whole world These things Reader I have thus discussed not rashly affirmed I leave the whole matter to the Church to be determined by the word of God to the iudgement whereof as it is meete I doâ— willingly submit mine opinion concerning this mysterie IN THE DIALOGVE OF IVSTINE MARTYR WITH TRYPHO THE IEW there is a notable place concerning the thousand yeers Raign of Christ TRYPHO BVt tell me the truth doe you confesse the restauration of Ierusalem and doe ye expect the gathering together of your people that they triumph together with Christ and the Patriarchs and the Prophets and our Tribes or those also who before your Christ came were Proselytes or doe you grant those things that you may seeme to get the better of us in dispute IVSTINE Trypho I am not brought to such a pinch that my words and thoughts should differ I confessed to you heretofore that not only I but many besides me doe verily thinke as you well know will come to passe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. But contrariwise I have signified to thee that many who are not Orthodox and pious Christians deny this I pointed out those to thee who are in name Christians but indeed Atheists and prophane heretiques because what they teach is altogether blasphemous wicked and foolish But that I may manifest to the world what I speakâ— to you I will collect all our disputations into one body wherein I will set down in writing what I hold in this point agreeable to what I professe to you my determination with my self is to follow neither men nor their opinions but God and his word For although ye have conferred with some who beare the name of Christians but are not so indeed but dare blaspheme the God of Abraham of Isaac and of Iâ—cob and who say that there is no resurrection of the dead but that presently after death their souls are received into heaven yet you must not thinke that those are Christians as neither any man if he judge aright will acknowledge the Sadduces or such like heretiques as those of the Genists Mâ—rists Galilâ—ans Hellâ—nians and Pharisees who are Baptists to be Iâ—ws not to trouble you with the expression of all that is in my minde they be called Iews and the children of Abraham and confesse God with their mouthes but their heart as God himself complaineth is farre from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I and all entirely Orthodoxe Christians doe both know the future resurrection of the body and the thousand yeers in that Ierusalem that shall be reedified adorned and enlarged as the Prophets Ezekiel and Esay and others doe declare For so Esay of the time of those thousand yeers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esa 65.17 For there shall be a new heaven and a new earth and the former shall not be remembred neither shall they come into their mindes but they shall finde joy and rejoycing in those which I create For behold I make Ierusalem to triumph and my people to rejoyce and so forth to the end of the Chapter But of that for the dayes of my people shall be as the dayes of the tree of life he addeth In these words we understand that the thousand yeers are impliâ—itely pointed at For as it was said to Adam in that day thou eatest of the tree in that same day thou also shalt die we know he did not accomplish a thousand yeers we know also saith he that saying that a day with the Lord is a thousand yeers is to our purpose Moreover a certaine man with us whose name is John being one of the twelve Apostles of Christ in that Reveâ—ation which was shewed to him prophesied that our faithfull members of Christ should accomplish those thousand yeers at Ierusalem and then the generall and in a word the everlasting resurrection and last judgement of all joyntly together even that whereof also our Lord spake wherein they shall neither marry nor be given in marriage but shall be equall with the Angels even sonnes of the resurrection of God For the gifts of prophesie are extant with us even till this time c. There is another place to this purpose in the same book After the discourse of the great Day of judgement which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Iews should lament Christ whom they have crucified and Christ himselfe inaugurated after the order of Melchisedech should be the Iudge of quick and dead presently he addeth At whose second coming thinke not ye that Esay or other Prophets warned us to offer up sacrifices of blood or drinke offerings but true and spirituall sacrifices of praise and thanksgiving THE OPINIONS OF THE LEARNED HEBREWS CONCERNING the great Day of Judgement and the Kingdom of CHRIST then to be CArpentarius in his Commentary upon Plato his Alcinous pag. 322. affirmeth That the seventh Millenary is called by the whole Schoole of the Cabalists The great Day of Iudgement because then saith he they suppose that God will Iudge the souls of all men By the name of the Cabalists if I be not mistaken he pointeth at the Doctors of the Talmud with many of whom it is manifest this tradition was frequent for we reade in Gemara Sanedrin Perek Chelek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Ketina said The world doth continue sixe thousand yeers and Esa 2.11.17 in one it shall be destroyed Of which it is said And the Lord only shall be exalted in that day But he understandeth that destruction which shall be by fire whereby the world shall be purified as gold and shall be freed from the servitude of the curse under which it groaneth by reason of mans sinne into the glorious libertie of the sonnes of God Rom. 8. 22. It followeth a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Tradition agreeth with R. Ketina Even as every seventh yeere of seven yeers is a yeere of release so of the seven thousand yeers of the world the seventh thousand yeere shall be the thousand of release as it is said And the Lord alone shall be exalted in that day Likewise in the 92 Psalme the title is said to be A Psalme or song for the Sabbath day that is the day that is nothing else but rest Againe it is said in the 90 Psalme For a thousand yeeres in thy sight are but as yesterday Here let the Reader note two things First that the ancient Iews did understand that Prophesie in the second of Esay where these words And the Lord alone shall be exalted in that day are twise taken for the day of the great judgement and the kingdom of Christ whose steps our later Rabbins have seemed to imitate R. Schelomo saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In that day that is in the Day of iudgement Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he shall arise to shake the earth terribly that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the day of iudgement when the Lord shall breake the wicked of the Earth Rabbi
