day and grant him mercy in the sight of this man For I was the Kings Cup-bearer § 1 THese words we see are spoken by Nehemiah to God in prayer He plants the footing thereof upon Gods promise quoted out of Deut. 30. v. 1. to 10. discussed but now Sect. 7. viz. That though God should for their sinne scatter the whole Nation of the Jewes consisting intirely of twelve Tribes for in that mighty body they were when Moses wrote that of Deuteronomy and disperse them among al◠the Nations and cast them out unto the utmost part of Heaven yet that God had promised hee would gather them from thence and would bring them into the place that hee had chosen to place his name there § 2 So that this great Saint Nehemiah layes the great foundation of his faith in prayer for the restoring of the Jewes upon that promise of God delivered by Moses wherein his supplication is an exact directory-application how we should understand that place of Moses as a thing not fulfilled to this day § 3 Nehemiah looks beyond the deliverance from the Babylonish Captivity set on foot by Cyrus and beyond the returne of the Two Tribes As whiles he was in the Babylonish Captivity for so many yeers his soule lived by faith on this promise that he and the rest of his brethren of the two Tribes should be delivered so now that the Two Tribes are returned he still urgeth that promise to perfect the whole worke in what of the latitude and extent thereof it was yet unfulfilled Nehemiah should seem was cleer in that sense of perfecting the returne of the whole twelve Tribes and to have a better settlement in their owne land then this Embryon of imperfection in the present state of Two Tribes returned did represent and according to that sense his faith is strong and his prayer fervent § 4 In all which Nehemiah was very right we our selves being judges For as the threat was of the twelve Tribes in one entire body Deut. 28. and pressed Chap. 29. So the promise Chap. 30. is to them all and touching all Captivities as it is cleerly held forth in severall expressions both in Deut. 30 and in this first of Nehemiah of scattering them among the Gentiles or among all the Nations or of casting them out to the utmost part or end of Heaven and of gathering them thence and fetching them thence For if the Jewes in any of the Captivities that were to follow Moses his words either Philistian Syrian Egyptian or Babylonian should sticke fast and never be delivered Moses his promise and Nehemiahs faith and prayer should come all to nothing And if God deliver some of them from all these Captivities and not all of them from all and from any other that should follow after or continue beyond the fore-named Captivities Nehemiahs faith hope and prayer should not be answered nor his desires satisfied though wrought in him by the extraordinary working of the Spirit of God § 5 But Nehemiah is confident upon this promise that his faith hope and desires in this prayer shall be fulfilled and therefore is he so fervent in urging the said promise now after the two Tribes had been returned out of Babylon at least these twelve yeers for their return was about the 3514 yeer from the Creation And Nehemiahs journey to Hierusalem which he began with his prayer was not till Anno mundi 3527. The good man had in his eye not onely the building of the walls of Hierusalem which was but a small matter in comparison but the returne of the Ten Tribes also which had been carried away afore into Captivity into Assyria and still continued when Nehemiah prayed in that Captivity in Halah and Habor by the River Gozan Cities of the MEDES 2 Kings 18.9 c. For there still they are in Nehemiahs time as appears by the Genealogies of them of the Two Tribes that returned Ezra 2. Nehem. 8. Among whom the Pedigree of the Ten Tribes is not found § 6 Indeed the Two Tribes in the greatest part were returned as an earnest or first fruits of the returne of the rest and for assurance of Christs coming of Judah where God continued them till that was done Christ was born for time and place c. according to the Prophets But this is short of gathering the twelve Tribes from among all Nations and from the utmost end of Heaven The Two Tribes were brought from Babylon to Jerusalem which they say are distant the one from the other about six hundred miles But what is this in comparison of Media and Persia towards the North and North-East of the world the length or ends of Heaven being counted from the North pole to the South or what is this to the gathering of them and since of the Two Tribes also in the greatest part scattered among all Nations as Rab. Ben. Israel and our experience do shew to fetch them from thence § 7 Therefore we conclude as Nehemiah prayed beleeved and hoped so we to this day see that Moses his promise urged by Nehemiah is not the one halfe fulfilled But it shall The Saints prayers and hopes are not lost though sometimes long sown ere they come up The Apostles prayer for the conversion of the Gentile Kings and Nations Act. 4. was answered in Constantine the Great his time though three hundred yeers after And the prayers of the Saints under the Altar Rev. 6. shall be answered though now since above one thousand and five hundred yeers they are not fulfilled SECT X. Wherein severall places of the Psalmes put together into a method according to their aspect towards our maine Position are taken into consideration for the confirmation thereof There are three maine Heads of our Position most pathetically and emphatically prophesied and promised in the Psalmes 1 The UNIVERSAL power of Christ both conversive and coercive over the whole WORLD and correlatively the UNIVERSAL subjection of all the WORLD to Christ either by consent or constraint 2 The JUST TIME of fulfilling this 3 That when this is done the Saints are to INJOY a Sabbatisme on earth § 1 TOuching the first we have many passages of severall Psalmes which partly in their owne nature and partly by the Apostles quotations explications and applications are so curiously wreathed together that in that posture wee shall consider them 1 ¶ The second Psalm with a touch of the eighth is the leader which because it is so familiar to most Readers I shall not need to write it out but onely quote it according as occasion requires It is all along in matter and stile notably accommodated to our worke in hand It is spoken to Jewes and Gentiles v. 1 2. and v. 8. and in those lines it is carried by the Apostles through their times to those in after-Generations Act. 4.24 The occasion whereof was that the Jewish Commonwealth and Government then being mixt with the Roman power so that both of them joyntly concurring
conati sunt tam acerbo perierunt exitu ut omnium mortalium judicio illorum calamitates exempli loco proponerentur similia scelera persequentibus In quorum numero illum unum fuisse arbitratur nempe Valerianum qui divinâ irâ tanquam aliquo fulmine ex Romano Imperio dejectus in Persidis oras delatus est Quod bene cecidit in ejusmodi SACRILEGOS tale supplicii exemplum Nam sibi ait contigisse nonnullorum exitus animadvertere qui paulo ante POPVLVM DEO CONSECRATVM nefandis edictis perturbaverant Gratias verò agit Deo immortales quòd singulari providentiâ universum hominum genus QVI DIVINAM LEGEM COLVNT AC VENERANTVR reslicutâ pace laetitiâ assicitur Imo inquit cum summâ cum voluptate audivisse PRAECLARVM ILLUM HOMINUM COETVM CHRISTIANORVM intelligere se ait potissimam partem Persidis EXORNASSE ex quo VTRIQVE ILLORVM scilicet tam Regi quam Christianis COMMVNEM CONTIGISSE FAELICITATEM pronunciat Sic Constantinus Quae omnia spectatu dignissima Vos Mundi Magnates auscultate nisi faelices estis illi infelicissimi quibus abundanti mundanorum affluentiâ vel ocium non est vel non animus divinam perscrutandi veritatem Aures vestrae seu a Delatoribus sive Adulatoribus vel aliquibus nescio quo nomine Heterodoxis obthurantur ne alios audiant narraturos Sed tandem invicta veritas pro dolor vestros percellet animos caeterosque qui aspernantes Constantinianam Christianorum definitionem Divinam colere legem venerarique illorum meditantur minitantque ruinam Sic fuit ab initio teste Scripturâ * Mat. 23.34 35 Constantino innumerorumque experientiâ nostrâ An Deus Sacrilegium patitur inultum iri Populum Dei Populum Deo CONSECRATVM nuncupat eosque SACRILEGOS qui populum illum nefandis edictis perturbaverint Quâ normâ parique ratione haud Christianis tantum verum etiam Judaeis indulgendum est Qui ut veterem venerantur legem Ita in suis primitiis radice Deo consecrantur * Rom. 11.16 Quorum massa ramique cum Orthodoxum amplectentur Christianismum ut etiam Christiani PRAECLARVS HOMINVM COETVS censendi sunt Quique potissimum cujusque regnipartem quam occupant EXORNANT Communicatâ utrique FOELICITATE COMMVNI Vos itaque terrarum Dynastae exoremini uti perorat Imperator ut IS TO MODO humanissimè nimirum excipiendo Christianos DEVM hujus universitatis Dominum parentem PROPITIVM ET PLACATVM HABEATIS Hos inquit ut DECET HVMANITATEM VESTRAM complectendo amandoque tum vobis quam NOBIS istâ vestrâ fide IMMENSVM PRAESTABITIS BENEFICIVM Bene vortat Deus AMEN Precatur NATHANAEL HOMESIVS AN Epistle EXPLICATORY and APOLOGETICAL to the READER touching the Subject-matter of this BOOK THE Frontispiece of the Title and the Printers specimina formerly given into the hands of our friends having sufficiently held forth the forme of this Treatise we deemed it necessary to adde one word touching the matter which should seem by the variety of palats to be of a various and strange relish Most dis-relishing the least that is said of it as too much many resenting all as too little The later duely weighing this to be the great interest of Saints and to succeed the grand Catastrophe of all the present turnes and overturnings of times and things pulling downe the rotten that the rubbish removed New Jerusalem may be built The former as strucken with a pannick fear dreading some monster of Heresie abortively to be borne into the world or a voluptuous Cerinthianisme to be raised from the dead to the endangering of the Articles of our Creed or Faith But whosoever will be so wise as to read the first and fourth Booke afore he censure shall finde beside the whole current of Scripture in the other the stream of all sorts of all the best approved Antiquity of the most pious Fathers Greek and Latine the choysest ancient Jewish Rabbins with the pick'd flowers of their Targums and Talmuds and Orthodox Councils and Catechismes c. to have held with us And if he shall peruse the fifth Book he shall be convinced I trust that when the most learned Adversaries bad objected what they could and particularly that of infringement and prejudice to the Articles of Faith they could not in the least impeach our Tenet of any such errour or incongruity And into a like nothing I doubt not will that dreame of voluptuous Cerinthianisme vanish upon the Readers perusal of the third Section of the third Chapter of the third Booke Page 372. And for further satisfaction of the Readers and mine owne spirit herein I can comfortably adde one grand consideration viz. Experience For the maine substance of this Treatise was for neer one whole yeer tasted and tryed upon the palats of very many of the most godly and pious who were so far from doubting and so fully satisfied in their spirits that their importunity and encouragements brought this Worke into the World when I had long