming which we have more cleerly learned in the Gospel For this reason those Prophets except Daniel who distinguisheth those comings and the Gospel out of him speake of the things which should be at the coming of Christ indefinitely and altogether which we who are now more fully informed by the Revelation of his Gospel of this distinction of a twofold coming must apply each of them to its proper time Those things which befit the state of his first coming unto it and such things as befit the state of his second coming unto his second And that which befits both alike may be applied to both Which notion of Mr. Mede is the more to be acknowledged in that it may appeare by many instances from the Creation hitherto that the grand promises of great deliverances have their successive and graduall fulfilling from their first promulgation unto the end of this world as daily experience produceth fresh testimonies Calvin on Isa The context saith Isa 10.24 c. Thus saith the Lord O my people that dwellest in Zion be not affraid of the ASSYRIAN Hee shall smite thee with a rod and shall lift up his staffe against thee after the manner of EGYPT For yet a very little while and the indignation shall cease and mine anger IN THEIR DESTRUCTION c. And in that day his burden shall be taken away from thy shoulder c. Now in Hezekiahs time the Assyrian did not smite the Inhabitants of Zion but were smitten by the Angel of the Lord as afore mentioned Nor was the burden of the Assyrian taken away from off the shoulder of the dwellers at Zion at their returne from Babylon by a destruction on them under whom they were then in captivity For the Lord stirred up the spirit of Cyrus their King voluntarily to let them return as we well know the story in the second of Chron. Chapter last and Ezra Chap. 1. And further the Apostles do bring downe many passages of this eleventh of Isaiah unto the Transactions of their times and downwards applying them to the coming of Christ yea to the coming of Christ after his ascention For example ¶ 1. First that in verse 1. There shall come forth a rod out of the stem of Jesse c. is applied by the Apostle Act. 13. v. 22. c. to v. 42. to Christ as the eminent seed of David of the seed of Jesse conjoyning a quotation out of Psal 2. Thou art my Sonne this day have I begotten thee which with other passages in that Psalme as hath been demonstrated signifies Christs visible Kingdome on earth yet to come And a quotation out of Isaiah 55.3 Touching the sure mercies of David And one other quotation out of Ps 16. That his holy one saw no corruption of purpose to prove that though David himselfe be dead yet Christ lives to be the sure mercies of David and to keep off his seed from seeing corruption that in him the ever-living seed of David may reigne to the end of this world and that in some peculiar way priviledge and relation and proportion to David or else the dint and vigor of Isaiahs and the Psalmists Text and the Apostles Commentary is made to languish Which priviledge peculiarity relation and analogy to David what can it bee but a visible Reigning or Kingdome of Christ For Christs Kingdom purely spirituall by his Word and Spirit what doth it more relate to David then to other Christian Kings and Princes of the Gentiles converted from Heathenisme or how more over Davids people or Kingdome more then over all Indians and Heathens where the Gospel is spread and received ¶ 2 Again that in verse the tenth of this eleventh of Isaiah There shall be a root of Jesse which shall stand for an ensign of the people to it shall the GENTILES seek the Apostle Rom. 15.12 draws down to Christ then ascended and gives us this sense of the Prophet That Christ is not onely the OBJECT of faith to the Gentiles but that the Gentiles shall be his SUBJECTS he reigning over them How reigning over them Marke curiously the Apostles words and you may perceive something Againe saith the Apostle There shall be a root of Iesse and he that shall RISE to REIGNE over the Gentiles in him shall the Gentiles trust His reigning as in relation to David doth not commence from his Incarnation but he shall RISE to reigne spoken by the Apostle after Christs Resurrection and Ascention and rendred as you heare by our Translators under a future notion He shall rise to reigne Yea follow the words yet closer even home to the very doores of the Original and you will see I thinke yet more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There shall be a root of Iesse and he shall RISE AGAINE to reigne over the Gentiles or stand up AGAINE to reigne over them Christ had before the Apostle penned that risen the first time viz. from the grave of the earth But now that he hath ascended long since up into heaven and there as it
c. even all the people that dwelt in the land of Egypt in Pathros answered Jeremiah c. See also Ezek. 29.14 and chap. 30. v. 14. And those Pathrusim were of the linage of Mitsraim or Egyptus Gen. 10.14 1 Chron. 1.12 Others say it signifies Parthos the Parthians of the Country of Parthia with an easie and usuall Metathesis which Parthia is on the borders of Media Or say others it may be Petra in Arabia of which see Esa 16.1 The land from SELA or as it is in the margine Petra whence Arabia Petrea Others say it is a part of Lybia inhabited by the Pharusii mentioned by Pliny and Ptolome and seated neer the Atlantick Sea Of the Jewes being scattered unto the Apostles times in the said Parthia Media Egypt Lybia Arabia we read in Act. 2.9 10 11. And from CUSH that is Ethiopia Compare chap. 18.1 And from ELAM that is Persia And from SHINAR that is a region in Chaldea Gen. 11.28 Jer. 51.24 35. Ezek. 23.16 And of their scattering even to the Apostles times in Elam or Persia and Mesopotamia which was part of Chaldea c. See Act. 2.9 10 11. And 1 Pet. 1.1 And from HAMATH that is Cilicia in Asia the lesse Of their scattering there see likewise Act. 2. ibid. and 1 Pet. ibid. Paul also an Hebrew saith of himselfe that he was borne at Tarsus a chiefe City of Cilicia And from the ISLANDS OF THE SEA that is the maritine Countries bordering upon the Sea or any Kingdome on the other side of the Sea from Judea as it is a common phrase in Scripture the Jews not understanding the nature of other Countries being no travellours or Sea-men to leave their Nationall Church for the barbarous Countries as they were in the times of the Old Testament So that Islands of the Sea comprehends all the World beside the Countries of Judea and Samaria So that according to this enumeration and description God must set his hand the second time to recover all the remnant of his people that are left in any of the said Countries Which is not yet done and therefore yet to be fulfilled Furthermore that in the twelfth verse proves that the Prophesie of this Chapter is not yet fulfilled Arg. 6 The words of that twelfth verse are And he shall set up an Ensigne for the NATIONS Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the GENTILES that is The unbeleeving people without the Church that had not yet received the word And shall assemble the outcasts of ISRAEL that is the ten Tribes and gather together the dispersed of IUDAH that is the two Tribes from the FOURE CORNERS of the EARTH For first we see that this recovering of Gods Elect the Second time is of the Iews together with the Gentiles which recovering them the second time wee never saw yet At Christs first coming at his Incarnation most Iewes and Gentiles held off from imbracing the Gospel as we see in the story of the Evangelists and Acts of the Apostles And soon after Constantines time and downward more of both fell off And at this day all the Iews and the most of the Gentiles continue in infidelity Therefore this gathering of both is yet to come before the destruction of all unbeleevers at the ultimate judgement Secondly observe how distinctly the Prophet names 1 The Gentiles 2 The out-casts of Israel that is of the ten Tribes 3 The dispersed of Iudah that is of the two Tribes which was not done at the returne of the captivity out of Babylon or at the coming of Christ in the flesh nor to this day Thirdly Take notice that the elect of all Iewes Israelites and Gentiles must be called and gathered together from the foure corners of the earth that is from all parts of the world which is larger then Babylon which is not done to this day but the Iewes and Israelites are still found inhabiting in all quarters of the world as Travellours and Sea-faring men see with their eyes and the Rabbins confesse in their books And yet further it appears that the Prophesie of this Chapter is not to this day fulfilled by that in verse 13. c. to the end of the Chapter Arg. 7 The summe whereof is That all envy between Iudah and Ephraim shall cease and that all other that will not obey and comply with the Iewes in a right Gospel-worship of God shall be destroyed viz. The Philistims in the West and the people of the East all of them of Moab Ammon Edom and Egypt and there shall be a way for the remnant of the Iewes from Assyria as there was to them at their coming up out of Egypt But the Iewes in a great part are under the tyranny of the Turk and the rest scattered in all Nations none of their enemies are destroyed nor doe any Nations comply with them in point of Religion to this very day Lastly Arg. 8 It appears by the twelfth Chapter the seal of the eleventh that the Prophesie of the eleventh Chapter is not yet fulfilled For the Iews never yet were so delivered as in the 11. Chap. as in praise therefore to sing that Song of Thanks-giving in the twelfth Chapter Their harps are hung up as at their scattering in Babylon I my selfe have heard some of them bemoaning themselves that this their last captivity or dispersion is longer then ever any before They have not hitherto as it is in that Song verse 4. Declared the name and famous facts of God among the peoples but rather in refusing Christ have obscured his name Nor have they as verse 5. praised for the excellent things that God should doe for them in all the earth Now let the wise and understanding Reader review all that hath been said and be judge himselfe whether the Prophesie of this eleventh Chapter of Isaiah hath been fulfilled to this day And if not sure he will not dream of a fulfilling of it at the ultimate judgement there being something almost in every verse inconsistent with that time when no government as described in the first five verses is remaining in Christs hands 1 Cor. 15.28 c. No dwelling of the Wolfe and Lamb together as held forth in verse 6 7 8. No lifting up of an Ensign to bring men to a seeking after Christ as verse 10. No filling the earth with the knowledge of the Lord c. as v. 11. Therefore as sure as God is true this is yet to be fulfilled afore the ultimate day of judgement SECT XIV § 1 THe fourth place in Isaiah is Chapter 14. verse 1. c. to verse 8. Verse 1. The Lord will have mercy on JACOB and will yet choose ISRAEL and set them in their OWN LAND and the STRANGERS shall be joyned with them and they shall cleave to the house of JACOB Vers 2. And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PEOPLES shall take them and bring them to their place And the house of Israel shall possesse them in the land of the
Lord for servants and handmaids and they shall take them CAPTIVE whose CAPTIVES they were and they shall rule over their OPPRESSOURS Vers 3 And it shall come to passe in THE DAY that the Lord shall give thee REST-FROM THY SORROW and from the FEARE and from thy hard BONDAGE wherein thou wast made to serve That thou shalt Vers 4. take up this Proverb against the King of BABYLON and say HOW HATH THE OPPRESSOUR ceased the GOLDEN CITY CEASED The Lord Vers 5. hath broken the staffe of the WICKED and the Scepter of the RULERS Hee Verse 6. who smote the people in wrath with a continuall stroke he that ruled the Nations an anger is persecuted and none hindereth The WHOLE EARTH Verse 7. is at REST and is QUIET they breake forth into singing c. The rest of the Chapter being appurtenances illustrations c. of this here presented § 2 It is worth noting that our New Translators even in those Episcopall times which were so adverse to this our point do concur with us so far as to give us the Contents of the Chapter in these words Gods mercifull RESTAURATION of ISRAEL And they speake well and are not alone in their opinion the stream of Interpreters generally concurring that this Chapter intends Gods joyning of Iews and Gentiles into one Church which is something to the point in hand in the generall § 3 But let us weigh the words more particularly and exactly for a discovery whether yet to this day they have been fulfilled It may be that some may be apt to imagine that this making of Iewes and Gentiles into one Church one sheepfold as it is called Iohn 10. was fulfilled when the substituted or subrogated Gentiles were brought in in the Apostles time beginning in Act. 10. But they utterly mistake if they so thinke For those Gentiles and downwards were and are but substitutions and subrogations of them whiles the Iews fall off till the fulnesse of the said Iews should be brought in and then and not till then is the fulness of the Gentiles brought in with the Jews into one Church So that the FULNES of the Gentiles is not yet brought in much lesse the fulnesse of the Iews For as in Iohn the first Christ coming to his owne his owne received him not So after they crucified him and persecuted his Apostles Whiles in the Old Testament Christ called the Iewes the Gentiles hung off And whiles he called many Gentiles in the New Testament the Iewes generally fell off And although there were some sprinklings of Iewes and Gentiles converted in the Apostles time and after that many Gentiles yet what is all that to the fulfilling of this Text of Isa 14. I will yet choose ISRAEL and bring them into their owne Land and the STRANGERS shall be JOYNED to them and they shall cleave to the HOUSE OF JACOB For neither in the Apostles time nor downward to this day have the GENTILES called here Strangers joyned to Israel or cleaved to the house of Iacob Israel and the house of Iacob signifying the ten Tribes nor to the generality of the two Tribes because neither two Tribes nor ten Tribes have joyned and cleaved to the Lord Jesus To make plaine and prove all this that we have said we will scan first the Apostles discourse Rom. 11. and secondly the particular expressions of this Text of Isa 14. ¶ 1. The Apostle Paul giving us an account of his time and downward Rom. 11. tells us in the 30 vers As yee Gentiles in times past have not beleeved God yet now have obtained mercy through the Iews unbeleef even so also have the Iews now not beleeved that through your mercy they also may obtaine mercy That is that the Church of Christ as needs must whiles he is head being continued at least by vicissitudes of Iews and Gentiles the Gentiles now upon the present falling off of the Iews being in possession of the Gospel may continue the same throughout the successions of the Church till the time of the vocation of the Iewes that the said Jewes may be called thereby through the Ministery prayers and examples of the Gentiles So that the Jews and Gentiles for the generality have been since the first mention in the Old Testament of this distinction of Jewes and Gentiles to this day as two buckets to a Well if one were full the other was empty thus continually keeping their vicissitudes and turnes in imbracing or non-imbracing of the word of Christ which the Apostle further shews us in that 11. to Rom. in the distinct graduals thereof giving two to each of them the two of the Iews thus 1 There was their root or first-fruits or initiation 2 Their branches or lump or fulnesse vers 12.16 and 18. The two graduals of the Gentiles thus 1 SOME wilde branches 2 Their fulnesse v. 11. and 25. Then mark the close of the Apostle concerning both vers 25. and 26. When the FULNESSE of the GENTILS shall come in then ALL ISRAEL shall bee saved quoting severall Prophesies of the Old Testament to prove the same Whence wee must necessarily infer these two conclusions That the conversion of the Iewes and Gentiles heretofore and downward untill now are still but the root first-fruits and beginnings the most persons of the Jews and most Nations of the Gentiles to this day not knowing the Lord Christ 2. That Jews and Gentiles are not to this day one Church according to the Prophesie of this 14 of Isa viz. That the Strangers of the Gentile Nations shall be joyned to the Jews and shall cleave to the house of Jacob and according to the stating of the question by Saint Paul in this 11 of Rom. viz. That when the fulnesse of the Gentiles shall come in ALL ISRAEL shall be saved For let us but aske experience whether ever these were yet fulfilled to the full of these places ¶ 2 This will be far more plain by a punctuall scanning of all the passages in this 14. of Isa First that in the first verse I will saith the Lord yet choose ISRAEL and have mercy on JACOB must needs be extended beyond the return of the Captivity of the two Tribes from Babylon and beyond the conversion of a few of them in the Apostles time For Jacob and Israel must of necessity comprehend the ten Tribes the Prophet Isaiah prophesying long after the division of the whole twelve into two Kingdomes two into the one and ten into the other And therefore the Prophet Isaiah well knew the distinction between Judah and Israel Chap. 1. v. 1. and useth it in relation to our point Chap. 11. v. 12. afore opened And therefore he mindes here well enough what he distinctly means when he saith Jacob and Israel as comprehensive at least of the ten Tribes to bee delivered as well as the Two For secondly when he saith in this same first verse Strangers shall be joyned with them that is with Jacob and Israel he could not
intend to leave out the most of the Jewes viz. ten for two to whom those Strangers were to joyne Nor was this done at the return of the two Tribes from Babylon Then Strangers of the Gentiles joyned not with them Nor was it done at the joyning of the two handfuls the one of Jews the other of Gentiles in the history of the Acts of the Apostles For they could no way answer to Jacob and Israel and Strangers indefinitly spoken without limitation ☜ I have often admonished that the grand prophesied promises touching Christs Kingdome have their gradual successive progressive impletions Redux Juda Juda returning from Babylon was a Type The conversion of an handfull of them in the Apostles time was but the first-fruits Rom. 11. But the fulnesse of Gentiles and Jews is yet behind Thirdly we never yet saw that in the second vers fulfilled That Christians have been servants and handmaids to the Jews in a right religious harmony and complyance For that must be the sense and good news of this promise or else Christians shall have losse and that in things concerning salvation Fourthly nor did we ever see that also in the second verse fulfilled that the Captive Jewes shall take them captive whose Captives they were and rule over their oppressours For neither in their return from Babylon did the Jewes take captive their Captivators but returned by voluntary consent of King Cyrus nor at Christs coming did they take any captive but rather were captives under Augustus and Tyberius Emperours of Rome and of Babylon too as subdued by those Romans the universal Monarchs then of the whole world If any should be of so ayery a phantasie as to evaporate this into a figure that at Christs coming the Jews took their Captivators captive in a spirituall sense of conversion let such remember themselves that Converts are the greatest Free-men Joh. 8.32 And that for the Jews then alas for them the vaile was on them 2 Cor. 3. So that they were generally in a spirituall Captivity themselves like Sampson when his eyes were put out And that Dan. c. 12. intimates that the Iews Conquest over their enemies should be corporall Neither of which Conquests do we yet see that the Jews either corporally or spiritually have subdued them that captivated them Fifthly neither was that in the second verse ever yet fulfilled That the PEOPLES or Gentiles should take the Iewes and bring them to their place c. Calvin on this place grants thus much That this was not done after the Iewes coming out of Babylon giving this reason That the Gentiles were so far from being the conduct and assistance to the Iews in their returne and settlement and to contribute their service to them therein that they did not only trouble the Iews but destroyed them from off the earth quoting Ezra 4.4 Adding that therefore this must be fulfilled in through and by Christ Thus far Calvin But when was this yet ever done by Christ Surely those seeds in Christ and the Apostles time could not be the Harvest here meant whole Iacob and Israel were not then in the land of the Lord. Nor are they to this day But are for the generall under the dominion of Turks Romans Indians and Countries in every Nation almost under heaven rather serving the Gentiles then being served of the Gentiles And therefore this cannot be done till as Dan. 2. that the little stone Christ cut out of the mountain without hands breaks to peeces the fourfold-mettaled image of all the foure Monarchies of the earth Whereas yet the Roman Monarchy in great part stands to this day Sixtly The twelve Tribes of Iacob and Israel are not yet as it is v. 3. delivered from their sorrow and fear and bondage They are in bondage being scattered amongst all Nations They are in sorrow for that scattering from their own Country And are there in fear being forced to pay tribute for their own freedome Nor were they freed from that bondage in Christs time being then Captives under the Romans Nor from their fear but for fear of the Romans if they should owne Christ they crucified him and put him to death Therefore when this deliverance is fulfilled to purpose it is done as it follows in the seventh clause and consideration v. 4 5 6 7 That the Jews shall take up this Proverb How hath the OPPRESSOUR ceased The Lord hath broken the SCEPTER of the RULERS and the staffe of the WICKED so that the WHOLE EARTH is at REST and QUIET that they break forth into SINGING But nor Scripture nor Histories nor Experience shew us that ever these things were fulfilled to this day And at the ultimate day of judgement will be no meet time for such work as every mans own reason will easily prompt Therefore it is yet to be done afore the ultimate day of judgement SECT XV. THe fifth place in Isaiah is Chapter 24. verse 23. Then the Moon shall be confounded and the Sun ashamed when the Lord of Hosts shall reigne in Mount Zion and in Jerusalem and before his Ancients gloriously * R. Kimchi upon this Chapter hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This parasha or Section is to be fulfilled hereafter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the destruction of Edom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterward he shall remember the salvation of ISRAEL To understand what he means by Edome he bids us upon v. 16. Look 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the destruction of ROME mentioned in the who le book of God To these few words I shall need to speak but few THEN relating to that afore in verse 22 23. fetcheth its sense from thence In that day say the 22 and 23. verses It shall come to passe that the Lord shall punish the host of the High ones that are on high and the Kings of the earth upon the earth meaning plainly as the last clause evidenceth the Gentile-Potentates and powers And they those Gentiles shall be gathered together as prisoners are gathered in the pit and shall be shut up in the prison And after many dayes THEY the Jews saith Calvin giving a strong reason * Quum igitur haec ad sustinendos FIDELES pertinerent non dubium quin IUDAEIS dicerentur apud quos potissimum fides crat aut potius nusquam apud alios apparebat shall be visited To which sense touching the Iews the subsequent words also in the next verse the Text wee are now upon do mightily concur The Moon shall be confounded c. when the Lord shall reigne before his Ancients The originall and rise of which then you now see That upon the great destruction of the impenitent Gentile-Potentates and Powers the Iewes and if you will include the penitent Gentiles it shall not grieve us shall be visited in mercy And the Moon shall be confounded c. that is the glory of the Church shall be such as the light of the Moon and
Cap. 11. The Sadduces â—â—kt R. Gamaliel whence he could prove that God would quicken or make alive the dead he answered them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Out of the Law Deut 31.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Prophets Isa 26.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the holy writings Cant. 7.9 The Greek and Latine Fathers likewise interpret this place of the Resurrection of the dead viz. Irenaeus l. 5. c. 15 and c. 34. yea and of the Resurrection of the just Tertul. de Resur c. 3 1. Cyril Aug. lib. 20. de Civit Dei Clemens Romanus in Ep. ad Cor. As for the third part the agreement between Isaiah and Iohn prophesying of the joyful state of the Church and their joying in it he that hath but half an eye may see that it signifies that great will be the glory of the Church when those things mentioned by Isaiah and Iohn shall be fulfilled and can signifie no lesse then a glorious restauration of the Church on earth as all circumstances concur in both places Even as great was the Prophets and the Evangelists joy personating or representing the Church in a way of Songs of praise John in the 9 10 11 12 verses of this seventh of the Revelation speakes of the Churches triumphing on this wise After this saith he I beheld and lo a great multitude which no man could number of all Nations and Kindreds and People and Tongues stood before the Throne and before the Lamb cloathed with white Robes and Palmes in their hands and cryed with a loud voyce saying Salvation to our God that sitteth upon the Throne and unto the Lambe And all the Angels stood round about the Throne and about the Elders and the foure Animals or living creatures and fell before the Throne on their faces and worshipped God saying Amen Blessing and Glory and Wisdome and Thanksgiving and Honour and Power and Might bee unto our God for ever and ever Amen Which expressions of Praise meetly suit to the words of our Prophet in the five and twentieth of Isaiah vers first second third and fourth O Lord thou art my God I will exalt thee I will praise thy Name for thou hast done wonderfull things by faith here praising God for things to bee done as if done as the Church doth in that seventh of the Revelation for thou hast made saith Isaiah of a City an heap c. Therefore shall the strong people glorifie thee c. for thou hast beene a strength to the poore a strength to the needy in his distresse c. And verse 9. It shall bee said in that day Lo this is our God wee have waited for him and hee will save us This is the Lord wee have waited for him wee will bee glad and rejoyce in his salvation Thus of the first Instance The second Instance John likewise in the 21 Chapter of Revelation first foure verses applies those three parts of Isa 25. viz. the Churches salvation the enemies destruction and the Churches exaltation unto a future glorious state of the Church yet to be upon the earth I saw saith John there in a Prophetick vision a new heaven and a new EARTH which sounds shrilly of a state on earth For the first heaven and the first earth were passed away and there was no more Sea Pareus confesseth New in quality not in substance which plainly condescends to a glorious state of the Church to be on earth the highest heaven above being of so much better a substance physically as the Philosophers rationally contend that it needs not to be made better in quality Therefore the meaning must be that the lower heavens and the earth below shall be qualified with freedome from all evill as to the Church and the inhabitants thereof high and low shall be made better both physically and morally The old heaven and earth must passe away The enemies of the Church must be removed or converted Adams curse shall cease Rom. 8. and in this state shall as in 2 Pet. 3. dwell righteousnesse and absolute pure worship And the cessation of Sea signifies also the removing of all enmities against the Church farre from her For if it be taken figuratively it signifies no more brinish brackish waters of false doctrine in the Church as waters sometimes in Scriptures signifies doctrines and no more wicked men among the Church compared Isa 57. to the troubled Sea for there shall bee as John tells us in this 21 of Revelation no unclean thing to enter into this estate If taken literally with some acute wits it signifies that at the time of this great Restauration the Sea shall be no longer totally liquid and fluid but at least at top in most parts of the habitable world crusted over consolidated and compacted to be as a Chrystaline heaven below to bee an high-way for all parts of the world to travell each to other for spirituall communion without any impediment of wind or weather Then being a time as of a New creation there will be no need of trafficking for riches Nor shall the knowledge of the Lord be bounded from the poor Indians who have not the help art or animosity of Navigation to learn of Christians Then nor the Egyptiack Sea with the seven streams nor the great Euphrates c. shall hinder Jews or Gentiles from personall spiritual communion and communication God would rather either thus alter or else dry up all Seas then the glory and welfare of his Church should be hindered To that wee have said touching the meaning of the cessation of Sea our grave new Annotationists concurre thus farre No more Sea say they either literally for there will need none for trade The fire perhaps at the worlds end will dry it up or figuratively no more warre against nor trouble in the Church The Church shall not be like the raging Sea but like the quiet earth So they Saint John goes on in the description of the glorious state of the Church on earth of which Isaiah prophesies I saw saith St. John New Jerusalem coming down FROM Heaven saying The Tabernacle of God is WITH MEN and He will DWELL with THEM and they shall be his people and God himself shall be WITH THEM and be their God all which cleerly relate to a state on earth and God shall wipe away all tears from their eyes and there shall be no more death nor sorrow nor crying nor paine Which words exactly answer to Isaiahs words in v. 8. of swallowing up death and wiping away all tears Third Instance In like manner St. John carries down other passages of Isa 25. to the times to succeed long after him not fulfilled to this day For what is there spoken in Isa 25. v. 2. and v. 12. of making the City of strangers an heap a defenced City a ruine a Palace to be no City an high Fortresse into dust c. to the great joy of the Saints so that they shall sing for joy of
it Isa 26. the same things John applies to the fall of Antichrist and the ruine of his nest viz. the City where he rests Rev. 16.19 we have it once The City of Nations fell and great Babylon came in remembrance before God But in Revel 18. we have it three times viz. v. 2. v. 10. v. 18. SECT XVII UPon the seventh place in Isa viz. Isa 33. v. 20 21. I will onely aske this question of all the men and books in the world When was that ever fulfilled since Isaiahs time which is here spoken viz. Thine eyes shall see Jerusalem a quiet habitation a Tabernacle that shall be taken down not ONE of the stakes thereof shal EVER be removed neither shall ANY cord thereof be broken But there the Lord will be to us a place of broad rivers and streams wherein shall go no Gally with Oars nor gallant ship passe by I say when since Isaiahs Prophesie was this fulfilled For about seventy yeers after his begining to prophesie Jerusalem was taken by the King of Babylon and the King and Nobles carried away captive into Babylon And whereas they returned againe about the yeer five hundred thirty six afore Christ and enjoyed their Country a good space of time yet about one hundred sixty seven yeers afore Christ Antiochus Epiphanes being ejected out of Egypt by the Romans invades Jerusalem with a great Army and spoyles and wastes both City and Temple About threescore and eleven yeers after Christs birth the Temple was destroyed by Titus the Roman About threescore and one yeer after that viz. a hundred thirty and one after Christ the City was destroyed by Adrian the Roman Emperour After these the Saracens and Turks invade Jerusalem and Judea possessing it to this day SECT XVIII § 1 THe eighth place in Isaiah is Chap. 34. v. 1. to v. 18. wee shall need but touch upon some passages of so plaine a place as this Vers 1 2 c. Come neer ye Nations to hear and hearken ye people let the EARTH hear and ALL that is therein the WORLD and ALL things that come sorth of it observe this Prophesie concerns the whole Universe for the indignation of the Lord is upon ALL Nations and his fury upon ALL their Armies he hath utterly destroyed them he hath delivered them to the slaughter with many more illustrations and all for the sake of Zion to be avenged of Zions enemies v. 8. But there was nothing of this done at the Jewes return from Babylon carried captive thither about seventy yeers after this was spoken And at Christs Incarnation they were under the Romans power And to this day under the Turks who next succeeded the Romans in dominering over them Therefore St. John carries this down to the New Testament and the later times thereof unto the ruine of the Antichristian Nations that are incorrigible enemies of Christ whereby to make way for the glorious Restitution of which wee treat Rev. 11. There was a great Earthquake and the tenth part of the City fell and there were slain of men seven thousand a number of perfection to signifie a sufficient number for the designe were taken off The Lord takes to him his great power and destroyes them that destroy the earth Rev. 19. One sate upon a white horse called faithfull and true his eyes were as a flame of fire c. and out of his mouth went a sharp sword that with it he might smite the NATIONS and rule them with a rod of IRON And an Angel cryed with a loud voice saying to the foules c. Come and gather your selves together c. that yee may eat the flesh of Kings and of Captains and of mighty men and of horses and of them that sit on them and the flesh of ALL men both free and bond both small and great c. § 2 Againe vers 8 9 10. of this 34. Isa it is prophesied It is the day of the Lords vengeance and the yeer of recompences for the controversie of Zion And the streams thereof shall be turned into pitch and the dust thereof into brimstone and the land thereof shall become a burning pitch and it shall not be quenched night nor day THE SMOAK thereof shall go up FOR EVER Now as there was none of this acted at the returne of the Jewes from Babylon or at Christs Incarnation or since but that still Antichrist both Easterne and Westerne dominere over most of the world So Saint John in the Revelation not onely in my judgement but in the judgement of the old Geneva Notes and of our New Annotationists too carries down these Prophesies of the destruction of the Antichristian world Rev. 14.11 Rev. 18.18 and Rev. 19.3 where it is said And the smoake of their torment ascended up for ever and they have no rest day nor night who worship the Beast and his Image and whosoever receiveth the mark of his name And they saw the smoak of the burning of Babylon and her smoak went up for ever and ever § 3 Again it is prophesied in the 11. â—erse of the 34. of Isa that in and upon the desolations of the enemies of the Church shall dwell the Cormorant Bittern and the Owle and Raven which being never fulfilled to the effect of Isaiahs Prophesie unto St. Johns time hee carries it downe as our New Annotationists consent with me unto the desolations yet to be made upon Antichrist Rev. 18.2 An Angel cryed mightily with a strong voice saying Babylon the great is fallen is fallen is become the habitation of Devils and the hold of every foule spirit and a cage of every unclean and hatefull bird § 4 And which is very considerable the Hebrew Rabbins and Chaldee Paraphrase interpret these judgements denounced in this chapter of the ruine of Rome Chal. v. 9. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The streams of Rome shall be turned into pitch and its dust into brimstone and its land into burning pitch So the Chaldee which Kimchy cites and approves R. Kimchi also on verse 16. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ruine of Rome With which passages the Roman Clergy being offended leave out in their Editions of those Authors the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rome and put in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Cuthith and Javan that is Grecia § 5 And as all these things have not been hitherto fulfilled so they cannot be imagined to be fulfilled at the ultimate judgement at which time one place will be no more desolate then another no birds inhabiting desolations c. Therefore they must bee fulfilled in a time between this Age and the ultimate judgement § 6 If it be objected that the threats of this Chapter are directed against Idumea the Country of Edom or Esau and Bozra the Metropolis thereof v. 6. It is easily answered that though Idumea bee named in particular as a most intestine Jew-hating enemy as the manner of unreconciled kindred is and to be destroyed among the rest