Mr Mede professeth to be vncertaine and now amongst us First in Ireland then in England and that by the Antichristian generation with so manifest oppositon unto truth and holinesse under a Protestant Prince as I thinke the like was never known since the beginning of the world After this strange warre and slaughter of the Witnesses which hasteneth to a Period the continuance of it shall be but three years and an half in which space of time they that dwell on the earth shall rejoyce over them and make merrie and send gifts one to another because these prophets tormented them that dwelt upon the earth But after three dayes and an halfe when the Spirit of life from God should enter into them and they stand upon their feet great feare should fall upon them which saw them And a voyce shall bee heard from heaven saying unto them Come up hither And they shall ascend up to heaven in a cloud and their enemies shall behold them But certainely when that comes to passe the same houre there shall be an Earthquake and the tenth part of the Citie shall fall This Citie undoubtedly is Rome which Master Mede proveth curiously to be at this day precisely the tenth part of the Citie of Rome as it was in Saint Iohns dayes when this prophecie came forth and in the Earthquakes shall be slaine of men of names of men seaven thousand which Master Mede interpreteth men of qualitie It followeth The second Woe is past Now that Woe was the plague of the Christian world by the Turkes whereby is signified the destruction of the Turkes which people I take to be all one with Gog and Magog in Ezekiel represented there as the great enemies of the Iewes invading the land of Jewrie And the Hebrew doctors conceave that warre of Gog and Magog to be yet to come Here it may be objected that the Turke is Lord of the land of Canaan already I grant it but when the time shall come for the calling of the Iewes which Master Mede conceaved should be wrought in a strange manner by the appearing of Christ unto them as he appeared unto Paul at his conversion Saint Paul acknowledging that grace to have been shewed to him first implying that the like grace should be shewed to others after him Then I say upon this their conversion they shall gather themselves together from all places toward the land of Canaan where shall be the place of Christs throne in his glorious kingdome here on earth upon which coming of the Iewes into the land of Canaan the Grand Seignior will be moved to raise all his power gathered together out of all Nations under him to oppose them and at first shall prevaile as we read Ezekiel 28. and Zachariah 14. in the beginning but in the issue the Iewes shall prevaile For Saviours shall come up on Mount SION and the Kingdome shall bee the Lords Obadiah 21. Thither shall the Lord cause his Mightie ones to come downe Let the Heathen bee awakened and come up to the valley of Iehoshaphat for there will I sit to judge all the Heathâ—n round about Joel 3. 11 12. And the Lord shall be King over all the earth in that day shall there bee one Lord and his Name One Zachariah 14. 9. So that this implies the calling of the Iewes a little before And whereas both Gog and Magog shall be destoyed by fire Ezechiel 39. and the Man of sinne by fire 2. Thessalonians 2. Master Mede was of opinion that all this is but one and the same fire even the fire that shall bee at Christs comming 2. Thessalonians 1. 8. and 2. 8. Then follows the second Resurrection of the dead and Christs Kingdom the contents of the seaventh Trumpet Revelation 11. 15. Even so come Lord Iesus Come quickly William Twisse The Translator to the Reader GOD at sundry times and in divers manners Heb. 1. 1 2 spake in time past unto the Fathers by the Prophets He hath spoken unto us in these last dayes by his SONNE by whom not onely the Gospel of Salvation is communicated unto us but also the revelation of future events to Revel 1.1 fall out in this last age of the world to be shewed to his servants signified by his Angels unto Iohn one of his Witnesses and Apostles most necessarie for our knowledge as appeareth by the Blessing pronounced to him that readeth and them that Revel 1.5 heare the words of the Prophecie and keepe those things which are written therein For the time was then at hand when some of them should fall out and all in their severall seasons foreset The obscuritis of this as of all other Prophecies untill the event should manifest them hath discouraged many in bestowing their time to read and meditate therein not considering that the Almightie Lord who having the abundance of Spirit Matth. 13. 34. could have set forth all things easie to the understanding of the simplest hath so disposed his Treasures that by prayer and diligence men might be enabled through the guidance of the Spirit to attain unto them and so have them in greater estimation Many learned men have written Expositions of parts of this Revelation some of the whole amongst them I fell upon this learned Commentarie of Master Medes with the Apocalyptique Key before it The Exposition and Methode so pleased me though the phrase were something difficult that to make the better impression of it in my memorie I undertooke to translate it and did finish it long since I communicated it with some friends and subjected it to their correction hence it comes to passe by their desire that it is made publike I humbly crave pardon if my ill expression hath detracted from the Authors learned labour I confesse I have followed the Latine phrase so neere that howsoever the true sence may be expressed yet there wants the English elegancâ—e and if I mistake not the Author himselfe hath so many Hebraismes and Graecismes as make the Latine more crabbed and lesse intelligible but in my poore opinion none hath more accurately and deepely searched and found the sence of those obscure places of Scripture which he hath handled in this and other his writings It were to be wished that his intended larger Commentarie which I am perswaded he hath written and purposed to put forth as he promised at the end of the 14th chapter had not been hindred as I finde by some of his letters they were That opinion the pretended cause of restraint of his further progresse concerning the 1000 yeeres Râ—igne of Christ grounded upon the 20th chapter of the Revelation with the authorities and reasons for the same howsoever it be not received by many as Orthodox yet is delivered with that moderation and subjection to the censure of the Church that it can displease no man nor is it for ought I can see contrary to the Analogie of Faith and may bee usefull for the conversion of the Iewes who
Nation People Tribe and Tongue After these things saith he I saw and loe a great multitude which nâ— man could number out of every Nation and People and Tribes Chap. 8. and Tongues standing before the Throne and before the Lambâ— Vers 9. clothed with white garments and Palmes in their hands And they Vers 10. cryed with a loud voyce saying salvation to our God who sittâ—th upon the Throne and to the Lambe c. But this vision seeing it belongeth to the seventh Trumpet neither can be elsewhere fitly and cleerely unfolded by reason of so many things to be fore-knowne we will deferre the exposition thereof thither For the present let that suffice which now hath beene said in generall and let the Reader remember that both these Visions certainly doe joyntly goe through the whole space of the seventh Seale or of the Trumpets but that the company of the sealed doth severally synchronize with the six first Trumpets the Palme bearing multitude with the seventh trumpet And so having done with the interpretation of the interposed Vision or Visions let us take in hand againe the intermitted series of the Seales The meaning of the seventh Seale that is Of the seven Trumpets THe sixe first Seales have beene handled wherein the state of At Chap. 8. the Empire as yet standing and flourishing untill that the dominion of Idols should fall was described by intestine chances the seventh succeedeth the matter whereof is Seven Trumpets where in are opened by accustomed representations for that purpose the destinies of the decaying and falling Empire being to be ruined by a seuen fold order of plagues the Trumpets sounding the allarum to the battell of its destruction to wit God taking punishment by that destruction for the blood of so many Martyrs shed by the Romane Emperours He which will not spare even the bruit beasts if at any time Exod. 21.28 they should slay a man his Image shall not he require the blood of his servants of the Empire which for so many yeeres Gen. 9. 