laid aside the thoughts of ever travelling with it any more The reasons why I began as well in Latine as English throughout the first Booke and there rested were two First The many Latine Quotations necessitatedly attending a worke of this nature But chiefly if I may speake freely the grand concernment of it to all Forreigne Nations as well as to us that hope for future blisse especially to the now distressed Jewes To whom therefore I would willingly have so communicated it for their readiest perusal But some of my worthy Friends strongly disswading mine owne ease easily submitted If yet all are not will not bee satisfied I cannot helpe it nor all the Writers in the World with whom all men were never satisfied But this I have strongly to comfort my selfe herein That the Call of the Jewes being a Mystery Rom. 11.25 and the Resurrection of the Saints and their change a mystery 1 Cor. 15.51 c. both Master-limbs of the body of this Discourse the fault of the Readers non-satisfaction may as well at least be charged on his dimnesse as upon my weaknesse I have no more to adde in this mee-displeasing way of Epistolizing but to pray and wish to the Well-willers increase of Divine light To the Ill-willers a better spirit To the Newter-negligent diligence to understand And to the Learned searching and declaring To all which AMEN Is the close of Your Servant in the Lord NATH HOMES A Synopsis of the main integral parts of the whole Treatise BOOK I. 1 Chap. THE General Position of the Saints reigning with Christ a 1000 yeers propounded 1 Section That Position expounded 2 Chap. That Position is not guilty of singularity or novelty Sect. 1 The Hebrew Antiquities for it Sect. 2 The ancientest Greek Fathers for it Sect. 3 The ancientest Latine Fathers for it Sect. 4 Modern Writers of several Nations for it 3 Chap. Some preparations in a general way for the demonstration of the said
Antichristian how shall wee pitch the compasses of our account so as to pick up a select number of Saints whose soules were just one thousand yeers in heaven before the last resurrection this being spoken of Saints in generall and of their state after the full and finall fall of Antichrist Rev. 19. the Chapter immediately foregoing § 4 Truly to speake my very conscience from cleer light to mee by this their LIVING can be intended no other thing but their LIVING AGAINE Perhaps there may bee some reason of the varying of the phrase as to say the Saints LIVED but the wicked LIVED not AGAINE till the one thousand yeers were finished Because the dead Saints are more alive then the dead wicked For the dead Saints whiles dead are alive not onely in their naturall soules but in their spirituall union with Christ who is their life and in the graces which the Spirit of life implanted in them And the dust of their bodies are decreed and preserved by God for an estate called Eternal life their bodies being said onely to bee asleep And therefore said here TO LIVE as if in a sort never dead But whiles their bodies were dead their soules were willing to live againe in the body Not so the Dead wicked and so a different phrase is spoken of them But the sense I am confident is that the Saints were made to LIVE AGAINE in the one thousand yeers whiles the Dead wicked lived not againe till those one thousand yeers were ended Even as Revel 1.18 most evidently ALIVE is put for ALIVE AGAINE The words are Christs of himselfe now after his resurrection spoken to John I am hee that am ALIVE so the Greek or LIVING and was dead and behold I am ALIVE If hee had been dead and now was alive hee was properly alive againe So in the same sense the dead Saints are here said in this 20. Chap. v. 4. to LIVE to signifie they LIVED AGAINE So the Antithesis and opposition here put between these and those in the next verse gives it in to mee with full evidence But the rest of the dead that is the wicked saith the fifth verse lived not againe so expressely in the * So Syr. Arab. Greek untill the one thousand yeers were finished Whence who that weighs things well can infer lesse then this that those Saints in the fourth verse lived AGAINE those thousand yeers in which the dead wicked lived not againe and the Saints had beene killed as it is vers 4. and Rev. 11. not onely metaphorically but physically in a great part downe to the totall ruine of Antichrist and now a Viol being poured out upon the throne of the Beast Rev. 16. whereupon he utterly falls Rev. 19. two last verses the seventh and last-Trumpet sounding as it is anticipatedly spoken Rev. 11. but methodically to the matter as the cause before the effect the Saints risen reigne with Christ both here in this 20. chap. and in that 11. of the Revel This to bee spoken by the Antithesis Butthe rest of the dead lived not AGAINE That the Saints this while of the one thousand yeers lived AGAINE is further manifest in that it is plaine here compared with vers 12. that the wicked did LIVE AGAINE at the end of the thousand yeers So UNTILL in vers 5. imports explained vers 7. to end of the 12. vers thus When the thousand yeers are expired Satan shall bee loosed and shall goe out and deceive the Nations and they went out and compassed the Camp of the Saints which Saints are all at that time alive and the Devil that deceived the wicked is cast into the lake of fire and brimstone c. and I saw a great white Throne and I saw the dead wicked ones small and great to stand before God So that in regard it is so punctually held forth that at the end of the thousand yeers all the wicked formerly deceased lived againe personally and properly soule and body being re-united I for my part cannot inferre lesse then that the meane while in the said thousand yeers the Saints lived personally and properly in soule and body gloriously reunited on earth Object 5. All that can possibly seem to bee objected to the contrary as far as I can see or heare is this pretended Scruple That this Antithesis BUT the rest of the dead lived not AGAINE carries not so much in it as wee have estimated because LIVING AGAINE is applied to a contrary thing and to contrary persons as if the sense should bee this The rest of the dead wicked ones dead in sinne LIVED not AGAINE all that thousand yeers that is they attained not to the state of Regeneration or Conversion by the Word and Spirit which seems to be called in the fifth verse THE FIRST RESURRECTION All this thousand yeers they continued in an unregenerate estate whiles the dead Saints LIVED in soule in glory in the highest heavens with Christ a thousand yeers that is from their death for ever Answ Wee answer that allegation that LIVING and not living AGAINE are applyed to contrary things and persons speakes for the nature of an Antithesis and for ours If it be said by the objectors that the meaning of contraries is Heterogeneals as spirituall death in sinne and eternall life in glory Wee reply it is indeed said so by them but not proved That is the question now in dispute not to bee begged but to bee won from us by argument if wee must part with our right It cannot sound in my ears to say that the Saints living a thousand yeeres signifies their living in soul with Christ for ever after their naturall death seeing it is confest of all on all sides that at the last generall resurrection if the Saints rise not till then the soules of the Saints are brought downe from heaven to their bodies and not their dead bodies to bee carried up into heaven to their soules And that the last generall judgement of Christ appearing as man judging men so as all men may see the judgement to be just is not a worke of a day or of a short time Nor am I satisfied by any knowledge of the Scriptures that I have yet attained that the FIRST RESURRECTION is any where put to signifie meerly the sole act or condition of our first regeneration I well remember those Texts Col. 3.1 If yee bee risen with Christ seeke those things that are above And Ephes 2.5 When wee were dead in sinnes God hath quickened us together with Christ saving us by grace and hath raised us up together and made us sit together in heavenly places in Christ Jesus and many the like places But there is mention onely of quickning and rising and raising There is mention of SURRECTION but not of RESURRECTION much lesse of a FIRST RESURRECTION to signifie Regeneration or the improvement of Regeneration which the Apostle mostly intends Nor do I forget that place Rom. 11.15 That the receiving of the
Jewes shall bee life from the dead But this is spoken peculiarly of the JEWES and of their RESTITUTION to the Church-glory on earth of which wee treat as well as of their conversion as divers pious learned conceive Nor doth the Apostle here use the word RESURRECTION much lesse FIRST RESURRECTION I am also at a great losse how Regeneration can handsomely be cloathed with the relation of a Resurrection or living again according to Scripture-phrase For there an unregenerate man is called a dead man and sinne a death and a state of non-conversion in sinne a lying dead intrespasses and sinnes Ephes 2. And so in a due and just opposition the Apostle calls Conversion and Regeneration a Quickning a Rising a Raising a Life but not a Quickning again a Rising or Raising againe For an unregenerate man was not alive afore in relation to any spirituals which are the things wee and the Apostle speake of The word AGAINE in living againe rising againe according to Scripture and reason usually import a returning to the same kinde of life as was afore The Scripture saith of man in generall when wrought upon by the Word and Spirit that he is Re-generated let the learned heed the Greek I say Re-generated because it alludes to his first estate of glorious generation in innocent Adam in the Booke of Genesis as the Greeks call it But it doth not say that the Regenerating of an unregenerate manis his raising or rising againe or his resurrection because a man unregenerated whiles so was never alive spiritually till regenerated he was never raised afore from his fall till raised by conversion Innocent Adam had no infused grace but onely created perfection of nature 6. But if some will have these things to seeme sleight in their eyes let us see what may bee further added intreating the Reader all along this Treatise to take mee all together to look with a generall view upon the whole Arch of the Architecture in which if there bee some lesser and weaker slates or stones there are others stronger and bigger I am imperfect whiles in this world and so is the Reader too yet this must not discourage or prejudice us from building up one another with increase of knowledge in generall or of this particular point touching the Saints first resurrection in a bodily rising againe at the beginning of the aforesaid thousand yeers called here their LIVING i. e. AGAINE meaning their bodily living againe after they had laine in the grave a long time For consider this Text that as this is spoken to the Saints as well as the rest of the book Revel 1.14 So it is spoken of the Saints as wee saw before in their severall characters in our first Chapter and second Parag. Therefore these were regenerated already long since to whom this first Resurrection is applied v. 5. v. 6. For so the words cleerly depend notwithstanding any appearance to the contrary by the late invention of verses And they lived and reigned with Christ a thousand yeers then it comes in as a