on with this that I have now presented before you So that temporall and spirituall deliverances are here conjoyned in one and the same Prophesie to which in the first verse of the next Chapter he annexeth the glory of the Church of Jewes and Gentiles conjuctively of which in the next Section Now this present place the Apostle Rom. 11.25 26 27 referres unto the great call of the Jews upon the coming in of the fulnesse of the Gentiles both making one glorious Church which the Apostle speaks of as a thing to come to passe after his time His words are that ye may see how fully they answer to those of the Prophet Blindnesse in part is happened to Israel untill the fulnesse of the Gentiles come in and so ALL ISRAEL shall be saved as it is written THERE SHALL COME OUT OF SION THE DELIVERER and SHALL TURNE AWAY UNGODLINESSE FROM JACOB FOR THIS IS MY COVENANT UNTO THEM VVHEN I SHALL TAKE AVVAY THEIR SINNES § 2 Now this was never yet fulfilled as we plainly see by the forlorne state of the Jewes both temporall and spirituall to this day And therefore this Scripture is yet to be fulfilled and that afore the ultimate judgement which is utterly inconsistent with this Prophesie SECT XXIII THe fourteenth place in Isaiah is in Chapter 60 the very next Chapter the summe wherof our last Translators have meetly given us in saying that the Chapter is concerning the glory of the Church of the Jews converted to Christ in the accession and addition of the Gentiles The passages of most concernment to our point are § 1 Vers 1. Arise shine for thy light is come and the Lord is upon THEE v. 2. Darknesse shall cover the EARTH and grosse darknesse the PEOPLE but the Lord shall arise unto THEE and his glory shall bee seen upon THEE vers 3. And the GENTILES shall come to thy light and Kings to the brightnesse of thy rising v. 4. Thy sonnes shall come from farre and thy daughters shall be nursed at thy side v. 5. And thine heart shall be inlarged because the abundance of the Sea shall be converted unto thee and the forces of the Gentiles shall come unto thee v. 6. They of Midian and Sheba shall come they shall bring gold and incense and they shall shew forth the praises of the Lord. v. 7. All the flocks of Kedar shall be gathered together unto thee the Rammes of Nebaioth shall minister unto thee c. and I will glorifie the house of my glory v. 8.9 Who are these that flye as a cloud and as doves to their windows Surely the ISLES that wait for thee v. 10. The sonnes of the strangers shall build up thy wals and THEIR KINGS shall minister UNTO THEE v. 11.12 Thy gates SHALL BEE OPEN DAY and NIGHT that men may bring unto thee the forces of the Gentiles and that THEIR KINGS may be brought For the NATION and KINGDOME that will not serve thee SHALL PERISH v. 14. The sonnes of them that afflicted thee shal come BENDING unto thee and all that despised thee shal BOW THEMSELVES DOWN at the soles of thy feet and they shall call thee THE CITY OF THE LORD the ZION OF THE HOLY ONE OF ISRAEL v. 15. Whereas thou hast been forsaken and hated I will make thee an ETERNAL EXCELLENCY a JOY OF MANY NATIONS v. 16. Thou shalt also suck the milke of the GENTILES and the breasts of KINGS v. 17. For brasse I will bring gold for iron silver c. and I wil make thy OFFICERS PEACE and thy EXACTORS RIGHTEOUSNESSE v. 18. Violence shal be NO MORE heard in thy Land but thou shalt call thy wals SALVATION c. v. 19. THE SUNNE shal be no more THY LIGHT by day neither for brightnesse shal the MOON GIVE LIGHT unto thee BUT THE LORD SHALL BE THY EVERLASTING LIGHT and thy God thy glory v. 20. Thy Sunne shal no more go down neither shal thy Moon withdraw it selfe for THE LORD shal be thy EVERLASTING LIGHT and the daies of thy MOURNING SHALL BE ENDED v. 21. Thy PEOPLE also shal be RIGHTEOUS and they shal inherit the Land FOR EVER i. e. none after them v. 22. the close of all I the Lord wil hasten it IN HIS TIME § 2 Now I put the question to all the Learned and Libraries in the world when was ever any such estate of the Church since the Jewes going into captivity in Babylon If any are so heavy headed as falling fast asleep shall dream that all these passages concerne not a visible glorious estate of the Church on earth or that these all are already spiritually fulfilled let such know that they would be hard put to it so to expound this Chap. congruously and to tell us the time and manner and make all handsomely hang together And therefore St. John a surer Commentator having prophesied in Rev. 20. v. 4. compared with Rev. 5.10 of the Saints reigning with Christ on earth and in the 21 Ch. having given us his vision of a New EARTH and of New Jerusalem coming downe FROM heaven with many more passages of the future glory of the Church on earth of which abundantly afore severall times he goes on in that 21 Chapter to apply many of the passages of this sixtieth of Isa to that future glorious estate of the Church on earth yet to come after the fall of Antichrist which is not as wee see yet performed For example The third verse of this sixtieth of Isaiah but now presented afore your eyes is exactly so applyed Rev. 21. v. 24. And the Nations of them that are saved shal walk in the light of it that is the light of the glory of God and the Lamb as it is in the former verse and the Kings of the earth doe bring their glory and honour into it So that in the 11. and 12. verses of this sixtieth of Isaiah as you see it afore is likewise applied to that future glorious state of the Church on earth afore the ultimate judgement Rev. 21. v. 25 26. And the gates of it shall not be shut at all by day for there shal be no night there And they shal bring the glory and honour of the Nations into it So the 19. v. of this sixtieth of Isaiah is in like manner applyed in Rev. 21. v. 23. And the City had no need of the Sun neither of the MOON TO SHINE IN IT Mark to shine in it intimating that though those Planets continue in being yet there shall be no need of their shining for the glory of God doth lighten it and the Lamb is the light thereof The same is to be seen in the application of the 20 v. of this sixtieth of Isaiah in Rev. 21. v. 3 4. Behold the Tabernacle of God is with men and he wil dwel with them c. and God himselfe shal be with them c. And shal wipe away all tears from their eyes and there shal be no more death neither sorrow nor
glory to shew favour to you if we have not done well in casting you out yet the Lord should appear to their joy that had been so hated and cast out for his name sake and those their false brethren should bee ashamed § 2 In the seven and eight verses most evidently the Prophet setteth forth the manner of the conversion of the Jews I say conversion their settlement will cost longer time as it seems Dan. 12. the three last verses viz. their conversion shall bee as the birth of a child before the mother is in pain as the birth of a Nation at once which well may bee being to bee done by the appearance of Christ in the Clouds § 3 In the 10. and 11. verses All Nations must rejoyce with Jerusalem because they shall suck the breasts of her consolations that is share in her comforts ## § 4 In the twelfth verse The Lord will extend peace to Jerusalem like a River and the glory of the Gentiles like a flowing stream See a glorious conjunction of Jews and Gentiles § 5 In the 13 and 14 15 16. verses is set forth the sensible comforts of the Church and the corporall destruction of their enemies As one whom his mother comforteth so will I comfort you and ye shall be comforted in Jerusalem and when ye see this your heart shall rejoyce and your bones shall flourish like an herb and the hand of the Lord shall be known towards his servants and his indignation towards his enemies For behold the Lord will come with fire c. For by fire and by his sword will the Lord plead with all flesh and the slain of the Lord shall be many Illustrated vers 24. They shall go forth and look upon the carkasses that have transgressed against me for their worm shall not dye nor their fire be quenched and they shall be an abhorring to all flesh Which in the generall to bee taken literally is confessed both by Jews and Christians Consult our new Annotationists upon the place See Sect. 41. § 5. ¶ 2. § 6 In the 18 19 20 and 21. verses is held forth to us the congregating of all Nations both Jews and Gentiles into union of true religious worship and beholding of the glory of God and that as the Jewish Doctors expound it in his destruction of the enemies of the Church in the dayes of the Messias In the 22. verse we have the height and length of this glorious estate of the universall Church of Jews and Gentiles on earth It is no lower then a state of a new Heaven and a new Earth And it is to be perpetuated It is to remain unalterable continue say our new Annotationists for ever § 7 Now these things were never yet fulfilled according to the phrases and circumstances of the place as to the Gentiles nor in the substance as to the Jews who remaine totally unconverted to Christ and are dispersed and despised to our sorrow throughout the world But God must be true therefore these must be fulfilled and on earth before the ultimate judgement as every verse doth hint unto us And therefore St. John in the Revelation Chapter 18 Chapter 19 Chapter 20 and Chapter 21. doth apply these in a way of Prophesie to the glorious state of the Church on earth yet to come at the fall of Antichrist I shal give you them in summe and short because I have before so often made particular applications of them Babylon the great is fallen is fallen How much she hath glorified her selfe so much sorrow and torment shall be given her Her plagues come in one day death and mourning and famine and she shall be utterly burnt with fire Rejoyce over her thou heaven and ye holy Apostles and Prophets for God hath avenged you on her And after these things I heard a great voyce of much people c. saying Allelujah salvation and glory and honour and power unto the Lord our God for true and righteous are thy judgementss for he hath judged the great Whore that hath corrupted the earth and hath avenged the blood of his Saints And again they said Allelujah And the foure and twenty Elders said Amen Allelujah And I heard as it were the voyce of a great multitude and as the voyce of many waters and as the voyce of mighty thunderings saying Allelujah for the Lord God Omnipotent reigneth And the beast and the false Prophet were taken and cast into the lake fire And the rest were slain with the sword But the Saints reigned with Christ a thousand yeers in the new Heavens and new Earth to whom the Kings of the earth and Nations of the world bring their honour § 8 Now let him that readeth understand and consider whether he were best to beleeve his owne phantasie or the opinions of men rather then St. Johns series and system of Visions and Prophesies so aptly in phrase and matter expounding the Prophet Isaiah of a future glorious state of the Church on earth yet to come Thus of the Prophet Isaiah SECT XXVII NExt we come to the Prophet Jeremiah The first place for our purpose is in Chapter 16. verse 14 15. compared with Chapter 23. verse 3. c. to verse 9. The words of that in Chapter 16. verse 14 15. are Behold the dayes come saith the Lord that it shall be no more said The Lord liveth that brought up the children of Israel out of the land of Egypt But the Lord liveth that brought up the children of ISRAEL from the LAND OF THE NORTH and from ALL THE LANDS whither he had DRIVEN THEM and I will bring them againe into THEIR LAND that I gave unto their Fathers § 1 The Prophet calling these of whom he speaks by the name of Israel and in relation to their returne out of the Land of the NORTH and out of All Lands whither they had been driven must needs comprehend as well the ten Tribes as the two And the more cleerly to hint to us that his meaning is not onely of a reduction of them to their own Land but of their conversion unto their God and this not at a petty call of a few of them but at the great call of the generality of them all he subjoyns the bringing in of the fulnesse of the Gentiles verse 19. The Gentiles shall come unto the Lord from the ends of the earth and shall say surely our Fathers have inherited lyes c. At which time of the coming in of the fulnesse of the Gentiles as their coming from the ends of the earth fully expresseth All Israel saith the Apostle Rom. 11.25 26. shall be saved § 2 Now let us parallel this with that in the 23. Chapter verse 3 4 5 6 7 8. wherein wee have the same expressions with further illustrations and explanations to confirme the same The words of the Prophet there are verse 3. I will gather the remnant of my flock out of ALL Countries whither I have driven them and will bring
which at the ultimate day of judgement cannot be imaginable and therefore are yet to be fulfilled before that day SECT XXX THE fourth place in Jeremiah is in Chapter 50. the foure last verses viz. v. 17 18 19 20. The words are these Verse 17. ISRAEL is a scattered sheep the Lions have driven him away first the KING of ASSYRIA hath devoured him and last this NEBUCHADNEZZAR King of BABYLON hath broken his bones v. 18. Therefore thus saith the Lord of Hosts the God of ISRAEL Behold I will punish the King of BABYLON and his land as I have punished the King of ASSYRIA v. 19. And I will bring ISRAEL again to his HABITATION and he shall feed on CARMEL and BASHAN and his soul shall be satisfied on mount EPHRAIM and GILEAD § 1 That this Prophesie is not yet fulfilled nor can it be fulfilled at the ultimate day of judgement and therefore to bee fulfilled on earth afore that day note first that he dittie is of ISRAEL which must at least comprehend the ten Tribes which appears not onely in styling God here in relation to this the God of ISRAEL but by severall passages after that all the twelve Tribes are here meant Now the deliverance of the ten Tribes was never yet performed to this day § 2 Secondly the deliverance must be in a hostile way viz. by the destruction of their enemies namely of Kings and Kingdomes expressed v. 18. in relation to which God is called the Lord of Hosts But as yet the Kings and Kingdoms who in a constant succession down to this day have been the enemies of the Jews are not destroyed § 3 Thirdly that God promiseth to come downe in a methodicall order to punish their enemies successively in time and place as successively as they afflicted the twelve Tribes First the King of Assyria had devoured Israel which can be no other then Salmaneser his taking Samaria c. captive 2 King 18.9 which Samaria was the Metropolis of the Kingdome of the ten Tribes And this is the King of Assyria's devouring Israel Nineveh being the Metropolis of that Kingdome whiles called the Kingdome of Assyria 2 King 19.36 Then secondly Nebuchadnezzar alias Nebuchadrezzar King of Babylon came up against Jerusalem the Metropolis of the Kingdome of the two Tribes and took it and carried away all the considerable persons of that Kingdome and all their substance of any value captive to Babylon 2 King 25.1 c. And this was the King of Babylon his breaking of their bones called the King of Babylon because Babylon then was the Metropolis of the Kingdome of Chaldea the Chaldeans then ruling over the Assyrians And therefore the Monarchy was afterwards called the Assyrio-chaldean Now as God hath punished some of their enemies heretofore viz. Nineveh of Assyria according to the Prophet Nahum And Sennacherib their King and his Host 2 King 19. So he must according to his promise descend in order with destruction in an hostile manner upon Babylon and upon the Kings of Babylon whatsoever and whosoever that Babylon and those Kings be in the Scripture name and notion and extended in the promises of the New Testament And therefore as God did punish Nebuchadnezzar King of Babylon with turning him as it were into a beast for certaine yeers Dan. 4. And after hee punished Belshazzar King of Babylon and that City by Darius the Mede invading it Dan. 5. and Darius the Mede then King of Babylon by Alexander the Greek and Alexanders successours then King of Babylon by the Roman and the Roman Emperour then King of Babylon both old and new that is Babylon and Rome by the Arabian Saracen or Turk the now King of old Babylon Dan. 7. so according to the explication and application in the New Testament of this promise made in this Text in the Old God must yet goe on corporally to destroy the Turk the present King of old Babylon and the Roman that once was the Tyrant of Old Babylon and after that continued to be the Tyrant of New Babylon viz. Rome first by Heathen Tyranny and after by Papal and Antichristian Tyranny down to this day acording to Prophesies in Dan. 7. and this must bee done by the power of Christ and his Church ibid. and Dan. 2. Now neither the Turkish King of Babylon nor his Kingdome is yet destroyed but rather mightily prospers and prevailes yea and God is behinde in arrears of judgements with New Romish Babylon for her heathenish ten bloody persecutions extending by intervals about three hundred yeers and hath not given her her present pay for her late Papal and Antichristian massacres inquisitions tortures and blasphemies as to the matter of destroying the supream power and the Kingdome of this Babylon according to the amplification of Revelation 17 18 and 19 Chapters § 4 Note fourthly that the successive punishing the enemies of the Jews in succeeding generations following this Prophesie must so succeed as to have this successe that ISRAEL and JUDAH may be delivered from their dispersion and restored to their own land and distinctly to their severall quarters there viz. Carmel Bashan Ephraim and Gilead One Carmel was a City of the Tribe of Judah some twelve miles from Jerusalem Southward Another Carmel was of the Tribe of Issachar about threescore and foure miles from Jerusalem Northward not farre from Prolemais toward the shore of the Mediterranean Sea Josh 19. Jer. 46. Bashan before the Israelites came up from Egypt to Canaan was of the Country of Og but after became part of the portion of the half Tribe of Manasseh Numb 21. Isa 2.13 Mount Ephraim is between Jericho and Jerusalem extending towards the Sea It was the portion of the sonnes of Joseph Ephraim and Manasseh Josh 13. and 17. And as one halfe of the Tribe of Manasseh stuck to Judah so Ephraim is an usuall expression to signifie the Kingdome of the ten Tribes or Israel Isa 7. Isa 9. Hos 5. Psal 59. Gilead was a Country that lay between the sea of Galilee and mount Gilead some sixty miles from Jerusalem It separates the Country of Galilee from Israel By this description of the scituation and owners of these places it evidently appeares that Gods minde in this Prophesie of Jeremy is that not onely the two Tribes but also the other ten and so all twelve are to be restored to their own land though it cost the ruine of all Kings of all Babylons whatsoever But this is not yet fulfilled as the present and long time past condition of those twelve Tribes sadly speak § 5 Therefore as sure as God is true these Prophesies of Jeremiah must be yet fulfilled on earth And that before the ultimate day of judgement as we said before the nature of the things necessarily requiring it Thus of Jeremiah SECT XXXI NExt wee come to the Prophet Ezekiel The first place is in Chapter 28. v. 24 25 26. Vers 24. There shall be NO MORE a pricking briar unto the house of ISRAEL
nor any grieving thorne of all that are round about them that despised them and they shall know that I am the Lord. v. 25. Thus saith the Lord God when I shall have gathered the HOUSE of ISRAEL from the people among whom they are scattered and shall be sanctified in them in the SIGHT OF THE HEATHEN then shall they dwell in their LAND that I have given my servant JACOB v. 26. And they shall dwell SAFELY therein and shall build houses and plant vineyards yea they shall dwell with CONFIDENCE when I have executed judgements upon ALL those that despise them round about them and they shall know that I am the Lord their God § 1 Take notice that God pawnes his manifestation of himselfe to be the Lord God and to be their God twice repeated that this prophesie shall be fulfilled § 2 And fulfilled to the ten Tribes as well as to the two as appears by the severall expressions of Jacob of Israel and the house of Israel twice expressed § 3 The pricking briar and grieving thorne are exprest above to bee the adversaries of the Jews whereof some are named viz. Tyrus verse 1. c. to verse 20. Sydon verse 20 c. to 24. Both there threatned with ruine for being adversaries to the Jews Others are but intimated as verse 24. Nor any grieving thorn of ALL THAT ARE ROUND ABOUT THEM THAT DESPISED THEM § 4 Now mark the matter of the Prophesie viz. First Those adversaries must be destroyed or removed for the bringing of Israel and Jacob into their own land there to dwel SAFELY and with CONFIDECNE Secondly they must be gathered from all places where they have been scattered 3 They must be free from ANY pricking briar or grieving thorne And fourthly they must there dwell in their own land with full liberty as of their Politie to injoy their buildings and plantations so of their Piety to exercise the true spirituall worship of God as to sanctifie God or magnifie him and that fifthly in the sight of all the Heathen Now let the wisest men on earth that know History and take notice of the present state of all the twelve Tribes shew us whether ever this Prophesie was yet fulfilled to them And if not whether it be possible these things should be performed at the ultimate day of judgement And if not whether we have not just cause to beleeve as God is true that these things shall be yet fulfilled upon earth before that day SECT XXXIII § 1 THe second place in Ezekiel is Chapter 34. v. 11 c. to the end of the Chapter Verse 11. Thus saith the Lord I will searth my sheep and seek them out v. 12 illustrated by a comparison from a shepherd seeking his scattered sheep v. 13. God wil bring ISRAEL for that is the name used all along this Chapter from the Countries where they are scattered to their own land to feed them on the mountaines of ISRAEL v. 14 It is amplified that upon the Mountains of Israel shall be their FOULD v. 15. It is further illustrated in prosecution of the same Allegory I wil seek that which was lost and bring again that which was driven away and bind up that which was broken and strengthen that which was sick And I wil destroy the fat and the strong and feed them with judgement i.e. as it is in verse 17. The wicked Rams and Hee-goats And why because verse 18. they eat up the good pasture and tread down the rest and drink of the deep waters and puddle the rest And verse 19. saith the Lord My flock eat that which ye have trodden with your feet and drinke that which you have fouled with your feet Therefore thus saith the Lord verse 20 21 22. I wil judge between the fat and the lean because ye have thrust with side and shoulder and pushed all the diseased with your horns till you have scattered them abroad therefore will I save my flock and they shall be NO MORE A PREY In the 23. and 24. is set down the manner and means of that saving them viz. And I will set up ONE shepherd over them and HE shall feed them even my servant DAVID he shall feed them And I the Lord will be their God and my servant David a PRINCE * Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among them or as the Chalde renders it ** Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a KING In verse 25 26 27 28 29. is held forth the manifestation or confirmation and the measure of this deliverance And I will make with them a COVENANT of peace and I will cause the EVILL BEASTS TO CEASE out of the land And they shall dwell SAFELY in the WILDERNESSE and sleep in the Woods And I wil make them and the places round about my Hill a blessing c. And the trees of the field shall yeeld her fruit c. And they shall be SAFE in the land and they shal know that I am the Lord when I have broken the bands of their yoak c. And they shall be No MORE a PREY to the heathen c. But they shall dwell safely and NONE shal make them AFRAID And I wil raise up for them a PLANT of renown and they shal be no more consumed with hunger in the land neither bear the shame of the Heathen ANY MORE § 2 Now that yee see so plainly before your eyes the height depth length and breadth of these Prophesies that they are to Israel without limitation over whom Christ the Sonne of David must bee Prince or King and their happinesse here prophesied must bee on earth in their own land with blessings sutable thereunto yet not without God in Covenant with them and they must be delivered from all sorts of evill for ever What need I multiply words to the intelligent Reader to prompt him that these were never yet fulfilled Let him but read distinctly the places afore quoted and keep those things together which the Prophet hath laid together and withall remember what the state of the Jews and Israelites hath been ever since both their captivities down to this day as we have before often and largely set forth and then his own reason will convince him that neither these things have yet been fulfilled nor can they finde room to be fulfilled at the ultimate day of judgement and that therefore the truth of God still lyes ingaged to perform them afore that day SECT XXXIII THe third place in Ezekiel is Chapter 36. the whole Chapter especially verse 9. c. to 37. * So long since at least as afore Jeroms time this Chapter also hath been alleadged for the glorious state of the Church in the time of the thousand yeers not onely by the Jewes but by the learned Christians so Jerome confesseth in these words Haec illi Judaei expectant in mille annorum Regno quando civitatem Hierusalem asserunt extruendam Templum quod in fine hujus voluminis lescribitur
abide many days without a King and without a Prince and without a Sacrifice and without an Image or Statue and without an Ephod and without a Teraphim Afterwards shall the children of ISRAEL return and seek the Lord their God and David their King and shall fear the Lord and his goodness in the later days § 1 Note in the first place of whom this is prophesied viz. of Israel twice express in the Text as once before vers 1. Therefore the Ten Tribes must not be excluded to which Lyran speaks well Post vocationem c. After the call of the Gentiles is prophesied the FINAL conversion of the Jews in general which will more appear by the following particular As § 2 Next consider the condition this people of whom the Prophet speaks shall be in and how long ere they be delivered viz. 1. They shall many days be without a King and without a Prince i. e. without any Civil Politie either Monarchical or Aristocratical c. of their own Nation Suitably Grotius well notes They shall have not onely no King but no man of their own Nation endowed with any jurisdiction The Sept. therefore rightly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ruler And the Chalde by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. And without any that takes or undertakes the rule over Israel So that this while they have of and among themselves no State polity at all 2. They shall so long be without a Sacrifice and without a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matizebah which though our English renders Image yet Hierom Grotius and our ordinary Steptuagint render it sihe altari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an altar To justifie whom therein I have this to say That Mattzebah signifies a Pillar or Stone erected in honor to God as the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies no more but to stand or to make to stand and the Hebrews put onely this difference between it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mitzbach an Altar The Pillar consisted of one stone the Altar of many The Pillar was erected for the offering or pouring out of oyl upon it the altar was for sacrifice And therefore were these Pillars lawful before the settlement of the Law by Moses See Gen. 28.18 22. 31.13 45 51 52. 35.14 20. And the Septuagint there renders this erected stone by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Pillar And to go on with our Text so long the Israelites shall be without an Ephod being part of the High-Priests vestments worn upon his shoulders put here Synecdochically to signifie all his glorious Garments and by them the Priest himself even as the Septuagint renders without an Ephod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a Priesthood and without Teraphim It s plural the singular whereof Taraph in it self signifies no more then an image in general And as Grotius and Calvin consent with me is a word of a middle nature or acception For as it is used to signifie Labans and Micahs images so also to signifie the image Michol made and put in her bed to dissemble Davids being there when he was gone Yea it may here signifie as Hieronymus and Grotius note the Cherubims The Cherubims you know are described Exod. 25. That they had wings and faces and were stretched over the Mercy-seat looking one upon another under which was the Ark from whence was the oracle or answer of God by voice The Septuagint accordingly in some Copies is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without manifests in others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without manifestation And Aquila as Hieronymus asserts translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illuminations And the Chalde sutable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without them that declare By all which of this second part of their destitution viz. without a Sacrisice without an Altar or Pillar without an Ephod c. is signified That so long also the Israelites should be without an Ecclesiastical polity a Church polity or Publick Liturgy of solemn worship For I cannot imagine as most do that here is intended any thing that is idolatrous or superstitious for three Reasons 1. Because we see in what a good sence and to what good sence every word may be rendered and improved 2. It is without controversie that some of the things named by the Prophet were in the Old Testament good lawful and commanded as the Sacrifice and the Ephod Now it is no way probable to me that the Holy Ghost would name a mingle-mangle of Piety and Idolatry together 3. Because these words are intended as a threat and as an affliction to Israel for the long time afore their deliverance should come But it would be no affliction nor threat to take away their Idols and Superstitions from them But this would be and hath been an affliction to them that they have lost both their Political state and their Church state and so abide without Civil Government and Church Administrations among themselves § 3 Out of all ariseth a sure Explication of the MANY DAYES wherein they shall be without these and without a deliverance For by this that hath been said it appears That these many dayes must be as Paraeus well observes more then Seventy years of days whiles the Two Tribes called Judah were in the Babylonish captivity To which Jerom himself though our Adversary in our main position to whom we shall shape an answer afterward I say Jerom himself doth rationally concur for he speaks and hints an Argument Judaeorum quidam c. saith he Some of the Jews expound this Chapter of the Babylonian captivity in which for seventy years the Temple lay wast and at lost under Zorobabel it was restored to its former condition But we refer it to a FUTURE TIME SEEING NO OTHER CAUSE CAN BE FOUND why they were forsaken SO LONG A TIME but their PUTTING TO DEATH THE SAVIOUR So Jerom. By which words it appears he understands this place of the time that followeth after our Saviours passion Since which I am sure they never had or owned David or any of Davids loyns or line to be their King But not to shew you men but demonstration 1. In their time of captivity in Babylon they were not altogether without a King of their own Nation For Jehojakim lived many years in the time of that captivity And it came to pass saith the Sacred Story 2 Kings 25.27 in the thirtieth year of the captivity of Jehojachin King of Judah in the twelsth moneth in the seven and twentieth day of the moneth that Evil-Merodach King of Babylon in the year he began to reign did lift up the head of Jehojachin King of Judah out of prison and he spake kindly to him and set his throne above the Kings that were with him in Babylon and changed his prison garments and he did eat bread continually before him ALL THE DAYES OF HIS LIFE And his allowance was a continual allowance given him of the King a daily rate for every day all
by David mentioned Isai 55. and Psal 16. is signified Christ Nor shall David return again till the Physical Corporal Resurrection of the Saints before which must precede the Metaphorical Resurrection that is the call of the Jews at least five and forty years afore as we have before proved upon Daniel chap. 12. So this returning of Israel here meant is not onely from captivity but from sin as is plain by that which follows They shall fear the Lord and his goodness Fear here as commonly throughout the Scriptures being put for all the inward graces and worship of God in the heart as to trust in him rejoyce in him love him c. and that for his goodness that is in through and for Christ who as he is called the wisdom of God 1 Cor. 1. And the Word of God Joh. 1. c. so he is the Goodness of God because God is not cannot in justice be communicative of his goodness unto the lapsed sons of Adam but in and through Christ Tit. 3.4 5 6. § 6 Which things being so they speak of themselves that they were never yet fulfilled according to the purport of the Text. For the generality of Israel and Judah too are to this day without a King without a Prince without a Priest without a Sacrifice that ceasing at least ever since three hundred sixty and six Nor have they instead of those Princes Priests and Sacrifices sought the Lord their God and David that is Christ their King to fear the Lord and his goodness as hath been afore expounded And for the last day of Judgement that is no time for Conversions of souls and reversions from captivity Therefore this prophesie in the main of it is yet to be fulfilled Thus of Hosea SECT XL. NExt we come to the Prophet Joel The first place in him is Chap. 2. v. 28 29 30 31 32 33. Verse 28. And it shall come to pass afterwards that I will pour out my spirit upon ALL FLESH and your sons and your daughters shall prophesie your old men shall dream dreams your young men shall see visions Verse 29. And also upon the servants and upon the handmaids in those days will I pour out my Spirit Verse 30. And I will shew wonders in Heaven and in Earth Blood and Fire and Pillars of smoak Verse 31. The Sun shall be turned into darkness and the Moon into blood before that great and terrible day of the Lord come Verse 32. And it shall come to pass that whosoever shall call upon the name of the Lord shall be delivered For in Mount Zion and in Jerusalem shall be deliverance as the Lord hath said and in the REMNANT WHOM THE LORD SHALL CALL § 1 Note first in general touching the ALL of this Text that though Saint Peter in Acts 2. doth truly apply part thereof to the wonderful effusion of the Spirit there yet is it not solely applicable to that nor is the intent and meaning of the whole or of any part thereof wholly fulfilled and terminated therein And that I may not be condemned of singularity herein let me tell you what others hint to the same effect though they will not speak out to my size That antient pious and most learned Oecolampadius Publick Reader of Divinity at Basil above an hundred years since saith upon Verse 28. ET ERIT ubi illa impleri coeperint ubi Christ us nimirum sanguine suo faedus nostrum confirmaverit ubi a mortu is resurrexerit i. e. The things onely BEGAN to be fulfilled presently after the resurrection of Christ c. And that learned and ingenuous Alapide upon the same Verse POST HAEC i. e. Post Christum doctorem ejusque mortem ascensum in coelum ego Deus effundam Spiritum Sanctum in Pentecoste ac DEINCEPS primo ecclesiae seculo visibiliter in Apostolos Christi discipulos SEQUENTIBUS vero SECULIS invisibiliter cundem effundam in OMNES c. That is God did promise to pour out his Spirit after the Ascension of Christ in the dayes of Pentecost and so afterwards on the first age of the Church visibly in the succeeding ages invisibly upon all So that both these confess upon this first clause That this effusion of the Spirit prophesied by our Prophet was not fully fulfilled in Acts 2. where the Apostles quotes it And for those other passages in Verse 30 c. I will shew wonders in Heaven and on Earth Calvin confesseth Prophetam comprehendere totum Christi Regnum ab initio usque ad finem c. That is The Prophet here comprehends the whole Kingdom of Christ from the beginning to the end thereof And this is usual enough And in other places of Scripture we have shewed that the Prophets commonly so speak or so speak in common When therefore they speak of the Kingdom of Christ sometimes they touch upon the beginning thereof sometimes also they speak of the end thereof But often within one graspe or comprehension they design the whole course race or process of Christs Kingdom from first to last And so the Prophet doth here Thus Calvin with much more to that purpose Alapide likewise on this thirtieth and one and thirtieth Verse deals very plainly and ingenuously with the Text and with us opposing those of his own Religion The Catholicks saith he think that these prodigious signs came to pass 1. At the Nativity of Christ when the star appeared to the wisemen and the Angels appeared to the Shepherds 2. At Christs passion when the Sun was eclipsed the Earth trembled the graves opened the beholders astonished 3. At Christs Resurrection in the appearance of the Angel astonishing the Soldier that kept the Sepulchre and comforted Mary Magdalen and her company 4. At the Pentecost in the cloven tongues of fire at which time the Spirit was poured out This Exposition saith Alapide is probable but incompleat Then indeed began these wonders but shall be compleated a little afore the day of Judgement as I shall declare by and by On the otherside Saint Jerom and Oecumenius saith Alapide hold That these prodigies were acted a little afore the destruction of Jerusalem by Titus But lastly and genuinly it is certain That here are handled the prodigious prognosticks that shall precede the day of judgement which appears from the beginning of the next Chapter Thus Alapide Adde one more Lyra saith Doctor Mayer averts that in this thirtieth Verse The Prophet passeth from the first coming of Christ to his second before which these signs shall be shewed Thus you see I am not singularly bold to assert that this Scripture was not totally and finally fulfilled in that story Acts 2. And Peter himself tacitly intimates as much in translating the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterward by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the last days which must not exclude One thousand six hundred and twenty years succeeding reckoning from Christs Ascension but to our time And our Prophet drops some passages which
are inconsistent with perioding at the Pentecost As Gods pouring out of his Spirit UPON ALL FLESH c. Of which largely and distinctly by and by mean while let me intreat the Reader to minde what I have prompted to him several times viz. That Golden Rule That Prophesies of this nature touching the Kingdom of Christ have their gradual progressive and vicissitudinous fulfilling from the first breathing of them to the end of the world as it were from one type to another till it come to the Antitype and full meaning and managing of the perfection of the whole even as the Ark of Noah might be an occasion of the Ark of Moses I am sure signified Baptism and Baptism leads us to salvation in Christ 1 Pet. 3.21 Just like Parelia when we see two or three Suns or Rainbows the one carries up the sight to the other till at last it be fixed upon the Sun it self the substance of all The Church hath its growth and her eyes is not able to endure all degrees of light at first The Infant hath but the glimmering of the light of the fire afterwards it can behold the candle at last indures the light of the Sun And the Sun of the choicest Gospel-Light is not in its Vertical point and Apoge in an instant but by rising and gradual Ascension And thus we have viewed the Text in general § 2 Next for the particular scanning of it that I may deal faithfully with the precious Word of God and with my Reader and mine own heart Let us see and say ingenuously what of this Text of Joel hath been fulfilled in the Acts and what not ¶ 1. These things in part have been fulfilled 1. The pouring out of the Spirit They in Acts 2.4 named in part and numbered to be about One hundred and twenty Acts 1.13 14 15. were all filled with the Holy Ghost 2. The seeing of visions Peter had a vision Acts 10. And Paul had a vision and Ananias likewise concerning Paul Acts 9. So had Cornelius Acts 10. And Stephen Acts 7. 3ly The prophesying of their sons and daughters As Paul did Acts 27. v. 22 c. And Agabus did And Philip the Evangelists four daughters did Acts 21.8 9 10 11. And afterwards John and Peter and Jude did prophesie as the Revelation and their Epistles testifie 4. The darkning of the Sun For before this notable day of the Lords pouring out his Spirit upon the Disciples Acts 2. preceded that terrible darkning of the Sun at Christs passion Matth. 27. For surely all that darkning of the Sun mentioned by our Prophet must not be made more dark by an allegory or evacuated by a figure seeing it is set down as a mark of time when God is about to do some sensible visible exploit 5. That there was a deliverance of some in some sence in Jerusalem and at Mount Zion There being converted at Peters Sermon about three thousand souls Acts 2. which after were five thousand Acts 4.4 All these five heads of this Text of our Prophet Joel were fulfilled in part in the story of the Acts at and upon that pouring out of the Spirit And in regard of these Peter had just reason to apply this Prophesie of Joel to that purpose Although the stream were to run to the magnitude of an ocean in the fulness of its fulfilling yet this running first by Peters door he might well say these waters were for his use and so take up as many buckets as he needed ¶ 2. In these respects this Text in full was not fulfilled in the Acts of the Apostles nor yet is to this very day For first This prophesie of pouring out of the Spirit and upon all flesh and upon all sorts upon old men and upon yong men upon Fathers and upon children upon Masters and servants and upon men-servants and upon maid-servants and unto a variety of gifts expressed stylo veteri in an Old Testament phrase as most commensurated to the Jews ears viz. Of visions dreams prophesies I say these things which way soever ye take either with these learned or those learned Interpreters to expound them of an extraordinary portion or giftedness of the Spirit or of an ordinary so as it be in order to salvation as the last verse constrains us to extend it it can intend no less then a plentiful communication of the Spirit not onely to the generality of the Gentiles but also and I should think chiefly to the generality of the Jews But alas what were five thousand Jews converted of the Kingdom of Judah to the generality of them And then what were these five thousand to the generality of the Jews of all the Twelve Tribes And to what doth the story of the Acts of the Apostles amount as to the fulfilling of this clause of Joel when by that time it is carried on the thirteenth Chapter of the Acts the generality of the Jews give the Gospel a Bill of Divorce and send it away whereupon it went unto the Gentiles Acts 13.46 So that the next news we hear of it is in the Epistles of Paul to the Romans and to the Corinthians and Galatians c. viz. To the Latin Greek and Galline Galatia minoris Asiae regiâ— Phrygiae contermina a Gallis it a dicta qui relicta patria ibi sedes fixerunt Incolae appellantur Galarae Gallograeci quod ex Gallis simul Graecis coalâ—orint Steph. Gentiles c. And therefore doth Saint Paul in the eleventh to the Romans give all the Jews both of Judah and Israel for gone into utter blindness till the fulness of the Gentiles were come in Which is not yet done to this day as we see by experience both in the thing and in the effect Most Gentiles by far being ignorant of the light of the Gospel and generally all the Jews with sorrow we speak it are obstinate against the light thereof So that ALL ISRAEL is far from being saved whiles the all of the fulness of the Gentiles is far from coming in For Mr. Mede hath very well approved that account that one hath made touching the Christian state and share of the world thus For one saith Mr. Mede * Diatrib pars 4. p. 82 83. hath well observed That Christianity at this day is not above the sixt part of the known world whereas the Mahumetans have a fifth and all the rest are Ethnicks and Pagans So that if we divide the world into thirty parts Christianity is but as five in thirty Mahumetism as six and Ethnicism as nineteen and so Christianity is the least part of all and plain Heathenism hath far above the one half of the world and the better part of the other is also Mahumetans Thus he with Mr. Medes approbation I onely adde this that even in this account I suppose the Popedome and Papisme wheresoever it is professed is included in Christianity because in a sort a sorry one they acknowledge Christ and then the account