6. hath slaine the Martyrs Neither ought the late godlinesse of Christian Emperours there governing to stay Gods justice any more then the godlinesse of Iosia that the Kingdome of Iâ—da being guilty of bloud-shed by Manasses should escape the destruction Chap. 8. decreed by God This revenge the soules of the Martyrs groning under the cruell slaughter of the fift Seale importunately begged by prayers this God promised so soone as the Romane Tyrant had fulfilled his measure by the adding of those who yet remained to be slaine Chap. 6. 11. This time was now come Wherefore the Angel the Priest of Heaven as the manner was with the prayers of the people made in the Temple sendeth up those prayers to the Throne of God in the smoake at the Altar of incense and putteth him in minde In the meane space Silence was made in heaven for halfe an houre to wit according to the custome of the Temple in performing such a Chap. 8.1 2 3. kinde of service For it is manifest there was silence used in religious worship in the Temples almost every where for they said to the people Be silent That was observed by the people of God then when incense should be offered For while the Sacrifices were offered which was the first part of the Liturgie the Temple resounded with Songs Trumpets and other Instruments of musicke 2 Chron. 29.25 unto the 28. But at the time of the Incense all was silent and the people inwardly prayed to themselves Luk. 1.10 To this therefore is the allusion while the Angel was offering at the golden Altar there was as is said Silence in Heaven for halfe an houre that is the whole time of Incense Which at length being finished the Angel filled the Censer Vers 5. with fier of the Altar and cast it into the Earth to wit that by this Ceremonie he might shew to what end those prayers tended which ascending up together to God he had mixed with a sweet savour to wit to obtaine revenge upon the inhabitants of the earth who had hurt the Saints yea had shed their blood And these prayers immediately have their answer For there were saith he to wit out of the Throne or most holy place of So also Acts 4. 3â— God granted the prayers of the Apostles in an Earth-quake the Temple as Chap. 4.5 voyces and thunders and lightnings and an earthquake In which words is described the Oracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the daughter of voyce oâ— thunder whereby God in times past to his old people gave answers and with the same here he granteth the prayers of the Saints For we must know in the Hebrew tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voyces and thunders meane the same thing for thunders are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is voyces Chap. 8. Therefore * And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken by way of explication for that is or which I had rather by the figure * When by two wâ—rds one thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voyces and thunders are voyces of thunder or with thunder For God for the most part did promulgate his decrees with thunder even as God gave the Law Exod. 19. 16. Yea that only Oracle left to the Iewes continued after the Babylonian captivitie An example whereof is with our Evangelist Iohn Chap. 12. 28. When the Lord had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father glorifie thy name there came saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voyce from heaven I have both glorified it and againe I will glorifie it it followeth there And the multitude that stood by and heard it said It thundered Others said an Angel spake to him that is some said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thunder from Heaven or joyned with a voyce from Heaven that is to say the daughter of thunder but others that an Angel spake And hence it is that in the Revelation not in this place onely but otherwhere often thunder is joyned with Oracles and voyces from Heaven as Chap. 4.5 Chap. 6.1 Chap. 10.3 You may see Aristarch sacr claris Danielis Heinsii pag. 277. and 45â— The offering thus ended and the prayers of the Saints granted by God in a voyce of thunder the seven Angels who had the seven Vers 6. trumpets prepared themselves to sound It is granted among all Divines that the workes of Divine providence and government are executed by the administration of Angels The Angels therefore in those Visions hold their place over whom they are appointed by God to bring things to passe and what is executed by the common meanes as well of Angels as of men that is said to be brought to passe the Angels being Authours as it were guides and Captaines So that they seeme to me to erre altogether from the scope who thinke some other mysterie lyeth hidden under these names of Angels The Angels therefore the Trumpeters of whom
Chap. 10. king of the saints should rule through the whole world c. 7 and together that glorious promise of restoring Israel should be fulfilled chap. 12. But that this Kingdome is it which hee called the finishing of the mystery of God that acclamation subjoyned to the same Trumpet afterward sounding suffereth us not to doubt the Kingdomes of this world are become our Lords and his Christs and he shall raâ—gne for evermore That it is wonder that there are any Cha. 11. v. 15. who should understand it otherwise Therfore that time of which the Angell here sweareth that it shall be no more cannot be any Verse 6. other then either the time of the foure Monarchies universally or which is more neere but the same in effect of the last Kingdom that is the Roman to wit the last period of a time times and halfe a time since the same which here with Iohn is said shall be when time shall be no more that with Daniel was shewed should bee then when that period of the last times shall be accomplished And surely this consummation of the mysterie of God is the matter of the seventh Trumpet to which are added as companions seven thunders For they are not the matter it selfe which the Trumpet doth exhibit but a temporary thereof To wit while the Angell maketh his proclamation concerning the mysterie of the Trumpet seven thunders utter their voyces He cried saith Versâ— 3. he with a great voyce as a Lion roareth and when hee had cryed seven thunders uttered their voices that is when he had begun his cry seven thunders also began to speake Neither can they but contemporize with the seventh Trumpet since that which followeth the sixth Trumpet necessarily falleth into the seventh But what is this voyce of thunder whether is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bath Kol If it bee this the seven thunders are so many Oracles by which the space of the seventh Trumpet is distinguished as it were by certaine periods but of a matter not at all to be knowne nor to bee perceaved but in the proper times which the prohibition to Iohn of writing the voyces of the seven thunders given from heaven doth intimate Seale up thâ—se things which the seven thunders have Verse 4. spoken and write them not We shall therefore enquire in vaine of those things which God would have kept secret