Parenthesis but the rest of the dead lived not againe untill the thousand yeers were finished then it followes This is the first resurrection Blessed holy is he that hath part in the first resurrection For what good coherence could this make to say The rest of the dead lived not againe until the thousand yeers were finished that is as the objecters interpret were not regenerated This is the first resurrection I say what concinne and apt coherence could this bee unlesse wee will dreame that the rest of the dead were regenerated at the end of the thousand yeers when comes the generall judgement v. 12. Therefore this word First-resurrection can no way relate to regeneration by the Word and Spirit Plainly therefore to mee this Text gives a distinct sound That as the rest of the dead lived not againe till the last resurrection at the end of the thousand yeers so the Saints lived again at the First resurrection at the beginning of the thousand yeers 7. It is likewise further considerable that the Jewes are to have a great share in this MILLENARIE life this booke being full of Representations Prophesies and Promises quoted out of the Old Testament made there to them yea and John Chap. 16. mentions that Euphrates is to bee dryed up as relating to their the Turkish Antichrist to fall and they to bee restored and therefore though John wrote in the Gentile Greek language the Churches Song for her Restauration and the destruction of her enemies is set forth to bee in Hebrew foure or five times in six verses together Rev. 19.1 c. Alleluja and Alleluja Amen Now as the Restauration of the Jewes is mainly looked at all along in all the Scriptures that concerne the glory of the universall Church on earth so it is spoken of as a further and greater thing then the conversion of their particular persons namely the dry bones must live and become a mighty Host or Army-multitude and the two dry stickes of Judah and Israel shall grow into one as ingrafted Sciences into a stocke and become one Nation gathered from all quarters of the world into one body Ezek. 37. And MANY of them that sleep in the dust shal awake some to everlasting life and c. Dan. 12.2 which cannot possibly bee understood of the last generall resurrection as wee shall demonstrate after in its proper place And Daniel himselfe at the end of one thousand three hundred thirty and five yeeres after the ceasing of the dayly sacrifice which falls into the time of calling and gathering the Jewes now not far off as after shall bee computed shall stand in the lotte Dan. 12. v. last upon which and the like expressions Paul in the 11. of Rom. v. 15. saith what shall bee the RECEIVING using a more comprehensive word then converting of the Jewes bee but LIFE from the DEAD hee saith not life from death as meaning onely spiritual life but in a fuller phrase according to the Greeke importeth a Resurrection too of the deceased beleevers And then addes v. 26. That there should come out of Zion the DELIVERER and shall turne away iniquity from Jacob the Apostle then looking upon it as a thing to come though Christ had already beene come and gone And speakes it in relation to the saving of the ALL of Israel intimating that the bringing in of the Jewes at the RESURRECTION OF ALL THINGS as the Apostle speaks Act. 3.21 would be a very GREAT and GLORIOUS businesse so as all the world should not choose but behold it with admiration And therefore this share of the Jewes in this MILLENARIE injoyment will not indure that this twentieth of Revelat. vers 4. should bee sleighted off with a metaphoricall glosse 8. For still mee thinkes I see more may bee digged out of this place worthy of consideration 'T is said The rest of the dead lived not againe as in relation to the dead Saints in
verbis quid planiùs quid pleniùs significari potest quà m idem illud sub toto caelo in â—ERRA itaque dominium quatuor Monarchiis arreptum sanctis exhiberi Sic simul cum Christo in terrâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diu regnabunt Christiani A Daniele transeamus ad Johannem Apocalyps 11. v. 15. c. septimus Angelus clanxit factae sunt voces magnae in Caelo dicentes facta sunt regna MUNDI Domini nostri Christi ejus vel ipsius Christi scilicet Domini nostri Christi ut Christi qui regnabit in secula seculorum duranti nimirum TEMPORE TUM viginti quatuor illi SENIORES ignota in caelis relatio ut numerus qui in conspectu Dei SEDENT in THRONIS regnandi situs indicium prociderunt c. dicentes Gratias agimus tibi domine c. quòd adeptus sis vi scilicet potentiam tuam MAGNAM quae parva quodammodò videbatur anteà REGNUM inieris quod initium aliquod innuit iratae sunt gentes Lugent homines die judicii non irascuntur Et venit ira tua puniens scilicet Antichristum satellitesque ejus in terrâ praestitutum tempus mortuorum primâ nimirum resurrectione ut judicentur qui quomodo statim sequitur dare mercedem servis tuis c. scilicet in Terrâ ut probant sequentia perdas eos qui perdunt praesenti tempore TERRAM cujus minima cura ad ultimum Judicium habenda est Tunc apertum est Templum Dei in Caelo visa est Arca pacti ipsius in ejus Templo facta sunt fulgura voces Tonitura terraemotus c. quae omnia magis contra quam pro statu in supremo Caelo intelligantâ—r necesse est Claudat hunc Paragraphum Apostolus ad HEBRAEOS 2. vers 5. c. MUNDUS ILLE FUTURUS inquit homini subjiciendus est non angelis Graece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ille habitabilis seu inhabitatus mundus ille futurus duplici emphatico juxta inquit Psalmum octavum ut concesserat Deus Genes 1. v. 26. quod respicit Psaltes NUNC autem dicit Apostolus nequaquam HACTENUS videmus quòd omnia subjecta sunt ILLI tantum JESUM illum pignus rei gloriâ honore cernimus Coronatum c. § 4 Omnia quae recensuimus testimonia satis ni fallor suggerunt meditanti viro eminentiorem in terrâ regnandi speciem sanctis adhuc restare Olim dominati sunt quandoque ex parte tentationibus nec non peccato nunquam vero generi humano Quibus omnibus dicto MILLENARIO seu tempore terricolis adhuc futuro penitus semperque dominabuntur victores Vitam eorum fore oportet ut vita faeliciter resurgentium futura est resurrectione ad designandum hunc statum bis repetitâ Apocalypsis cap. 20. Si fiant spiritualiter tantum reges Sacerdotes ut objectores vellent Apocalyps 5.10 quo tropi invento profligabitur sequentium verborum literalis sensus ET praeter illud sacerdotium regale regnabunt IN TERRA Verum ne in taedium incidamus repetitionum nec non praejudicium subeat causa leviusculis grandiorum anticipationibus clausâ hâc sectione ad ultimam transitur perstringendam SECT IV. Something of the space of time viz. The THOUSAND YEERS of the Saints reigning with Christ on earth § 1 THe time of the Saints reigning with Christ upon earth is so punctually and positively set downe to be A THOUSAND YEERS that I know not how without perverting the Scripture to make it more or lesse It would seeme to mee a presumptuous thing to heare the holy Spirit to tell John six times over in six verses together namely Rev. 20. v. 2 3 4 5 6 7. of a â—housand yeers precisely touching the same businesse in the severall parts and appurtenances thereof never varying the phrase to a weakning but foure times of the six to a strengthning of it with mighty emphasis in the Greek as to say THE or THAT â—AME thousand yeers if I the meane while should imagine another number § 2 I know no such phrase in all the Bible of a thousand yeeres put for any other number but really for a thousand yeers to encourage mee to such a boldnesse of imagination That of Peter 2 Epist Chap. 3. v. 8. in Gods account is nothing against us § 3 Besides the parts to which this number is applied are so cemented together as cause and â—ffect distinction and opposition c. that they mightily strengthen and prove the just account of a thousand yeeres Satan is bound a thousand yeeres that hee should not deceive the Nations till that same thousand yeeres should bee fulfilled Then the Sants lived and reigned with Christ THAT SAME thousand yeeres so the Greeke But the rest of the dead lived not againe untill those thousand yeers were finished Whiles the Holy ones are made Priests of God and of Christ and reigne with Christ a thousand yeeres It is worth our noting by the way that instead of adding here Kings to Priests as Rev. 5.10 it is supplyed with this That they reign with Christ a thousand yeers so that when it is said Rev. 5.10 The Saints are made Priests and KINGS to God their Kingly-hood is there meant in relation of that which there followes viz. Their reigning upon earth even as for ought I know yet all the Saints shall bee able to serve and worship God immediately without the helpe of any Administrator in the old Testament called Priests in the New Ministers Elders c. § 4 Nor is it of least consideration that the thousand yeers that we might not stretch or shrinke this number if we will observe the sealings of it at both ends are bounded in with two most notable things namely TWO RESURRECTIONS The living of the Saints whiles the rest of the dead lived not begins with the First-Resurrection This saith v. 5. is the FIRST RESURRECTION as relating to the second at the end of the thousand yeers v. 7. c. to v. 14. And when Those thousand yeers are expired Satan shall bee loosed hee shall seduce the Nations and go about to disturb the REIGNING Saints and the beloved City and then appeared a great Throne and one sate on it from whose face the earth and heaven fled away and the DEAD small and great stood before God c. SECT IV. Analecta de TEMPORIS spacio nimirum de MILLE ANNIS quibus Sancti cum Christo in terris sunt regnaturi Apocal. cap. 20. v. 2 3 4 5 6 7. § 1 TEmpus sanctorum in terra regnantium toties adeò praecisè asseritur MILLE fore annos caeteris concurrentibus ut me latet penitùs quomodo mihi liceat nisi pervertenti Scripturas plusve minusve pronunciare Audax nimium ne dicam stupendâ praesumptione viderer audito Sancto Spiritu sexies haud minus sexque contiguis versibus dictante eundem