to this day falls far shorter of the fulnesse of the Gentiles coming in and therefore shorter yet of the Saving all Israel as the Apostles phrases are Rom. 11 We have it from day to day before our eies that not one of ten Christians hardly is more then called a Christian and not one Jew of ten thousand bears the name of a Christian And therefore in this first branch this place of Ioel is not in the main yet fulfilled 2. This of this second of Ioel is not yet fulfilled That at the time the Prophet mainly means there must be such wonders in Heaven and in Earth as must be accompanied with blood and fire and pillars of smoake and such a darkning of the Sun and discolouring of the Moon c. As all these things must amount to the making up of a GREAT and TERRIBLE DAY OF THE LORD And that in relation to the destruction of them that believe not so as to call upon God in faith as the last verse intimateth Whosoever shall call upon the Name of the Lord shall be saved And the destruction shall be especially of those unbelievers that are enemies to the Jews as the same last verse of this second Chapter and the first and second verses of the third Chapter do evidently hint For in Mount Zion and in Jerusalem shall be deliverance as the Lord hath said and in the remnant whom the Lord shall call For behold in THOSE DAYES and in THAT TIME when I shall bring again the captivity of JUDAH and JERUSALEM I will also gather ALL NATIONS and will bring them down to the valley of Jehoshaphat and will PLEAD with them there for my people and for my heritage ISRAEL whom they have scattered For by the wonders at the passion of Christ Matth. 27. there was no destruction of any man At the effusion of the Spirit after his ascension Acts 2. There was nothing but consolation or at least admiration At the destruction of Jerusalem by Titus according to Matth. 24. there was the sad destruction of the Jews but of none of the Jews enemies 3. This of this prophesie of Joel is not yet fully fulfilled viz. In Mount Zion and in Jerusalem shall be deliverance AS THE LORD HATH SAID and in the remnant whom the Lord shall call For this was not compleated in the few Jews converted in the Acts or since as these Reasons induce me to think 1. The Apostle Peter in Acts the second quoting Joel makes not the least mention of this clause 2. Christs coming to Jerusalem as a Spiritual Deliverer in his publick ministration of the Gospel was before that of pouring out of the Spirit about five years as his disputing with the Doctors was two and twenty years before and his incarnation above four and thirty years afore But the deliverance mentioned according to the Apostles method yea and of the Prophets is after the pouring out of the Spirit And indeed follows after as naturally as the effect succeeds the cause This pouring out of the Spirit fitting instruments for the salvation of those ages 3. The Prophet addes as the Lord hath said viz. By his Prophets But they mainly spake of the Jews corporal deliverance as we have before opened in the discuss of many places For as for spiritual they then had it and there was no doubt but it should be continued in all ages else the Church would be extinct or Gods Covenant with Abraham and David would fail 4. The Deliverance must be not onely in Jerusalem but in the remnant whom the Lord shall call But Christ did not at his being on Earth save the generality of the remnant either corporally or spiritually The Two Tribes were then under the Roman captivity and they generally refused Christ John 1.11 Acts 13.46 47. and for the Ten Tribes they for the generality neither saw nor heard Christ but continued in their captivity in Assyria c. 1 Pet. 1.1 Jam. 1.1 They were not returned to Zion or Jerusalem and for the Gentiles if any will make them of the remnant which is hatsh being the greater part of the world they and the Jews were never yet incorporated in Religion as the copulative And promiseth viz. There shall be deliverance in those days and at that time in Jerusalem AND in the remnant whom the Lord shall call 5. The Prophet Joel speaks of such a deliverance of the Jews as shall be by bringing down their enemies to the valley of destruction to them though of salvation to the Jews as the next Chapter vers 1 2 c. shews But this hath not been yet fulfilled as was touched afore neither can it be fulfilled at the last judgement For that being once come there is no effectual salvation or invocation as the last verse of the second Chapter mentions SECT XLI THe second and last place we shall touch in this Prophet Joel is Chap. 3. v. 1 c. to the end of the Chapter For behold in § 1 those days and in that time when I shall bring again the captivity of Judah and Jerusalem 2. I will also gather all Nations and will bring them down into the valley of Jehoshaphat and will plead with them there for my people and for my heritage Israel whom they have scattered among the Nations and parted my Land 3. And they have cast lots for my people and have given a Boy for a Harlot and sold a Girle for Wine that they might drink 4. Yea and what have ye to do with me O Tyre and Zidon and all the coasts of Palestine will ye render me a recompence and if ye recompence me swiftly and speedily will I return your recompence upon your own head 5. Because ye have taken my silver and my gold and have carried into your Temples my goodly pleasant things 6. The children also of Judah and the children of Jerusalem have ye sold unto the Grecians that ye might remove them far from their border 7. Behold I will raise them â—ut of the place whither ye have sold them and will return your recompence upon your own head 8. And I will sell your sons and your daughters into the hand of the children of Judah and they shall sell them to the Sabeans to a people far off for the Lord hath spoken it 9. Proclaim ye this among the Gentiles prepare war wake up the mighty men let all the men of war draw near let them come up 10. Beat your plough-shares into swords and your pruning-hooks into spears let the weak say I am strong 11. Assemble your selves and come all ye heathen and gather your selves together round about Thither cause thy mighty ones to come down O Lord. 12. Let the Heathen be wakened and come up to the valley of Jehoshaphat for there will I sit to judge all the Heathen round about 13. Put ye in the sickle for the harvest is ripe Come get you down for the oress is full the fats overflow for the wickedness is great
14. Multitudes multitudes in the valley of decision for the day of the Lord is near in the valley of decision 15. The Sun and the Moon shall be darkned and the Stars shall withdraw their shining 16. The Lord shall roar out of Zion and utter his voice from Jerusalem and the Heavens and the Earth shall shake but the Lord will be the hope of his people and the strength of the children of Israel 17. So shall ye know that I am the Lord your God dwelling in Zion my holy Mountain then shall Jerusalem be holy and here shall no stranger pass thorough her any more 18. And it shall come â—o pass in that day that the mountains shall drop down new wine and the hills shall flow with milk and all the rivers of Judah shall flow with waters and a fountain shall come forth of the house of the Lord and shall water the valley of Shittim 19. Egypt shall be a desolation and Edom shall be a desolate wilderness for the violence against the children of Judah because they have shed innocent blood in their Land 20. But Judah shall dwell for ever and Jerusalem from generation to generation 21. For I will cleanse their blood that I have not cleansed for the Lord dwelleth in Zion This as it follows close at the heels of the former place so notwithstanding mens chapter-divisions hath it a great coherence with it Calvin upon this third Chapter verse 1 2. tell us in the general Confirmat his verb is Propheta quod prius docuit de Ecclesiae RESTITUTIONE i. e. The Prophet in these words confirms what before he had taught concerning the RESTITUTION of the Church More particularly let me tell you That the most if not the all of the former place in the second Chapter is again mentioned in this third Chapter and with four great emphases of connexion both sounding of confirmation and explanation of what had been said before 1. FOR Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if the Lord should say I bring this for a proof that I will do as I have said 2. BEHOLD Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As much as to say There shall be some notable thing done some grand event as an eminent sign that I will be as good as my word 3. IN THOSE DAYES and AT THAT TIME with great emphasis of Pronouns and Articles both in Hebrew Chalde and Septuagint Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sound to this effect That methodically and in a just order when I do the former things I will do these following also so that the plurality and magnificence of exploits shall force the eyes of men to see my truth and true performance of all that I have spoken 4. I will in pursuance of that deliverance of my people mentioned in the former Chapter Gather all Nations to the valley of Jehoshaphat and will plead with them there for my people which amounts justly to thus much for our present observation That the famous remarkable circumstances as before of time so here of place shall be undeniable witnesses of the substance of my true performance For as the great Philosopher saith Many common accidents concurring may amount to a proprium quarto modo to an infallible property and so to a demonstration And we know that circumstances of time and place c. beget in us great credence to a report That such a thing was done Thus for the coherence of this place with the former § 2 Next for the substance of this place in order to our point take notice in the entrance That the people that shall according to this prophesie be delivered are named in the first verse Judah and the Inhabitants of Jerusalem signifying the Two Tribes In the second verse and verse sixteen they are called his heritage Israel and the scattered among all Nations which most aptly set forth the Ten Tribes who of the Kingdome of Israel became the greatest dispersion among all Nations far beyond those of Iudah And the deliverance of both is so expressed in the Hebrew Chalde and Septuagint that the words may well be extended to a spiritual conversion of their souls from infidelity beside the corporal deliverance of their persons from captivity as many Translaters render it And for confirmation observe That whereas in Hosea chap. 1. the Lord calls them speaking of both the said Kingdoms of the Iews Lo-ammi NOT MY PEOPLE and Lo-ruhamah I WILL NOT HAVE MERCY viz. Whiles they are to be in captivity where for the general they lost their piety as well as their liberty in not receiving Christ and his Gospel from thence to this day Behold here in this Text of Joel the Lord speaking of their deliverance expresseth it in relation and to the effect of receiving them at their return as his people and to be his heritage v. 2. For surely if God did justly for their great wickedness carry them away captive he had little reason to receive them from thence if they were no better then when they went Put now all together and all plainly spells that this first clause of the deliverance of Judah and Israel hath not been fulfilled to this day according to the sence before demonstrated which will clearly appear by the rest that follows § 3 For in the next place we are to observe that this must not bee a meer still and tacit deliverance of the Jewes but withall a tumultuous destruction of their Enemies that formerly caused their bondage and with-held their deliverance ver 2. I will gather all Nations and being them down into the Valley of Jehosaphat and plead with them there or my people c. Which last clause the Chalde renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And I will take vengeance on them there for my people which is much further amplified in ver 9 10 11 12. c. The valley of Jehosaphat is particularly named here as the place where God will avenge his people 1. Because there Jehosaphat overthrew the Ammonites and Moabites and their Confederates that rose up against the Jewes 2 Chron. 20.22 c. 2. Jehosaphat signifies pleading or judging viz. the thing that God will doe upon the incorrigible enemies that yet remaine ver 12. 3. Because this is also called the valley of Beracha that is the valley of blessing Because there Jehosaphat blessed and praised God first in hope of the said Victory Secondly for helpe in the said Victory 2 Chron. 20.22 compare ver 16. 4. Because this is called the valley of decision or threshing twice in this fourteenth verse of this third of Joel because there God threshed his Enemies as the chaffe from the wheat according to Isai 25.10 and thereby decided the controversie between the Jewes and their Enemies viz. that the Jewes should
have the mastery not their enemies But though the valley of Jehosaphat be here named by these names yet they are to be understood in intent and meaning appellatively in a larger sence as is most safe to signifie and typifie any eminent place or places where the Lord shall overthrow the incurable enemies of the beleeving Jewes For first Let any reasonable Hebrician looke into the original and he shall plainly perceive that the holy Ghost useth the name Jehosaphat onely as a Paranomasia I will bring them into the valley 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As if we should say in English I will bring them down to the valley of Jehosaphat and there I will Jehosaphatize them that is overthrow them as Jehosaphat did his enemies Secondly Let any rational man judge whether Jehosaphat as a proper name of a place in Judea doth signifie that there and there onely God will judge the enemies of the beleeving Jewes when as their enemies are scated in every place where the Jews are scattered and those enemies shall oppose them and the beleeving Gentiles that shall help in their returne where-ever they stirre to that end Yet I contend not but that that very place may be one where of some notable overthrow of some cheife enemies of the Jewes as of the Arabians Saracens and Turkes that shall enter into the Holy Land to hinder the Jewes sitting downe and settling there Now this clause of the Prophet Joel in this third chapter was never yet fulfilled since the first Assyrio-Chaldean captivity of Israel or Iudah For the Prophet gives us a sign that this is to be done after the Jewes are sold to the Grecians The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its first originall sence and use signifies to yeeld up and deliver up And so the Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which most commonly as the composition of the word requires signifies to yeeld up or to deliver up into another mans jurisdiction and power And this transmitting of the Jews from their Native Country to Graecia seems to be charged upon several Nations who handed them from one to another vers 2 3 4 5. But the Greeks came not to any considerable repute power and jurisdiction till above two hundred years after the beginning of the Second viz. The Medo-Persian Monarchy Since which time the Jews were never delivered according to the character of the Text viz. By a destruction of their enemies and to such an effect and degrees as that no stranger should pass through Jerusalem any more verse 12 13 14 15 16 17. For we know the contrary by History Experience and sight of our own eyes in our travells § 4 The opening of this destruction of the Jews enemies at their deliverance and the collation of their happy condition when delivered will yet further demonstrate that this prophesie of Joel in this third Chapter is not yet in the main to this very day fulfilled ¶ 1. The destruction of their enemy must be very formidable v. 14 15 16 19. Multitudes multitudes in the valley of decision for the day of the Lord is near in the valley of decision the Sun and the Moon shall be darkned and the Stars shall withdraw their shining The Lord also shall roar out of Zion and utter his voice from Jerusalem and the Heavens and the Earth shall shake Egypt shall be a desolation and Edom shall be a desolate wilderness c. ¶ 2. On the otherside the happy condition of the Jews shall be as glorious as their enemies destruction shall be miserable which is interchangably enterwoven within the same verses the better to minde us that they both concur to the same time and in that method that the ruines of the enemy is the rise of the Jews Vers 16. But the Lord will be the hope of his people and the strength of the children of ISRAEL V. 17. So shall ye know that I am the Lord your God dwelling in Zion my holy Mountain then shall Jerusalem be HOLY and there SHALL NO STRANGERS PASS THROUGH HER ANY MORE V. 18. And it shall come to pass in that day that the Mountains shall drop down new Wine and the Hills shall flow with milk c. V. 20. Judah shall dwell FOR EVER and Jerusalem from GENERATION to GENERATION You see here in this Chapter a corporal destruction of all the Nations that irreconcileably oppose the Jews You see the happy condition of the Jews following thereupon to be expresly both temporal and spiritual and you see it set forth with most ample extension both for latitude and length Need I now upon things so plain spend six sentences to declare this was never yet fulfilled to the Jews since their first captivity in Babylon to this day Surely if the succeeding Monarchy punished the preceding they did withal keep the Jews under their subjection and so from Assyrians to Medes and Persians from them to the Grecians and thence to the Romans and so to the Saracens and Turks to this time the Jews have been more or less under forreign power and not a free people much less so happy or their enemies so miserable as hath been described Lastly If we mark some references of this third of Joel made § 5 by the Apostles themselves in the New Testament we shall beyond all dispute of them that believe the New Testament clear it That the prophesies of this Chapter are not yet fulfilled ¶ 1. Consider how exactly the thirteenth verse c. of this Chapter of Ioel is repeated and applied Rev. 14.15 16 17 18 19 20. to the ruine of Antichrist Put ye in saith Ioel in this third Chapter v. 13. the sickle for the Harvest is ripe come get you down for the press is full the fats overflow for their wickedness is great And then follows expresly the destruction of the enemies of the Jews as we before repeated Sutably Saint Iohn saith in the said place of the Revelation An Angel came out of the Temple crying with a loud voice to him that sate on the cloud thrust in thy sickle and reap for the time is come for thee to reap for the Harvest of the Earth is ripe And he that sate on the cloud thrust in his sickle on the Earth and the Earth was reaped And another Angel came out of the Temple which is in Heaven he also having a sharp sickle And another Angel came out from the Altar which had power over fire and cryed with a loud voice Cry to him that had the sharp sickle saying Thrust in thy sickle and gather the clusters of the Vine of the Earth for her grapes are fully ripe And the Angel thrust in his sickle into the Earth and gathered the Vine of the Earth and cast it into the great Wine-press of the wrath of God and the Wine-press was troden without the City and blood came out of the Wine-press even unto to the horse-bridles by the space
of one thousand six hundred furlongs In which parallel of Iohn and Ioel you see how accurately Iohn extends that of Ioel to the ruine of the Antichristian enemy and the raising of the Christian Church consisting of Iews and Gentiles yet to come as it will easily appear to him that will carefully read this fourteenth Chapter of the Revelation ¶ 2. Compare this prophesie of Ioel touching the valley of Iehoshaphat and Gods judging there with Isa 66.24 Matth. 5.22 Rev. 16.16 It seems by that place of Isaiah that there shall be a slaughter of the enemy of the Church at his great fall in a more conspicuous place above others perhaps not the remotest from Ierusalem whither the Church made up of Jews and Gentiles shall to keep Isaiah his words go forth and look upn the carcases of the men that had transgressed against God for which they had been slain For saith Isaiah their worm shall not die neither shal their fire be quenched and they shall be an abhoring to all flesh Upon which words our new Annotations say well that apparent enough it is that the execution of Gods wrath on the wicked either on the Mountaines near unto Jerusalem as some of the Rabbins affirme or in the valley of Jehosaphat according to Joel 3. or in Tophet in the vale of Gehinnom Isa 30.33 Ierem. 7.31.33 is here described by a resemblance taken from dead bodies that after great slaughter made of them lie a long time above ground unburyed either as deemed unworthy to be at all interred or because in regard of the multitude of them it cannot suddenly be effected The WORM hath reference to such Vermine as is wont to breed in and feed on dead corpses on such carcasses especially as lie so long above ground until they rot and become as dung The FIRE to the burning of such bodies not sit now to be stirred or removed but to be consumed by fire in the place where they lie And because the putrifying carcasses long time crawle with worms and magots ere the flesh be consumed and it would be a long time of burning to consume the remainder with fire therefore it is said their worm never dyes and their fire is never quenched but a long time are an abhorring to all flesh viz. that shall behold them The Lord Christ as St. Matthew chap. 5.22 gives it us speaks of such a place of common execution of malefactors Whosoever shall say to his brother thou foole shall be in danger of hell fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as Broughton learnedly disputes doth not of it selfe signifie Hell And I adde that it cannot possibly signifie here an eternall punishment in the Hell of the damned for then it would follow from this Text that some sins are veniall and only some are mortall or damnable because our Saviour saith he that is ANGRY with his brother without a cause shall he in danger of the JUDGEMENT and whosoever shall say to his brother RACHA shall be in danger of the COUNCIL and he only that shall say THOU FOOLE shall be in danger of HELL FIRE But this distinction is crosse to all the Scripture and therefore eternall hell fire or the place of the damned cannot be here meant But to keep to the order and nature of the Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Gehinnom of fire that is the valley of Hinnom or the valley of the son of Hinnom taking its name from the first possessor Of the name and situation of this place see Iosh 15.8 where it is described to be in the borders of the lot of the Tribe of Judah and therefore not far from Ierusalem even near the East-gate Ier. 19.2 And the sacred history tels us further in the 2 Kings 23.10 and 2 Chron. chap. 28. v. 3. and chap. 33. ver 6. Ier. 32.35 That in this valley of Hinnom was Tophet And that there they burnt their children in the fire as a sacrifice to the Idoll Moloch after the manner of the Heathens Tophet signifies a drum because they beat a drum to drown the noise of the cry of their children when they were cast into the fire And further in Ier. 7.33 we have it set forth as a place of the execution of Gods vengeances Behold the daies come saith the Lord that it shall be no more called TOPHET nor the VALLEY OF THE SON OF HINNOM butthe VALLEY OF SLAUGHTER For they shall burie in Tophet till there be no place Rabby David Kimchi on Psal 27. v. 13. on these words The land of the living saith thus Even as the judgement of the wicked is called GEHENNA which was a valley near Jerusalem whereinto they did cast forth every uncleannesse and dead carkases and there the fire did perpetually burn them even into bones c. And unto this saith Beza will some have it that Christ alludes in that Matth. 5.22 afore quoted This name Geennua or Gehenna is a compound Hebrew word compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gi which signifies a valley and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hinnom the name of the ancient possessor of the place as we touched afore and suitably as Tremelius notes and pronounceth the Syriacke writes and speakes it Gihanna Doubtlesse as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 JUDGEMENT signified a lesser civill punishment viz. that inflicted by the JUDGES and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the COUNCIL signified a greater viz. that which the SANHEDRIM or great Council inflicted so this Gehinnom of fire must signifie the greatest Not but that our Saviour by way of parallel may intend and leaves the learned Pharisees so to apply it that if men did thus gradually punish such faults according to their degrees how much more will the most righteous holy God But this by the way Our businesse now is to explain by way of parallel the meaning of this third of Ioel touching the corporall ruining of the Churches enemies more especially in some such eminent place as the valley of Iehosaphat yet to come For which purpose we must touch one place more afore quoted viz. Rev. 16.12 c. And the sixt Angel poured out his viall upon the great river Euphrates and the waters thereof were dryed up that the way of the Kings of the East might be prepared And I saw three unclean spirits like Frogs come out of the mouth of the Dragon and out of the mouth of the Beast and out of the mouth of the false Prophet For they are the spirits of devils working miracles which goe forth unto the KINGS OF THE EARTH and of he WHOLE WORLD to gather them to the battle of that great day of God Almighty Behold I come as a theefe in the night c. And he gathered them into a place called in the Hebrew tongue ARMAGEDDON This touching the River Euphrates and the Kings of the Earth would be a little explained and then wee shall the better understand this Armageddon and the suitablenesse of it to our purpose The sixt
end and with Acts 15. v. 13 14 15 16 17. Vers 11. In that day I will raise up the Tabernacle of DAVID that is faln and close up the breaches thereof and I will raise up his ruines and will build it as in the days of old Vers 12. That they may possess the remnant of EDOM and of ALL the Heathen which are talled by my Name saith the Lord that doth this Vers 13. Behold the days come saith the Lord that the Ploughman shall overtake the Reaper and the treader of Grapes him that soweth Seed and the Mountains shall drop sweet wine and all the Hills shall melt Vers 14. And I will bring again the captivity of my people ISRAEL and they shall build the waste Cities and inhabit them and they shall plant vineyards and drink the wine thereof and they shall also make gardens and eat the fruit of them Vers 15. And I will plant them upon their Land and they shall be NO MORE PULLED UP OUT OF THEIR LAND § 1 which I have given them saith the Lord God Touching these words that ye may acquit me of privacy of opinion hear first what others say upon them The great Mercer presents to us Ex Lyr. upon the 13 14 15 ver this Non possunt haec c. i. e. These things cannot be understood of the restauration of the Jews after their Babylonish captivity seeing these things are not spoken of JUDAH ONELY neither did the people of Judah remain in their Land but were dispersed into all Nations The Prophet refers this to the CONVERSION OF ISRAEL in the LAST OF DAYES when they shall SUBJECT and SUBMIT themselves to CHRIST and shall WITH ALL THEIR HEARTS ADHERE to him at which time MANY OF ISRAEL shall return into their own Land The mighty Hebrew Critick Mercer himself upon the eleventh verse saith thus Post varias comminationes c. i. e. Here the Prophet after various threats subjoyns at length magnificent consolations and promises Which no doubt belong to the TIME AND KINGDOM OF THE MESSIAH by the confession of all the SOUNDER HEBREWS and the TALMUDS THEMSELVES as Lyranus cites in the Tract Sanhedrin cap. Helec Where from this place they call the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The son of lapses or ruines because he should restore the lapsed ruines as it is said in this place Thus all the Prophets almost end their prophesies in predictions of the Kingdom of Christ So the ending of the Prophet Joel and of this Prophet agree in many things This place also is cited by James in the Acts of the Apostles chap. 15. to prove the call of the Gentiles then which we cannot have a more certain Exposition By the Tabernacle of David the Prophet understands the Kingdom of the House of David as learnedly the Chalde paraphrast turns it that is THE KINGDOM OF THE MESSIAH as often in Scripture Christ is called by the name of David And in the fourteenth verse the Prophet addes other magnificent promises which also appertain to the Kingdom of Christ viz. I will bring back the captivity of my people Israel The Jews understand this according to the Letter of the external bringing back of the Ten Tribes and many of ours also are of the same minde being carried thereunto by that argument of which Esdras writes Esdr lib. 2. cap. 13. of the sure return of the Ten Tribes given in a divine dream and after expounded to that sence Thus Mercer though he contends also for a spiritual sence which we do not altogether deny but do altogether affirm as warranted by many Scriptures That the external deliverance of the Jews shall be accompanied with a glorious spiritual vocation of them and their conjunction with the Gentiles in matters of Religion But for a litteral sence and corporal bringing back of the Ten Tribes into their own Country we also mainly contend To which Mercer himself seems not altogether adverse when upon the twelfth verse viz. that they may possesse the remnant of Edom and of all the Heathen I say when upon this verse he hath these words These things saith he can neither be referred to the times after the destruction of Senacherib as Aben Ezra imagins nor to the returne from the Babylonish captivity Things much more ample and magnificent are here promised then those done at that time For that externall felicity of Ezekiah was most short nor on the other part doe we read that he subjected divers of the Gentiles to himselfe And albeit it had been so in a short time after the Temple and Judea was destroyed And after their returne from that captivity how miserably were the Jews tossed to and fro by the Persians Medes Greeks and Romans so that the famous victories of the Maccabees are not here to be commemorated or connumerated Therefore indeed not so much as according to the letter or shadow are these things in my judgement to be referred to Ezekiah's or any other time then to the Kingdome of the Messiah And Aben Ezra being compelled by truth confesseth this to be a more plaine place concerning the Messiah in which sence the Talmudists also have expounded it To all which Mercer upon the fifteenth verse viz. I will plant them upon their owne land addes this I will plant them after the manner of trees which take deeper root in the earth as if the Lord should say I will give them firme and established seats in their own land Thus Mercer Which words whether they sound not of a temporall deliverance of Israel as well as spiritual let the candid and considering Reader judge Calvin on this place is of the mind that this promise doth intend that Israel according to ver 14. shall returne from their captivity but not all but only the elect And that they shall quietly injoy their owne land according to ver 15. without which saith he all the rest of the prophesie had been but a mockery And confesseth that this Scripture was never yet fulfilled according to the letter as to a temporal deliverance And upon Act. 15. ver 16. quoting this place he hath these words Reversi ab exilio Babylonico c. i. e. the Jews returning from the Babylonish captivity they were worn out with continual innumerable calamities even to utter perishing After that the residue that was left was much wasted by little and little with intestine discords Yea when God did succour them in this their miserable condition the appearance of help then held forth unto them became a certaine kind of matter of dispaire For the Emperiality or Rule which the Maccabees assumed to themselves was then quite taken away from the Tribe of Juda. Thus Calvin well But for his or Mercers or Dr. Mayers or any others flying to a spirituall sence of this prophesie upon this ground point blacke and precisely because it was never yet fulfilled in a litteral to me speaks no more in plain English then as if because God had never to
fulfilled it therefore he never would or could fulfill it for future which reason I leave with the unprejudicated reason of the Reader Quem penes arbitrium est vis norma loquendi Our late new Annotationists say upon the fourteenth verse I will bring againe the captivity of Israel c. that A new face o◠ALL THINGS shall then appeare when God shall shew his chearfull face upon his people The full accomplishment hereof is under Christ when they are planted in his Church out of which they can never be pulled after they are once graffed therein Let the Reader here have one eie upon these words to this day spoken in the future Tense and the other on the present State of Judah and Israel on whom this prophesie is not according to the expressions of our Annotationists yet fulfilled And Dr. Mayer confesseth that this prophesie cannot be restrained to that deliverance out of Babylon because though they built in their owne land after this yet they continued not alwaies there but were afterwards expelled again by the Romans § 2 Next to tell you my notions upon this prophesie before the former Authors either were extant or consulted observe first that as wel the ten Tribes as the two Tribes must be here meant to share in this deliverance being mentioned in the termes DAVID who reigned the latter part of his life over all the twelve Tribes and ISRAEL which by Gods assignation was the name of Jacob the father of all the twelve Heads of the twelve Tribes and by proper acception after the division of the Kingdome was the name of that part which contained the ten Tribes Both which parts viz. Judah and Israel are the more necessarily conjoyned in this deliverance because Jerusalem though in the Kingdome of Judah was the publicke place of the Churches meeting and of their solemne divine worship in common and joyntly to all twelve Tribes and this Prophet Amos doth expressely prophesie to the Tribes of Israel chap. 1. ver 1. The words of Amos which he saw concerning ISRAEL The prophet there sufficiently hinting to us in the words following that he did well remember the distinction of Judah and Israel for it followes that Amos saw those words concerning ISRAEL in the daies of Uzziah King of JUDAH and in the daies of Jeroboam the sonne of Joash King of ISRAEL § 3 Next observe that in this deliverance all the twelve Tribes for the generality and the fulnesse of the Gentiles must be conjoyned in a religious Church union and divine Gospel-worship So in ver 12. The Lord having said in ver 11. I will raise up the Tabernacle of David c. He addes in the twelfth verse that they the said Jews may possesse the remnant of Edom and of ALL THE HEATHEN which are CALLED BY MY NAME Which Saint James Act. 15.13 c. to ver 18. doth sully and effectually apply to that sence and end James answered saying men and brethren hearken unto me Simeon hath declared how God at the first did VISIT THE GENTILES to take out of THEM a people for his name and to this agree the words of the Prophet as it is written after this I will return and WILL BUILD AGAIN THE TABERNACLE OF DAVID and will build again the ruines thereof and will set it up THAT THE RESIDUE OF MEN MIGHT SEEK AFTER THE LORD and AL THE GENTILES UPON WHOM MY NAME IS CALLED c. in which quotation St. James minding the sence of the Prophet rather then his words and what the Apostle spake at large and most likely in his native Hebrewish language Saint Luke giving us but the sum and in the Greek tongue following also for the most the Septuagints version of the Prophet that speech and translation being then most common over the world by reason of the late Grecian Monarchy over-spread so wide for neare two hundred and eighty years expiring not till about forty six yeares afore Christ some smal differences there may haply be in terms and reading from both the Hebrew and the Septuagint But none at all in the main intent and meaning For the prophet saying that THEY the Jews may possesse the remnant of EDOM WHICH are called by my name Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may conveniently be rendred by whom my name is called upon even by them this WHICH Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of all Numbers and Genders as our English which may either relate to that same THEY that is Judah and Israel who shall possesse the remnant of Edom and all the Heathen shall be called by my name i.e. The said Jewes being converted unto the Gospell shall thereupon be called Christians and my people and so called by my name And calling upon God in faith shall thereby be said to call upon Gods name or to be those in or by whom the name of God is called upon Or else this WHICH may be referred to the remnant of the EDOMITES and of all the HEATHEN that they so many of them as shall be converted and truly professing godlinesse shall thereupon be called Gods people to wit Godly or Christs people that is Christians and so called by his name And calling upon God with faith in prayer they shall be those in or by whom the name of God shall be called upon even in them or among them Now which way soever wee referre it it comes all to one maine sence intent and purpose viz. That upon the eversion of the incurable enemies of Christ followes the conversion of them that submit to Christ whether they bee the Jewes the possessors of the remnant of Edom and of all the Heathen or the Gentiles the possessed to wit the remnant of Edom and of all the Heathen Both which being converted shall incorporate into one Church and way of worship If any Reader be contented with this composal of these seeming differences he may jump over the next sectiuncle viz. § 4. § 4 If others will not be satisfied without a more particular parallel and reconciliation of those three viz. the Hebrew the Septuagint Greeke and the New-Testament Greeke the two former in this place of Amos the last in Act. 15.17 then thus if they will have patience to hear me to the end The divers readings Hebrew Amos 9.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that they may possesse or inherit the remnant of Edom. Septuag Amos 9.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is That the remnant of men may seek after The New Testam Act. 15.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is That the remnant of men may seeke or seeke after the Lord. Thus you have an exact true Scheme of the divers readings which is a little mistakingly set downe in Mr. Medes Diatr par 4. p. 525. For there is no copie of the Septuagints or variae lectiones of them on Amos 9.12 that I know of although I have divers that have in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉
it is here said For the Lord hath spoken it ZAREPHA which others write Sarephta and SEPARAD R. Sel. interprets to bee France and Spaine But out of all such speeches as the Prophet here useth this may safely be collected that because those Nations are here named which most infested the Israelites namely the Canaanites Philistims and Edomites that all enemies of the faithfull are here to be understood which haply is to be fulfilled according to the letter ISRAEL being converted in the last times so that ALL ISRAEL being converted in ALL LANDS they all are to be accounted for the Inheritance of Israel Thus far he Oecolampadius likewise In Monte Sion erit evasio id est salus c. That is on mount Sion shall be deliverance that is salvation or safety T is certain the Apostles by the sending of the spirit upon mount Sion and others conjoyned to the Church were delivered by Christ at his first coming and so we beleeve that at this day every Congregation of the faithfull is delivered But we expect a more ample felicity when the Lord shal come again c. In the last times we expect perfecter sanctity and these of the house of Jacob shall be Lords of those who before oppressed them We find not in History that many of the Jews did bear rule in those Countries save only that the Maccabees seized upon certaine Towns BUT THOSE THINGS DO NOT SEEM TO SATISFIE THE PROPHETICAL MAJESTIE * Majestati ropheticae In the last times that is when Christ shall come we shall see the Apostles and those that have imitated them to be Iudges of the whole Earth albeit at this day the Elect are divers waies afflicted by the Antichristian party yet it shall come to passe that they shall be LORDS OVER OTHERS c. I am not ignorant that some agreeing with the Jewes doe thinke that before the day of Christ this KINGDOM SHALL BE ON EARTH Christ did not tell his Disciples this therefore let not us be solicitous of this thing No farther shone the the dimme light of Oecolampadius touching this truth in those ancient darker times Yet hear him presently almost in the next words how hee doth in the generall grant this truth as a truth worthy to be known on those words And the house of Jacob shall be a fire c. he saith By the people of Esau we saith Oecolampadius understand the enemies of the truth who shall be before it as stubble to the fire which began in the preaching of the Apostles overthrowing idolatry c. But in the day of judgement when hereafter they shall with Christ pronounce sentence and condemne them they shall perish by the word of God c. However the Jewes expound it either of times afore or after the returne from Bâ—hell yet still they have been adversaries all eit they speak of an HAPPY AGE FOR A THOUSAND YEARS Some doe thinke that the just or righteous Jewes shall rise and dwell upon the earth but I leave that as uncertaine But MOST CERTAINE IT IS that this Prophet doth promise to the people of God in these words A MOST PERFECT FELICITY Among the Edomites shall be no felicity c. In these verses therefore he teacheth that the KINGDOME OF CHRIST SHAL BE MOST AMPLE AND LARGE and not concluded in so strait a corner as formerly c. And upon the twentieth and one and twentieth ver Oecolampadius concludes thus The Jews say that Canaan signifies all Germanie unto France and that Sepharat signifies Spaine which things are uncertaine by this description of places But certainly ALL ISRAEL shall be saved ' All which things I plainly referre to the last day Now compare Oecolampadius with Oecolampadius and see whether he doth not in the generall grant the point in hand and grant it as a thing certaine and to be hoped for Thus for the parallel with Obadiah § 6 The next thing to be considered on this place of Amos now under our hands is the time when this must bee mainly fulfilled viz. At that day saith our Prophet ver 11. that is at some notable day namely when as in ver 9. God hath sifted the house of ISRAEL in all Nations like as corne is sifted with a sieve yet not the least graine fals on the earth that is the wheat of converted Israel for the generall shall be gathered from the chaffe of the obstinate in all nations But alas Judah and Israel all of them for the generality are yet in their chaffe of non-conversion and in the straw of all Nations § 7 The last thing to be considered on this nineth of Amos is the manner of their state when delivered viz. All ruines must bere-built and all breaches closed up they must call upon God as God may own them for callers upon his name There must be as all spirituall so all outward prosperity for the sanctified use of the Church in a goodly succession of seasons for that end expressed under the notions of the Plowmans overtaking the reaper the mountaines dropping sweet wine c. All their injoyments must be perpetuated so as they must never bee pulled up out of their own Land § 8 Now laying all particulars of this Text together let all the men and bookes in the world shew us when Judah and Israel were ever thus delivered since their captivity and put into this spirituall and temporall happy condition in a religious conjunction with the Gentiles to the worlds end and this must be before the ultimate generall Judgement as the circumstances of the place importune and necessitate us to expect Therefore this Prophesie of Amos is yet to be fulfilled Thus of Amos. SECT XLIII § 1 NExt we come to the Prophet MICAH wherein we shall consider onely one place viz. chap. 4. throughout Of which note this in generall 1. That this prophesie of Michaiah is as well concerning Samaria the Metropolis of the ten Tribes as concerning Jerusalem the metropolis of the two Tribes chap. 1. ver 1. Secondly That this place was urged for our opinion before Jeroms time which was three hundred ninety yeares after Christ which Jerom confesseth in these words in Micheam 4. Sciendum quoque c. i.e. we must know saith he that this Chapter also and that like it out of Isaiah meaning Chap. 2. Ver. 2. c. is referred by the Jewes and the heires of their mistake to the Kingdom of Christ and his Saints for a thousand years Thus Jerom for whose jircking our opinion you shall see him anon jirck himself § 2 For particulars note in the first place the time of fulfilling this prophesie that we here alleadge Our last English Translation saith In the last daies The Hebrew speaks higher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words differing in Gender and Number and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifying last cannot be closely construed to the Grammer of them but thus In the last of daies And so also Jerom renders it in
novissimo dierum So the Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Greeke according to the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that the state of the Church here prophesied is the last state of the Church before the end of the world at the ultimate general resurrection And therefore the notation of the time doth undeniably put us upon a looking for such a glorious state of the Church on earth as is here described as yet to come Observe secondly that all those words of the first second and third verses That the mountain of the house of the Lord shall be established in the top of the mountaines c. and many Nations shall say come let us goe up to the mountaine of the Lord c. and he will teach us c. and we will walk in his pathes c. For the law shall goe forth out of Zion c. and he shal judge among many people c. and they shall beat their swords into plow-shares c. Nation shall not lift up sword against nation neither shall they learne war any more I say that all those words are per omnia idem altogether the same with Isa 2. ver 2 3 4. largely discussed before in this third booke and chap. 2. Sect. II. S. 1 2 3 4. c. whether we transfer the consideration of them onely adding here 1. The notablenesse of the prophesie which is thus twise mentioned by two famous Prophets with so great emphasis in the same words phrases and figures 2. The words of the Geneva notes who assert in the margin that this Prophesie of the state of the Church in the last dayes relates to the time of Christs coming and to the time when THE TEMPLE shall be destroyed Which order of words import that they meant the time after that destruction of the Temple which demolished it about forty yeares after Christs ascention I say the time after that destruction for which sence they had good ground from the last verse of the chap. 3. of this prophet Micha But such a time of restauration of the Church as Micha here in this fourth chapter describes was never yet seen on earth Therefore it is yet to come 3. Our new Annotations referre this to the time intended by Joel chap. 2.28 But that time we have proved afore in this third booke chap. 2. Sect. 40. in the maine of it is not yet come to passe 4. Dr. Mayer on the fourth verse they shall sit every one under his own vine c. and there shall bee none to make them affraid hath these words And this saith he is still to bee fulfilled WHEN THIS WORLD DRAWETH NEAR TO AN END the FULNESSE OF THE GENTILES BEING COME IN and the Jewes who remaine yet blinded BEING CONVERTED TO THE FAITH OF CHRIST Wherein the Doctor speaks very home to the point in hand in the main thereof For surely this prophesie is not in the chief intent thereof fulfilled unto this day § 3 In the last place consider exactly in the remainder of the chapter from ver 4. to the end the description of the Churches yea of the Jewish Churches Prosperity Piety and Victory and thou canst not with any shew of solid divine reason imagine these things to have been ever yet fulfilled since the Jews first captivity in Babylon but remain in future to be performed afore the last universall resurrection ¶ 1. The prosperity is described vers 4. They shall every man sit under his own vine and under his owne fig-tree and none shall make them affraid vers 6. In that day I will assemble her that halteth and will gather her that is driven out and her that I have afflicted ver 7. And I will make her that halted a remnant and her that was cast off a strong Nation and the Lord shall reign over them in mount Zion FROM HENCE FORTH EVEN In Hebr. no even But it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. And for ever FOR EVER Now when ever was this prosperity made good to them since their Babylonish captivity and for so long time as for ever It is true two Tribes returned from Babylon about the year of the world three thousand five hundred and eighteen under the Persian Monarchy A long time it was ere they grew to a settlement of their City and Temple set up and their publick ministration set in order by reason of the opposition and undermining of Sanballat and Tobiah and their adherents So that some thinke they were neare as long in attaining to the said settlement as they had been in captivity viz. seventy years But if they had been setled at the first of that their returne yet from the year three thousand five hundred and eighteen to three thousand six hundred and forty about which time Alexander the Greeke Monarch brought Jerusalem under subjection to him are but one hundred twenty two years after which Alexander the Romans immediately subdued them and after the Romans the Saracens and Turks which is the slavish condition of all the Countries of the Jews to this day A mark of remembrance of their subjection to the Greeks is the Greek translation of the Bible called the Septuagint because it was done by about seventy Jewes at the command of the Grecian powers And as plain a Memento of their Romish subjection is that Christ was crucified under the Roman Pontius Pilat And a sufficient Memorandum of their subjection to the Turks is that they possesse Jerusalem at this day So that if wee deduct the time of the Jewes trouble under the Persian Monarchy from their first dismission by Cyrus to their settlement and make the reckoning to begin with that their settlement and to end at Alexanders coming to Jerusalem it will not amount to above seventy years that the Jews were in peace and quiet which is no more then the length of their captivity If we take into the account the time of their struggling to be settled yet all as I said before will make up but sixscore and two years and what is this in comparison to enable the Prophet to make the close and seale of this part of the Text touching their prosperity That the Lord should reign over them of Mount Sion from hence forth AND FOR EVER which must be understood of such a manifest apparent visible reigning as stands in flat opposition every way to Tyrannicall mens or conquerours reigning over them or else the Prophet had told them nothing he had made this Antithesis to their captivities under men in vaine and had expressed this his reigning in mount Zion to no purpose seeing God doth equally reign by his power over all the world and by his spirituall grace alike over beleevers where-ever they be one the face of the earth ¶ 2. Their piety is charactarised in the fifth verse For all people will walke every one in the name ELOHAIU of HIS GOD and wee will walke in the name of JEHOVAH ELOHENU of the LORD
And almost all things are by the law purged with blood and without shedding of blood no remission It was necessary therefore that the patterns of things in the Heavens should be purified with these but the HEAVENLY THINGS THEMSELVES with BETTER SACRIFICES then THESE Heb. 13.19 But to doe good and to communicate forget not for with such SACRIFICES God is well pleased Phil. 2.17 If I be offered upon the SACRIFICE and service of your faith I joy Rev. 8.3 And another Angel came and stood at the ALTAR having a golden CENSER and there was given to him much INCENSE that hee should OFFER IT with the prayers of all Saints upon the golden ALTAR which was before the Throne Thus you see how the tenth verse sets forth the conversion of the Iews which is further amplified in the eleventh verse thus In that day shalt thou not be ashamed for all thy doings wherein thou hast transgressed against me For then will I take away out of the midst of thee them that rejoyce in thy pride and thou shalt be no more haughty because of my holy mount Which is also most evidently spoken of the Jews and their conversion in that the Lord promiseth to take away their sins and in particular their pride of the Temple of which they had been formerly very sinfully proud Jer. 7.4 and that swelling was not quite down in our Saviours time Mat. 24.1 And therefore then this text was not fulfilled But when their sins shall be taken away then the judgement viz. their shame shall be taken away neither shall they be only negatively good but also positively I will saith the next verse leave in the midst of thee an afflicted and poore people and they shall trust in the name of the Lord. This last clause of trusting in the name of the Lord containes the very life and power of godlinesse As for the first clause whoever can well weigh the Hebrew * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will duly consider the precedent verse and propheticall purpose of this place touching the conversion of the Jewes cannot but confesse that these words may as well and in some respect better be rendered I will cause to remaine in thee a people that is humble and meeke or poore in spirit as Arias the Septuagint and the Syriack and Arabick render it this and the rest of this verse aptly answers and stands over against as a contrary to their pride in the former verse and is the ready way to that which followes in the thirteenth verse The remnant of Israel that is all the converted as well of the ten Tribes as of the two shall not doe iniquity nor speake lyes nor shall a deceitfull tongue be found in their mouth for they shall feed and lye downe and none shall make them afraid That is they shall there abide because there shall be no danger and they shall be so holy because they shall have grace within and no temptation from without For the second part of the Jewes restitution namely their reversion into their owne Country in a glorious Church-state wee have it in the sixteen seventeen eighteen and twentieth verses thus ver 16. In that day it shall be said to Jerusalem feare thou not and to Zion let not thy hands be slack or faint Ver. 17. The Lord thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy he will REST IN HIS LOVE an high and glorious expression he will joy over thee with singing Ver. 18. I will GATHER them that are sorrowfull for THE SOLEMNE ASSEMBLY who are of thee to whom the reproach of it was a burthen Ver. 20. At that time I will BRING YOV AGAINE even in the time that I GATHER YOV For I will make you a name and apraise among all people of the earth when I TVRNE BACKE YOVR CAPTIVITY before your eyes saith the Lord. In which words you have the expression of their reversion into their owne Country in capitall letters as well in sence as writing And the Lords being amidst them more then in his generall presence over the earth and his rejoycing over them with joy yea with great joy as in singing and resting in his LOVE and gathering them into the solemne assembly and to make them a name and a praise among all people of the earth can signifie no lesse then a glorious visible Church-state making them a LOVE or SPOVSE unto their LORD CHRIST For the second generall head the vocation of the Gentiles both unto an effectuall conversion unto God and a most harmonious union with the rest of the Church we have it all and in full in verse the ninth For then will I turne to the people a pure Language that they may call upon the name of the Lord to serve him with one consent Close to the Hebrew thus I will convert in the peoples a pure lip that they may call upon the name of the Lord to serve him with one shoulder I stand not to dispute it from terme to terme because they that know well the Originall and well minde the sence of the place will ease me of that labour * Junius Mutab◠in populis labium ut purum sit quo invocent omnes nomen Jehova colendo cum humero uno Hieron old Latin Reddam populis labium electum ut invocent omnes nomen Domini serviant ei humero une The Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. I will so convert in all nations one choyse speech that all may pray in the name of the Lord that they may serve him with one shoulder The Syriack Then will I restore unto the Gentiles an elect or choyse lippe that all may call upon the name of the Lord and worship him in an equall yoke but rather I will speake a word to the opening It is expresse that the Peoples Nations or Gentiles are here spoken of who upon their conversion should be exempted from the ruine on Nations in the eighth verse and should returne with the dispersed Jewes in the tenth verse and their prophane lips should be purified and their Idolatrous and blasphemous words before their false gods should be turned into holy prayers to Jehovah and they should serve him not only with one consent of minde but with one way of practise as when many lift as with one shoulder to move a thing the same way or draw equally in the same yokes fastened to the same chaine or traces § 5 The third generall the destruction of the enemies of the Church and so of the Jewes converted you have in the fourteenth fifteenth and nineteenth verses very fully You your selves who heed what you read doe perceive these three heads interchangeably interwoven to signifie that the whole of all this visible glory comes together Vers 14. Sing O Daughter of ZION shout O ISRAEL be glad and rejoyce with all thy heart O daughter of JERUSALEM Vers 15. The Lord hath
memorial in the temple of the Lord. 15. And they that ARE FAR OFF shall come and build in the temple of the Lord. Though this second Temple was long since founded and by this time in great part raised chap. 8. ver 9. and the carrying on of the work to a finishing by sufficient and able men was now in hand yet the Prophet here foretells that the man whose name is the BRANCH the usuall and frequent title of Christ shall BUILD the TEMPLE of the Lord in vers 12. And presently againe repeated with great Emphasis in ver 13. EVEN HEE shall build the temple of the Lord. And therefore the Prophet in these words looked far beyond his owne time Christ builds the Temple first in his natural body secondly in his mysticall subordinates are no opposites but doe ray forth a typicall radiation from the one successively to the other First In his natural body by his resurrection according to his owne exposition John 2.18 19 20. When his adversaries demanded of him What sign shewest thou unto us seeing thou dost these things Jesus answered destroy this Temple and in three daies I will raise it up Then said the Jewes forty and six years was this Temple in building and wilt thou rear it up in three daies But he spake of the Temple of his body Secondly In his Mysticall body the Church of beleevers By communicating unto whom his holy Spirit he makes them his Temple and the habitation of God 1 Cor. 6.15 16 17 18 19. And 2 Cor. 6.16 Eph. 2.21 22. This mysticall Temple was founded long since but the Prophet here points mainly to the finishing of it Or to speake in a juster proportion to the first and second materiall Temple The first mysticall Temple that is the Church of the Jewes being destroyed at Christs passion the vaile then being rent to signifie the tearing down of Jewish worship upon his ascension by sending the Spirit hee began the building of the second mysticall Temple viz. the Christian Church Act. 2. c. and throughout that booke But when this second mystical Temple shall be finished made up in its fulnesse Rom. 11.25 26. of which St. John mainly prophesies in his Revelation of which finishing Zecharie here in ver 15. gives us this signe That THEN they that ARE AFAR OFF shall come and build in the Temple Which can have no other adequate and more certaine interpretation then this that when the Gentiles that are afar off in Religion shall in full come in and the ten Tribes of Israel that are to this day afar off in place too shall come and be built into the Christian Church at that same THEN even at that very time the BRANCH Christ that built this second mysticall Temple shall SIT and RULE upon his THRONE and he shall be a Priest upon his Throne and the Counsil of Peace shall be between them both That is as Christ hath sensibly appeared in acting his Priesthood when hee paid and prayed for his Church at and afore his Passion * In the 17 18 and 19 chapters of John so shall he as manifestly be seen to act his Kingly-hood in a glorious universall evident peace flowing from both in the time of his Kingdome Else nothing is prophesied for meer inward spirituall peace into the hearts of the Saints had flowed in all ages of the Church afore from his Kingly and Priestly office precisely considered as spirituall and the Saints knew it upon much experience But here is prophesied such things and such effects as many of the Church could hardly beleeve And therefore there should be crownes to Helem and Tabijah and Jedajah and to Hen for a memoriall in the Temple i. e. They should be in Zecharies time hung up in the Temple to be a conviction and condemnation of them that beleeved not this Prophesie and to draw men unto faith to beleeve the same as Calvin Pemble and Junius expound it But these things were never yet fulfilled as History and experience shew And the last universall resurrection will be unseasonable and unsuitable Therefore it is yet to come SECT XLVII § I THe third place in Zecharie which we need but touch is in chap. 8. ver 20. c. to the end of the chapter Ver. 20. Thus saith the Lord of Hosts it shall yet come to passe that there shall come people * Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Peoples Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many peoples And so t is expresse in v. 22. and the inhabitants of many Cities 21. And the Inhabitants of one City shall goe to another saying let us goe speedily to pray before the Lord and to seeke the Lord of Hosts I wil goe also 22. Yea many people and strong Nations shall come to seeke the Lord of Hosts in Jerusalem and to pray before the Lord. 23. Thus saith the Lord of Hosts in those daies it shall come to passe that ten men shal take hold out of all languages of the Nations even shall take hold of the skirt of him that is a Jew saying we wil goe with you for wee have heard that God is with you § 2 There is no more to be said to this so plaine a prophesie but this that we shall boldly assert that it was never yet fulfilled since the Jewes returne from captivity till men or bookes can shew us the contrary The Scriptures tels us no such thing History tels us no such thing experience shewes us no such matter as that peoples yea many peoples yea and strong Nations did ever joyne with the Jewes in religious worship as in prayer to God c. and that at Jerusalem As for those mentioned Act. 2.5 c. viz Parthians Medes Elamites c. They were neither Nations nor Gentiles but were some certaine Jewes who having been borne in those forenamed Countries did now for the present sojourne * So the word in the Text. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Septuagint which the Apostles and Evangelists much follow in their new Testament quotations Gen. 27.44 Son arise saith Rebecka to Jacob and flee unto Laban thy Brother to Haran and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sojourne with him a few dayes 1 King 17.20 O Lord my God saith Elijah hast thou brought evill upon the widdow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with whom I sojourne In which places the word is plainly taken for sojourning and accordingly circumscribed with a short time at Jerusalem for the businesse of worship at the feast of the Passeover and Pentecost Thus in this fifth verse they are expressely called Jews There were sojourning or abiding at Jerusalem JEWS of every Nation under Heaven Ver. 22. when Peter spake to them he saith to them Yee men of ISRAEL And that none put this off with an imagination that they were Proselytes that is Gentiles converted to Judaisme let them heed that Proselytes
with his Army he prevailed against it and miserably spoiled it and the Temple and slaughtered the people 1 Maccab. 1.21 22 23 24. When after him about seven years Antiochus Eupator came up against Judea and Jerusalem he prevailed against both partly by power and partly by policy and threw down the walls of Zion 1 Maccab. 1. ver 17. ver 48 c. to the end of the chapter About ninty eight years after him the Roman Pompey takes Jerusalem and the Temple sending Aristobulus the King of the Jewes bound to Rome and subdued the Jewes to the Roman power * Buchol Jud. Chron. Ad an Mund. 3909. About six years after which was about fifty six years afore the birth of Christ Gabinius the Roman invading Syria and then Judea he there conquered Alexander King of the Jews Son of Aristobulus in a maine battle slaying 3000 Jewes and taking as many prisoners * Iosephus As for the History after Christ t is more familiarly known that Titus the Roman Emperor about 70 years after the birth of Christ destroyed Jerusalem both City and Temple as likewise did Adrian the Roman Emperor after him about the year after Christs birth 133. and so Rome successively held it til the Saracens and Turks wan it away from them holding it to this day So that I renew my question When since the return of Judah was Judah and Jerusalem a cup of trembling to any enemy that ever came against it in that space of time And upon the same ground of history but now summed up I may put unaswerable questions upon most of the chapter following as When since their returne was ever Jerusalem a burthensome stone to all people of the earth to cut them all in peeces that shall burthen themselves with it as t is prophesied in ver 3 Or when as in ver 4. hath every horse been stricken with astonishment and his rider with madnesse Or when as ver 5. Could the Governors of Judah say in their heart the Inhabitants of Jerusalem under God shall be my strength Or when as in ver 6 Have the Governors of Judah been like a Hearth of fire amongst the wood and like a Torch of fire in a sheafe devouring all the people round about c Or when as ver 7. and 9. Hath the Lord so saved the tents of Judah and defended the Inhabitants of Jerusalem that he that was feeble among them was made as David and the house of David as ELOHIM and as the ANGEL of JEHOVAH and hath sought to destroy all the Nations that come against Jerusalem But mind the breviate of history afore recited and look upon the State of the Jews at this day and remember the account we gave afore of the Maccabees in the former Section and we cannot but expect the particulars yet to come And upon the same grounds adding the history of the carriage of the Jewes towards Christ penned by the Evangelists and the context in the ninth verse At that day it shall come to passe viz. at the time that the former part of the chapter shall be fulfilled with a collation of Revel 1.7 and Matth. 24.30 We may as boldly quere when were those things ever yet fulfilled mentioned in the 10 11 12 13 and 14 verses That God would so poure out upon the house of David and the Inhabitants of Jerusalem the spirit of grace and supplication that they shall looke on him whom they have peirced and mourn for him with great bitternesse each family mourning a part which cannot be imagined to be fulfilled by the Jews afore Christ was peirced Which is the argument of two Jews of late with one of which I had conference that they expect the Messiah yet to come ☞ to convert their Nation because they must see him with a penitent eye after he is pierced Nor was it fulfilled upon the obstinate Jews who beholding his passion derided him or persisted in impenitency Nor upon the eleven Disciples who fled when he was led to suffering Nor did they pierce him Nor upon those mourners Act. 2. for they saw him not when they mourned nor did any of these sorts of mourners aforenamed mourn with their families Nor did they see him in the clouds and thereupon mourn for him as t is expresse in those places of Mat. 24 and Rev. 1. afore quoted § 5 Therefore the main of this whole prophesie is yet to be fulfilled And before the last universall Resurrection and ultimate Judgement because the Circumstances of it so require SECT L. § 1 THe sixt and last place in Zechariah is in chap. 14. from vers 3. to the end of the chapter which hath been anciently afore Jeroms time as he confesseth urged both by Jewes and Christians for the glorious time yet to come of which we treat And to me it seems so full for it that I know not what considerable thing can be rationally said against it As for quibling Jerom I grudg almost here to call him Saint Ierome because in his notes on this place instead of demonstration he jeers and that very obscenely we shall talk with him after and most justly arraigne him upon his owne confession § 2 Ver. 3. Then shall the Lord goe forth and sight against those Nations as when he fought in the day of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kerab which word as it signifies conflicting so also beginning or approaching near and may be aptly so rendred and applyed here according to the sence that most understand to Gods assisting the Iews in the beginning of their Wars as against Amalech and Og c. when they approached near towards Canaan Which words as that same THEN mindes us points at the after times following that Coming up of all Nations against Ierusalem to Battle rifling ravishing and captivating it which ruine was to come to passe in long processe of time after this Prophesie as t is hinted in the future expression of the first verse the Prophet having dispatched in the thirteenth chapter next afore the Prophesies that did belong to the time of Christs passion ver 1. and v. 7. of that 13. chap. For it was a long time after Christ ere all Nations confining our all to the all of the foure Monarchies did so miserably ruine mark the phrase Ierusalem For the Romans did it not the first time till seventy years afore Christs incarnation they did afore that some hurt to the Country as we said afore but did not miserably ruin Ierusalem Nor the Romans the second time till one hundred thirty three years after the said incarnation Nor did the Saracens of Asia till the year one thousand and nine thereabouts But however let the reader fix the depredation and devastation of Ierusalem by all Nations since Zecharies Prophesie where they will yet we are at a losse and all our books cannot help us to tell when yet to this day The Lord went out to fight all those Nations that fought against Ierusalem as he
did at first when he overthrew Amalech and Og c. as the Iews approached near Canaan Surely we have had a sad account to the contrary in the very next preceding Section § 4. in a short but full Chronology from Zecharie to this very day And a meer spirituall notion will not help us out seeing the Text expounds it selfe That the Lord will goe out and fight against the Nations that spoile Jerusalem how or in what manner As he fought at first when the Iewes approached Canaan or to keep to our common translation as when he fought in the day of battle Which exposition needed not to be added if a spirituall sence had been mainly intended Which if it were yet that is not to this day fulfilled that the enemies of Jerusalem are either converted by grace or confounded in hell § 3 T is true that as not any Prophesie hardly so nor is this likely without some allegory But to convert all into a spirituall sence seemes to me impossible without selfe-contradiction or contradicting the Text. For how can we presume upon a spirituall sence when it is said ver 4. HIS FEET shal stand upon the MOUNT of Olives which is before Jerusalem on the East c. which shall cleave in the midst And ver 5. Yee shall flee to the VALLEY OF THE MOUNTAINS which shall reach to Azal c. as yee fled from the EARTHQUAKE in the daies of Uzziah and the Lord shall come and ALL HIS SAINTS with him Or how can that be taken in a spirituall sence in ver 7. That there shall be a distinct ONE day and knowne to the Lord that shall not be day nor night but the evening shall be light Surely if the light of the time of the Gospell must bemeant as some will it is no distinct time nor one measured day of a round number of years be it of few or many for it hath been now above one thousand six hundred and twenty years since the first preaching of Christ continued to this day which hath been as well known to us as to the Lord And how should that in ver 9. be comelily and compleatly cloathed and covered with a meer spirituall notion That the Lord SHALL be King OVER ALL the earth And at THAT day he must be the one and onely Lord and his name one For the Lord from the beginning hath been King of power and King of grace secretly ordering and sanctifying whom and wheresoever he listed over the face of the earth Therefore this same shal must import his yet future visible Monarchy before which all must so fall down that they cast away all their Idols seeming Deities and different formes of worship and adore him alone with one uniforme way of worship according to his will which thing to this day is desired being never yet injoyed And as difficult it is if not impossible with cleare reason to fasten a spirituall sence upon the rest of the chapter That all the Land shall be turned or compassed AS A plaine pervious and profitable for habitation FROM GEBA TO RIMMON SOUTH OF JERUSALEM So that it shall be lifted up or exalted in the opinion of men and inhabited in her place FROM BENJAMINS GATE unto the place of the FIRST GATE unto the CORNER GATE and from the Tower of HANANIEL unto the KINGS WINE PRESSES And men shall dwel in it and there shall be NO MORE utter destruction but Jerusalem shal be SAFELY inhabited And this shall be the plague wherewith the Lord will smite all the people that fight against Jerusalem THEIR FLESH SHALL CONSUME AWAY WHILE THEY STAND UPON THEIR FEET and their EYES SHALL CONSUME AWAY IN THEIR HOLES c. And so shall be the plague of the HORSE of the MULE of the CAMEL of the ASSE and of all the BEASTS that shall be in these Tents as THIS PLAGUE â—oo wonderfull and industrious a circumstantiating of all places plague things c. to signifie meer spirituals § 4 Men may phantasie to themselves a satisfaction that spirituals are here meant because of the next verse that the residue of the Nations that came up against Ierusalem that is left shall go up from year to year to worship the Lord to keep the feast of Tabernacles But we did before give a rule and proved it that even in the Old Testament as wel as in the New the most Gospel Truths are sometimes cloathed with Jewish language and Leviticall phrases * Lib. 3. Cha. 2. Sect 44. §. 2. P. 330. See also Just Martyrs excellent Note in this third Book Chap. 3. Sect. 2. S. 3. and P. 2. Nor indeed is there any Gospell expression scarcely in all the New Testament that is not dressed forth with one or more Tropes and figures As Come to me all yee that are weary and heavy laden c. Matth. 11. And a bruised reed he shall not breake c. Matth. 12. Christ being no Porter nor Christians reeds in a literall sence Beside for the words of Zecharie themselves there is no more exprest but goe up and once a year and at the feast of Tabernacles as to signifie our deliverance from the Egypt of the world as Israel going out of Topal Egypt first pitched in Succoth that is Boothes And in memorial of that deliverance praised God yearly in the feast of Boothes As we hereafter shall often congratulate our LORD with HALELUJAHS for our deliverance from the Egyptian world frequently prophesied in the Revelation To this day we pray in hope but then when the great restauration of the Church and Restitution of all things is come we shall praise with joy And whoever will not shall be plagued with temporall plagues ver 17 c. For all that then will exist in peace must be holinesse to the Lord they and their imjoyments ver 20. § 5 If all those aforesaid Material expressions and corporal circumstances will not awaken some men but they will fall asleep and dream pleasant dreams of all figurative meanings and will not sensibly see the visible glory here prophesied then I would entreat them to tell us their dreams from point to point upon every Verse when all Nations obstinately at enmity with the Jews were spiritually destroyed when the rest that came in to close with them did joyntly with them own the LORD as King over all the Earth in one way of worship when was Jerusalem safely inhabited as free from spiritual evils And how could the Horse and the Mule and the Camel and the Ass and all Beasts be spiritually plagued § 6 There is but one thing more that I will adde and that is this That those of the Learned that have gone about to squeeze out of this Text a spiritual meaning have I know not how been forced to let fall from them many considerable passages for a literal sence A Lapide applauds Jerom for his spiritual interpretation of this prophesie Quocirca verè S. Hieron hic ad vers 11.