and to be reserved for their owne times And thus hath the seventh Trumpet beene fitly enough accommodâ—ted in its place and order although the discoverie of the sound thereof wherein the whole mysterie is fully unlockt be reserved Chap. 10. to another place The purpose of which reservation with the whole frame of such disposition although it be touched in the Key of the Revelation yet it will be neither needlesse nor unprofitable to repeate it here againe and a little more at large since the consideration thereof doth escape most of the interpreters The diligent contemplation of the body of the Apocaliptique visions fraâ—ed by the characters of the Synchronismes gave me the first light here and will give light to thee ò Reader also except I be deceaved But the matter that I may discover it with what plainnesse and brevitie of speech I came standeth thus Both prophesies as well of the Seales as of the little Booke are concluded with one and the same issue of things to wit with that which the seventh Trumpet doth exhibit For the declaring whereof the Holy Ghost hath deferred the more full opening of the sound thereof the mysterie of the seventh Trumpet being touched before in its proper place in the order of the Trumpets lightly and as much as was there needfull untill a passage being made to the new prophesie of the Little book Chap. 10. from the eighth verse to the end he had drawne up the first vision thereof the course of the Revelation being likewise finished to the same issue of things Chap. 11. 14. and then that Mysterie of the seventh Trumpet the common Catastrophe of both prophesies and only generally published in the former prophesie which was of the sealâ—s is here the sound at length being uttered fully expounded and that surely in a most apt order when as otherwise without a fore-knowledge of either propheâ—ie that which depended upon both could not have bin understood And hence it commeth to passe that the businesse of that translation is not taken in hand by any Angell oâ— the Trumpets but bâ— that great and excellent Angell who held in his hand the Little booke the Symbole of the second prophesie which was presently Verse 8 9. to be eaten by Iohn For it was requisite for him who should reveale the second prophesie that the explaining of the sound thereof whicâ— contained the Catastâ—ophe of either prophesie should be deferred thither Yea if that Angell bee Christ the Lord as it seemeth may be gathered by his more royall attyre and the whole â—â—rniture this right of suspending the last sounding in favour of the other prophesie doth agree to none so much as to him who Chap. 10. was the Author of both the prophesies Hitherto truely hee had appeared in forme of a Lambe but now it seemeth he had put on the person of an Angell for that he was about to reveale to Iohn the same mysterie of Consummation which hee had revealed long before to Daniel in the same apparâ—tion of an Angell and in the same rite and words of an oath you may see DANIEL Chapter 12. verse 6. 7. with the fifth verse of the tenth Chapâ—er FINIS THE INTERPRETATION of the little Booke or of the other System of the visions of the Revelation according to the rule of the Apocaliptique Key THe space of the Seales being runne Chap. 10. over wherein the affaires of the Empire were described let us proceed to the other prophesie by much the more noble as containing the fates of the Church or of Religion Iohn is prepared to it by the delivering and eating up of an open Booke as it were to take the degree of the facultie of prophesying And the voyce saith he which I heard from heaven spake unto Vers 8. me againe to wit that voyce as of a Trumpet speaking Chap. 4. 1. and sayed Goe and take that little booke which is open in the hand of the Angel which standeth upon the Sea and upon the earth I went therefore unto the Angel and sayed unto him give me Vers 9. the little booke and he sayed unto me take it and eate it up c. Furthermore since the prophesie now to be revealed as the knowledge of all divine and hidden things especially to come should be in the first receipt indeed sweet and pleasant but by Chap. 11. reason of the lamentable estate of the Church contained in the hidden part thereof bitter as Aloes or for the obscuritie happily of those Allegories and Types where with it is covered it should much perplex
highest in situation the last in time which beareth the hornes I now therefore proceede to expound the remaining Effigies of the same last Beast And this Beast in the feete by which the body is supported with which it moveth and goeth and the former of which in Beasts are in stead of hands and armes for handling snatching and fighting in feet I say doth exceedingly resemble the Empire of the Persians since as they did relye upon the Councels of their * Magi Wisards Wise men in managing their affaires so the Romane Kingdome of the last state is governed by the authoritie of the Monks and Idolatrous Clarkes like to those Wise men Whether that belongeth which afterwards shall be said of that other Beast the Vers 12. false Prophet that he exerciseth all the power of this tenne horned Beast before him For feet here are to be considered not as the basest and more unworthy members of the body but as they are in Beasts not onely instruments of going but also of fighting and Chap. 12. catching their prey in which of Beares I speake of the former feet the principall strength of the body consisteth Neither are feet here to be understood that part onely which maketh the tract upon the ground but which as the foresaid part comprehendeth the thighs and armes also To conclude the tenne horned Beast maketh Edicts with a Babylonian mouth to wit commanding the worshipping of Idols and Images denouncing the penalty of death and burning alive against those that refuse in like manner as that Nebuchadnezar against the Iewes refusing to worship the golden Image which he had erected to his Bel of sixty cubits long Dan. Chap. 3. Notwithstanding I would not that the interpretation of others should receive any prejudice by this of mine theirs I meane who conceive it rather respecteth the naturall disposition of these three Beasts the nature or crueltie of all which the tenne horned should expresse Let every one use his owne judgement And the Dragon gave him he that was cast down who stood Vers 4. upon the Sea sand his power that is his strength or forces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his seat and great authoritie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Seventy signifieth forces or an Army out of the use as it seemeth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Hebrewes whereby both as well strength power as also an army is signified the Seventy Exod. 14. 28. concerning the Army of Pharaoh drowned doe thus translate The waters covered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Host of Pharaoh and 15. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Host hath he cast into the Sea and so in many places not onely with them alone but also with prophane writers From this notion are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord of Hosts And Mat. 24. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers or Hosts of the heavens shall be shaken likewise in the next vers it is said The Son of man shall come in the clouds of the heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Chapter following is expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his glory and with all the holy Angels with him So in this place The Dragon or Satan gave to the tenne horned Beast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is his forces or his Host Now the forces of Satan are his Angels or * Daemons Devils and Idols the receptacles of * Daemons Divels To wit these forces he gave to this last Beast to be garnished and adorned together with his seat and great authoritie that is in one word that universall authoritie Chap. 13. from which lately he had fallen being overcome and vanquished by Michael and the holy Martyrs and Confessors of Christ So that the Dragon or Satan in this Beast of the last state did in a certaine manner recover his ancient dominion which he had exercised in the state of the Red Dragon but in a representation so unlike the former that the Seed of the woman in the Wildernesse did for the present little observe it For now the Dragon did not behave himselfe like a Dragon as before that is he professed not himselfe to be what he was the sworne enemie of the Christian profession for if he had done this the Seed of the woman would presently have knowne him and would have taken heed of him as of a most cruell enemie to wit out of that inbred antipathy which God even from the beginning of the world had ordained should be between them I will put saith he enmitie betweene thee and the woman and betweene thy seede and her seede But surely when as he had transfigured himselfe into the Gen. 3.15 shape not of a Serpent but of another Beast having no affinitie with a Serpent it was not so hard a matter for him to deceive the seede of the woman that is the Christian Church being joyfull for the late victory and now secure from the Dragon and to allure it to obey him Which the false deceiver did so cunningly and secretly under the maske of a Beast which he himselfe did hate that not till it was too late the Church did know her selfe to be deceived by the old enemie and to worship the Dragon under this maske For who would have suspected that under the representation of a Leopard or of a Panther which is the same there had lyen hid the Dragon that is under the shape of that Isidor lib. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called because he is the friend of all other Beasts excepting the Dragon Beast which when as other Beasts being allured either by the beauty of the skinne or the sweetnesâ—e of the smell love to come neere unto and looke upon onely the Dragon is said to abhorre and to flie from Or that I may a little more cleerely unfold the matter who would have judged that under an Empire pretending the worship of Christian Religion demolishing Idols horrible idolatry and lately abolished heathenisme should be mainly set up and promoted by lawes and Edicts And I saw one of his heads to wit the sixt as it were wounded Vers 3. to death this came to pasâ—e in the battell with Michael and the holy Martyrs and his deadly wound was healed to wit by the medicine of this substituted authoritie Chap. 13. Now that the seven headed Dragon I meane the Romane Empire upon which the old Serpent did sit that is to say Rome heathen was the Beast of the fixt head may as well appeare out of that which is said afterward concerning those heads Chap. 17. that five were already fallen in Iohns time one which is the sixt governed the Romane State at that time as also chiefly because that this Beast of the last course succeeded him next in the same seale The Dragon I say is said here to have given his seat to the Beast of the
last course or seventh head therefore he was his last predecessour or a Beast of the last head save one Neither let that move any man that yet under the course of the sixt head this Beast did notwithstanding appear seven headed there in the vision â—or although the heads kept their courses not together but in order and one after another yet notwithstanding the Beast with all the furniture of his heads and hornes is presented under any State to the end that one and the same Romane kingdom might be every where signified although sometime by some sometimes by other courses of governments But let us return to the text where the Complutense edition Irenaeus Aretas the Siriaque Paraphrast lately set forth and among the Latines Primasius consenting doth not allow the word vidi I saw but joyneth the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were to this purpose The Dragon gave him his power and his seat and great authoritie and one of his heads wounded with a mortall stroke that it might be healed I suspect that also the vulgar Latine anciently reade it so because of that de capitibus suis for otherwise it would seeme it should have been said de capitibus eius But whether this reading be to be preferred before the other I will not rashly affirme only this it seemeth to be so very ancient that I marvell it is not marked by R. Stephanus But whatsoever it be the reading received if we interpret it rightly and as the matter it self altogether requireth it will come plainly to the same sense I saw saith he one of his heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as if it had been wounded to death to wit not then the Apostle looking on but before it rose out of the Sea in this forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in a preterpluperfect sense even as before Chap. 5.6 he said he had seene in the midsts of the Elders and Beasts a Lambe standing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as it had Chap. 13. been slaine not slaine then while he looked on But that which is added concerning the curing of the wound that either he saw done while yet the Beast rose out of the Sea or as soone as he rose thence Neither was this healing any later destinie which notwithstanding is beleeved of the most hitherto but the very nativitie of the last Beast There was a passage from every of the other heads to the course of the succeeding head without a wound but in the passage from the sixt to the last the Beast fell down with the deadly wound from the healing whereof I say neither sooner nor later the ten horned Beast or the Beast of the last head tooke his beginning neither fetcht he his originall higher Which that it is so the whole order of the following narratâ—on proveth For whatsoever evill the Beast is mentioned to have committed whatsoever worship and adoration is done unto him by the inhabitants of the earth all that is said to come to passe after the curing of that wound I saw saith he one Vers 3. of his heads as it were wounded to death and the wound of his death or deadly wound was healed and the whole earth wondering followed the Beast to wit now healed and they worshipped the Dragon c. Then also there was given unto him a mouth speaking greaâ— things Vers 4. and blasphemies c. And he opened his mouth against God c. Vers 5. All these things came to passe after the healing but before this Vers 6. none of the hainous acts of the Beast are reported no mention of any subjection or honour conferred upon him by the Nations Whatsoever before is mentioned pertaineth partly to the forme of the Beast partly to the occasion and manner of his rising And wherefore I pray you should we frame unto our selves an Ante-christian Beast whereof for sometime no actions are related no persecution mentioned yea if we follow the reading of Irenâ—us and the Complutense leaving out the word vidi I saw there will be no place more left for such interpretation And all the world wondered after