he is against Christ in the effect of his processe viz. in his Headship opposite to Christ the onely head of his Church in his Doctrine of Justification by workes enervating Christs merits and his Trentine Anathemaes cursing the fundamentall truths of Christ in the New Testament But these things wee leave as not the maine of our present businesse Now saith this Text in hand of the 2 Thessalon 2. The Lord shall consume Antichrist with the Spirit of his mouth and destroy him with the brightnesse of his coming And although these two Master-limbs of Antichrist should not fall together but that the Pope be first bowed downe as he that by his imagery Idolatry and impurity in his worship of Christ is the great stumbling blocke to impede the Jewes imbracing Christ whereby to contend with the Turke for freedome to owne our Messiah and the Turk bee ruined after him perhaps at the end of the five and forty yeers of the Jewes struggle with him Dan. 12 two last verses yet this text of the Thessalonians stands firme that Antichrist must fall by the Spirit of Christs mouth and by the brightnesse of his coming The Spirit of his mouth is his Word called Isa 11.4 The rod of his mouth and the breath of his lips with which he shall smite the Earth and slay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one for the settlement of his glorious Kingdom of peace on earth as the context in that 11. of Esa gives it in with this word Christ prefaceth and perfecteth the ruine of Antichrist That is first Christ destroyes him morally as he his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as this Text in the Thessalonians calls him that is exlex as Zanchy renders it the lawlesse one For he leaves Christs word and substitutes his owne viz. Alcoran Legends Traditions c. And by them sets up Blasphemy Idolatry Heresie Impiety and Tyranny and that over consciences as well as bodies Now Christ discovering and discarding confuting and confounding these by the breath of his mouth viz. his word he destroyes him morally Secondly Christ by animating men by the same Spirit in his Word to a corporall War against Antichrist destroyes him Physically that is with a corporall destruction By that Spirit of his mouth he rouseth up mens spirits to take up armes and fight down Antichrist with a corporal War So it is emphatically set forth Joel 3.9 to 17. inserted between two Prophesies the first immediately preceding v. 1. c. to v. 9. the other immediately succeeding touching the glorious Kingdom of Christ on Earth v. 17. to the end of the Chapter weigh the place with which compare Rev. 17.16 Rev. 18. the whole Chapter Rev. 19.17 to the end In which places the Holy Ghost with all endeavour as we may say after the manner of men by all circumstances fitted to humane capacity sets forth the corporal War that must personally destroy Antichrist The scruples of men about those places of Scripture wee shall remove when wee come after to the full discusse of the Quod sit viz. That there is such a glorious state to come I say Christ shall with a corporall Warre excited by his word destroy Antichrist personally For when notwithstanding that Christ hath rendred the wickednesses aforesaid of Antichrist odious to the generality of the world and hath dissected and cut them up by the roots with the sword of his mouth that they take not with the myriads of men enlightened yet Antichrist will act as Antichrist like himselfe opposing Christ in the power of his Gospel the purity of his Saints and worship and the glory of his Kingdome then I say shall Christs word the sword of his mouth put the sword of his hand into the hands of his people the rod of his mouth shall proceed to the use of his rod of iron in his hand Rev. 19.15 And then as the Prophet speakes touching the corporall destruction of the bodily enemies of the Church Jer. 48.9 10. The Cities of Moab shall bee destroyed Cursed is he that doth the worke of the Lord negligently and cursed is he that keepeth backe his sword from blood So that Christ with this breath of his mouth prepares or begins the ruine of Antichrist The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is shall waste him as an estate is wasted or consume him as a body by a consumption pines away But by the brightnesse of his coming he shall make a full end of Antichrist as to the preparation for his glorious Kingdome on Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall abolish as Beza renders it shall make him a nothing as the Greeke word is often used Which brightnesse of Christ coming to doe this is more closely to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by the manifest appearance of his coming And so our last Translators could finde the way to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in relation to Christs Kingdome by the word appearance 2 Tim. 4.1 I charge thee therefore before God and the Lord Jesus Christ who shall judge the quicke and the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at or according to his APPEARING and his Kingdome So likewise 1 Tim. 6.14 Keep this Commandement c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the APPEARANCE of our Lord Jesus Christ Sutably it is our common phrase to call the day of the appearance of the starre at Christs birth Epiphanie By all that we have said it is manifest that as the first Schene of the ruine of Antichrist is acted by the Spirit of Christs mouth so the second is performed by the appearance of his person or else what need that be added AND by the appearance of his COMING The breath or Spirit of his mouth doth not make an end of the worke without the appearance of his coming As in that of 2 Tim. 4.1 First is his appearance and then his Kingdome For Antichrist must bee downe ere Christ shall have an apparent Kingdome And Christ must have his Kingdome before the ultimate day of judgement or else he will have no Kingdome For then it is the Fathers Kingdome not his 1 Cor. 15.28 § 4 And most likely the method will be this The Pope shall bee destroyed by the breath of Christs mouth that will prevaile with Christendome as they call it that will be effectuall to all the Christian world that owne Christ to bee come already in the flesh to excite them seeing his mystery of Abominations afore-named to be discovered to pull him downe root and branch But to the Jewes that to this day doe not owne the coming of Christ in the flesh Christ must manifestly appeare at least in the Clouds as Zech. 12. Rev. 1.7 of which afore to convert them as at once and so are brought in as a Nation borne at once Isa 66.8 and thereby are stirred up as one man to set against the Turke from whence proceeds his ruine § 5 Nor may any man phantasie to himselfe that he can put off what
did put to death Christ and persecute the Apostles the Apostles thereupon convert the second Psalme with a part of the eighth Psalme for I suppose there is recorded but the summe into a prayer and doe turne the bent of that their prayer both upon Jews and Gentiles They lift up their voyce to God with one accord and said Lord thou art God which hast made Heaven and Earth and the Sea and all that in them is c. as it is Ps 8. who by the mouth of thy servant David hast said Psal 2. v. 1. c. why did the HEATHEN rage and the PEOPLE imagine vaine things The Kings of the earth stood up and the Rulers were gathered together against the Lord and against his Christ For of a truth against thy holy childe Jesus both HEROD and PONTIUS PILATE with the GENTILES and people of ISRAEL were gathered together for to do c. And now Lord behold their threatnings c. Both which Psalmes are prophetical of our point The eighth Psalme we opened afore and now we shall the second out of both which Psalmes though Luke records the story but briefly onely giving a touch upon the beginning of both the Apostles no doubt urged in their prayer whatsoever was in them pertinent to their desire of the advancing Christ there being farre apter pertinences to that in the sequel of those Psalmes then in the beginnings The summe of their desire is that God according to his promise in Psal 2. Psal 8. would set up the power and glory of Christ unto a predominancy over Jews and Gentiles notwithstanding all their fierce opposition at present And for a testimony that God did allow their application of those Psalms as right and did accept of their prayer grounded thereon hee fils them with the Spirit and shakes the place where they prayed Now this second Psalme is not yet fulfilled not the Apostles prayer upon it fully answered It is true that about forty yeers after Christs death came to passe that great destruction upon the Jewes their Temple City and Country too prophesied by Christ Matth. 24.1 c. And within fewer yeers Herod came to a miserable untimely end Act. 12. as also did Pilate and after him successively two and thirty Roman Emperours as the Ecclesiastical story shews us * M. Fox in his Martyr And about three hundred yeers after the incarnation of Christ Constantine the Great and many of his souldiers being converted unto Christianisme overthrew in battel his Antichristian Colleagues and their Armies that opposed it But Prophesies and Prayers as streams run on in a current still growing greater and greater in accomplishment till they rest in the maine Ocean the fulfilling of the full design of God according to the entire Plat-form God drew forth in the expresse termes of his Promises This Psalm therefore according to that rule was not fully accomplished when the Apostles turned it into a Prayer notwithstanding all the great things that Christ and his Apostles did towards the convincing of Jewes and Romans and converting many For what needed the Apostles to pray for a further fulfilling of that second Psalme if then it had been fulfilled No nor is that Psalme in any full measure fulfilled to this day the Heathen unregenerate Gentiles and the obstinate Jewish people are of the same temper still and tamper the same oppositions against Christ And God hath not hitherto so spoken to them in his wrath and vext them in his sore displeasure as to make them know that he hath set HIS KING upon his holy hill of Sion nor hath he given unto Christ the HEATHEN for his inheritance and the UTMOST PARTS OF THE EARTH for his possession to breake them that are incorrigible with a rod of Iron and to dash them in peeces like a Potters vessell to the making of the Kings and Judges of the earth wise to serve the Lord in feare c. Most Kingdomes are yet meere Heathens and the most of Kingdomes named Christians are Hereticall or disobedient unto Christ and Sion it selfe where Christ will mainly manifest his Kinglinesse is under the Turkish Mahometan Blasphemers as it was under the bloudy Heathen Romans all the time of Christ and his Apostles and the Jewes that are a maine part of his Kingdom are to this day unconverted There must yet come a time when Christs anger must be but kindled and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as a little and yet then must ALL they be happy that trust in Christ Marke accurately There must be a time when Christs anger must be but kindled in comparison of the last Judgement and but as a little time * So the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft applied to time is for degree â—is in kindle in respect of the speedy event of making All them that trust in Christ to be happy Now if you apply this to the time past since the Apostles made their prayer upon this Psalme it is neare one thousand six hundred and twenty years which you cannot call a little time much lesse can you call it a little time from Davids penning of it to this time And if you look forward to the ultimate Iudgement then Christs anger is not only kindled but it is totally on a flame and for ever the fire never goes out So that the fulfilling of this Psalme must be in a time between our present Age and the last Iudgement It must be at a time when Christs anger hath but a little time to be kindled and anon the Trusters in Christ to be blessed which must be when the generation or succession of the wicked opposers of Christ are perished who perishing are not said to be at their journies end at the ultimate end of the world but in the way in some notable way or race they ran in their Generation in opposing Christ as Revel 19. the three last verses These wicked ones must perish and the trusters in Christ be blessed at some notable time of eminent manifestation of Christ as he is Christ and King of Sion which must be before his laying downe of his Mediatorship and power at the end of all I say at some notable time of eminent manifestation of Christ For this phrase in this Psalme THIS DAY HAVE I BEGOTTEN THEE is alwayes applied to such eminent manifestations of Christ the latter still being greater then the former As first in this second Psalme at the declaring the decree and proclaiming Christ to be King conversively of his Church and coercively over all the world of enemies Secondly at Christs resurrection Acts 13.23 and 33. Thirdly in relation to Christs appearance ere long to all the world to set up his visible Kingdome on earth of which we speake 2 ¶ For saith the Apostle Hebr. 1.5 6. unto which of the Angels said he at any time Thou art my SONNE THIS DAY HAVE I BEGOTTEN THEE And againe I will be to him a Father