haec inquit c. that is Therefore Jerom saith truly upon the eleventh verse the Jews and our Chiliasts dream these things shall be literally performed but let us interpret Jerusalem to be the Church which walking in the flesh yet doth not live according to the flesh whose freedom is in Heaven c. So he and yet within a very few lines after the same A Lapide hath these words Dico ergo c. that is I say therefore according to the Letter it is here signified that Jerusalem is to be taken by Antiochus Epiphanes and to be restored by the Maccabees Which how untruly it is asserted we have afore demonstrated onely we alleage this to instance how A Lapide falls from his spiritual to a litteral sence Mr. Calvin whiles mighty much for a spiritual sence of this prophesie hath to this effect on those words in the third verse The Lord shall go forth and fight against those Nations as he fought in the day of battel Zechary saith he tells the Jews Certamen saepe vobis fuit c. i.e. You have often fought with the strongest enemies they have been conquered and that when you have been by far unequal in number and power Seeing therefore the Lord hath so often and so many ways cast down your enemies why shall ye not hope for the same thing from him So he Our new Annotations have many touches of a spiritual sence but many also for a literal expresly or implicitly On the second verse this Here the last destruction of Jerusalem seems more plainly described then afore On the third verse this As when he fought in the day of battel that is not slightly but earnestly as he did for Gideon and divers others Judg. 7.22 On ver the fourth Gods coming to defend his Church shal be conspicuous and glorious On ver the fift the very Jews themselves shall be afraid at the presence of Gods appearance It were needlesly tedious to recite the many passages more they have to the same effect though they are very considerable to our purpose seeing the Reader knows where to finde them SECT LI. § 1 FRom Zechary we come to Malachi where we will consider but one place viz. Chapter 4. but that throughout verse 1. For behold the day cometh that shall burn as an oven and all the proud yea and all that do wickedly shall be stubble and the day that cometh shall burn them up saith the Lord of Hosts that it shall leave them neither root nor branch Vers 2. But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings and ye shall go forth and grow up as calves of the stall Vers 3. And ye shall tread down the wicked for they shall be ashes under the soles of your feet in the day I shall do this saith the Lord of Hosts Vers 4. Remember the Law of Moses my servant which I commanded unto him in Horeb for all Israel with the statutes and judgements Vers 5. Behold I will send you Elijah the Prophet before the coming of the great and dreadful day of the Lord Vers 6. And be shall turn the heart of the Fathers to the children and the heart of the children to their fathers least I come and smite the Earth with a curse § 2 There are so many famous Authors both Ancient and Modern that understand this Chapter of the second coming of Christ as you may see in the Margent * Paties Graeci Latini Cyril Theodor. Remig. Haymo Albert. Hugo Lyra. Chrysostom Euthym. Beda Anselm Hippol lib. de Consum sâ—culi Cyprâ— tract de Sina Sion Ephrem tract de Antich Prosper in dimidio temp c. 13. Tertul. lib. de anima c. 35. Justin Mart. Dialog contr Tryph. Nyssen lib. Testim contr Judaeos Augustinus 20. Civit. Dei Greg. 11. Moral Andreas Ambros Rupert Arethas in Apocalyp c. 11. Scholastici Thomas in Matth. 17. A Lapid in hoc cap. Malach. c. Translatores Septuag in Anâ—iq exempl Arab. quorum utrique vertunt Elijam Thesbiten Neoterici Oecolamp M. Mede D. Mayer Sibyllae Tum quoque caelesti curru devectus inibit Terras de caelo Thesbites signaque trina Ostendettoti mundo vitae pereuntis Omnes Judaei communi eorum sententia to the number if we should name all as amounts as Calvin confesseth to the major part that we shall go free from wonder novelty or singularity in holding the same Especially if the Reader will take notice that those that incline to the other interpretation of Christs first coming as Calvin our New Annotations c. do ingenuously confess that the things of this Chapter shall not be compleatly fulfilled till the second coming of Christ Jerom our great adversary though on this Chapter he inveighs against the Jews and Judaizers for their expecting Elijah to come in person yet as A Lapide also hath noted upon Matthew chap. 11. vers 14. chap. 17. ver 11. he clearly teacheth that Elijah must come in person which A Lapide endeavors to reconcile thus Because the Jews do yet expect the first coming of the Messiah and that Elijah in person shall be the fore-runner of that his first coming Therefore Jerom on this Text reproves them but Jerom yeelds that Elijah in person shall be the fore-runner of the Messiahs second coming ** Sunt qui propterea Johannem Heliam votari quod quodam modo IN SECUNDO SALVATORIS ADVENIU JUXTA MALACHIAM PRAECESSURUS EST HELIAS venturum Judicem nunciaturus Sic Iohannes in primo adventu fecerit ET UTERQUE FIT NUNCIUS VEL PRIMI ADVENTUS DOMINI VEL SECUNDI Ierom in Matth. 11.14 Ecce apparuit illis Moyses Elias cum co loquentes Scribis Pharisaeis tentantibus se de caelo signa poscentibus dare noluit sed pravam postulationem conâ—utavit responsione pindenti Hic vero ut Apostolorum AUGEAT FIDEM DAT SIGNUM DE CAELO Elia inde DESCENDENTE quo conscenderat Moyse ab inferis resurgente â—erom on Matth. 17.11 Thus Jerom. For my part I shall endeavor rather to demonstrate then as the manner of most is to dictate what I assert in the matters of this prophesie That this Chapter is of a state of the Church under the New Testament I need not labor much to prove Malachy being the last Prophet of the Old Testament And that V. 2. of this Chapter of the rising of the Sun c. is applyed to Christ John 1.9 Calling him the true light that lightneth every one c. As that V. 5. of this Chapter touching Elijah is applied by Christ Matth. 17.13 in part to signifie John Baptist his harbenger § 3 But the great question is How far into the times of the New Testament this prophesie doth run To answer which lay this for a ground work That the time to which this prophesie doth reach is called the GREAT AND DREADFUL DAY OF THE LORD And it is as
adequatly and answerably to that name described in the first verse to be a day that shall BURN AS AN OVEN which shall burn up the proud and wicked as stubble leaving them neither root nor branch Now observe ¶ 1. This cannot be extended to the ultimate day of judgment at the universal resurrection of all the wicked then cast into the lake of fire Revel 20.12 c. to the end of the Chapter for these Reasons First Because at this day if not according to the order of the prophesie after this dreadful and burning day in this first verse of the fourth of Malachi Christ the Sun of Righteousness shall arise with healing in his wings to them that fear his name and they shall GO FORTH and shall GROW UP AS CALVES OF THE STALL Ver. 2. Now this cannot be at that universal resurrection and ultimate judgement at which time Christ hath done healing hath finished his mediatorship and resigned up all his power to God the Father 1 Cor. 15.24 25 26 27 28. and the elect have done growing Secondly Because ver 5. an Elijah must be sent BEFORE THE COMING of the GREAT and DREADFUL day of the Lord who shall turn the heart of the fathers to the children and the heart of the children to their fathers Which is not a work to be done at or near-upon that ultimate judgement but then he that is unjust let him be unjust still and he that is filthy let him be filthy still then is a time of destruction not of conversion Thirdly Because it is added in the last verse of Malachi That Elijah must come and shall turn the heart of the fathers to the children LEAST the Lord come and SMITE THE EARTH WITH A CURSE Now at the ultimate judgement there is no other smiting and cursing of the Earth but with that judgement it self it swallowing up all other evils And whether all parents or children be converted or not converted that ultimate judgement will be â—ure to come for the elects sake As concerning who this Elijahs is we shall dispute it particularly by and by ¶ 2. On the other side this prophesie cannot be cut so short as to terminate in Christs first coming For then was no dreadful day of the Lord so burning as a fiery oven to burn up the proud and wicked doers root and branch Christs coming is set forth in Matth. 21.5 according to Isa 62.11 Zech. 9.9 compared with Matth. 11.29 Phil. 2.7 c. in all meekness meanness lowliness and lowness And although there were wonderful days at his incarnation or birth Luke 2. Matth. 2. at his passion Matth. 27. his resurrection Matth. 28.1 2 3 4. at his ascension Acts 1. and at his mission of the Spirit Acts 2. Yet these were not THE great and dreadful day in the singular number they being many Or if we call them DREADFUL especially that of the resurrection and passion yet these days destroyed none For it is observable what Christ saith He came to heal or help not to destroy And therefore though he cursed the fig-tree to warn men yet with all his power and miracles he never killed or crippled any man being infinitely injured he revenged not but rather healed Malchus and his enemies wounds and maladies Yet see by this time how streightly and strongly we are butted and bounded with these two Paragraphs that we cannot fall so short as Christs first coming nor launch forth so far as to the universal resurrection of all the wicked at the ultimate judgement § 5 Now therefore to answer the question distinctly when this time is We assert That no time can shape and correspond to the circumstances and characters of this prophesie but the time abutting upon the beginning entrance or prelude of the whole day of judgement containing a thousand years as Peter speaks 2 Pet. 3. and bounded out exactly Revel 20. with two physical or corporal resurrections as we have before amply opened * Book 1. Cap. 2. Sect. 1 2 3 4. This we shall endeavor to demonstrate by these Arguments ¶ 1. That burning of all the proud and of all evil doers as stubble leaving them neither root nor branch Ver. 1. And that trampling them under the feet of the Saints as ashes Ver. 3. must rather be referred to such a time set down in the Scriptures as most aptly answer to those particulars then left at random to the imaginary times in mens brains of which we never read nor heard to agree to their character But these things do most harmoniously concord with the times of the last ruining of the Antichristian enemies of the Church before the raising of it to her great restauration and restitution of all things Rev. 18. wholly and Rev. 19.11 to the end of the chapter compared with Rev. 20.1 2 3 4 5. Therefore thither are these things to be referred I hope the very setting down of the words will convince the ingenuous Reader where after a large and particular description with all manner of corporal circumstances of the BURNING of Babylon Rev. 18. There follows alike iconism or corporal characterism of the ruine of the rest of the Churches enemies by fire and sword Chap. 19. I saw Heaven opened and behold a white horse and he that sate upon him was called Faithful and True in righteousness he doth judge and MAKE WAR His eyes were as a FLAME OF FIRE c. and he was clothed with a vesture DIPT IN BLOOD c. And the ARMIES which were in Heaven followed him upon white horses c. And out of his mouth goeth a sharp sword that with it he should smite the Nations And he shall RULE them with a ROD OF IRON and he treadeth the wine press of the fierceness of the WRATH OF ALMIGHTY GOD and he hath on his vesture and on his thigh a name written KING OF KINGS AND LORD OF LORDS And I saw another Angel standing in the Sun and he cryed with a loud voyce saying to all the FOWLS that flie in the midst of Heaven Come and gather your selves together unto the SUPPER of the Great God that ye may eat the FLESH of KINGS and the FLESH of CAPTAINS and the FLESH of MIGHTY MEN and the FLESH of HORSES and of them that sit on them and the FLESH of ALL MEN both free and bond both small and great And I saw the BEAST and the KINGS of the Earth and their ARMIES gathered together to make WAR against him that sate on the horse and against his ARMY And the BEAST was taken and with him the false Prophet c. these both were cast alive into the lake of fire burning with brimstone And the REMNANT were SLAIN and all the fouls were filled with their flesh And I saw an Angell come down from Heaven having the keyes of the bottomlesse pit and a great chain in his hand and he laid hold on the Dragon c. which is the Devil and bound him a THOUSAND YEARS And cast him
second coming as John Baptist was at his first For to the Jews alone is this Elias promised and not to the Gentiles and John Baptist wee know the Elias of his first coming preached to them alone It is well known that all the Fathers unlesse S. Hierome somewhat staggered were of this opinion and why we should so wholly reject it as we are wont to do I can see no sufficient reason For if the Fathers erred concerning the person and other circumstances of this Elias yet it follows not but the substance of their opinion might bee true As we know also they erred concerning the person quality and reign of Antichrist and yet for the substance the thing was true Our Saviour rejected not the tradition of the Scribes concerning the coming of this Elias when the Apostles objected it though it were mingled with some falshood but corrected it onely for they looked for Elias the Thisbite but our Saviour admits it only of Elias in Spirit not of Elias in person so yeelding it true for the substance though erring in circumstance so should we doe in the like case For hee that throwes away what he findes because t is foule and dirty may perchance sometimes cast away a Jewell or a peece of gold or silver so hee that wholly rejects an ancient Tenet because it hath some errour annexed to it may unawares cast away a Truth as this seemes to be of an Elias to be the Harbinger of Christs second comming And that for these reasons First Though the prophecy of Esaias The voice of one crying in the wildernesse prepare yee the way of the Lord make his paths straight alledged by all the four Evangelists and by John himselfe seems appliable onely to the first coming of Christ yet the other out of Malachi expresly quoted by St. Marke and by our Saviour Mat. 11 though elsewhere alluded unto seemes by Malachi himself to be applyed not onely to the first coming of Christ but also to his second coming to judgement For in his last chapter speaking of the coming of that day which shall burne like an oven wherein all the pround yea and all that doe wickedly shall be as stubble and it shall burne them up leaving neither root nor branch c. he addeth Behold saith the Lord I will send you Elijah the Prophet before the coming of that great and terrible day of the Lord and he shall turn or restore the heart of the fathers to their children and the heart of the children to their fathers lest I come and smite the earth with a curse If you wil not admit the day here described to be the day of judgement I know scarce any description of that day in the old Testament but we may elude For the phrase of turning or as I had rather translate it restoring as the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart of the fathers to the children and the heart of the children to their fathers the meaning is that this Elias should bring the refractary and unbeleeving posterity of the Jewish nation to have the same heart and mind their holy Fathers and Progenitors had who feared God and beleeved his promises that so their Fathers might as it were rejoyce in them and own them for their children that is he should convert them to the faith of that Christ whom their Fathers hoped in and looked for lest continuing obstinate in their unbeliefe till the great day of Christs second coming they might perish among the rest of the enemies of his kingdome Therefore the Son of Syrach in his praise of Elias the This bite paraphraseth this place after this manner who wa st ordained saith he an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or type for so it may bee turned for the times to come to pacifie the wrath of the Lords judgement before it breake forth into fury and to turne the heart of the Father unto the Son and to restore the tribes of Israel Eccles 48.10 which explication also the Angel warranteth Luke 1.17 in his message to Zachary concerning his sonne He shall goe saith he before the Lord in the spirit and power of Elias to turne the hearts of the Fathers to the children and the disobedient to the wisdome of the just this is instead of reducing the hearts of the children to the Fathers to make ready a people prepared for the Lord. For the better understanding of this first reason we must know that the old Prophets for the most part spake of the coming of Christ indefinitely and in generall without that distinction of first and second coming which we have more clearly learned in the Gospel For this reason those Prophets except Daniel who distinguisheth those comings and the Gospel out of him that speake of the things which should be at the coming of Christ indefinitely and all together we who are now more fully informed by the revelation of his Gospel of this distinction of a two-fold coming must apply each of them to its proper time Those things which befit the state of his first coming unto it and such things as befit the state of his second coming unto his second And that which befits both alike as this of an Harbinger or Messenger may be applyed to both My second reason for the proofe hereof is from our Saviours own words in the Gospel Mat. 17.10 11. where his Disciples immediatly upon his transfiguration asking him saying Why then say the Scribes that Elias must first come Our Saviour answers Elias truly shall first come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall restore all things These words our Saviour spake when John Baptist was now beheaded and yet speakes as of a thing future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elias shall come and shall restore all things How can this be spoken of John Baptist unlesse he be to come again Besides I cannot see how this restoring of all things can be verified of the ministery of John Baptist at the first coming of Christ which continued but a very short time and did no such thing as these words seeme to imply for the restoring of all things belongs not to the first but to the second coming of Christ if we will beleeve St. Peter in his first Sermon in the Temple after Christs ascension Acts 3.19 where he thus speakes unto the Jewes Repent saith he and bee converted for the blotting out of your sins that the times of refreshing may come from the presence of the Lord and that he may send Jesus Christ which before was preached unto you whom the heavens must receive untill the times of the restitution of all things which God hath spoken by the mouth of all his holy Prophets since the world began The word is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the time of restoring all things be not til the second coming of Christ how could John Baptist restore all things as his first If the Master come not to restore all things at his first surely his harbinger
〈◊〉 〈◊〉 〈◊〉 yet sometimes they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth some-times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is under heaven Therefore with the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth and that which is under the heavens If this suffice not we may yet consider that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a participle of the feminine gender and therefore understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth which is inhabited Lastly wheresoever elsewhere this word is found in the New Testament it is most expresly used of the earth and inhabitants thereof In the beginning of this Epistle we reade Thou Lord in the beginning hast laid the foundations of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the heavens are the workes of thine hands Mat. 24.14 This Gospel of the kingdome shall be preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over all the earth and then shall the end come Luke 2.3 Then went a decree from Augustus that all the world should be taxed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rest behinde are farre more expresse but I leave them to your owne leisure and will onely adde this one thing that our English rendring in this place of the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world to come makes it not only ambiguous but seeming to meane the Kingdome of glory But we shall finde that the world in that sense is alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but no where in all the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so I leave this with submission to the judgement of others My next reason shall be from that we read in the Revelation where the Church by the conquest of Michael set free from the Dragons fury is said to escape into the wildernesse that is into a state though of safety peace and security yet of hardship misery and scarcity for it seemes to bee an allusion to the Israelites escaping the tyranny of Pharaoh by going into the wildernesse In this wildernesse or place of hardship scarcity misery and much affliction the Church must remaine saith St. John a time times and halfe a time or as he elsewhere speaketh 1260. daies that is a yeare yeares and halfe a yeare and when this time shall be expired that is as learned Divines thinke when so many years shall be ended as those dayes are taking the beginning of our reckoning from Michaels Trophee then saith our Apostle◠shall the kingdomes of the world become the kingdomes of our Lord and of his Christ and he shal reigne for ever and ever Rev. 11.15 Whereby it should seeme that the Church is yet in the Wildernesse and that the promised happinesse of the ample and flourishing glory thereof before the end of the world is yet to come My last reason shall bee from Rom. 11. where St. Paul speaking of the future restoring and calling of the Jewes saith it shall be when the fulnesse of the Gentiles is come in I would not saith he that yee should be ignorant of this Mysterie c. ver 25. Now because the Jewes are not yet called it followeth that the fulnesse of the Gentiles is yet to come and what should then this fulnesse be but the fulnesse of the Gospels extent over all the nations of the world which our Apostle ver 15. calls life from the dead for if the casting away of the Jewes be the reconciling of the world what shall the receiving of them be but life from the dead As if the Church of the Gentiles were as yet halfe dead if it be compared with that glorious vigour and accession which shall come unto it when the Jewes shall be againe received into favour In briefe the fulnesse here spoken of is either a fulnesse of grace a fulnesse of extent or a fulnesse of time A fulnesse of time onely it cannot be because our Apostle saith this fulnesse shal enter in namely shall enter into the Church of Christ but this I see not how it can be spoken of a period of time As for a fulnesse of grace and spirituall gifts that was greater when St. Paul spake then ever it was since and therefore if it be meant it must be yet to come And for the fulnesse of extent it was as large for the number of Nations in the Apostles times as it is now in ours for as for the American Christians they are onely so in name being forced only to seeme so by the Spaniards whatsoever fulnesse then the Apostle here meaneth is yet to come I will adde only one thing more and so end this point some thinke that St. Paul in this place hath reference unto that speech of Christ Luke 21.24 where he foretels That the Jewes should fall by the edge of the sword and be led captive into all nations and Jerusalem should be trodden downe of the Gentiles untill the times of the Gentiles should be fulfilled or accomplished But it seemes to me that the fulness of the Gentiles and the fulfilling or accomplishment of their times should not be the same howsoever they may be co-incident It should rather seeme that our Saviour hath reference as to a thing knowne unto the Prophecy of Daniel where the times of the Gentiles or the times wherein the Gentiles should have dominion with the misery and subjection of the Jewish Nation are set forth in the vision of a four-fold image and foure beasts which are the foure Monarchies the Babylonian Persian Greek and Roman The first began with the first captivity of the Jewish Nation and through the times of all the rest they should be in subjection or in a worser estate under them But when their times should be accomplished then saith Daniel The Saints of the most high God shall take the kingdome and possesse the kingdome for ever and ever that is there shall be no more kingdomes after it but it shall continue as long as the world shall endure Three of these Monarchies were past when our Saviour spake and the fourth was well entred If then by Saints there are meant the Jewes which we know are called the holy people in that sense their country is called the holy Land and their City in the Scripture the holy City viz. relatively then is it plaine enough what Daniels and our Saviours words import namely a glorious revocation and kingdome of the Iewes when the time of the fourth Monarchy which then remained should bee expired and accomplished But if here by the Saints of the most High are in generall meant the Church yet by co-incident of time the same will fall out on the Iewes behalfe because St. Paul saith that at the time when the fulness of the Gentiles shal come in the Iew shall be againe restored For a conclusion the last limbe of the fourth Monarchy is in Daniel The horne with eyes which spake proud things against the most High which should continue a time times and halfe a time
and power vers 25. For he must reigne till hee hath put all enemies under his feet vers 26. The last enemy that shal be destroyed is death vers 27. For he hath put all things under his feet but when he saith all things are put under his feet it is manifest that he is excepted which did put all things under him vers 28. And when all things shal be subdued unto him then shal the Son also himselfe be subject unto him that put all things under him that God may be all in all § 1 VVHat I have largely Commented on these words for explication of the one hundred and tenth Psalme all in order to our point in hand see before * Pag. 166. P. 6. and p. 167. 168. as worth while for the reader to consider especially seeing that is premised we have the lesse need to be large now and so shall omit the repetition here of severall considerable things there asserted § 2 M. M. On this place hath these words first he analyseth upon â—hem in generall thus Every one must rise in his owne order Christ the First-fruits after they that are Christs therefore not the Martyrs only then cometh the end What presently after his coming No but when he hath delivered the Kingdome to God the Father meaning the ultimate end And when shall that be that he shall deliver up the Kingdome to God the Father When hee shal have put downe all rule and authority and power for he must reigne till he that is God the Father hath put all his enemies under his feet which will be fully accomplished where hee plainly mindes as aforesaid the ultimate end when the last enemy shal be destroyed which is death And when all things shall be thus subdued unto him shall follow unutterable glory the height of happinesse so he Which last clauses must warily be understood with this distinction That the destruction of Death as an enemy to the Saints and Christs visible Kingdome on earth of which we speake is the beginning and introduction to Christs and the Saints reigning in that Kingdome For that Kingdome and the thousand yeares of glory to Christ and happinesse to the Saints on earth begins with the resurrection of the deceased Saints Revel 11.11 12 c. and Rev. 20.4 5. often explained afore But the putting an end to death in the raising of the wicked unto the ultimate generall Judgement that it may no longer be an enemy to Gods ultimate designe of punishing the said wicked body and soule with everlasting punishment is indeed the end or period of Christs reigning Revel 20.12 Secondly our Author Commenteth on the generall of this place of 1 Cor. 15 thus Pauls words saith he doe clearly prove that the reigne of Christ as Man of which alone we treat doth neither begin before his second coming nor extend it selfe beyond the last resurrection and therefore cannot without a palpable contradiction be taken for the time when he shal give up his Kingdome to his Father or for the time that now is Betwixt which and his Kingdome our Saviour in my conceit hath put an irreconcilable distinction calling this not the time of a Kingdome but a time of temptation * See a little before in this fourth chap. Sect. 4. on Luke 22.28 c. that is a time of persecution for righteousnesse sake that thus fulfilling the rest of the afflictions of Christ for his bodies sake which is his Church they may at last wholly and together in body and soule reigne with Christ but their bodies as yet shall be captive in the Grave Or shal the Saints that are found alive at his coming be exempted from that his Kingdome For if he shall reign till then and then give up his Kingdome to his Father they are exempted But if as our Apostle shewes here his reigning begins not til his coming viz. his second coming then at that time the living and dead in Christ shal wholly and altogether reigne with him on earth 3. In particular our Author Paraphraseth on that clause After they that are Christs thus These words saith he doe shew that there is some distance of time between the Resurrection of them in Christ and other men or else it had been easie for the Apostle to have said They that are dead or they that are in the Grave And if there shall be a precedency of time then no doubt it shall be such a precedency of time as may bring some advantage and honour to the Saints and therefore not of a few houres or dayes but of a more notable continuance of many yeares For if Christ shall descend for no other purpose but to call men to Judgement as there would be no need of distinction of time so there could not well be any priority of time to distinguish their resurrection because in that act both good and bad must be assembled before him at the same time and the wicked doubtlesse should then be raised as soon to see his coming as the just to meet and accompany him there To all this I have now but a few words to adde my former discusse p. 166. excusing me here and that is this That the Apostle in this text hints to us three Physicall resurrections 1 The Resurrection of Christ which the Apostle saith is past vers 20. and there and ver 23. cals it the first fruits of the Saints Resurrection 2 The Resurrection of the wicked also called the end vers 24. which also followes the second at a distance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the gleaning doth the harvest and this succession is that which the Apostle calls ver 23. order each to rise in his owne order and it is a very distinct order for as there hath been now above one thousand six hundred yeares since Christs resurrection and yet the Saints are not risen so it wil be a thousand yeares between the resurrection of the Saints and the wicked as Saint John asserts Rev. 20. oft and much insisted upon afore And as at the resurrection of the Saints death as to them shall be destroyed so at the resurrection of the wicked life to them shall be destroyed their living being worse then death and therefore called the second death which over the Saints shall have no power because of the blessed life they are restored to Revelations 20. and first twelve verses SECT VIII The eighth place in the New Testament for the glorious state of the Church yet to come before the ultimate generall Judgement is 2 Cor. 3.15 16 17 18. vers 15. But even unto this day when Moses is read the vaile is upon their heart vers 16. Neverthelesse when it shall turne to the Lord the vaile shall be taken away Vers 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty vers 18. But or and or truly we all with open face beholding as in a glasse the glory of the Lord are