the Beast Vers 3. That is with full approbation and consent they tooke part with the Beast And they worshipped the Dragon which gave power unto the Beast and they worshipped the Beast saying who is like unto Vers 4. the Beast who is able to make warre with him That is then worshipped not the Beast simply as the Beast but Chap. 13. also as the substitute of the Dragon and therefore they worshipped not the Beast only but under the maske of the Beast the Dragon himself also For to worship the Beast except as an Idolater the Dragons Vice-gerent in which sense it is here spoken had been no more impious then to yeeld obedience to any worldly authoritie Doubtlesse the Beast doth signifie the kingdom Now to worship the Beast out of the use of the Hebraisme and the East is no other thing then to be subject to the same Which that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explication added to the word of worshipping doth not obscurely shew they worshipped saith he the Beast saying who is like unto the Beast who is able to make warre with him As if he should have said they did freely yeeld themselves in obedience to the Beast as to one who so farre excelled in power that none was able to make resistance or to wage warre with him In which same sense Vers 12. the earth it self and not alone the inhabitants thereof is said to have worshipped the Beast that is to have yeelded to his dominion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And caâ—seth the Earth and them that dwell therein to worship c. So in the blessing of Iacob Gen. 27. 29. Let people serve thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and nations bowe down to thee be lord over thy brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let thy mothers sonne bowe down to thee Moreover â—oncerning this acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Gen. 37. 7. and 49. 8. in the blessing of Iuda also Esa 45. 14. But to be subject to the Beast according to his râ—ligious constitution as he resembleth the seven headed Dragon that truly is blasphemy and impious against God Whereupon who doe so worship the Beast are said to worship the Dragon in worshipping the Beast And there was given to him a mouth speaking great things and Vers 5. blasphemies and power was given unto him to * Faâ—iendi of doing continue fourtie and two moneths Hitherto of the constitution and state of the Beast Hereafter is expounded in what matters he exercised his power committed to him by the Dragon that is to say in two in blasphemy against God and persecution of the Saints But the whole description is taken out of the prophesie of Daniel Chap. 7. where is handled the
which is performed in the Vinâ—age succeeding this Harvest that it is the same with that bloody slaughter executed by him that â—itteth upon the white horse Chap. 19. 11. is manifest out of that which is added to the description of the same horseman v. 15. He it is which treadeth the winepresse of the fiercenâ—sse and wrath of Almighty God And now this being granted and set downe it must needs be that the propheticall Chap. 14. parables which together immediately prevent both and no other vision coming betweene either set forth the same matter or if divers yet notwithstanding by some meanes conjoyned and tied together Since therefore here that Harvest goeth next before the Vintage and there the preparation of the marriage of the Lambe together with the destruction of Babylon goeth next before that cruell slaughter it must needs follow that either that preparation or destruction are the Harvest which we seeke or belong to the same with the Harvest or the Harvest with them If we shall say the destruction of Babylon is the Harvest that would as well be agreeable enough to the nature of the type which doth signifie the cutting dowâ—e and threshing as also especially it would agree to the example of Ieremy foretelling the fall of old Babylon also by the same figure The place is that which I cited a little before The daughter of Babylon is as a threshing Ier. 51.33 floore the time of her threshing is come Yet a little while and the time of her Harvest will come Moreover since both as well the Harvest as the Vintage for as much as they make an end of the yeere setteth forth the end and consummation of things but the Harvest goeth before the Vintage in time therefore if it had beene plainely knowne that both served to signifie the consummation of the Romane Tyranny surely the Harvest might very fitly set forth the overthrow of the City it selfe as it were the first fruits of the full destruction the Vintage succeeding the Harvest the ruine of the whole Kingdome of the Beast not any long distance following it Neither indeed is there any thing that might let this accommodation but this one that the destruction of Babylon is not upon triall found out to goe next before that cruell slaughter expressed also by the representation of vintage Chap. 19. as hitherto we have presupposed but another event of things as it seemeth following the destruction of Babylon to wit the preparation of the marriage of the Lambe or the adorning of his Bride Shall not therefore the Harvest be to signifie that preparation or if this agree not some matter to be therewith done But thou wilt say what manner of preparation is that of the Bride or what is that which is to be done together therewith Surely I yet see not what other thing that preparation of the Bride can Chap. 14. be but that conversion of the Iews and gathering of Israel so long agoe expected of her which long since according to the parable of our Saviour being invited to the marriage of the Kings sonne refused to come but now at length being ready and Matth. 22.1 prepared maketh haste For it seemeth the Gentiles cannot be called that Bride since they now long agoe and for many ages have been marryed to Christ Therefore they are the Iews who as yet are expected to come to be the Lambes wife Now with this conversion and returne of Israel whereby she shall be chosen into the Virgin company of the Lambe and made a part thereof there shall be joyned the cutting down or overthrow of the Turkish Empire according to that which is read at the sixt phyall but in another figure The waters of that great river Euphrates are to be dryed up that the way of the Kings of the East might be Cap. 16.12 prepared For the time of this phyall most directly agreeth to the time of the preparation of that Bride since even as that is set between the overthrow of Babylon and the last slaughter of the enemies So this phyall commeth in the midst between the phyall which is powred out upon the throne of the Beast and the last phyall for the Church of Christ as by the conversion of Israel it will prove as it were double so either part seemeth shall have a proper and peculiar enemy at that time that the Romane Beast of an uncircumcised originall this the Muhammedan Empire of a circumcised stock and sprung from Ismael ominous to the generation of Isaac the overthrow of both being to be accomplished under the coming of Christ why may not the Harvest serve for the representation of this and the Vintage of that Moreover that prophesie of Ioel whence either representation as well of Harvest as of Vintage is taken though it give no strength yet at least it will yeeld some colour to the interpretation of Harvest For it is manifest even out of the first words of the prophesie that there the time of Israels conversion is handled In those dayes saith he and in that time in which I shall bring again the captivitie of Iudâ— and Iâ—rusalem â— I will gather together Ioel 3. 