〈◊〉 〈◊〉 〈◊〉 c. as it is the Hebrew of purpose to multiply his Princedome and for peace without end The Jewes observe that the close-shut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mem in the middle of a word as here in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is a finall letter signifies the stability of the thing spoken of as open 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of a word as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehem. 2.13 which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is a middle letter signifies the brokennesse of the walls there spoken of which observation I mention not as a foundation strong enough for me to build upon but as a sufficient Narrative to declare the opinion of the Ancient Jewish Rabbins concerning the stability of the Messiahs Kingdome Thirdly That the words Princedome Government and for peace and spoken in a way of Prophesie of what should be added to the Church above that they injoyed already cannot but signifie more then Spirituals Fourthly That this is yet more apparent by that which followes both here and Luke 1.32 of the Messiahs sitting upon the Throne of DAVID and upon his Kingdome and to establish it with Justice and Judgement speaking in the phrase of an excellent politick Government It needs not that Christ should sit on Davids Throne and Kingdome to Spiritually governe and keep in peace his universall Church Nor needed there a Promise that Christs Spirituall Kingdome shall be established with Justice and Judgement which are low things to faith hope love joy in the Holy Ghost and the rest of the Graces of the holy Spirit Nor was there need to assert the perpetuity of Christs Spirituall Kingdome that it should be for ever the Jewes having now been a Church so many hundreds of yeares Fifthly The close in a way of Gods great engagement the zeale of the Lord of Hoast will performe this must of necessity signifie something more then the ordinary thing of Christs having a Spirituall Kingdome on earth What need such high words solemne protests and most serious pawning of the zeale of God which is love in a flame to signifie the performance of that which had been long since done and as an ordinary thing was to continue viz. Christs having a Spirituall Kingdome on earth Sixthly Both this of Isaiah and that of Luke 1.31 doth import That after there should be an interruption of the sitting of Davids race upon Davids Throne it should sensibly appeare that Christ should possesse that Throne else why is it here Prophesied that the Messiah shall sit upon Davids Throne and that the Lord God shall give to the Messiah the throne of his father David and promiseth there he shall sit for ever The whole Earth long before Gen. 1.26 c. compare Psal 8. Heb. 2. ver 7 8. being given up to the rule of Christ to be governed by his invisible providence was never interrupted but in all Ages Christ hath continually powred downe his Judgements upon the wicked as Peter proves in his second Epistle Chap. 2. And the Church was also given to him from the beginning Gen. 3.15 compare Rom. 16.20 which without any possible impediment he hath ever preserved on earth in all Ages ever since by his Spirituall power and grace But the Line of Davids race hath been broken off from his Throne as we shall see presently Nor hath Christ been upon it at all in any visible manifestation therefore this last must be a great part of the meaning of Isaiah and Saint Luke as Piscator expresseth it In solio Davidis tanquam haeres regni filius Davidis sedebit Christus confer 2 Sam. 7.12 c. so he And that to be performed for ever that is so as no visible power must reigne after him Seventhly Isaiah Prophesies in the time of the division of the Kingdome of the Jewes into Judah and Israel see chap. 1. ver 1. c. And Saint Luke tells us chap. 1. ver 33. that this must be fulfilled by Christs reigning over the whole house of Jacob which containes all the twelve Tribes made up of Israel and Judah even as according to Isaiah Christ must sit upon the Throne of David who ruled over both Judah and Israel Eighthly That all these must be so fulfilled that Christ must appeare to be wonderfull and mighty and to increase in his Government as Isaiah speaks and to be Great as Luke speakes § 6 Having thus digged into the meaning of the Text let us next lift up our eyes and take a view of all the Transactions of Christ since this Prophesie and see what of this text hath been really fulfilled Surely this text was not fulfilled in the Jewes returne from Babylon for the ten Tribes did not then returne to make up the house of Jacob or the Kingdome of David And besides of that prosperity there was soone an end in the miseries of the Maccabean Warres and the Roman Conquest was over them afore Christ was borne § 7 Nor was it ever fulfilled since Christs coming in the Flesh for he never yet sate upon the Throne of David nor any other deputatively for him of that Tribe the Scepter being then and thence to this day departed from Judah The visible Government as the text imports was not all this time upon Christs shoulders the time was not come as Christ tells us Act. 1.6 7. Act. 3.21 The visible Government since Christs coming in the Flesh hath been upon the shoulders of the Roman Emperour or the Pope or the Turke When the time comes that the Government shall be on Christs shoulders he shall reigne as David as Isaiah speakes and over the house of Jacob as Luke speakes that is over all the twelve Tribes and that for ever that is none visibly ruling them after him But at Christs Incarnation only two Tribes were about Jerusalem and Judea but under the Romans visible Government and for the generall refused Christs spirituall Government Act. 13.46 8 Nor can this be imagined rationally to be fulfilled in Christs Spirituall § 8 government for this Spiritual government if we may so call Christs giving of Ordinances and grace into the heart extending it self equally to Gentiles as wel as to Jewes if not more for these one thousand six hundred and fifty years past to the Gentiles what priviledge or preheminence is given in this to Jacobs House or Davids Throne more then to the houses or thrones of Constantine the Great or Charles the Great or of Edw. the sixth or of Q. Elizabeth or of the Indian Sagamores or of the Turkish Emperours or Grand-Signiours or of the great Chams of Tartar or c. when they or their Nations are converted at the coming in of the fulnesse of the Gentiles Besides who of Beleevers at the time of this Prophesie did not know that Christs Spirituall Kingdome of Grace should be for ever and full of more then Justice and Judgement viz. of all the graces of the
And that in Luk. 19. vers 11. c. to 15. He spake a parable because he was nigh to Jerusalem and because they thought that the Kingdom of God should immediately appeare c. And that in Luk. 21. ver 31. When you see these things come to passe know that the Kingdom of God is at hand See what went afore viz. The Sonne of Mans coming in a cloud with power and great glory borrowed from Daniel And that in 2 Tim. 4.1 I charge thee before God and the Lord Jesus Christ who shall judge the quicke and dead at his appearing and his Kingdom must signifie the same Kingdome that Daniel saw should be at the destruction of Antichrist and consequently the Kingdome of a thousand years which the Apocalyps includes between the beginning and the consummation of the great Judgement By these we may understand the rest Taking this for a sure ground That this expression of the Sonne of Mans coming in the cloudes of Heaven so often inculcated in the New Testament is taken from and hath referrence to the prophesie of Daniel being no where else found in the Old Testament As our Saviour also cals himselfe so frequently The Son of Man because Daniel so called him in that Vision of the great Judgement and that we might look for the accomplishment of what is there prophesied of in him It was not in vaine that when our Saviour quoted the prophesie of Daniel hee added He that readeth let him understand * Matth. 24. ver 15. Certainly the great Mystery of Christ is cheifly and most distinctly revealed in that Booke § 1 Thus out of my great respect to Mr. Medes learning having given him the precedency to speak first I shall limp after and stammer forth my own Notions such as they are § 2 In the second verse out of the strivings of the blustering spirits of ## the inhabitants of the foure quarters of the World in a Sea of Warres there ariseth a succession of foure Monarchies each in his turn ruling the greatest part of the whole earth This order or series of the foure Monarchies began with Nimrod about the year of the world one thousand seven hundred and eighty eight and afore Christ two thousand one hundred and eighty three and hath continued to this day This succession order or series of the foure Monarchies the Prophet according to his vision sets forth in the third verse under the name and notion of foure Beasts Which he explaines in the seventeenth verse to signifie four Kings or Monarches that should arise out of the earth that is by earthly means domineer over the greatest part of the earth § 3 The first Beast ver 4. is like a Lyon that had Eagles wings wherewith he was wont to lift up himselfe from the earth till they were plucked and then he was made to stand upon his feet as a man resting upon the earth and a mans heart was given unto him By all which is meant the Babylonian Monarchy which was strong like a Lyon and had wings of celerity and victory becoming the Assyrio-Chaidean Monarchy whereby it was lifted up to an Imperiall eminency above the generality of all the earth Obadiah ver 4. Jer. chap. 4. ver 13. Those his wings are plucked by Darius the Mede and Cyrus the Persian and so made to stand as a man upon his feet that is was brought down to the common rank of men And hath a mans heart given unto him that is the spirit of an ordinary man an ordinary low boates peasants plebeian spirit not an Heroick and Imperiall § 4 The second Beast vers 5. is like a Beare that raised up it selfe on one side and had three ribs in its mouth between its teeth and they said thus unto it Arise and devoure much flesh By all which is meant the Persian Monarchy which was ravenously cruell like a Bear raising up one dominion induring no Mate or Corrivall but subdued first the Medes then the Babylonians uniting all into one Monarchy Between the teeth of his mouth of his desires and power demanding and snatching more dominion he hath the three ribs of the Easterne Westerne and Southerne parts of the world by conquest compare Dan. 8.4 He ariseth and eateth much flesh in his cruell slaughterings and spoilings in pursuance of his Victories § 5 The third Beast ver 6. is like a Leopard which had upon the back of it foure wings of a fowle and had also foure heads and dominion was given to it By which is