if the Apostle should have said The poore Jewes at present are blind-fold for the generall with a double vaile as afore explained as they are to this day But when they shall bee converted those vailes shal be taken away though to this day they are not Now the Lord is that Spirit and where-ever he is in any of our hearts whether we be Jewes or Gentiles there is liberty liberty of spirituall sight and liberty of Gospel worship freeing us from the numerous burthensome Leviticall considerations and observances and performances so that we doe see Jesus Christ the summe spirit and quintessence of all divine Lawes And or furthermore we all with open face beholding as in a glass the glory of the Lord we are transformed into the same image from glory to glory even as by the Spirit of the Lord or as the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well beares and our Translators assent in the Margin by the Spirit the Lord as if the Apostle speaking of an higher matter would speake in an higher phrase meet to correspond to that matter Now as the two former verses are not yet fulfilled to the Jewes as to conversion so nor is this last to Jewes or Gentiles though converted as to that transformation it here expresseth meaning at the great restauration to which this text hath I conceive a speciall eye § 3 We will argue it first from the coherence of this verse with those going afore which plainly is this that whereas the whole precedent discourse of the Apostle is concerning the generall call of the Jewes from under that universall vayling that was upon them mentioning the liberty they should attaine to which liberty is a word so comprehensive that it is used by the Apostle in part Rom. 8.21 to describe that great state of the restitution of all things the Apostle cannot be conceived to contradict that discourse or to detract from it but rather to heighten it Even as it is agreed on all hands that confesse the generall call of the Jewes that then will be a most glorious time on earth And accordingly the Apostle mentioning afore liberty in the seventeenth verse here in this eighteenth verse he addes to it glory and in relation too unto the Sons of God so as to make up that glorious liberty of the Sons of God which the Apostle gives forth in that Rom. 8.21 as the description of the restitution of all things § 4 Secondly we will argue from the substance of the text scanning it almost terme by terme which though we deny not includes conversion and sanctification by way of a necessary supposition yet it transcends higher into a large prospect of the great Restauration For ¶ 1. There is a great emphasis in the WEE ALL even as the Apostle Rom. 11.26 having said Blindnesse in part is happened to Israel concludes but all Israel shall be saved So here having said ver 13. The children of Israel could not stedfastly looke to the end of that which is abolished now he asserts but we all with open face beholding the glory of the Lord c. are changed c. For it were wonderfully strange if the Apostle wholly discoursing afore of the conversion of the Jewes should make his conclusion an exclusion of the conversion of the Jewes As on the other side as we said the Apostle writing this to the Gentil-Corinthians and at last drawes up all into an ALL WE must needs include all converted Gentiles and so the time of conversion of the generality of both must imply a glorious time according to all the Prophets afore opened ¶ 2. Although the word to behold be in the present tence yet it is in a participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beholding noting a continuance of time and action in that time and so in effect signifies a future Even as in common speech in our and other vulgar Languages wee expresse a future by a present v. g. we are now say we miserable but dying in the Lord we are happy ¶ 3. Beholding as in a glass The Greek is all but one word expressed immediatly afore to signifie beholding and beholding in a glasse and therefore seeing our Translators were pleased to be so over-punctuall in following the composition of the word so close the Apostle intending only an open cleare sight as the next words with open face shew as the use of the word is to signifie the apprehending of a thing with a full imagination they might have dealt fairely to have expressed what glasse the composition of the word signifies which is there as much expresse as glasse for surely glass is not here intended as a sight-darkning glasse as a glasse window is some darkening to our eye in looking through to the object Cant. 2.9 but a light reflecting or a bright-representing yea lively presenting glasse as Spectacles Perspectives and Looking-glasses manifest the object more plainly And if we should pursue the Metaphor in the notion of a Looking-glasse which is most ancient and more to the proper Idiom of the composition of the word it would rather brighten then obscure the state the Apostle meanes and we expect for first a Looking-glasse infallibly supposeth the person neerly present 2. It represents the person plainlier 3. By reflection and refraction it makes all shining glory as that of the Sunne Fire Diamonds c. the more to returne their radiation upon us with a sparkling glare All which notably suit to set forth Christs presence and our extraordinary beholding of him in the time of the Churches glory on earth as the cause thereof We cannot see then perhaps the Deity immediatly but we shal then Behold that Suu of the God-head Psal 84. 11. in the glorious Body of Christ as the Apostles phrase is as in a Chrystall Lantern If Moses face so shone by his standing forty dayes and nights under the beames of a vision of God Exod. 34.29 how much more gloriously shall the Body of Christ radiate not only by his presence with God in the utmost glory above one thousand six hundred and fifty yeares but principally by his Hypostaticall union with God himselfe the time being then fully come for him fully to radiat Malac. 4.2 according as his transfiguration had prefaced Matth. 17. how glorious it should be If Stephens elevated soule through the operation of God saw he being now on earth the Sonne of God in heaven standing at Gods right hand to give way whereunto the heavens were made to open and Stephens face appeared like the face of an Angel Acts chap. 6. chap. 7. how gloriously shall Christ shine and we be radiated upon into a glorious aspect and hue or unto transformation into glory at the time wee contend for At present we see darkly through the glass of materiall Ordinances and the dimme eyes of imperfect and mixt graces 1 Cor. 13.12 though in comparison of Moses vailed God may be said now as in 2 Cor. 4.6 to shine upon our HEARTS in the
Father § 1 VVHat hath been said afore of this place for opening the Prophet Esa 45.14 and it selfe See pag. 113 114. and p. 215. l. 1. § 2 This a glorious time on earth expresse in the Text when it shall be fulfilled but this is not yet fulfilled For ¶ 1. All things on earth doe not submit to Christ which is the sence of bowing the knee But on the contrary an hundred for one are openly against Christ so that as the Apostle saith Heb. 2.8 We see not yet all things under him And Heb. 10.13 the Apostle saith long after his Ascension that he still sits in heaven expecting till his enemies be made his footstoole ¶ 2. All things under the earth viz the infernall Spirits doe not universally and actually subject to him that is they are yet permitted of God to act against Christs Kingdome but they must be made universally and actually to forbeare opposing Christs Kingdome Revel 16.17 The seventh Vial is poured out upon the aire that is upon the Prince of the aire the Devil and on his retinue How Why Christ shall binde him for a thousand yeares c. Revel 20.1 2 c. ¶ 3. Much lesse to this day doth every tongue or the generality of all tongues confesse that Jesus Christ is the Lord TO THE GLORY OF GOD THE FATHER when as most either doe not name him or name him prophanely or blaspheme him ¶ 4. Paul tels us in another place viz Rom. 14.10 11. discussed also afore touching the meaning * See pag. 214. but by mistake printed p. 116. vix t is in lib. 3. cha 2. Sect. 19. S. 2. P. 1. That this bowing to Christ is not fulfilled till Christ shall sit in Judicature on his Seate of Judgement but this begins not till the first Resurrection Rev. 20.4 c. compare it with Revel 11.15 16 17 18. meane while Turk and Pope and Heathens extreamly domineer § 3 This truth hath not been discovered from these two places of Rom. 14. and Phil. 2. as yesterday but judicious Calvin long since did assert from the collation of both places together that this genuflexion and submission to Christ is not fully fulfilled till Christs next coming § 4 Now this cannot be deferred to the ultimate generall Judgement for then is no time for confession and submission to the glory of God the Father but a silent bearing of Judgement by them that despised Christ and so Christ resignes his kingdome SECT X. The Tenth place in the New Testament of the glorious state of the Church yet to be on earth is in Revel 2.25 26 27 28. ver 25. Hold fast till I come Ver. 26. And he that over-cometh and keepeth my workes unto the end to him will I give power over the Nations Vers 27. And he shal rule them with a rod of Iron as the vessels of a Potter they shall be broken to shivers even as I have received of my Father Vers 28. And I will give him the morning Star § 1 ALthough in our last English Translation the former part of the twenty seventh verse be read with a Parenthesis yet not so in Stephanus his best Greek edition in Folio nor in Bezaes Greek or Latin nor in our former English Translation The continued speech in the third person throughout the twenty fift and twenty sixt verses and former part of the twenty seventh verse and the distinguishing turne to the first person in the latter part of the twenty seventh verse makes it plaine enough that these Promises are made to the Beleever that keeps Christs workes to the end even as Christ goes on in the twenty eighth verse promising him the said Beleever that he will give him the morning starre So that it is the said Beleever that shall under Christ by the donation and assistance of Christ have power over the Nations and rule them with a rod of Iron till they be broken as a Potters vessels to whom he will give the morning starre That which perhaps made our last Translators put in the said Parenthesis was the agreement of the words they included with those Psal 2.9 quoted by them in the margin spoken of Christ But it is a sure rule Subordinata non sunt contraria subordinate things are not contrary and that other Qui facit per alium facit per se That he who causeth others to doe a thing doth it himselfe If Christ by his Saints over-power the Nations and rules them with a rod of Iron Christ himselfe over-powers the Nations and rules them with a rod of Iron That which the Carpenter worketh with his tooles the Carpenter is accounted to worke or doe In this respect it is said in Dan. 7. ver 13.4 That the Kingdome which is to succeed the foure Monarchies is given to Christ And vers 22. 27. it is said to be given to the Saints § 2 The sence of these words are obvious and plaine especially if we minde what hath been given in by way of explication afore on Psal 2. * Pag. 158. 159. and on 2 Pet. 1.19 ** P. 360. P. 2 c. Suitably our new Annotations confesse That hold fast TILL I COME ver 25. signifies till Christs second coming GENERALL or SPECIALL Power over the Nations signifies to JOYNE WITH CHRIST IN JVDGING THE NATIONS c. And that giving the morning starre signifies Christs giving the FULL FRVITION OF HIMSELFE We shall further give the explication of this Scripture in the application thereof Which application is That this Scripture is not yet fulfilled as may appeare in the distinct consideration of each particular thereof ¶ 1. It is expresse in the twenty fifth verse Hold fast TILL I COME spoken by Christ neare an hundred yeares after his Incarnation But Christ never came since that ¶ 2. It is said in ver 26 27. That to them that hold fast till hee comes he will give POWER OVER THE NATIONS to rule them with A ROD OF IRON and to BREAKE THEM IN PEECES as a Potters vessels Which words import a Corporall breaking not a Spirituall as the Iron Scepter of force is distinguished from the golden Scepter of the Word Now this was never yet fulfilled in the generall but rather contrariwise hitherto the Nations breake the Saints and Churches as we have often given a large account from History and experience ¶ 3. That of Christs giving the morning starre what can it bee but the appearance of Christ againe especially to the Jewes according to 2 Pet. 1.19 before expounded For as the converted Gentiles Spiritually considered are said to be not in the night but in the day 1 Thes 5.5 The unconverted Jews are in the night and in the darke Rom. 11.25 Therefore this morning Starre the Sunne-rising mentioned to this very particular Malac. 4.2 must of necessity signifie Christs personall appearance which Christ hath not yet fulfilled to this day Therefore yet to come And this text must be fulfilled before the ultimate
a thousand yeers The yeer thereof four hundred thousand yeers Possibly the thousand yeers intend the limited felicity on earth the foure hundred thousand yeers the eternal in ultimate glory And then the said Tract of Theologie goes on saying They that possesse this estate shall be all perfect in STATURE to wit in the STATURE OF ADAM and in FORM viz. in the FORM OF JESUS CHRIST never suffering any increment or decrement They shall have all sweet contentment and all at their pleasure without difficulty or delay § 5 It is there added concerning the day of judgement That the day of judgement shall continue a long time Three Trumpets shall bee sounded At the last all shall be gathered together to Jerusalem § 6 Thus you see what glimmering light the Turks had of the future state we speake of If they erre in the manner of their discourse it is no wonder being such Barbarians as I may say in many respects We have in substance confessed by them what wee contend for A wise man hath been sometimes cloathed in a fools Coat We told you before we should not justifie all the words the Heathens Turks and Jews should speak of this point Yet let not this as Mr. Mede saith touching the rubbish mixt in the Fathers and others touching this opinion make us cast away the substance of gold The Turks you see in part and I might have shewed you more sometimes speak in substance according to Scripture And sometimes they speake in effect touching our point against themselves wherein they are to be regarded As in that touching Jagog and Magog who are they themselves and touching Jesus Christ his comming againe to confirme the Law and to be the patterne of our perfection at the Resurrection and not their Mahomet And that the children of Isaac shall at last overcome them Great is the power of truth and it shall prevaile as Cardanus said and in a demonstration thereof as he professeth he wrote the disgracefull story of his owne birth and life CHAP. IV. Containing the Doctrine of the Jewish Rabbins concerning the state of the godly after the Resurrection and the Scriptures they alleadge for their Doctrine § 1 FIrst we will present to you some passages out of a collection of them compiled learnedly by R. Menasse Ben Israel * In his Treatise De Resurrectione mortuorum libritres As for the Rabbi himselfe in the first Book hee doth very orthodoxly assert abundantly out of many Scriptures of the Old Testament and the consent of some Rabbins therein the Resurrection I will touch one because according to his allegation the inference thence naturally flowing looks more particularly with favour on our Thesis Moreover saith he * Ibid. lib. 1. cap. p. 13. 101. Jacob in Egypt would be buried with his Fathers in Canaan and Joseph commanded his brethren that when they should depart out of Egypt they should carry his bones with them All which are of that nature that by them it easily appears that they believed the soule to be immortal or else that care had been ridiculous Yea it had been ridiculous if they had not hoped for an happy estate among the godly in their bodies upon the earth at the Resurrection Else they needed not take any regard of places on earth neer the faithfull or c. of this inference as allowed by the Rabbins see after in this Chapter § 2 In his second Book he brings us many resolutions of questions out of the learned Rabbins 1 That men that were monsters here shall rise againe without all monstrousnesse because else their monstrosity would terrifie the minds of men c. * Ibid. lib. 2. cap. 5. p. 163. which reason argues a conversing of men on earth after the Resurrection 2 That the dead shall rise cloathed ** Ibid. 2. c. 6. p. 164 165. c Thus saith he R. Meyr in Tract Sannedrim asserted when Cleopatra put it as a Question to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He gives his answer in summe thus If the Wheat-corne sowne in the earth doth not need for its putrefaction so many wrappers as it springs up with yet it ariseth out of the earth with a blade and ear How much more convenient is it that pious and good men for decorum sake shall rise cloathed with garments And in the Jerusalem Talmud it is said under the name of R. Natan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. with the same vestiment with which a man is buried shall he rise againe according to that Job 38.14 He is changed as a lump of clay and stands as a garment To the same effect R. Johanan in Beresit Raba R. Irmihah These things I doe not take time to dispute whether true or false but this I inferre that those Rabbins that beleeved this must needs thus thinke upon this ground that there should be an happy estate of good men on EARTH at their resurrection Howbeit for mine own part if you will needs presently know my inclination what to thinke herein remember that Adam and Eve being both naked in innocencie and our estate at the Resurrection shall not bee more imperfect they were not thereby obnoxious either to sinne or shame 3 How the world shall be able to containe all that shall be raised and particularly the land of PALESTINE Ibid. l. 2. c. 10. p. 186 187. c all the JEWS To which the Rabbins answer That there are now many Tracts of the world which are not habitable but either are at present unknown or if known yet through too much heat or too much cold are not inhabited Which things shall not be so at the Resurrection For then all parts of the whole Earth shall be known and all shall be made habitable And for the capacity of PALESTINE or the Holy-land promised to the ISRAELITES as the place of their entertainment this Isaias excellently explains Chap. 54.2 3. Sing O barren c. Enlarge the place of thy Tent and let them stretch forth the Curtaines of thine habitations Spare not lengthen thy cords and strengthen thy stakes For thou shalt break forth on the right hand and on thy left and thy seed shall inherit the Gentiles and shall make the desolate Cities to be inhabited By the place of the Tent saith the Rabbin is meant Jerusalem and by the Curtains of her Tabernacle are meant the Cities of the Holy-land Moreover faith the prophet those Curtains shall extend themselves too far In which matter this Prophet agrees with the words of Zachary Chap. 9. v. 1. That Jerusalem as the Rabin renders it shall be extended unto the gates of Damascus and Hamat with Tyre and Sidon shall enter into the borders of the Holy-land even as the Chalde Paraphrase doth expound which also may be confirmed out of Jeremiah Chapter 31. v. 38. Behold the dayes come saith the Lord that the City shall be built to the Lord from the Tower of Hananeel unto the gate of the
tranquillous and most happy life because the earth then shall not be infested with any noyse of Arms. And all those wars which before were stoutly waged by reason of the difference of Religion shall then cease The cause ceasing the effect ceaseth After the Prophet had spoken of the time of the Messiah presently he proceeds to those things that are to follow viz. to the day of judgement and the resurrection of the dead For saith he the day of the Lord shal be on every one that is proud and lofty c. upon all the Cedars of Lebanon and upon all the oaks of Bashan and upon all the ships of Tarshish c. No doubt saith he but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE DAY OF THE LORD the Prophet signifies the day of judgement as we shall afterward demonstrate which otherwise is called the day of resurrection of the dead for then the dead are judged called also the day of the Lord because a day of admiration Nothing then that is ordinary shall be done but all above nature c. He alleadgeth likewise for the said head of this Chapter that in Isa 23.14 They shall lift up their voice they shal sing for the Majesty of the Lord c. And Isa 49.14 c. But Zion saith the Lord hath forsaken me c. Can a woman forget her sucking child Psal◠72.16 And they of the City so Menasse renders it shal flourish as the here out of the earth Thus far we have shewn by Scripture saith he that the resurrection of the dead shall be conjunctive to the coming of the Messiah next it remains to be proved that the Ancients were of the same opinion It is to be noted what reason they give why the Patriarchs so much desired to be buried in the Holy-land which was no other then this That they that are there buried shall FIRST RISE * So in Beresit Raba-Paras 74 66. Semot R. pur 32. From whence is inferred That the resurrection of the dead to the comming of the Messiah is annexed in time The same is found also elsewhere ** In the Jerusalmy de Kilaym And so Semuel in Gemarah de berahot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i.e. This world doth not differ from the dayes of the Messiah but in the subjecting of Kings In Zoar †Paras voyera Elar is manifestly and cleerly expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i.e. The blessed God shal first build the Temple and order and dispose the Pallace and build the City and then the dead shall be raised out of the dust The Cabalists do sound their opinion on the words of the Psalmist Psal 147.2 3. The Lord buildeth up Jerusalem he gathereth together the out casts of Israel he healeth the broken in heart and bindeth up their wounds 3 In the next viz. the third Chapter of that third Book the Rabbin solves this Question Whether within the aforesaid times shal be the end of the world or after the resurrection of the dead This Question saith he may easily be resolved by that we have said in the former Chapter For when the sacred Scripture treats concerning the dayes of the Messiah it alwayes calls that time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. the end of dayes So Gen. 49.1 Gather your selves together saith Jacob to his sons and I will tell you that which shall befall you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of dayes Upon which R. Moses Gerundensis commentating saith where ever there is speech concerning the end of dayes it is to be understood of the dayes of the Messia Jacob would have told his sons what should befall them in the dayes of the Messiah but God inhibited him The like phrase is in Balaams speech in Numb 24.14 c. Come I will advertise thee what this people shal do to thy people in the end of dayes I shal see him saith he speaking of the Messiah but not Now I shal behold him but not nigh There shal come a Star out of Jacob and a Scepter shal arise out of Israel he shal strike through the corners of Moab and destroy all the children of Seth. Note that the time is by him called the end of dayes Therefore he saith I see it but not nigh Againe when he saith he will destroy or demolish the children of Seth he means the inhabitants of the whole world From whence it doth appear that that is to be understood of the Messiah He the said Rabby alleadgeth many other places for that phrase the end of dayes to be taken for the dayes of the Messiah yet to come as Isa 2.2 Jer. 30.24 Chap. 31.1 Ezek. 38.16 Hos 3.5 Mich. 4.1 Dan. 10.14 And because saith R. Menasse our deliverance is deferred to so long a time hence and distant from us therefore David makes that vehement complaint Psal 89. v. 49. O Lord where are thy former loving kindnesses which thou swarest unto David in thy truth c. But I am not ignorant saith Menasse that they that dissent from us do make a double coming of the Messiah and so do expound those places far otherwise But I have no list saith he at this time to dispute with any concerning that thing but simply and candidly to hold forth the opinion which the Hebrews professe From what hath been said two things saith he doe necessarily follow One that the redemption of Israel shall be extended unto the end of the world The other that that same end shall come before the resurrection of the dead And because that end shall take its beginning in the dayes of Messiah therefore there is a necessity that a NEW WORLD SHALL BEGIN FROM THE RESVRRECTION OF THE DEAD therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come Dan. 12. v. ult Go thy way unto the end and rest and awake in thy lot in the end of dayes The same is to bee collected out of the saying of the Ancients * In Gemara Abodae Zarae cap. 1. cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is pronounced in the School of Elia not the Thesbit but of some Rabbin that the world shall continue six thousand yeers In two thousand is the void or empty time that is the time untill Abraham being void of Moses Law In two thousand is the time of the Law In two thousand are the dayes of the Messiah So that as it is read elsewhere * In Sebet Jeudah It is not said that the Messiah shal come in the end of four thousand yeers or in the beginning of five thousand yeers but onely that the dayes of the Messiah shall be two thousand yeers that is that within that space the Messiah shall come about the beginning middle or end Which last words say I are very considerable by us Christians For within that space Christ is come and will come ☜ again ¶ 4 In the fourth Chapter are declared the opinions of the ancient Rabbins concerning
the terme and end of the world In the Talmud wee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The world shall endure six thousand yeers in one it shall be destroyed upon which many comment thus The ELEMENTARY and TERRESTRIAL world shall endure six thousand yeers and in the seventh thousand all shall return to their ancient chaos of which they were made And after that a New world shall exist And that likewise after it hath stood six thousand yeers shall also relapse to its former Chaos And then the revolution of the world shall endure for nine and forty thousand yeers And after that the heavens and the earth shall be annihilated * It seems by this that what the doctrine of Mahomet said of 1000 yeers and 49000 was learned of these Rabbins All this they thinke to be shadowed forth partly by the six dayes of the Creation because according to the Psalmist Psal 90.4 A thousand yeers in the sight of the Lord are but as yesterday Partly by the Law and the Commandement That six yeers the land should be tilled in the seventh it should rest and in the fiftieth the Jubile should be celebrated As for my opinion saith R. Menasse I thinke That after six thousand yeers the world shall be destroyed upon one certaine day or in one houre that the orbs of heaven shall make a stand as unmoveable that there shall be no more generation or corruption and all things by the resurrection shall be renovated and return to a better condition And this saith he out of doubt is the opinion of the most learned Aben Ezra who commenting on that place of Isaiah Chapter 65.17 Behold I create new heavens and a new earth c. saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i.e. Rather we are to say that the Heavens are expansed and that God will make new the aire to be singular good c. and then also shall there bee added to the earth a fresh vigor whereby it shall bee made New According to which verdict of Aben-Ezra saith Menasse There is a total and universal reforming or new-framing of the world And although the Text hath it New Heavens yet there is no necessity nor doth the sense require it that we should understand New Heavens to be meant of other Heavens diverse from these now in being but onely that there shall be a certain Instauration and Reformation of them into better And whereas afore the Ancients said that after six thousand yeers the world shall be destroyed in one the meaning is not that after six thousand yeers should be nothing how can it be measured by ONE Againe the word Destroy doth not signifie a total annihilation but onely a ruine or lapsing of things Therefore from those words cannot be concluded that the world shall be reduced to nothing but as R. Hasday thinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. Nothing else can be gathered from the aforesaid speeches but that there is a CERTAIN NECESSARY ETERNITY OF THE WORLD IN SPECIE or KIND that is that the world be not plainly consumed and turned out into nothing but still bee turned into a better world Accordingly R. Huna saith concerning R. Joseph Galilean even those heavens of which it is written I create new Heavens are already created in six dayes in Genesis And suteably in that 65. of Isa 17. speaking of creating a new earth he doth not say meerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new but with an additional of an emphatical article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this same earth New So that as Psal 102.25 26. The heavens and the earth waxing old as a garment are CHANGED as a new drest garment And to the same purpose the Ancients speak * Par. 30. Noah say they saw the New world yet at that time the world was not altogether destroyed but renewed according to Psal 102.26 The summe is That the world shall not be destroyed for a thousand yeers but in one day or punctum of an houre the earth shall suffer a mighty change and upon that change immediately shall follow the resurrection of the dead and a new world Even as it is in Zoar * Parasah Toldoth Ishac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the hour of the resurrection of the dead the world shall remain stable And Lactantius Firmianus intimates that he had received it from a Cabalist that the terme of six thousand yeers being consummated the state of all humane affairs shall be formed into a better condition ¶ 5 In the fifth chapter is held forth by the Rabbins what kind of ruine there shall be of the world before the great restauration of it yet to come And concerning the Jews war with GOG and MAGOG All the Rabbins saith Menasse Ben Israel agree in this That theISRAELITES after their return into their own Country at the time of their redemption are not to injoy a full and perfect tranquillity and peace until the last war with Gog and Magog shal be finished For it shall come to passe saith he that after the Israelites shall returne into Palestine that Nation of Gog and Magog shall come to invade and possesse that Country and that with an huge multitude of men and infinite forces of souldiers with the same hope and mind to recover the Kingdome and Empire to themselves as the Goths and Vandals accompanied with a multitude of vile persons subjected unto themselves most puissant Kingdomes and triumphed over them And although perhaps they may be perswaded that Monarchy of the Jewes to bee erected not without the singular divine providence of God yet haply they may thinke that it shall continue but for a time and so may conclude that it will bee as possible for them to subvert and subdue it as it was for Nebuchadnezzar and Titus Vespasian formerly to overthrow and enslave it With this hope and confidence those Nations of Gog and Magog shall with an armed power invade the Holy Land and having againe expulsed thence the Israelites they shall endeavour to subjugate them under their power All which may be confirmed by divers places of Scripture 1 By Ezekiel Chap. 37. where the Prophet treating of the gathering together and restititution of the Ten Tribes and of the other Two signified by the Two sticks in which the names of Judah and Ephraim were written and declaring that all those Tribes shall be conjoyned and shall have David to be their King for ever c. he by and by subjoyns in the 38. Chapter that this people shall be broken and exceedingly troubled by Gog and Magog Therefore he begins the 38. Chapter thus Son of man Set thy face against Gog the land of Magog c. And prosecutes the reason Vers 14. Therefore Sonne of man prophesie and say unto Gog Thus saith the Lord God In that day when my people dwelleth safely shalt thou not know it And thou shalt come from thy place out of the North parts thou and many people with thee all
by and by at that denyed the Resurrection ☞ and held that the God of Abraham Isaac and Jacob was not ☞ the father of our Lord Jesus Christ This was the reason Irenaeus maintained it in his Book contra omnes hareses against all heresies and â—erâ—uâ—â—an against the Marcionâ—â—es Chapter 3. Eusebius who sound out one Gaius to father it upon Cerinthus deserves no credit He was a party and one of those which did his best to undermine the autherity of the Apocalyps Not did any know of any such Gaius but from his relation And if there were any such he should seem to be one of the Alogi who denied both Jesus Gospel and Apocalyps as is testified by Epiphanius And their age jumps with the age which Eusebius affignes to Gaius Yet I deny not but some might maintaine very carnall and intollerable conceits about the Regnum Kingdom of a thousand yeers as the Mahumetans doe about their Paradise But these are not to be imputed unto those Primitive Fathers and Orthodox Christians The censure of Ferom S. Jerom was a chiefe Champion to cry downe this opinion and according to his wont a most unequall Relator of the opinion of his adversaries what credit hee deserves in this may appeare by some fragments of those Authors still remaining whom hee charged with an opinion directly contrary to that which they expresly affirmed And yet when he had stated it so as it must needs be Heresie and Blasphemy whosoever should hold it he is found to say he durst not damne it because multi virorum Ecclesiasticorum c. i.e. because many Ecclesiastical men and martyrs said the same things Comment on Jer. 19.10 So that S. Jerome is a man of no faith with mee when he describes the opinion of his adversary which whatsoever it were he would set it forth as odious as possibly he could He was a man that cared not what hee said so it might disparage his adversary This appears sufficiently in the cases of Vigilantius and Jovinian Yea but he lived the same time Answ So doe we with those we differ from and yet we see the experience daily that scarce any one will relate the opinion of his adversary candidly Yea but I cannot deny that Lactantius was for the abounding of meats and the satiating of the belly and appetite c. Lactantius cleared But what if I can His words only are these lib. 7. cap. 24 Tunc inquit qui erunt in corpore vivi c.i.e. Those who then shall be alive viz. he means at Christs second comming shal not dye but for those thousand yeers shal generate an infinite multitude and their off-spring shal be holy and dear to God But those that shal be raised from the dead he means at the first resurrection they shal be over the living in manner of Iudges And then presently addes The said Regnum or Kingdome to be the thousand yeers of a celestial Empire in which righteousnesse shall reigne throughout the world But of satiating the appetite c. I finde no word unlesse you thinke it must needs follow upon the taking away the curse off the creature and the restitution thereof to the perfection it lost through mans sinne For Lactantius means no more but that such as then lived should live the life that Adam should have done in Paradise had he not sinned But those that should then rise from the dead should live in a far more heavenly and Angelical condition even the life of the blessed spirits in heaven But S. Jerom is wont to relate the opinion as if those who rose againe should generate and give themselves to feasting and gormandizing You say that Saint Austin intimates that some held some such carnal Beatitude I answer so he intimates that some did not and that himselfe was once of that opinion and that to hold so was tolerable His words are * De Civit. Dei l. 20 c. 7. Quae opinio esset ut cunque tolerabilis c. i.e. which opinion however would be tollerable if any spiritual delicacies or dainties should in that Sabbath be given to the Saints by the presence of the Lord Christ For we also sometime have thought the same But where can I shew Cyprian to be a Chiliast Cypriar Headged He shews himself plainly to be such to such as know the mystery of that opinion In his book of exhortation to martyrdome in the Presace whereof he speaks thus Desiderasti Fortunate charissime c. i.e. Thou hast desired most dear Fortunatus that in regard the weight of persecutions and pressures is now incumbent upon us and the insesting time to be in the end and consummation of the Antichristian world now begins to approach that I should compose some encouragements out of the holy Scriptures to prepare and corroborate the minds of the brethren whereby I might animate the souldiers of Christ unto the heavenly and spiritual combate Six thousand yeers are now almost compleated if the Devill shall sinde the souldier of Christ unready c. But he that thus expected that the comming of Antichrist should be at the end of the six thousanth yeer which he supposed then neer at hand did yet thinke the world should last seven thousand yeers viz. a thousand yeers after the destruction of Antichrist as appears by his eleventh Chapter in these words Quid vero in Maccabaeis septem fratres c. i.e. What mean the seven brethren in the Maccabees most like in condition of birth and vertue making up the septenary number of compleat perfection Even as the first seven daies according to divine disposal so the seven ☟ ☟ brethren adhering in martyrdome Irenaeus alleadged at large lib. 5. c. 28. c. 30. coutra Heref. do containe seven thousand yeers that a lawful summe may be made up This to him that knows Chiliasme is plain Chiliasme which Irenaeus will make plain Quotquot diebus hic factus est mundus c. i.e. Look in how many dayes this world was made even in so many thousands of yeers it ends â—or if the day of the Lord be as a thousand yeers and in six dayes were sinished the things that were made it is manifest that the end of them is in the six thousanth yeer When Antichrist reigning three yeers and six months shall devastate or lay waste all things in this world then shall THE LORD COME FROM HEAVEN IN THE CLOUDS IN THE GLORY OF HIS FATHER casting HIM and those that obey him into the lake of sire but procuring or bringing with him unto the just ☟ the times of the KINGDOME The great Council of Nice alleadged for our opinion that is a Rest that is the great SABBATH the seventh day sanctified and restoring to Abraham the promise of the INHERITANCE c. Adde to all as MOST REMARKABLE That the GREAT COUNCIL OF NICE called by Constantine the Great besides the definition of faith and Canons Ecclefiastical did set forth