1. all Nations into the valley of Iehosaphat and I will plead with them there for my people and mine heritage Israel whom they have scattered among the Nations and parted my Land Then it followeth in the * Hypotyposi typicall description of the warlike preparation Put ye in the sickles for the harvest is ripe come and get you down for Chap. 14. the presse is full the fatts overflow for their malice is great Howsoever Chap. 13. therefore in this application of the figure of Harvest we may observe this that the matter to be done is so that both the notions of harvest as well of cutting downe and threshing as of gathering may agree unto it this on the behalfe of Israel to be gathered into the barne of the Church that of the slaughter of the enemies to come to passe joyntly therewith yet notwithstanding since the last vindication of the Church against the enemies is here handled therefore I am altogether of opinion that the sence of cutting down and threshing is to be preferred But whatsoever the Harvest may be surely the description proveth that the Lord thereof and the Author of the reaping should be Christ himselfe the King For is there in the whole Scripture attributed to any King besides him that title of the Son of Man with a cloud for his Chariot So that it is in no wise safe in my judgement to wrest that to any other meaning It seemeth rather to be gathered that the power of the Divine Majestie in accomplishing that Harvest as also in the next ensuing Vintage shall be more conspicuous and notable then hath happened in any works hitherto of those which are done in the names only of Angels Hitherto we have guessed at the meaning of the Harvest let us proceed now
â— Heb. 3. 8 9. 13. c. likewise Chap 4 to conclude 2 Pet. 1. last vers where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever a Day I say first to beginne at the particular and as it were morning Iudgement of Antichrist and the rest of the living enemies of the Church by the glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearing of our Lord in flaming fire and then at length to determine after the reigne of the thousand yeeres granted to new Ierusalem his most Chap. 20. holy Spouse upon this earth and after the utter destruction of new enemies yet to arise the great Day waxing toward evening and Satan being againe loosed at the universall resurrection and judgement of all the dead Which things being finished the wicked shall be cast into Hell to be tormented for ever but the Saints shall he translated into Heaven to live with Christ for ever This indeed is that time of the wrath of God upon the Gentiles and of judging the cause of them that died for Christ for which the triumphing Eldâ—rs give thankes at the sound of the seventh Trumpet Chap. 11. 18. For that then God would give reward to his servants the Prophets and Saints and them that feare his name small and great and would destroy them which destroy the earth This is that Day of Iudgement and perdition of wicked ones of which Peter 2 Epist Chap. 3. vers â— speaking presently addeth but be not ignorant of this one thing beloved to wit the day which I even now spake of that one day is with the Lord as a thousand yeeres and a thousand yeers as one day In which same day indeed the Apostle with his brethren of the same kindred the Iewes to whom he writeth expecteth that new forme of things to come of which by and by he saith vers 13. But we looke for new heavens and a new earth according to his promise wherein dwelleth righteousnesse Observe according to his promise But where was this promise of new heavens and a new earth extant when Iohn had not yet seene the Revelation except that of Esay Chap. 65. 17. and 66. 22. which promise surely whosoever shall read I should marvell if he should judge that it shall be fulfilled elsewhere then on earth This also is that Kingdome joyned with the appearance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ ready to judge the world of which Paul to Timothy 2 Epist Chap. 4. vers 1. I charge thee before our Lord Jesus Christ who shall iudge the quicke and the dead at his appearing and his Kingdome For after the last and universall resurrection according to the same Apostle 1 Cor. 15. vers 24 25 26 27 28. Christ the last enemy being destroyed that is death shall deliver up the Kingdome to his Father that he may be subiect to him who subdued all things to himselfe so farre is he from being said then to enter upon any new Kingdome That Kingdome therefore which neither shall be before the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearance of our Lord nor after the last resurrection Chap. 20. is necessarily to be concluded between them This is that Kingdome of the Sonne of man which Daniel saw who when the times of the horne of Antichrist were fulfilled or the times of the Gentiles come to end Luk. 21. 24. shall appeare in the clouds of Heaven when there shall be given him power glory and a Kingdome that all People Nations and Languages should serve him or when as the Angel by and by expoundeth it a Kingdome power and greatnesse of Kingdomes under the whole Heaven marke it well shall be given to the people of the Saints of the most High Dan. 7. 13. 14. Also the 18.22 â—6 27. Neither yet as I said even now shall this Kingdome be after the last resurrection since the Sonne of man is not to enter upon a Kingdome then but as Paul witnesseth to lay it downe and deliver it to his Father Now that the same Kingdome is handled in both places as well by Iohn as Daniel may be proved by these two Arguments First that both begin at the same terme to wit the overthrow of the fourth or Romane Beast that of Daniel when the Beast governing under that last regiment of the horne with eyes was slaine and his body given unto the burning flame Dan. 7. 11. 2â— 27. That of the Revelation when the Beast and false Prophet that wicked Vers 10. horne in Daniel having mouth and eyes as a head are taken and both cast alive into a lake of fire burning with brimstone Secondly from the same session of Iudgement premised to both For it will appeare that the one is borrowed from the other and altogether tend to the same purpose by comparing the words of the description of both Dan. Chap. 7.  Vers 9 I beheld till the thrones were set For so it is to be rendered with the Vulgar 70. and Theâ—d and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a throne is used in Targum at the 15. v. of the 1. cap. of Jer. And I saw Thrones Rev. 20. 4. Vers 10 And the iudgement was set That is the Iudges as in the great Sanedrin of the Iewes to the rule whereof the whole description is framed And they sate upon them  And iudgement was given to the Saints on high that is power of judging Hence is that of Pâ—ul the Saints shall iudge the world And iudgement was given unto Chap. 20. them Vers 22. Chap. 20 Vers 22  And the Saints obtained the kingdom that is to say with the sonne of man who came in the clouds of heaven And the Saints lived and reigned with Christ a thousand yeers Furthermore I would have the Reader understand this Whatsoever almost is found from the Iews whatsoever is delivered by the Lord in his Gospel or any where in the new Testament by the Apostles concerning the day of the great judgement that is taken out of this vision of Daniel to wit that judgement to be accomplished by fire Christ to come in the clouds of heaven to come in the glory of his Father with multitude of Angels the Saints with him to judge the earth Antichrist to be abolished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the brightnesse of his coming c. So that they goe about wholly to undermine the pillar of the Evangelicall faith concerning the glorious coming of Christ who neglecting the ancient tradition of the Church endeavour to turn this prophesie to another end Lastly that I may conclude this is that most ample kingdom which by Daniels interpretation was foreshewed to Nebuchadnezzar in that Propheticall Statue of the foure kingdoms not that of a Stone cut out of a Hill whiles yet the Series of Monarchies remained for this is the present state of the kingdome of Christ but of the Stone when they were utterly broken and defaced to become a Mountaine and to fill the