signified the Grecian Monarchy which was like a Leopard in subtilty celerity and rapacity Jer. 5.6 Hab. 1.8 Dan. 8.5 The Subtilty appeared in the policy of Philip the Father and Alexander the Sonne in laying the plot for this Monarchy slyly occasioning a quarrell to fall out with the neighbour Nations And in the cunning of Alexander in battell that would alwayes fight his supernumerous Enemy in straites where his said enemy might not have roome to bring up more of his men in fight then Alexander on his part could display in battell The swift celerity appeared in that the Grecians under the said Alexander did so suddenly within about twelve years over-run the greatest part of the world as if this Conquerour had flowne upon wings of whom the proverb was He came he saw he overcame And is therefore described in Dan. 8. by an Hee-Goate which skips as if he touched not the ground The rapacity or ravenousnesse to devoure appeared especially against the Jewes the foure heads of this Leopard and their Successors exercising matchlesse cruelty against them and every where as naturally ravenous more tearing and destroying then taking prey For Alexander and the Empire under him being the Body his four Captaines that immediately succeeded him in the Empire were the foure Heads or Rulers Dan. 8.8 and 11.4 Cassander head of Macedonia Antigonus of Asia Seleucus of Syria and Ptolomy of Egypt all possessing Imperiall dignity at once By which this Monarchy became a Monster and monstrous in devouring § 6 The fourth Beast verse 7. is so variously monstrous and strangely different that no naturall Beast nor Name is found meet to describe him onely he is said to have ten hornes and iron teeth to devour and feet to stamp the residue of the beasts under it A strange beast different from all Beasts and all the Beasts but compounded as John shewes Rev. 13. of all foure By this description of Daniel is set forth the Roman Monarchy which according to Daniels words was dreadfull and terrible to all Nations being exceeding strong to annoy them all having such teeth of warre as Scipio Pompey Caesar c. iron victors That addition of nailes of brasse ver 19. signifies their Imperiall Senate and Provinciall Magistrates who held fast whatsoever the iron teeth conquered The ten Hornes are explained by Saint John Rev. 17. to be the character of the Roman Empire and to signifie the ten Kingdomes into which at last it
sate upon the throne to receive the Booke And he is also said to be brought before the ancient of dayes which words saith Mr. Parker untill better light may shine I cannot but conjecture saith he that they doe signifie the Saints who bring Christ neare to the ancient of dayes BY IMPORTVNITY OF PRAYERS for the obtaining of the Kingdome and removall of it from the Beast Whereupon the Kingdome with all the dominion and glory thereof following in ver 14. to the end of the chapter is given to him that is to Christ and his Saints as afore cleared The beginning whereof saith Mr. Parker is at the fall of Antichrist and the setting up of the Throne of Judgement as appeareth vers 21 22 23.25 26. and is absolved in heavenly perfection at the Resurrection immediatly ensuing So he The greatnesse of it is in those words that All People Nations and Languages should serve him signifying that it is the very same Kingdome or Monarchy in place and substance only the quality shall be better and the quantity bigger these words holding forth saith Mr. Parker the universall conversion of the remnant of the earth who at the fall of Antichrist shall be subject to Christ and his Ordinances in the hand of his holy people the witnesses of truth for which cause they are also said to be subject to them v. 26 27. Isa 60.10 12. All that shall withdraw their â—ecks from such subjection shall be destroyed ☞ And this is the first state or rising of New Jerusalem the space of five and forty yeares before its compleating in the resurrection which state is specially described by all the Prophets The description of the continuance of this Kingdom of Christ is that it shall be for ever as hath been afore largely opened § 15 From the whole visionall representation and propheticall Nartative in this chapter Mr. Archers short argument I may call it in matter is considerable especially if put into forme thus Christ the Son of Man must have a Monarchy on earth delivered to him by God the Ancient of daies at the ruine of the fourth Monarchy to bee in his occupation at his second appearance and from thence to the end of the world But this cannot be meant of his spirituall and providentiall Kingdome which he had before the foure Monarchies 1 Cor. 10.1 c. as after the end of this world at the period of the thousand yeares he hath no Kingdom but resignes up all to the Father 1 Cor. 15.24 28. Therefore this is yet to come the fourth Monarchy being not yet destroyed nor Antichrist the main and most part of that fourth Monarchy § 16 Adde for a close of all we shall say upon this seventh of Daniel the resolution and reasons of learned Master Huet upon the scope thereof This Kingdome saith he * Huet on Daniel chap. 7. ver 14. is ascribed to the person of the Messiah which in ver 22.27 is given to and possessed by the Saints It is Christs authoritatively it is the Saints by delegation and ministry And such as rule for God and according to God are said to rule with God Hos 11 12. Rev. 2.26 27. which Kingdome of our Lord is either meerly spirituall and inward whereof he maketh no VICAR saving his holy Spirit and this Regency he reserveth with himselfe as a peculiar Royalty or else outward and mixt partly spirituall in the Ordinances of Worship and partly civill in Equity and Justice according to righteous lawes c. This admits of Deputation And the exercise of it may be ascribed either to God or Man the first and second causes never jarring This is that dominion here mentioned whereof the Iews are deprived by the tyranny of the Roman Monarchy Yet now through the glorious appearance of the Deliverer it is restored to them againe never more to be wrested from them This interpretation the circumstances of the Text confirme 1. It is such a regiment as was resisted by that very People Languages and Nations that after were brought in to serve and obey it upon the violent breaking to peeces of all that perseveringly resisted it But thus the spiritual Kingdome of Christ is not set up Ergo. 2. This Kingdom is such as may admit of humane deputation viz. that may be exercised by the Saints on earth ver 22. Judgement was given to the Saints of the most high and the Saints possessed the Kingdom But Christs spiritual Kingdom admits of no deputation seeing none among men can give the Spirit command the Conscience or move the Will but Christ alone So he I will adde a word and I have done with this Scripture and that may be a third Argument The dominion here prophesied and promised is that which was taken from the Jewes 1. By the Babylonian captivity wherein Daniel and the Jewes now were and in a way of comforting him and them against this their present desolate condition these visions and predictions are given to him and upon his sadnesse at first dark sight of them frequently mentioned in this booke they are further explained to him See more in an exact consideration of the whole ninth chapter of this prophesie 2. By the desolations of Jerusalem And accordingly Daniel sadly complaines in prayer to God in chap. 9. ver 12. That under the whole Heaven hath not been done as hath been done unto Jerusalem And for his comfort it is answered vers 24. That there were but seventy weekes to be determined upon the holy City which now hee understood ver 1.2 that they were neare expiration 3. By the ceasing of the daily sacrifice which is expresly mentioned chap. 12.11 as from thence to begin the account of one thousand two hundred and ninety yeares at the expiration whereof their full deliverance should commence Now observe That therefore the dominion passing away from the Jewes 1. passed away by Temporall calamities as in the captivity and the desolations of Jerusalem 2. By the interruption of outward publicke worship But the spirituall Kingdome of Christ he ruling their hearts by his Spirit and they worshipping him in secret with spirituall worship cannot passe away from a people by those two things But contrariwise as the Jewes were a religious people and the onely Church of Christ many years after the captivity yea and some hundreds of years after their returne till the Apostles times so the Christian Church was most flourishing spiritually when outwardly most persecuted under the ten persecutions and were faine to serve God in secret at dead midnight Compare the story of the Acts with Rev. 11.1 c. and Rev. 12.1 c. Fox Martyrolog Volum 1. all which relate to those times as Mr. Fox in his Book of Martyrs gives us a particular account SECT XXXVII Wherein Daniel chap. 11. and chap. 12. are collated so far as they assert our maine Thesis touching the GENERALL AND GLORIOUS RESTAURATION OF THE CHURCH AND RESTITUTION OF ALL THINGS § 1 THat I may
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
Magnificat and Te Deum that All Christendome was theirs excepting a few minute spots and obscure corners of a few peevish Protestants Now the Catastrophe of these must be according to the full Tenor of the Argument the stream of all Prophesies and the examples of the three former Monarchies a total ruine of them SECT II. § 1 AFter long and many tedious troubles and afflictions and persecutions the Lord hath in all ages given the Church a generall rest upon earth But the Church hath been long under affliction and troubles and persecutions in all Countries where it hath resided even since about forty yeers after Constantine the Great his Reigne Therefore God will yet again give the Church a general rest upon earth § 2 The minor or second Proposition is plaine by History Experience and that which hath been said in the former Argument and therefore there is no need of speaking more to that § 3 Of the major Proposition the Lord from the beginning hath given his Church severall typical first-fruits laying the foundation of all upon his own example in resting from the Creation the seventh day and thereupon gave them a seventh day every week the seventh year of every seven yeers and the Jubile being the last year of seven seven yeers wherein to rest from labours morgages and servitude as a type and taste of the rests he would give his Church from other troubles and afflictions upon earth notably argued by the Apostle upon those grounds Heb. 4. throughout that Chapter largely opened afore And according to these types so hath the Lord practised towards his Church from the beginning 1 After about One thousand six hundred and fifty years of afflictions upon the Church from the Creation by the murther of Abel Gen. 4. by the ungodlinesse of men and their hard speeches against God in the time of Enoch Jude v. 15. and the ungodlinesse of the world in the time of Noah before the Deluge 2 Pet. 2.5 God gave a rest to the Church in the Arke of Noah the name of that good man typifying and ordered by providence unto that end to signifie rest of viz. from toyl Gen. 2.29 2 After the flood new troubles to the Church began to spring up Nimrod assumed to himselfe to be a Monarchical Tyrant over men called therefore a Mighty Hunter that is as the Learned expound a Man-hunter The beginning of his Monarchy was Babel Gen. 10. 