the enemies of the Church in the Gogican War which Papisme the 19. of the Revel concluded as extinct Wee answer to this objection that it is of no consequence whether it be granted or denyed We doe not raise Papisme nor do I know any that doe And though S. John concludes the utter down-fall of Antichrist Rev. 19. that he shall never reigne more yet Chapter 20.9 hee shews that secret hypocrisie of all Nations shall breake out and indeavour to beset the Church and then comes the ultimate day of judgement CHAP. II. Answering Doctor Pareus THus of your Dr. Prideaux his Arguments against our point in answer of whom with the same labour we have answered the maine Arguments of Pareus on Revelation 20. verse 4. For the Doctor did follow and take much out of Pareus Those wee have not spoken to that are most material that the Doctor did not touch upon them we will now touch SECT I. First Objection Rev. 20.5 THat that Resurrection is not a corporall Resurrection but a spirituall And that because it is called the First Resurrection For this cannot bee the first corporal Resurrection because before this there arose corporally the Sonne of the widow of Sarepta raised by the Prophet Elijah 1 King 17.22 The Sonne of the Sunamitish widow by Elisha 2 King 4.35 The Sonne of the widow of Naim raised by Christ Luke 7.11 12. c. The daughter of Jairus raised by Christ Luke 8.55 of Lazarus raised by Christ John 11.44 Those at Christs Passion Matth. 27. Tabitha by Peter Act. 9.41 Eâ—tichus by Paul Act. 20.10 Answer to this thus First by this argument Christ shall not bee the first-fruits of them that sleep Secondly by this argument the opinion of a spiritual Resurrection from Antichristianisme cannot bee here admitted because by the same reason that cannot bee called the First resurrection because many of them afore-mentioned were raised afore Antichristianisme was in being Thirdly that raising of them was no generall Resurrection of any sort of godly or ungodly But this in the Revelation is general of all Saints Fourthly the T. intends that risen they shall reigne and reigne a thousand yeers But the other mentioned by Pareus soon died and did not reigne in Johns sense Fifthly John had marked these out verse 3 that they had had a spirituall Resurrection already SECT II. Second Argument of Pareus TO the First Resurrection is opposed First death But the First death was spirituall viz. Sinne Rom. 5. therefore the first Resurrection meant here is spiritual Answer first spirituall death and life are sinne and grace But these not expressed here but first and second Resurrection living and dying againe The first death is when all dye corporally some naturally some violently as the godly by Antichrists persecution So in Rev. 6.9 the soules under the altar and the beheaded in this 20. Chapter verse 4. And wicked by Gods judgements Rev. 19. two last Now the first Resurrection is of Saints Rev. 20. is here in ver 4. Second of wicked in verse 12. which is their second death as S. John calls it verse 14. The rest of Pareus his objections to this point are upon a false supposition that onely the Martyrs shall rise therefore need no answer Beside we have given much in answer to him afore in the end of the first Book Thus of Pareus next of Mr. Bayly CHAP. III. MR. Bayly his Arguments come next for I put the best disputant first who being answered wee shall have lesse reason to spend time upon the weaker SECT I. Mr. Baylies first Argument HE that remaines in the Heaven unto the last judgement comes not downe to the earth a thousand yeers before the last judgement But Christ remaines in the Heavens unto the last judgement Therefore Christ comes not downe to the earth for a thousand yeers before the last judgement The major saith hee is unquestionable The minor is proved First from the Article of the Creed from that he sitteth at the right hand of God from thence hee shall come to judge the quick and the dead Secondly from Act. 3.21 Thirdly from John 14.2.3 We answer first to the major First we have not yet asserted that Christ shall come downe on the earth But we have shewed out of several texts a very great probability that Christ will at least appear in the clouds that men and especially the Jews may look upon him c. as Zac. 12.10 2 At the beginning of the 1000. yeers is the beginning of the last judgement as we shewed afore 2. To the minor where Mr. B. affirms that Christ shall remaine in the Heavens unto the last day of judgement We answer it is false For after hee was ascended up to the right hand of God he is so neer to Paul that he calls to him saying Paul Paul c. And Paul replies Who art thou Lord And Christ replies I am Jesus whom thou persecutest And Paul replies Lo what wilt thou have me to do And the Lord replies Arise go into the City and it shall be told thee Act. 9.4 5 6. And verse 10. Christ in a vision speaks to Ananias to goe to Paul Ananias objects and Christ replies At last hee goes and verse 17. speaks to Saul thus putting his hand upon him Brother Saul the Lord even Jesus that APPEARED unto thee in the way Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sâ—en of thee And 1 Cor. 15.5 6 7 8. As SEEN of Câ—phas and the twelve c. after the Resurrection so after the Ascension seen of Paul v. 8. Now by the same reason he may appeare againe to convert the Jews for that must be some sudden businesse Isa 66.8 as a Nation borne at once c. before the ultimate day of judgement And Pauls conversion by Christs appearance in the clouds was the first-fruits how Christ would convert the Jews as is Mr. Medes note on 1 Tim. 1.16 Read the place ¶ 1 To the first proof of the minor from that Article of the Creed First we say that Article doth not prove Mr. Baylies intent in that it doth not assert that there Christ shall fixedly sit for ever untill the last judgement but onely that thence he shall come to judge which he may doe if mean while he descends on weighty occasions which finished hee ascends againe and there hee abides till hee descends to the last judgement Secondly we have shewed afore that the day of judgement begins at this one thousand yeers and continues to the end The beginning is the morning of the day of judgement the end the evening of the day of judgement And all the same day of judgement as it is in Peter 2 Epist 3. Chap. And we have also shewed how in this time all the parts of a day of judgement are acted The last day of which thousand yeers wee all along have called it the ultimate day of judgement And how long this ultimate day may be this evening of the Millenary day wee cannot
are as one day with the Lord and then after that by way of exposition he saith We expect new heavens and a new earth All this in 2 Pet. 3. The beginning of the thousand yeers is the morning and day-light of this last day And the last end is the evening and night So that in the morning of this last day they that are Christs are raised and as soon as raised their everlasting life begins for they dye no more for ought I know ¶ 3 To the fifth and last place we answer It doth not infer the Antecedent The words in that Heb. 9.28 are Unto them that looke for him shall he appeare the second time without sinne unto salvation All that Mr. Baily saith upon this place to stretch it to his end is That Christ hath but two times of comming to the earth First in weaknesse to dye upon the Crosse Second time in glory to give everlasting salvation without distinction to all beleevers who look for his comming To which words of Mr. Baily wee say That it doth not follow infallibly that because the Apostle there names two commings by reason of the Antithesis of a second state in opposition to the state of humiliation that therefore there is no third time of his comming Mr. B. now confesseth a second comming of Christ to the earth And it were nothing contrary to Scripture if wee should say that after his second comming at the beginning of the thousand yeers he shall come againe the third time to universall and ultimate judgement But we contend not in this as in relation to our particular point here in hand but shall conclude our answer with this that all that can be inferred from this place is onely this That whereas Christ appeared with sinne upon the Crosse i. e. Hee was reputed a sinner by men and our sin imputed to him by God and was so was made a sacrifice for sin Isa 53.2 Cor. 5. v. ult At his next appearing his second appearing after this as the Apostle reckons hee shall appear in no such garb under no such opinion or notion but most glorious which is truly performed at the beginning of the thousand yeers at which time begins the salvation of them that look for him SECT IV. Mr. Bailyes fourth Argument THe conceit of the thousand yeers makes Christs Kingdome to be earthly and most observable for all worldly glory But the Scripture makes it to be spirituall without all worldly pompe Neither doth the word of God make the Kingdome of the Mediator of two kinds and of a different nature but one uniform from the beginning to the end Luke 1.32 The Lord shall give unto him the Throne of his Father David and he shall reigne over the house of Jacob for ever And 1 Cor. 15.25 He must reigne till hee hath put all things under his feet Here this is but one Kingdome and one way of ruling a Kingdome meerly spiritual and no wise worldly Luke 17.20 The Kingdome of God commeth not with observation neither shall they say Lo here or lo there but the Kingdome of God is within you And John 18.36 My Kingdome is not of this world If my Kingdome were of this world then would my servants fight but now is my Kingdome not from hence Rom. 14.17 The Kingdome of God is not meat and drinke but righteousnesse peace and joy of the Holy Ghost Eph. 1.20 Hee raised him up from the dead and set him at his right-hand in heavenly places and hath put all things under his feet and gave him to be head over all to the Church Then Mr. Baily concludes with this untrue speech The Millenaries make his Kingdome to appeare in Armies and Battels in feasts and pleasures in worldly pomp and power and will not have his Kingdome to stand in ANY of that spiritual power which since his ascension he hath executed on Principalities and Powers which is a false speech if intended as it appears of all Millenaries and so of Protestant Millenaries And it is an answer sufficient meerly to deny what he doth simply affirme without proof If any shall say that we may give a word of answer to this aspersion and rid our hands of it that Battels and Armies at first shall be remotio impedimenti to beat downe Turk and Pope and all their obstinate adherents as it is in Dan. 12. Rev. 17.16 Rev. 19.19 to the end that so these enemies being beaten downe the Kingdome we speak of might be set up it doth not therefore follow that it is asserted that this Kingdome doth consist in these or if it should be said that to all the spiritual glory and power and pleasures they shall have added all outward comforts in a sanctified manner as Adam had as the Apostle Heb. 2.6 in a quotation out of the eighth Psalme as the eighth Psalme is quoted out of Gen. 1.26 sets forth this Kingdome in its peace and comfort to bee like that of Adam in innocency doth it therefore follow that its ave red that this Kingdome consists in these as in its essentials They marbee additionals and circumstantials Isa 65.16 to the end and Matthy 19.29 yet not be the fundamentals and essentials much lesse can it bee truly imagined that any Protestant so indeed would say as Mr. B. affirmes that this Kingdome of which we speake doth not stand in any of that spiritual power which since Christs Ascension hee hath executed on Principalities and Powers Sure the spiritual power shall continue there though it doth not exercise it selfe on Principalities c. when they have submitted onely I make this exception If Mr. Baily means a Classical Presbyterian power I think there shall be none at all I say the lesse to these foule aspersions in this place because I have so abundantly anticipated my selfe afore where I have ripped up the whole mystery of all this iniquity In the third Book Chapter 3. Section 2. beginning at page 369. Jerome is brought in jerking at the Millenaries to the same tune as doth Mr. Baily But hee is I thinke as soundly and justly jerked for his injustice more scholastico as ever any Libeller was by the Lictor or Bedle of the Magistrate There for his fables you have it retorted upon him that by his owne allegation he intimates that the opinion of the thousand yeers was ancienter then his time And his own words are brought against him wherein he confesseth that many Ecclesiastical men and Martyrs have said the same things that he spake against And therefore hee confesseth that he cannot condemne them even when hee had reported them farre worse then ever they spake Yee have there likewise Justin Martyr brought effectually disproving Jerom. Adde to all yee have there Mr. Medes taking Jerom to task In the same third Book third Chapter and third Section yee have the particulars of the aspersions discussed and their Authors disproved They are fathered upon Cerinthus by one Gaius seconded by Dionysius Alexandrinus simply
be raised incorruptible viz. never to dye any more and we shall be CHANGED viz. all in the same moment ¶ 3 This glorious state of all things on earth yet to come is as a creation in regard of parts That as the whole creation is in Gen. 1. distinguished into six dayes worke so this New creation shall be perfected though not in that successive order of time but rather as I conceive at once in all those things that are enumerated to bee the workmanship of the six dayes workes You had the opinion of the Rabbins in this afore * In 4 Book 4 Chap. 3 Sect. 6 Pat. f. 428. Mine is this First For light answerable to the extraordinary LIGHT created on the first day for the Sunne and Starres were not extant till the fourth day The light of the Church at this time shall be a supernatural light above any created light according to Isa 60.19 The Sunne and Moon shall be no more light but THE LORD shall be unto thee an EVERLASTING LIGHT Sutable to St. Johns Vision and Prophesie Rev. 21.23 The City had no need of the Sunne or of the Moon for the GLORY of GOD did lighten it and the LAMB is the light thereof For it God shall be the Churches Sunne Psal 84.11 as he is likewise light it selfe 1 John 1.5 yea dwels in unspeakable light 1 Tim. 6.16 And Christ is prophesied to be the Sunne arising on the Church Malach. 4.2 That he comes as the Apostle saith 2 Thess 2.8 with a brightnesse yea as Christ himselfe promiseth his comming shall be as lightning shineing from the East to the West yea with GREAT GLORY Matth. 24. verse 27. and verse 30. then will their speciall presence or manfestation be a transcendent light to the Church which must be supernatural far above any created either that which was made the first day or after contracted upon the fourth day into the body of the Sunne as the waters extant the first day were couched into the Channels of the seas on the third day For both these were created But the light of the Church now shall be elucidations and emanations from the Deity overcomming and as it were drowning the glory of the Sunne c. And therefore though the Sunne and the Moon and Stars that now receive their light from the Sunne shall in that New creation be extant existing in their Orbs yet they shall not be there to give light to the Church Both these are distinctly mentioned in both the fore-quoted places Isa 60.19 The Sunne shall be no more thy LIGHT by day neither for brightnesse shall the Moon give LIGHT unto thee Observe it is not said they shall not exist they shall not be but they shall not be for the light of the Church Just so Rev. 21.23 it is not said the being of the Sunne and Moon shall bee nulled or annihilated but there shall be no NEED of the Sunne nor of the Moon to SHINE in New Jerusalem And the reason is because God and the Lamb shall lighten it and be the light and glory thereof So that though according to the creation of the Sunne and Moon and Stars in the fourth day those lights with the rest of the universe shall bee perfected in this New creation Isa 30.26 The light of the Moon shall be as the light of the Sunne and the light of the Sunne sevenfold as the light of seven dayes in the day the Lord bindeth up the breach of his people yet not used for a light to the Church at that glorious time For then there shall be no nights and dayes as is intimated in that 60. of Isa verse 19. afore quoted mark it well The Sunne shall be no more thy light by DAY c. but the Lord shall be unto thee an EVERLASTING light i. e. perpetuall without interruptions by vicissitudes of nights succeeding the dayes and for ever But it is expresse in Rev. 21.25 St. John having said as afore quoted in the 23. verse There shall be no need of the Sunne neither of the Moon he addes in this 25. verse The gates of the New Jerusalem shall not be shut at all by day for there shall bee NO NIGHT THERE And if we should suppose that the motion of the heavenly orbs and all the planets and fixed Stars which is the onely cause of night should cease at this glorious time of REST seeing that all motion as saith the Philosopher truly is for rest which these heavenly bodies never had since their creation whiles the Plants have had theirs in the Winter the Sonnes of men in the night on the seventh day and in the grave the Wilde-beasts in the day c. And it is recorded as the most glorious time when the Sunn and Moon stood still Josh 10.12 13 14. There was no day like that before it or since that And if we should conceive that it is not contrary to that text of Isa 30.26 The light of the Moon shall be as the light of the Sun and the light of the Sunne sevefold greater c. to understand it as well if not rather of the extension of those bodies of light then of the intension of their beams of light their very bodies being called lights Gen. 1. And the sevenfold intensivenesse and strength of the beams might be an affliction and so the little globe of the earth would not be of bulke to interpose and eclipse the sight and prospect of any Starre from view and looking upon the rest especially on the magnified dimension of the body of the Sunne so that there should be a continued natural light round the world yet all these should be but for a comely ornament not a naturall concernment to the Church because the paramount presence and elucidation of God and the Lamb should be their light sutable to their paramount condition swallowing up as it were all other glories as the said text of Isa 60.19 Rev. 21.23 hold forth So that as the world began in the first Creation with an extraordinary light so at the end of this world in the New creation there shall be a supernatural light And thus of the state of it in regard of light in parallel with the first and fourth dayes worke in the first Creation Secondly As on the second day was created the Firmament as our Translators render it following the Greeke alias the Expanse according to the Hebrew that is at least the whole element of the ayre so in this New creation it shall be re-created anew that is perfected that there shall be no noysome fumes or vapours or any other noxious exhalations fiery or watery c. to cause sicknesse death it selfe being now swallowed up in victory 1 Cor. 15. And all sorrows removed Rev. 21.4 And the aire shall not be an habitation for devils over the Church as formerly for which he was called the Prince of the ayre Eph. 2.2 But the devill shall be chained up Rev. 20.2 and every unclean
spirit shall be removed farre away from the Church Zach. 13 2. Thirdly For the rest of the dayes works of Creation as in them were created the dry-land the Plants the Fishes and Fowls and Animals c. So in this New creation there shall be a perfection of all those then in being for of a resurrection of irrationals I know nothing and they shall be freed and set at liberty from all danger and hardship Isa 11.6 7 8 9. Rom. 8.19 20 21 22. I speak now short to these things because I am not yet come to the qualifications of this future glorious estate into which this Head would sometimes faine draw me but I will not be anticipated ¶ 4 This future glorious estate on earth is a creation in regard of the end viz. that as man was created last of all most perfect in soule and body as the subordinate end next under God for which God made it viz. that man might have the possession and use of all and dominion over all Gen. 1.26 So in this New creation Christ restores all things to their perfection and every beleever to his to that end that all beleevers being raised or changed as afore described may joyntly and co-ordinately rule over the whole world and all things therein next under Christ their Head I say All and not apart onely as some unwarily publish And I say joyntly not one part of the Saints to usurp authority over the rest as many dream And co-ordinately All upon equall tearms not some Saints to rule by Deputies made of the rest of the Saints as the practise of men seem to interpret And all to be true Saints not seeming Thus we read in Dan. 7. verse 14. and 27. And Rev. 20.4 And Chap. 21. verse 24.26 Study the places well and you will easily picke it out CHAP. III. Measuring out the DIMENSIONS of this glorious estate to be on Earth afore the ultimate universal Judgement § 1 HAving done with the Creation of it we come next to the Dimensions Quantity or Extent of the glorious Kingdome of Christ on Earth yet expected viz. That as the other foure Monarchies did over spread all the inhabited world as it is said of Nebuchadnezzars Assyrto-Chaldean Monarchy Dan. 2.37 that he was King of Kings and that WHERESOEVER THE CHILDREN OF MEN DWEâ—T the Beasts of the field and fowles of the Heaven GOD HAD GIVEN INTO HIS HAND and had made him RULER OVER ALL and of Caesars Roman Monarchy Luke 2.1 That there went out a decree from him that ALL THE WORLD should bee taxed So this fifth Monarchy of the Saints reigning on earth under Christ must be as large as those Monarchies as large as the whole world for ample Dominion though not for sincere conversion That is the generality of men in the time of this Kingdome being converted into true Saints they shall rule over all the whole world of men swallowing up the other former Monarchies So that if there be remaining a secret seed of hypocrisie in â—ome which shall at last God so foretelling Rev. 20.8 breake out in the Gogican War at the end of our THOUSAND yeers shall yet mean while all men all the time of the thousand yeers shall be demurely subject to the Dominion of the Saints Touching the latitude and largenesse of this Holy-Kingdome read Dan. 2.34 35. The stone cut out without hands smote the Image on his feet that were of iron and of clay and brake them to peeces Then was the iron the clay the brasse the silver and the gold broken in peeces together and became like the chasse of the Summerthershing floore and the wind carried them away so that NO PLACE WAS FOUND FOR THEM and the stone that smote the Image became a great Mountaine and FILLED THE WHOLE EARTH Dan. 7.26 27 And the judgement shall sit and they shall take away his the preceding Monarchies Dominion c. And the Kingdome and Dominion and the greatnesse of the Kingdome UNDER THE WHOLE HEAVEN shall be given to the people of the Saints c. And Rev. 10.7 St. John having said In the dayes of the voyce of the seventh Angel when he shall BEGIN to sound the mystery of God shall be finished he goes on in the 11. Chapter verse 15. saying The seventh Angel sounded and there were great voyces in Heaven saying The KINGDOMES of this WORLD are become the Kingdomes of our Lord and of his Christ and he shall reigne for ever That is no Monarchy shall ever be on earth after his Adde Isa 2. In the second verse c. whereof yee have the propagation of the Gospel of Christs Kingdome and mens obedience to it In the 11 verse repeated againe verse 17. yee have the Lord Christ exalted and his overthrowing all worldly powers prostrate before him in these words The lofty lookes of man shall be humbled and the haughtinesse of men shall be bowed downe and the LORD ALONE shall be exalted Which words though covertly for feare of provoking worldly Monarchs are alleadged by the Jewes to the same end as you have heard afore at large To the same effect of the largenesse of Christs Kingdome is that notable place in Isa 24. verse 21 22 23. In that day it shall come to passe that the Lord shall punish the Host of the high ones that are on high and the Kings of the earth UPON EARTH and they shall be gathered together as prisoners are gathered in the pit and shall be shut up in the prison and after many dayes they shall be visited Then the Moon shall be confounded and the Sunne ashamed when the Lord of Hosts shall REIGNE IN MOUNT SION and in Jerusalem before his Ancients gloriously His Ancients are his ancient people the Jews And as the material Sunne and Moon shall be then nothing in comparison of the light of Gods presence as afore-shewed so the metaphorical Sunne and Moon for the same Scripture may have two subordinate senses Rev. 17.9 10. I say the metaphorical Sunne and Moon of higher and lower humane Majesties shall be confounded with shame So Jacob a Prince in those times and his wife are called by the name and interpreted to be the meaning of that name of the Sunne and Moon in Josephs dream Gen. 37.9 even as we had but now in that 24 of Isa both name and thing metaphor meaning expressed And by the same rule and proportion we may admit of others annexing a metaphorical sense to that Revelation 21. verse 23 24. that in Christs Kingdome to come upon earth there shall be no need of the Sunne or Moon i. e. of Emperial Royal or Princely Potentates to keep the peace as we have expounded it also in a litteral sense of the obscuring of the glory of all the Stars by the paramount glory of Gods presence For God and the Lambs presence shall be in stead of and more then the Sunne and Moon in both senses One both learned and godly doth likewise to the
same purpose apply Hag. 2.21 22. By shaking heaven and earth once more saith he the Prophet seems to mean in part that there shall be a change not onely of the customes of the people which are the Earth but also of Kingly powers and humane Majesties which are the Heavens Which place of Haggai the Apostle applies to the Kingdome of Christ Heb. 12.26 27.28 29. of which application though part may comport with the Kingdome of Christ as spiritual which hath ever been yet the rest seems to â—ooke as farre as Christs Kingdome to come on Earth For since Haggais or Pauls time God never so shook the material heavens of Orbs and Stars or the metaphorical of Royalties and Majesties that the Kingdome succeeding as the Text plainly intends could not be moved Even as the close exhorting to serve God acceptably because he is a consuming fire is most like to Peters exhortation 2 Pet. 3. to bee holy in conversation because after the destruction of the world by fire we shall have new heavens and a new Earth The place seems to allude to and to Prophesie from Gods shaking of Mount Sinai that as at that time God shook his people out of Egypt and separated them by divine Lawes from all the Nations of the earth to be a Royall Church by themselves so he will shake all the world of high and low ones when he sets up his last kingdom viz. Christs visible kingdom on earth and therewith makes all new For saith my Author that same Once more signifies the removing of all former old things in Earth and Heaven viz. of Customes of People and Crownes of Kinglyhoods and makes all new with sanctity and spirituality in the quality though men and creatures shall be in substance extant upon the earth according to their species or kinde and his Sovereignty in paramount glory ruling all Just as Zachary hath it Chap. 14. verse 9. And the LORD shall be KING over ALL the EARTH In that day shall there be ONE LORD and his name one That is as some learned expound There shall be no more Lords but the Lord Christ and his Dominion shall be greater then ever any was Which the Prophet Malachy doth notably surveigh Chap. 1. verse 11. in these words From the rising of the Sunne even to the going downe of the same my name shall bee great among the Gentiles c. CHAP. IV. Concerning the Qualifications or Qualities of this Kingdome of Christ Viz. Negatively it is a State that is Sinless Sorrowless Deathless Superiorless c. Temptationless Timeless Positively it is the Restauration of the Creation Perfection of all Qualities Confluence of all Comforts Preface to Eternity With several other Qualifications by a natural and necessary consequence flowing from these SECT I. It is Sinlesse § 1 ANd no wonder For it is not imaginable that the deceased Saints should be raised and the living changed to injoy this glorious state on earth in Christs Kingdome with the least tincture of sinne either of their owne or others This were to bring the deceased Saints to their losse And the changed state of the living would not be freed from sinne which would bee their greatest sorrow which as the next Section demonstrateth cannot consist with this glorious state It would be a misery not a felicity for the soules of the deceased to come out of supernal glory into a body of sinne or for them or the changed to be mixed with the society of gracelesse men A meer regenerate estate not yet perfect lamented that condition so long since as Lot and David 2 Pet. 2.7 Psal 120.5 yea the latter complained of society with men of faire outsides flattering with their lips and eating bread at his Table but were not right at heart And our Saviour warns his Disciples as of a danger that they should bee among men that outwardly seem to be sheep but inwardly were Wolves which this glorious state will not admit So then the huge augmentation of this Kingdome or fifth Monarchy shall not as in worldly Monarchies cause pollution and corruption This shall bee Status optimus maximus the biggest and best state that ever was or shall be on earth all suitable to a resurrection The places of Scripture asserting the sinlesseness of this time are very many and very cleer so that I need but repeat them to convince the ingenuous Reader ¶ 1 Adam we know was created sinlesse according to the Image and likenesse of God to have Dominion over all and to rest on the Sabbath now this state of Adam is applied by David Ps 8. to a future state of man which the Apostle Paul accommodates to our estate and rest in the inhabited world to come Heb. 2.5 and Chap. 4. verse 9. as wee have afore demonstratively expounded those places If there be any difference it is in this as the Apostle sets it forth 1 Cor. 15. that our estate shall be better then his ¶ 2 Num. 30.5 6 8. The Lord thy God wil bring thee into thine owne land and the Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thy heart and all thy soul and thou shalt returne and obey the voyce of the Lord and do AL HIS COMMANDEMENTS Which was spoken of and to the Jews long since deceased being never yet so fulfilled to them or any of that Nation succeeding them and therefore according to the truth of God must be fulfilled to all the elect of them and of their posterity ¶ 3 Isa 11.6 The Wolfe shall dwell with the Lamb c. and they shall not hurt c. For the earth shall bee FULL OF THE KNOWLEDGE OF THE LORD AS THE WATERS COVER THE SEA which whether we understand of men or beasts it argues a restauration to an estate like that of innocent Adam And the reason adds the glory of the cause as the thing is a most glorious effect That this innocent time shall follow upon an ocean of divine knowledge ¶ 4. Isa 59.21 This is my Covenant my WORD AND MY SPIRIT SHALL NEVER DEPART from thee for ever ¶ 5. Isa 35.8 There shall be an high-way and it shall be called the way of holinesse THE UNCLEAN SHAL NOT PASSE OVER IT ¶ 6. Isa 60.21 Thy people shall be ALL RIGHTEOUS ¶ 7. Jer. 32.40 41. I will make an everlasting Covenant with them that I will not turne away from them to doe them good But I will put my feare into their heart that they shall not depart from me Yea I will rejoyce over them to doe them good and will plant them in this Land assuredly WITH MY WHOLE HEART and WHOLE SOUL See this great promise must be fulfilled when the Jewes are settled in their owne land ¶ 8. Ezech. 36.23 to verse 30. I will gather you from all Countries and bring you into your owne land and I will sprinkle cleane water upon you and you shall be cleane from ALL