David Kimchi saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In that day that is in the dayes of the Messaih when the Lord shall executâ— his iudgement upon the wicked That And the Lord alone shall be exalted in that day is as much as if he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Lord shall be King over all the earth The other observable thing is that those Rabbins thinke that the title of the Psalme 92 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth appertaine to the argument of the Psalme and ought to be understood of the Sabbatisâ—â—e of the thousand yeers And now I suppose that it is manifestly proved out of these Rabbins that the ancient Iews did define that day to be the space of a thousand yeers which they called the day of judgement That which is more confirmed out of Miarasch tehillius upon that saying in the 90 Psalme Make us glad for the dayes or according to the dayes wherein thou hast afflicted us that is saith he by the Babylonians the Grecians and the Romans and that in the days of the Messiah And how many are the dayes of Messiah â— R. Iehosuas said that they are two thousand yeers as it is said According to the dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein thoâ— hast humbled â—â— that is according to two dayes for one day of the holy and blessed God are a thousand yeers according to that Because a thousand yeers in thy fight are but as yesterday The Rabbins have also said that according to the time to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world to come Heb. 2. 5. The day of the Messiah shall be one For God which is holy and blessed in the future that is in the future age shall make one day to himself of which day we reads Zach. 14. And there shall be one day which shall be knowne to the Lord not day nor Chap. 20. night and it shall come to passe that at evening time it shall be light This day is the world to come and the resurrection of the dead But they agree not amongst themselves at what millenary this day shall be neither doth the seventh millenary like them all There have been of them and yet men of no small authoritie who touching the sixt millenary have thought as the house of Eliah whose tradition is yet extant touching the space of 1000 yeeres of the great judgement in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is The tradition of the house of Elias The Iust whom God shall raise up to wit in the first resurrection shall not return into dust But if you make enquiry what is like to happen to the Iust in those thousand yeers wherein God which is holy and blessed shall renew his world touching which it is said And the Lord alone shall be exalted in that day we must know that the Lord shall give them as it were the wings of an Eagle to flie upon the face of the waters Whereupon we reade Psal 46. 3. Therefore shall we not feare though the Earth be removed But you will say perhaps they shall have affliction but he preventeth that Esay 40. 31. They that waite upon the Lord shall renew their strength they shall mount up with wings as Eagles Yet he taketh it for granted that the world shall continue no longer then six thousand yeers His tradition is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is The world doth continue six thousand yeers two thousand before the Law two thousand under the Law and two thousand yeers the dayes of Christ The one of which two thousand yeers therefore according to his opinion was that great Day of which it is said And the Lord alone shall be exalted in that day Such was the opinion of R. Asche the brother of R. Abba in these expresse words that is according to the opinion of R. Chanan the sonne of Thahalipha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God which is holy and blessed shall not renew his world but at the seventh Millenary But R. Asche said that that shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the fift Millenary Moreover we may in some part understand by those things which follow what the ancient Rabbins thought touching the kingdom of the Messiah in that great Day to come In briefe sums of R. Eliezer the great who lived presently after the second Temple Chap. 34. thus we reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is As I live saith the Lord I will raise you up in the time to come in the resurrection of the dead and I will gather you with all Israel Petrus Galat. 12. book chap. 1. Likewise the Paraphrast Ionathan who lived before Christ upon the 14 Chapter of Hosea the 8 vers They shall be gathered together out of the midst of their captivitie they shall dwell under the protection of their Christ and the dead shall live and good shall grow in the land and there shall be a memoriall of their goodnesse fructifying and never failing as the remembrance of the sound of the Trumpets over the old wine which was wont to be offered in the Sanctuary The Targum upon the 50. Psalme the 8. vers The Iust shall say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the day of the great Iudgement Our God shall come and shall not keepe silence that he may revenge his people R. Saadas among those Rabbins whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they call excellent upon that in the 7. Chapter of Daniel the 10. vers And the Iudgement is set and the Bookes are opened c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the day of Iudgement as it is written * Mal. 4.1 Beâ—old the day cometh that shall burne as an oven Likewise * Esay 5. 16. Zeph. 3.8 And the Lord of Hostes shall be exalted in iudgement Againe * Why waite you for me saith the Lord. That is the great day at which time God will rise to Iudgement And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is And know thou that the iudgement is set and the the bookes are opened which I have interpreted formerly of the day of Iudgement and time of * Wisd 3. 7. visitation there shall be a day wherein all the actions of the sonnes of men both quick and dead shall be searched into The same vers 18. The Saints of the most high God shall receive a Kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Because the children of Israel have rebelled against the Lord their kingdome shall be taken from them and shall be given to these foure Monarchies which shall possesse the kingdome in this world and shall lead Israel captive and subdâ—e it to them even till the world to come untill Messiah shall reigne Compare that of Luk. 21. 25. to wit The Iewes shall be led captive into all Nations and Ierusalem shall be trodden under foot of the Gentiles untill the times of the Gentiles be fulfilled Then they shall see the Sonne of