Selected quad for the lemma: rest_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	day_n	great_a	sabbath_n	4,057	5	9.6615	5	true

Text snippets containing the quad

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

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

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