YOUR FILTHINESSE c. and I will save you from ALL YOUR UNCLEANNES 9. Ezekiel Chap. 44.9 speaking of the glorious state of the Church in the last dayes addes Thus saith the Lord no stranger uncircumcised in HEART shall enter into my Sanctuary ¶ 10 Dan. 12.3 At the time that Michael shall stand up and deliver his people they that be wise shall shine as the BRIGHTNES OF THE FIRMAMENT and they that turne many to righteousness AS THE STARS FOR EVER AND EVER Which is to come to passe before the last universal resurrection and ultimate judgement as we have before demonstrated ¶ 11. Zeph. 3.13 The remnant of Israel SHAL NOT DO INIQUITY nor SPEAK LYES neither shall a DECEITFUL TONGUE be found in their mouthes which words relate as the context afore shews to a state of the Church in the last dayes on earth as the thing demonstrates that it was never yet fulfilled ¶ 12. Zach. 14.20.21 Upon all shall be holinesse to the Lord. ¶ 13 Malach. 4.1 c. The day commeth that shall burne as an oven And all that are proud and doe wickedly shall be as stubble and the day commeth that shall burne them up saith the Lord that it shal leave them neither root nor branch All these places and others have been demonstratively cleared to relate to the time following upon the Call of the Jewes and their settlement All which laid together make up a sinlesse condition § 2 Which will be more cleare and more clearly settled on our spirits by adding some places of the New Testament ¶ 1 In 1 Cor. 15.52 54 55 56. it is said When this corruption shall put on incorruption at the sound of the last Trumpet then O death where is thy sting The sting of death is sinne But thanks be to God that gives us victory through our Lord Jesus Christ Now as wee have before proved there is a vast space viz. of a thousand yeers of the whole terme of the last Trumpet afore the universal ultimate Resurrection ¶ 2 In 2 Cor. 3.18 it is said When the Jewes shall have both vayles taken away as wee have before opened viz. that on Moses namely his forme of worship and that on their hearts viz. their unbeleef instead of the remainders of sinne they shall with open face behold the glory of the Lord being transformed into the same image from glory to glory ¶ 3 St. Peter likewise asserts 2 Pet. 3.13 That after the dissolution of this present vaine sinfull world there shall not onely be New Heavens but also a NEW EARTH wherein dwels RIGHTEOUSNESSE Proving it out of Isa 65.17 for those words be repeats This is spoken to the Jewes and concerning their share in the future happinesse on earth And that dwelling of righteousnesse there must signifie an eminent and absolute degree or else it will not surmount the present state of the Chuch in which as such dwels much righteousnesse But I need not struggle about this with most knowing men who incline to understand this place of a perfection as absolute as that in the supreamest Empyrean heaven ¶ 4 Let us adde but one place more viz. That in Rev. 21. v. 1. c. and verse last of that Chapter in a continued description of the glorious state of the Saints on earth yet to come And saith St. John I saw a new heaven and a new EARTH and I saw the holy City New Jerusalem comming down FROM GOD OUT OF HEAVEN Behold the Tabernacle of God is WITH MEN c. and there shall in no wise enter into it any thing that DEFILETH c. but they that are written in the Lambs Book Every verse of this Chapter as before we gave a particular account hath something in it incompatible and incompetible with the supreamest heavenly estate § 3 But then the question will bee where shall abide all those thousand yeers all those hypocrites called Gog and Magog that shall at last break out and go about to oppose the Church though in vain their opposition and subversion concluding in the same moment Rev. 20.8 Wee answer according to that light wee have attained that most probably they shall not be in but without the Church Rev. 22.15 Without shall be dogs evill men and such as make and love a lye The Heathens as appears by Homer * Iliad 8. did use to call the place of out-cast men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tartaros alluding likely to some dismal remote place of the earth as Tartary is from us and from Jerusalem The Apostle takes up that word in 2 Pet. 2.4 and makes a verb out of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tartaroâ— to signifie the putting of men into an Hellish solitary place So that most likely the unregenerate shall be as remote from the Church as Tartary is from Jerusalem and the Christian Church as far as it were from Hell to Heaven The Church now being as in an Heaven on earth the false-hearted spawn of future Gog and Magog shall bee remote on earth neer their future Hell To which that place of Gog and Magog Rev. 20.8 doth contribute some proof in that it saith that Gog and Magog shall bee fetched up against the Church by the Devil from the FOURE QUARTERS OF THE EARTH § 4 But if these Hypocrites were permitted neerer the Church they might perhaps be converted VVee answer no. For it is if we may use that word the Fate of this Millenary period I meane Gods righteous peremptory sentence that as all that time there shall be no degenerating of any beleevers so no more regenerating of any unbeleevers There is a judiciary sentence peremptorily passed to this purpose Rev. 22.11 He that is unjust let him be unjust still and be which is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still That is They shall be so still In order to which it follows WITHOUT are Dogs c. that love and make a lye And I come quickly and my reward is with mee The appearance of Christ at the preface to thiâ— thousand yeers will be as it is represented in the Preface to the Revelation Chap. 1. among the Churches viz. that then are or have been Chuâ—ches Therefore it behooves Churches and all Professors to beware they bee not sound as the Foolish Virgins that never had the oyle of regenerating grace in the vessels of their hearts and the oyle of sound principles in their heads by which they made the blaze of Profession is spent i. e. they have lost their principles and so being unready at Christs comming they come when as Ierome saith well the doors are shut SECT II. It is Sorrowlesse § 1 HAving shewed that this future glorious state of the Kingdome of Christ on earth yet to come shall be sinlesse next with good dependence we assert it is a sorrowlesse condition For sorrow came into the world by sinne therefore sorrow shall
to the Church Which is added to this All-New condition Rev. 21.4 As there shal be no place so no more time for any sorrowful or sorrow-making things or persons or mutable matters Christ will not allow them an houre nor a minute in the Church Dives had his time Their glasse is run Christs houre is come The Sonne of righteousnesse ariseth the dark must be gone ¶ 5 This imports that the happinesse of Saints shall not be given them by measure of time Tempus est numerus motus Time is measured motion Saints shall not be happy so long and no longer This thousand yeers is the prelude to everlasting infinite glory Saints shall not need to wish saying This is a happy condition if it would hold So that as miseries shall not have the least time allowed them on earth so the Saints mercies shall not be measured out to continue onely so long and no longer The thousand yeers are the preface and then Magog stirring at last gives Christ occasion to give them the Saints everlasting infinit injoyment So that in the glorious state of the Church shall be no measuring it out by time as so long to continue and no longer It shall be a thousand yeers happy on earth But then it is not said shall be an end But this is swallowed up of a greater Of this stability of things at this time see further in Isa 33.6 spoken in relation to the call of Jewes c. wisdome and knowledge shall be the stability of times and strength of salvation and the feare of the Lord thy treasure As grace shall not period with time And God cannot period with time so nor the Churches condition Isa 60.19 The Sunne shall be no more thy light by day nor the Moon thy brightnesse by night but the Lord shall be thy EVERLASTING LIGHT and thy God thy glory which applied to Church state in the seventh Trumpet Rev. 21.23 It followes Isa 60.20 Thy Sunne shall no more goe downe neither shall thy Moon withdraw it selfe for the Lord shall be thy everlasting light and the dayes of thy mourning shall be at an end Rather then the Sun and Moon shall play fast and loose with the Church they shall not Move There shall bee no more Sun set or change of the Moon No measuring out Saints happinesse by times SECT VIII The next Quality is That at this time there shall be a perfection of all qualities both natural and spiritual in the Saints § 1 AS before we said No measuring by fading time so now we affirm no stinting to an infirme degree Now there shall bee no lower degree then a freedome from all imperfection Zach. 12.8 It s spoken of this time see verse 12. viz. When the Jews shall see Christ and mourne and repent and bee filled with grace Then verse 8. Hee that is feeble shall be as David And the house of David as God better rendred as Angels The Hebrew is Kelohim Elohim oft signifying Angels and here is an Incrementum so that the last must be highest then it follows as the Angel of God Hebrew is emphatical Hamaleak the name of Christ Malach. 3. The sense then is They shall be as Christs how strong the feeble shall be viz. as strong firm and sublime in perfection as David And how shall David be As an Angel Yea as Christ Sutable to 1 Cor. 15. We shall be conformable to Christ And Phil. 3.21 Our bodies like his glorious body And 1 Cor. 13.12 Know as we are knowne our graces shall be as Rivers in the Ocean Isa 11.9 So that as our perfection cannot period so nor last by vicissitudes as now sometimes up sometimes sinke but shall be still at full height SECT IX A Confluence of all Comforts in the injoyers and injoyed § 1 AS it is said 1 Pet. 1. who in 2 Epist 3. Chapter speaks of this glorious time I say as it is said 1 Pet. 1. verse 3 4 5. He hath begotten us againe to a lively hope by the Resurrection of Jesus Christ to an inheritance incorruptible RESERVED IN HEAVEN for you who are kept by the power of God ready to be REVEALED in the LAST TIME so now in this Heaven as it is called Rev. 21. the inheritance is kept perfect to us and us in it Of this see all the 35. Chapter of Isa Wee did before demonstrate that that Isa 34. relates to this time we speake of And this 35. Chapter is but a part of the same discourse As the forme viz. the 34. Chapter is of the ruine of the Churches enemies and the delivery of the Church so this 35. Chapter is a description what the Church shall injoy Viz. verse 1. The solitary places shall be glad for them and the Desart shall rejoyce and blossome like a rose Verse 2. The glory of Lebanon shall be given to it The excellency of Carmel and Sharon shall see the glory of the Lord. Verse 3. Strengthen ye the weake hands and confirme the feeble knees Verse 4. Say unto them that are of a fearful heart be strong feare not behold your God will come with vengeance he will come and save you Verse 5. The eyes of the blinde shall be opened and the deafe eares unstopped Verse 6. Then shall the lame man leap as an Hart and the tongue of the dumb sing for in the wildernesse shall waters break out and streams in the desart Verse 7. The parched ground shall become a poole and the thirsty land springs of waters In the habitation of Dragons shall bee grasse and rushes Verse 8. An high-way there shall be and it shall bee called the way of holinesse the unclean shall not passe over it Fools shall not erre therein Verse 9. No Lion shall be there nor ravenous beast shall goe up thereon but the redeemed shall walk there Verse 10. And the ransomed of the Lord shall returne and come to Zion with songs and everlasting joy upon their heads they shall obtaine joy and gladnesse and sorrow and sighing shall flye away Yee see how all happinesse is upon the possession and the Possessor The possession shall not bee defective and unserviceable and the Possessour shall not by any impediment bee hindered of his injoyment All the Injoyers and Injoyments shall be varnished with beauty environed with peace enlarged with liberty perpetuated with stable equability ¶ 1 Varnished with beauty As Homer saith of the Golden Sea because of the beams of the Sun raditing upon it so the Church and all the Churches injoyments shall be guilded with beams guilded with beams of Christs glorious presence At this time Christ shall arise as the Sunne Malach. 4. as wee have shewed compared with 2 Pet. 1.19 And because he ariseth and shines on the Church therefore the Church shall arise and shine as the Sunne rising in the East looks on the Moon and makes it at the full in the West Isa 60.1 2. Arise shine for thy light is come and the glory of the Lord
the glorious representations They shall have the word for inspection Rev. 22.14.19 and admiration to see all revealed and all fulfilled They shall be taught of God to know the full minde of that word and they themselves shall see with their eyes that fulfilled which out of the word they heard with their ears So that their Joshua sc Jesus shall say to them according to their experience Nothing hath failed of all that God hath spoken They shall have the effect of sublime purity and glory of Discipline sc Angelical order Rev. 21.12 sc 4. Gates and three Angels at every gate So that verse 25. Though the gate be never shut yet verse 27. no unclean thing shall enter in which is the cream and quintessence of the effect of all Discipline In summe As then the labour of the body in moving shall be more excellent a labour-lesse labour a pain-lesse labour a pleasant labour so the worship of the minde shall be without irksomenesse So full of grace that all actings of grace shall be heavenised into all sweetnesse SECT V. The fifth Priviledge Union of Saints throughout the world UNion of heads and union of hearts sc unity in judgement and unity in affection Zach. 14.9 The Lord shall be King over all the earth In that day there shall be one Lord and his name one Is hee not King now Yea but not so actually visibly and absolutely before the eyes of all many great wicked ones yet domineering as he shall be then Is not his name now one yes in it selfe he is the God of truth But by mens pretences that he favours this way and that way men intimate of him several names as Papist Lutheran Calvinist Episcopal Presbyterian Independent But then it shall be cleer which is the onely way of truth And so God shall have one name because as Zeph. 3.9 They shall serve the Lord with onenesse of consent all being of a pure language So that their judgements being one and consequently their practises one great will be the onenesse of affections as Isa 11.13 The envy of Ephraim shall depart Ephraim shall not envy Judah nor Judah vexe Ephraim If so great was the union of Saints in the first fruits Act. 4.32 how much more when the whole lump is fully perfected surely their union shall be as that in Paradise before Adam fell The history of dissention now is grievous to Saints therefore on the contrary how sweet will the mystery bee in the injoyment of Union SECT VI. The sixth Priviledge Honour shall be given to all holy things sc to Religion and religious men § 1 GOd hath in several passages you heard afore promised to take away the reproach of his people as in other things so in Religion This is Gilgal the Great to rowle away the reproach from Israel In the day when the Jewes shall be converted ten shall take hold of one Jew Zach. 8.23 therefore it is said divers times in the Revelation sc Rev. 14.1 Rev. 22.4 The Saints shall have the name of their Father in their foreheads They shall be no more ashamed of their Religion then of their faces Though the Church kisse Christ sc dearly imbrace him yet shall she not be despised Cant. 8.1 Hebrew I will finde thee in the streets I will kisse thee and also they shall not contemne me Publick profession and imbracing of Christ shal not be despised as 't is spoken in the very same Chap. of Canticles where is handled the call of the Jewes So Isa 49.23 Kings shall bee thy Nurses Rev. 21. Kings shall bring their honour to the Church Isa 60.13 The glory of Lebanon c. shall come to beautifie my Sanctuary and I will make the place of my feet glorious Christ the head the Church the feet And there Christ walks Rev. 1. And that Christ will make glorious afore all though formerly men trampled Yea Zach. 9.16 The Church shall be as the stones of a crown lifted up Not as stones in the street but of a Crowne Not of a Crowne falling but of a Crowne lifted up Zach. 12.5 The Governours of Judah shall say in their hearts the inhabitants of Jerusalem my strength in the Lord of Hosts We know that of late dayes governours have put all the reproachfull names upon the Saints and Churches of the purest judgement and profession as Faction Schisme Puritans c. But the time is at hand they shall be convinced and shall know that Saints are the best men the interest and stay of Kingdomes § 2 Let the consideration of these Priviledges make us walk like them that shall see these times let the dawning be upon us now the Sun is about to rise cleaving to Christ in Ordinances and to one another in love honouring them most that have most holinesse Yea let this comfort us that all the glorious Promises and Prophesies shall then be fulfilled Finis Libri Sexti THE SEVENTH BOOK Containing an Essaie Touching the time when this future Glorious state of the Church on Earth for a Thousand Yeers probably shall begin CHAP. I. The Introduction unfolding and cutting out the Worke for this BOOK § 1 I Know Lubrious est hic locus this is a point wherein my Pen may soon slip and as soon will sleight-spirited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carp and over-austere Cato censure As for the extremous multitude whose Motto or Character is Hosanna to day and Crucifie to morrow they will deifie if a man hit right but infinitly vilifie if he mistake But the ingenuous prudent will neither reckon me a God for the first nor cypher mee into lesse then a man for the second The best of men in such a labyrinth and lesse have mistaken Upon this ground I take my trip Christo duce the Lord being my Leader § 2 And the better to stave off some blows I shall take into me the guard of other learned pious mens judgements and present the Reader with variety of accounts with their grounds and thence let him not I Prophesie if any will so call it § 3 The worke we have to doe in relation to this is ## ¶ 1 To give the Reader severall Prognosticks shewing indefinitly that this glorious state of things is not far off ¶ 2 To cast up the severall Computations found in the Scriptures pointing at a determinate time when most probably this state shall begin CHAP. II. HOlding forth the several Prognosticks that the Glorious time we speake of is not far off but now approacheth especially in the introduction thereunto viz. The Call of the Jews SECT I. The first Prognostick The expiration of Accounts § 1 IN the first place severall numbers of yeers Prophesied to fore-run the Commencement of this state are now almost expired I shall now but touch and but some of them intending by Gods assistance to give you as I am enabled a more exact account in the third Chapter ¶ 1 The One thousand two hundred and ninety dayes that is yeers foretold Dan.
12.11 which were to run out saith Huet on Daniel from the ceasing of the daily sacrifice c. afore the Preface to this glorious state begins are now almost expired For if the daily sacrifice ceased about the yeer of Christ 367. For in that yeer saith Alsted in his Chronolog in the Reigne of Julian Apostata the preparations to re-edifie the Temple at Jerusalem were utterly demolished And we adde thereunto the said One thousand two hundred and ninety yeers we shall easily perceive if we credit our common Account making this to be the Yeer of Christ 1653. that the said One thousand two hundred and ninety yeers are almost expired ¶ 2 The two and forty months wherein the Beast Antichrist should have power as some Greek copies read it to do that is as hee pleaseth as Mr. Brightman expounds Rev. 13.5 which are allone with One thousand two hundred and sixty dayes Revelation chap. 11. verse 2. and verse 3. both signifying by the consent of the generality of all learned Protestants One thousand two hundred and sixty yeers are now neer their period For if as Reusner asserts * Elias Reusner Leorin Isagog Historic in Infantia Antichristi Ad annum 410. these two and forty months began when the Hinderer the Roman Emperour was removed 2 Thess 2.6 by the Goths that now the Roman Bishop was free from all impeding his will and pleasure in the yeer of Christ according to our common Account 410. And we adde thereunto the said One thousand two hundred and sixty yeers the termination of the said One thousand two hundred and sixty yeers are not far off I might annumerate many other accounts but I will not so mis-spend time nor anticipate my selfe in my intended designe of computations in the next Chapter These two here named may suffice to give the Reader a taste yea the first fruits of many Computations now not long hence about to determine whose periods immediately precede the beginning of the preparation or introduction viz. the call of the Jews to the glorious time we speak of SECT II. The second Prognostick The might of the Churches Enemies § 1 WHen the might of the Churches enemies appears universally and irresistably powerful then is the Churches great deliverance at hand Isa 59.16 to the end of the Chapter and the whole ensuing Chapter viz. the sixtieth alleadged and demonstrated afore to relate to this glorious time wee speake of Read the place it is too large to write out and you shall there finde it Prophesied that when the Lord should see that there was NONE TO HELP that then his owne arme should bring salvation that then the Redeemer shall come to Zion That then the Church should rise and shine because her light was come and the Gentiles should come into her light That her GATES SHOULD BE OPEN CONTINUALLY NOT SHUT DAY NOR NIGHT AND KINGS SHOULD MINISTER UNTO HER. THAT THE SUN SHOULD BE NO MORE HER LIGHT BUT THE LORD SHOULD BE HER EVERLASTING LIGHT which St. John Rev. 21. applies to the glorious time we treat of with many more passages in those Chapters of Isaiah to the same purpose Adde to this place of Isaiah that in the Revelation Chap. 18. verse 7. and 8. How much she hath glorified her selfe and lived deliciously so much torment and sorrow give her for she saith in her heart I sit A QUEEN AND AM NO WIDOW AND SHAL SEE NO SORROW therefore shall her plagues come IN ONE DAY § 2 Now whether at present the Might of the Churches enemies bee not universal and irresistible the Turke prospering mainly the Popish party prevailing exceedingly and the rather because the Protestant Nations are onely busie in beating one another to peeces most sadly whence most impious corruptions abound among these as horrid and bloody persecutions among those fresh broken out againe in the German Empire and in the Kingdome of France c. so that Antichrist boasted in their late Jubilean solemnity all was his and the Church precisely considered and Religion every way goes to wrack and no remedy of Lawes or Armes appeare I leave the Reader to resolve To which end I would have him weigh what briefly I have hinted and surveigh throughly the present state of things and inlarge his meditation upon it and then he will easily be inabled to conclude whether the universality of all be not most corrupt and unsavoury and daily putrifying more and more and whether the salt wherewith they should be seasoned and preserved hath not lost its savour and then wherewith shall any of those things be salted And whether as Psal 11.3 if the foundations Political saith Mollerus be destroyed a David may not justly cry out what can the righteous doe SECT III. The third Prognosticke The height of the enemies wickednesse § 1 THis Prognosticke we have in Gen. 15. verse 13 14 15. and 16. God said to Abraham know of a surety that thy seed shall be a stranger in a Land that is not theirs and they shall serve them and they shall afflict them foure hundred yeers c. But in the fourth generation they shall come hither again FOR THE INIQUITY OF THE AMORITES IS NOT YET FULL whence it appears that the fulnesse of the iniquity of the Amorites is a Prognostick of the Churches great deliverance out of Egypt so that when that should be full these shall be delivered Whence wee infer by the rule of Proportion that when the iniquity of the universality of the wicked on earth shall bee full that then shall the universality of the Elect have their grand deliverance upon earth This Prognostick that the Reader may see my inference to be good I will shew you in other places of Scripture which apply it immediately to the deliverance wee treat of In Isa 14. the first three verses most evidently as we have before demonstrated relate to the Glorious state on earth we drive at To which is annexed the Prophesie of the Churches triumph over Babylon as the necessary Appendix thereof with great assurance and much elocution and emphasis verse 4. c. to the end of the 18. verse Now what is the Prognostick of their fall but the height of their wickednes in oppression pride c. So verse 4 5 6. Thou shalt take up this Proverb against the King of Babylon and say How hath the oppressor ceased The Lord hath broken the staffe of the wicked and the Scepter of the Rulers HEE WHO SMOTE THE PEOPLE IN WRATH WITH A CONTINUAL STROK He that ruled the Nations in anger is persecuted and none hindereth And verse 12. c. How art thou FALLEN FROM HEAVEN O LUCIFER Sonne of the morning FOR thou hast said in thine heart I WILL ASCEND INTO HEAVEN I WILL EXALT MY THRONE ABOVE THE STARS OF GOD AND SIT UPON THE MOUNT OF THE CONGREGATION I WILL ASCEND ABOVE THE HEIGHT OF THE CLOUDS I WILL BE LIKE THE MOST HIGH thou shalt be BROVGHT DOWNE TO HELL So
months when as he shall lie sicke a great part of them yea he shall be as it were slaine by meanes of his wounded head This space of time doth seem therefore to containe the whole time of the tyranny of Antichrist yet so that the time of his wound whiles it is sore be taken away from it Now we have shewed that this time of his crazinesse is defined within the time of the Goths* ⎠* Kingdome verse 3. which lasted for an hundred and forty yeers If we shall therefore take away these yeers from the months of the Womans lurking we shall finde that at the end of this lurking namely at the yeer 1546. thirty seven months ☞ onely The count is selfe according to Mr. Brightman and ten dayes of Antichrists Kingdome when it was in vigor were passed over Five months therefore and twenty dayes are wanting hereto which if we reckon from the yeer 1546. the last end of Antichrist shall expire at the yeer 1686. or thereabouts For so we shall learne out of other Scriptures that he shall perish utterly about that time It may bee that his destruction may come sooner then this terme of yeers defineth for I doe not cast the account accurately at this time neither doe the Historians number the yeers so faithfully as they ought but he shall not be suffered to goe beyond the furthest space that I have set down But perhaps these months are not the space from the first beginning to the last end of the Beasts but onely the former yeers of his Kingdome which may be many enough to lay him open so as hee may be revealed to all men And by this interpretation as he beginneth together with the months of the Woman and the Prophets so he takes his end also with them This opinion is confirmed by the Warre with the Saints in verse 7. which wee have shewed fell into the end of these months Chap. 12.7 And by this interpretation the Beast is said to have power of working two and forty months for the greatest part of these months Because that little respire of time wherein he should keep in his horne because of his wounded head is little to be reckoned of in respect of the whole number * Let the Reader if he please remember that whereas Mr. Brightman thinks Antichrist was wounded by the Goths noted afore at * ⎠* according to Rcusner expressed afore in his Account Sect. 1. the Goths wounded the Emperour and Empire not the Pope and Popedome but the said Popes and Popedome rather got head and bea rt and health and strength by the Goths wounding of the Empire which granted Mr. Brightmans knot is quite removed touching the five months Neither is his power which shall bee afterwards like that of his former time as experience sheweth at this day wherein we see the Popes power to be made to languish and to be weakned much from the time of his professed and pitched battel that is from the Council of Trent So that his power is now almost none at all to that which it was in former ages This latter is more simple in which regard I like it better Thus Mr. Brightman Now according to this account Antichrist shall be fully downe about seven and twenty yeers hence SECT V. Alsteds Account HE gives it you * Alsted XII Chronologia Epocharum Propheticarum in this sorme and the words as neer as I can translate and imitate him for your best understanding THE APOCALYPTICAL VOLUMNE or COMMENTARY †Syngramma Apocalypticum Three times seven mysticall Characters * Hierogly phicater septem The threefold state of the Church  The Kingdome of the Beast I. The 6 former of the 7 Seals containe the time from the the 35 yeer of Christ to the 606 yeer  I. For a Time from the yeer of Christ 35 to the yeer 606. I. The ancient Beast or the primary solely II. The six former of the seven Trumpets from the yeer of Christ 606. to the yeer 1517. 1 Alternative or vicissitudinarious II. For Times from the yeer 606. to the yeer 1517. II. The ancient or primary and secundary III. The six former of the seven Phials from the yeer 1517. to the yeer 1694 The seventh Trumpet and seventh Phial 2 Happy on earth for a 1000 yeers III. For Half a Time from the yeer of Christ 1517. to the yeer 1694. III. The ancient Beast alive againe 3 Most happy in Heaven    They that are inquisitive to know how he gives a particular account of these Periods may if they understand the Latine Tongue or by the helpe of such friends look into Alsted himselfe in the fore-cited place or into Mr. Mede in English Diatrib par 4. p. 453. whither I refer them lest I should bee needlessely tedious to my friends that fear the prolixity of this Treatise Which therefore I prevent all I can § 3 So that by this Account the beginning of the thousand yeers will not be far off about one and forty yeers hence SECT VI. Mr. Medes Accounts § 1 IN his Diatrib Par. 4. Page 87. he gives us this Account Having said Page 83. Though Christianity hath been imbraced in former times where now it is not yet it is now spread in those places where in those times it was not so that all laid together wee may account Christianity at this day as large as ever it was in the Apostles time yet that this is not THAT UNIVERSAL KINGDOME OF CHRIST THAT FLOURISHING and GLORIOUS ESTATE OF THE CHURCH WHICH WE YET EXPECT and HOPE FOR my Reasons are these I say Mr. Mede having said these things in page 83 and in page 84 85 86 having given severall of the said reasons then in the said 87. page afore-quoted he addes My next reason saith he shall be from that we read in the Revelation where the Church by the conquest of Michael set free from the Dragons fury is said to escape into the Wildernesse i.e. into a state though of safety and peace and security yet of hardship misery and scarcity For it seems to be an allusion to the Israelites escaping the Tyranny of Pharaoh by going into the wildernesse In this wildernesse or place of hardship c the Church must remaine saith St. John a time and times and halfe a time or as he elswhere speaketh one thousand two hundred and sixty dayes i.e. A yeer yeers and halfe a yeer and when this time shall bee expired that is as learned Divines thinke when so many yeers shall be ended as those dayes are taking the beginning of our reckoning from Michaels Trophe then saith our Apostle shall the Kingdomes of the world become the Kingdomes of our Lord and of his Christ and he shall reigne for ever and ever Rev. 11.15 whereby it should seem that the Church is yet in the wildernesse and that the promised happinesse of the ample and flourishing glory thereof before the end of
family in heaven and earth is named There is Bethel even where God in special appears which special appearance is in the person of Christ And lastly where ever Christ is with us wee are with him so as that for that time is heaven to us therefore the Apostle Paul desiring a state in the world to come Phil. 1.23 calls it a being with Christ not heaven So that yet still it remaines to bee proved that Christ shall not appear to his people before the ultimate day of judgement or that Christ hath no place of refreshing his people for a time before the ultimate day of judgement but onely the highest heavens after the ultimate day of judgement SECT II. Mr. Baylies second Argument § 1 AS to his accusation of coyning new and false senses to many Scriptures wee say it is a begging of the Question And we retort it For Mr. B. opinion for many generations hath so allegorised upon all the Prophets speaking of the state of the Jewes and of the universal Church to be on earth afore the ultimate day of â—udgement that I confesse I was thereby for a long time kept in the darke so that I could make no use of the Histories and Prophesies of the Old and New Testament in relation to these things but onely here and there by way of morall observations and allusions § 7 But let us heare his Argument Christ sits at the right hand of God till the last day therefore he comes not to reign on earth a 1000 yeers before the last day To which we say that this argument thus far hath been argued and answered in effect in the first argument yet because there are some fresh proofs we are contented againe to answer it and to discusse them And for answer we deny the Antecedent taking the last day in Mr. Bailyes sense for the ultimate day of judgement But if we take the last day for that day in 2 Pet. 3. which shall be a thousand yeers then Mr. Baily concludes nothing against us But Mr. Baily will prove the Antecedent that Christ doth sit at the right hand of the Father till the last day meaning the ultimate day of judgement viz. the evening of our last day For so I suppose he means his proof is his major Proposition in Ps 110.1 Christ sits at the right hand of God till ALL his enemies be made his footstool Whence he assumes this minor But all his enemies are not made his footstool till the last day For till then Satan death and all wicked men are not fully destroyed therefore c. To this major Proposition out of Ps 110.1 Mr. B puts in a word of great consequence to serve his own turne which in divine arguing from a text is very foule play viz. the word ALL. For as it is not in our English Translation so nor is it in the Hebrew text where it is onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thine enemies indefinitly And the Apostle having an infallible spirit to know the mind of the Scriptures quoting this place Heb. 10.13 renders it that Christ sits there expecting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. putting no ALL in But suppose it be said ALL all his enemies this is sufficiently fulfilled when Christ overcomes all all his enemies are so subdued yea visibly in themselves or in their effects that they shall never hurt the Church more which shall come to passe when the Iewes are settled at the beginning of the thousand yeers as many Scriptures afore shewed And to speake according to St. Iohn in the Revelation then as in Chap. 19. Antichrist and all his adherents shall downe then as in Chapter 20. Satan shall downe then as in Chapter 21 Sinne shall downe And for death this is destroyed Chapter 20. For if all the Saints then live and reigne a thousand yeers then is this a state of immortality of their bodies And for the ultimate day of judgement then is not a destroying of death but a reviving of the worst death sc the second death to the worst of men so that the wicked live onely to dye that death Rev. 20.12 to the end It is said that the last enemy of the Saints that is destroyed is death 1 Cor. 11. Because so St. Iohn names the enemes in order First all the wicked Rev. 19. Then the Devill Rev. 20.1 And last of all death v. 4. and all these orderly at the beginning of the thousand yeers at the beginning of the seventh Angels sounding his Trumpet I say at the beginning thereof And to make all our answer plainer When it is said All shall be under Christs feet the meaning is not that all shall be annihilated For after the ultimate day of judgement there shall be viz. in hell sinne and devils and wicked men and the greatest death viz. the second death i. e. eternall condemnation therefore the meaning must bee that all shall be so under Christs feet that they shall no more mischiefe the Church Satan shall not seduce them Sinne shall not touch them Death shall not dissolve them But at the end of the thousand yeers Satan and the hypocrites in the corners of the world shall begin to make an head and this immediately draws downe Christ to the ultimate day of judgement who raiseth all the dead wicked and takes them and the wicked that are then alive and passeth everlasting condemnation upon them Rev. 20.7 to the end of the Chapter SECT III. Mr. Bailyes third Argument § 1 ALL the godly at Christs comming from heaven doe rise immediately to a heavenly glory ergo none of them doe arise to a temporall glory for a thousand yeers upon earth § 2 Answ We might deny that wee call the Argument you call it the consequence because Mr. Baily doth not say to glory in heaven much lesse the highest heaven For their state on earth a thousand yeers is not onely an heavenly glory but the state is called Heaven Rev. 21.1 c. 2 Pet. 3. But that we shall fix our answer upon will be the denying of the Antecedent and expounding of the proof Mr. Baily brings for proof of the Antecedent 1 Cor. Chap. 15. vers 22.1 Thess 4.14 Matth. 25.31 Joh. 6.39.40.44 Heb. 9.28 ¶ 1 To the two first we answered afore For the third place of Matthew it concludes nothing to the said Antecedent For Christ separates the sheep from the goats notably at the beginning of the thousand yeers when the open wicked then alive generally perish Revelation 19. and all the Saints alive are set in a glorious condition Chap. 20. ¶ 2 To the fourth place viz. in Joh. 6.39.40.44 I will raise it up at the last day We answer this doth not infer any thing in behalf of the Antecedent For lo this thousand yeers is truly the last day For as it is in 2 Pet. 3. before it are the last dayes in which men shall say Where is the promise of his comming And it is after said A thousand yeers