8 9 10. After this the building of the Tower to prevent Gods future judgements Gen. 11. brought confusion of Languages which proved a great affliction After that there was great trouble by the Wars taking Lot prisoner c. Gen. 14. and by the firing of Sodome Gen. 19. But at last God sent Isaack signifying Laughter and a type of Christ all the time of whole life there was a time of great Tranquillity This peace perioding many troubles arose in Jacobs time by Esau Laban Simeon and Levi and the selling of Joseph But Joseph being advanced in Aegypt the Country of Goshen there was provided as a Land of rest for the Church for many years Gen. 28. c. to the end of that Book Joseph being dead and forgotten of the Kings of Aegypt great afflictions are heaped upon the Church in hard labour with much rigor persecutingly putting to death their male Infants causing them to groan and cry to God in much anxiety of Spirit Exod. the three first Chapters But at length God brought them out from that place and persecution and gave them freedome forty yeers in the wilderness After this they had sore Wars with the Canaanites but at last rest in Canaan I should be too tedious to dilate upon their rest in returning to Judea after seventy years Captivity Upon the spirituall refreshing the Saints had for a time after the Maccabean and other troubles which wars and troubles lasted about foure hundred years from Malachi to the beginning of the New Testament Upon the rest the Church had after those persecutions Act. 8.1 which rest is emphatically mentioned Act. 9.31 And upon the rest they had afore the life time of Constantine after three hundred years in the ten Persecutions which distinction of ten was by pointing and distinguishing them by some lucida intervalla some rests and respites between each of them till Constantine gave them a greater rest lasting for about forty yeers § 4 Therefore we have reason yea divine reason to expect a great and notable rest for the Church after so long time of troubles for the general upon all the Church more or lesse since that time which is now above a thousand and three hundred years so the Apostle in part argues as we said Heb. 4. that God having given severall rests on earth to the Church after which ever and anon by turns fresh trouble sprang up therefore yet there remaineth another notable rest on earth to the people of God which rest mentioned in that of Heb. 4. is not meerly spirituall or totally supernall glory as we have laboriously argued afore upon that Chapter And there is also a Prophesie inferred upon their state in the Wildernesse touching the Churches rest upon earth Rev. 12. SECT III. § 1 THe Churches extremity is Gods opportunity as Philo Judaein in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and experience witnesse But the Church considered in generall in all countries hath been for many years past even till now under great extremities Therefore God will take an opportunity to deliver it The full confirmation of both premises may be sufficiently picked out of the two former arguments The conclusion follows of it selfe SECT IV. § 1 IOynt prayers never miscarry but ever receive gracious returns See the generall Experiment 2 Chron. 15.4 particulars see in the joynt prayers of the Church in Egypt Exod. 2.23 24. under the Judges Judg. 6.6 7. Judg. 10.10 to the end of the chapter under the pious Kings Asa 2 Chron 15.18 to the end Jehoshaephat 2 Chron. 20.12 to 31. Hezekiah 2 King 19.1 c. Josiah 2 King 22.19 § 2 But in many ages even ever since the Apostles prayer Act. 4.24 The Saints and Churches in their convenings have prayed for the fall of Antichrist and all opposers of the Church for the conversion of the Jews and the restauration of the Church to her glory on earth witnesse the severall prayers in the Scriptures and experiences of the prayers of Gods people in all their convenings as the antientest Saints alive have been eare witnesses § 3 Therefore there must be a returne of these prayers according as beside the former precedents God hath made severall promises and engagements as Psa 50.15 Mat. 7.7 Ioh. 14.13 14. Luk. 18.1 c. of hearing his peoples prayers For though God defer long as it is in that parable or comparison Luke 18.1 c. yet he will be sure to answer as he did that prayer Act. 4.24 though it were near three hundred years afore he eminently performed it to
plaine text without sophistication or allegorising contrary to the scope of the pace as far as possible or light can lead us Thirdly That the consummation of the world doth gloriously begin at the beginning of these thousand yeers as wee have demonstrated out of severall texts and so it rather hastens then prorogues Fourthly turning to Cornelius Alapide on this 20. of Rev. according to the Doctors direction thinking to finde some great matter I found onely this of that businesse That he saith we approach very neer the end of the world First because we see the Gospel preached almost to all the world Secondly the Saint Vincent who dyed one thousand foure hundred and eighteen did confidently preach this and that by the command of Christ as it is in the History of his life Thirdly that it is a constant oracle among the Turks that Mahomets sect is to endure a thousand yeers which yeers are now neere expired Fourthly so is the Prophesie of St. Malachy A.B. of Hibernia whose life St. Bernard did write Thus you see what Cornelius Alapide saith and what stuffe it is Two arguments out of the Popish legend Another from the Turks Alcoran or Tradition The other intimates a Scripture viz. that Mat. 24.14 But there is no Almost I would the Jesuit said true that almost It is not yet preached to the vast Kingdomes and places of China of the Turke of the Indians of the Tartars c. We do indeed grant that the consummation of the world is neer and we said so but now But that we set it backward or forward beside Scripture neither the Doctor nor his Alapide hath proved it one jot Nor can it seem lesse then some kinde of contradiction for the Doctor to say we doe prorogare ultra mille adminimum annos indefinito auctario That we do prolong the time at least a thousand yeers with an indefinite argument For if it be for a thousand yeers how is it indefinite If indefinite how is it for a thousand yeers And Alapide confesseth it is uncertain when the world shall end Ibid. ¶ Third Inconvenience the Doctor urgeth is That this opinion in our point feigneth a state of the Church militant in or at the comming of the Lord in adventu Domini triumphant and tranquillous contrary to Luke 18.8 When the Son of man shall come shall he finde faith on earth Answer wee doe not say that the Church shall triumph at the very first appearance of Christ which is to call the Jews yea we have said the contrary on Dan. 12. that for five and forty yeers will be a time of trouble to the Jews after their call and afore the triumph comes But when Christ hath once appeared to destroy all the Churches enemies the Church shall triumph and bee tranquillous many yeers as we have seen innumerable places in O. T. and just a thousand yeers according to St. John in Rev. compared with Dan c. of which afore That place of Luke is evidently of the weak faith not of no faith of true beleevers at the sight of the great troubles that are the sad Antecedent to the joyful Comedian Catâ—strophe of the Churches deliverance as Dan. 12. and Rev. 11. to the end of 19. set it out But when Christ comes it is at a pinch to raise their faith and after to settle that their triumph on earth As he appeared in incarnate when the Saints faith was low as wee see in Nathanael And at the Resurrection as we see in the two Disciples Luke 24. and in Thomas John 20. But when manifest he raised them high So at his next coming ¶ Fourth Inconvenience is saith the Doctor it doth interpose at least a thousand yeers between the ruine of Antichrist and the dissolution of the world which Antichrist Paul foretold should be destroyed with the bright comming of our Saviour and by the breath of his mouth We answer first That if he means before the last dissolution at the last judgement even so doth St. John most emphatically interpose Compare Rev. 19. the two last verses with Ch. 20.4 compared with v. 12. And so methodically and exactly Antichrist shal be destroyed by the brightnes of Christs first coming His breath of his mouth viz. his Word and Spirit having made the Kings of the earth to hate the Whore Secondly we answer that at Christs appearance at the beginning of the thousand yeers there is a kinde of dissolution of the world 2 Peter 12.13 compared with Isaiah 65.17 ¶ Fifth Inconvenience is That this opinion as the Doctor affirms inventeth such an assumption of bodies as the Papists feigne of the blessed Virgins or brings downe from heaven soules to be united to bodies that perhaps they may get children possesse earthly things and be subject to other conditions of mortall men Wee answer first for the Drs. assumption of bodies feigned by the Papists the Dr. doth not tell us what he means and we cannot divine what the Papists may dream This arrow doth not appear ergo we need not hold up our buckler Secondly for the bringing soules downe from heaven to the body upon earth what wonder is this more then the returning of the soul of Lazarus and of those at Christs Passion and those in the Prophets to their bodies on earth especially seeing they that returne in the other world to their bodies upon the inhabitable world for that time of the thousand yeers Heb. 2.5 is to a glorious estate Indeed unlesse we can overthrow a world of places which we have urged this must be granted Thirdly For their begetting children at that time We doe not affirme it But if wee should I know not what grand Inconvenience would follow seeing Adam once might have done it without sinne or carnality of mind when his soule came new out of Gods hands which are more glorious then heaven and the Virgin Mary so conceived Christ And the Apostle Heb. 2. implies our state then shall be as innocent Adams was All earthly things that the Saints then shall enjoy shall but increase their happines not sin or carnality in the least That shall be fulfilled Matth. 19.29 If the full of happinesse in glory shall fill all the senses with joy and comfort sutable to that place why may not the Preface upon earth proportionally But the Doctor objects but with a fortasse perhaps Fourthly for their enjoyment of earthly things though the things bee earthly yet the Saints shall enjoy them in a spirituall manner under a spirituall notion and to a spirituall end as Adam in innocency For fifth of being subject to the condition of mortal men I doe not know that they that are Saints shall dye in that thousand yeers or any more seeing they that are alive shall only be changed ¶ 6 The sixth and last Inconvenience the Doctor urgeth is as hee saith that this opinion doth raise up againe Papisme at the end of the world viz. then for men to dye with the rest of
they but we our selves who also have the first fruits of the Spirit groan within our selves waiting for the adoption to wit the redemption of our body See creature and the Saints are still distinguished The Text is spoken to them that have the spirit yet still they groan with the whole Creation for a restauration of all as for a thing not yet come to passe And this cannot be in the supreamest Heaven The Creation cannot groan for that Nor can it groan for a dissolution at the last day of judgement therefore let the wise understand these things § 4 Lactantius saith of this Restauration When the thousand yeers come the world shall bring forth fruit alone and the Rock shall distil dew and no creature shall live upon prey The dog shall not hunt and the childe shall not be affraid of the Serpent I adde If in these corrupt times the Beast knowes his Master sure then all creatures shall bee most kinde to Saints and Saints shall know more perfectly all the creatures and be more kinde to them The lowest of this state as I have oft told you and proved shall be according to that of Adams innocency and therefore as all creatures came tamely before Adam and Adam gave them all names Gen. 2.19 so all now shall be tame toward man And if after that in that corrupt time of the old world Noah and the creatures were saved together in one Arke then now also shall all the creatures in their kinde injoy the liberty of the Sonnes of God as we heard afore in Rom. 8. § 5 And if this knowledge shall be between man and the creatures how much more between man and man I know no reason but that all the Saints shall know one another by former relations of Husband Wife Father and Childe brother and Sister It being joy to them to see them in the same happinesse yet shall not misse or moan for any wanting because God is glorified by them other wayes Adam in innocency saw Eve and knew shee was his wife and yet without sin In the Transfiguration Moses and Elijah are known The Disciples know Christ risen And Lazarus after hee was raised Then in the intent and meaning Dives shall see Lazarus in Abrahams bosome And some Jewes shall see Abraham and Isaac in the Kingdome and they themselves cast out therefore Saints much more shall know one another Wee shall know Christ and so all the members of Christ § 6 But this of knowing falls in but by the by The thing is the Restauration of the Creation And to what end That the Saints may enjoy all in their perfection that all things in their perfection may be restored to their right Owners Jure in equity all now is ours that believe 1 Cor. 3. the three last verses But then de facto in act Rev. 21.7 They shall inherit all things Till then the great ones of the earth take almost all from the Saints As in Dan. 7. first eight verses the fourth Beast took all But at the time wee speak of it shall be that Dan. 7.27 And the Kingdome and Dominion and the greatnesse of the Kingdome under the whole heaven shall be given to the people of the Saints of the most High Which relates to the time we speak of as hath been proved SECT VII A Timelesse state THe next Quality is That when this visible glorious state of Church shall come TIME shall be no more Rev. 10.6 Time is a Quantity But no more time refers also to Qualities Note two circumstances of this assertion First It was spoken after the sixth Trumpet had sounded Rev. 9.13 therefore this looks toward the seventh Trumpet viz. to the time of the Churches visible glory Secondly It is spoken Rev. 10.1 by a mighty Angel comming downe from Heaven cloathed with a cloud and a Rain-bow about his head His face as the Sun His feet as a Pillar of fire and had in his hand a little booke therefore this was spoke in relation to the time of Christs appearing for Hee comes down from Heaven and cloathed with a cloud at his appearance Chap. 1.7 And the Rain-bow signifies that he comes as the Angel of the Covenant Mal. 3.1 Rev. 4.3 Sun is also the description of Christs comming Rev. 1. verse 16. and Malach. 4.2 so his feet as Pillars of fire Rev. 1. And the little Booke Chapter 5. And a mighty Angel sc Michael Dan. 12. i.e. Who is as God called Gods-fellow Zach. 13.7 Phil. 2.8 All these signifie the manner of Christs appearing Which appearance is at the seventh Trumpet Rev. 11.15 And here after he had cryed and caused the seven thunders hee swears Time shall be no more therefore this of Non-time refers to this time of the Churches visible glory Now Christs swearing it and with such solemnity standing on the Sea and Earth and lifting up his hand to Heaven swearing by himselfe who liveth for ever and made all things doth import some great matter I may import these five things ¶ 1 Most likely there shal be no more motion of the heavens which is the cause of time The stars shall rest Isa 60.20 Rev. 21.25 ¶ 2 There shall be no more changes Tempus edax rerum Time makes old and at last dissolves Time causeth Summer and Winter and so causeth much alteration in all bodies and the alteration of mens bodies much reflects on their spirits Now there being no more cause of changes there shall be no more changes However the Elect once for all at Christs appearing at the beginning of the thousand yeers are raised or changed to an essential perfection therefore no change from better to worse ¶ 3 For if no more time then Eternity is begun and therefore all must stand fixed in their perfection like Eternity not well to day weak to morrow cheerfull to day and melancholly to morrow but the Saints shall be stable and all things stable about them Friends creatures c. shining in beams of love and standing in a streight line of constant service All things that can passe away all old things and all that can waxe old are gone and all become new Rev. 21 1-4 5. As New Jerusalem comes out of Heaven so it shall be like Heaven No change No other Alpha and Omega first and last but Christ himselfe so is the close of former things gone Rev 21.6 Now he is the everlasting God afore all and after all and still the same Heb. 13. The man that changes changeth first and chiefly in his head Eccles 12. His haire white His eyes dim His cheeks wrinkled But our head cannot change There shall bee no sad remembrance that we were so happy but now we are worse but our Motto is semper idem i.e. Alwayes the same ¶ 4 No more time signifies There shall be no more time for abusers of time No time for the things that have caused sorrowful times to the Saints There shall be no more time for any kinde of evill
C Gaius Dionysius Alexandrinus and Eusebius most falsely to have fathered the opinion of the thousand yeers with a mixture of abhorred impieties and absurdities upon Cerinthus is proved fully out of the best Antiquity Page 372 The qualities of men in the future glorious state on earth shall be Co-ordinate Page 523 Chiliasme vindicated from voluptuousnesse Page 372 The Chaos preceding the glorious state Page 497 The new Creation of the glorious state Page 499 No Church-Censures in the glorious state held forth in this Treatise Page 523 No procreation of Children in the glorious state treated of in this Book Page 523 In that state shall be a restauration of all the Creatures Page 526 Item a confluence of all comforts Page 533 How the six dayes work of the first Creation typifie the state of the New Creation according to the opinion of the Rabbins Page 428 How according to the opinion of the Author Page 502 D Dionysius Alexandrinus in Eusebius confuted in his standering the opinion of the thousand yeers Page 372 The Dimensions of the glorious state held forth in their Treatise Page 505 That state also shall be Death-lesse Page 515 No desertions in that state Page 523 No Decay in that state ibid. E Eusebius Pamphylus justly reproved and confuted for his facile and simple credulity to Gaius and Alexandrinus falsely calumniating the Doctrine of the thousand yeers Page 372 F No Fears in the glorious state intended in this Treatise Page 523 G Gaius mentioned in Eusebius reproaching the opinion touching the thousand yeers confuted Page 372 Divers opinions about Gog and Magog Page 427 Jews confesse they shal have a strivng with Gog and Magog after their return into their own Country with their Scripture proofs thereof Page 426 H Hieronymus alias Jeroms jeers jirkings at the proofs of the glorious state to come discussed and confuted 369 The confession of beathens touching the glorious state on earth yet to come 414 I Jerom opposing the 1000 yeers confuted See Hieronimus Jerom reproved for it by Mr. Mede 435 How Christs intercession doth doth not remain in the future glorious state on earth 485 K King Edwards Catechism set forth by his authority and brought by the Bishops to M. Philpots trial expounds the Petition in the Lords Prayer Thy KINGDOM come of this GLORIOVS KINGDOM ON EARTH YET TO COME of which this Book doth treat 438 L Of the Saints living a 1000 y. on earth 53 Of the cleering of Lactantius touching voluptuous Chiliasme 435 M The confession of the Mahumetans acknowledging in substance the summe of the general position of this Treatise 418 No humane ruling Majesty in the glorious state on earth yet to come 523 N The voice of Nature for this restauration or Nature in all things groans by Natural instinct for this restauration of all things on earth yet to come which must be fulfilled God never impressing any kind of Natural instinct on the species of things in vain See largely 526 O Objections against our arguments for the general Thesis refelled 495 P The general Position propounded 1 The general Position expounded 2 The Position divided into two parts viz. I That Christ shal visibly appear in person 2 That under him the Saints shal sensibly and properly reign 77 Dr. Prideaux his arguments answered 443 Dr. Pareus answered 471 No procreation of children in the glorious state intended in this Treatise 523 The priviledges in that glorious state 536 All Prophesies shall then be fulfilled 536 Q Ten Qualifications or Qualities of the glorious state yet to come upon earth with several other consequences from those ten 507 At that time shall bee a perfection of all Qualities 532 R Of the Jewish Rabbins confession of the main of this Treatise 410 In the glorious state we speak of shall be a Restauration of all the creatures 526 S Ten Scriptures out of the N. Testament to prove the visible appearance of Christ to the Church on earth at the great Restauration 78 Five places out of the old Testament to prove the same 170 666 is fitted to be the Antichristian numeral name of Turk and Pope 87 One and fifty Scriptures out of the O. Testament collated with those allegation of them in the New to prove that there shal be yet on earth a glorious state of al things 115 c. The glorious state intended in this Treatise shall be sin-lesse 507 It shall also bee sorrowlesse 511 An abundant pouring out of the Spirit shall then be 538 12 Scriptures in the N. Testament to prove that there shal be yet on earth a most glorious state of all things 377 to 406 T Of the Saints living gloriously a THOVSAND YEERS on earth 55 Of their Reigning there so LONG 66 Of their Reigning with Christ THERE that while 68 More of the space of time of 1000 Y. of the Saints reigning with Christ on earth 74 The doctrine of the 1000 yeers vindicated from voluptuous Chiliasme 372 The state in that time shal be Temptation-lesse 525 The glorious state shal be a Time-lesse condition viz. more like eternity 530 536 V The voyce or vote of al Nations confesseth in substance the Tenet of a glorious c. 413 Our Tenet little lesse then the voice of the law of nature 434 A full answer to an universal objection 492 The state of the thousand yeers vindicated from voluptuousnesse 369 c. 479 c. W What in particular the glorious state held forth in this Treatise shal be 464 No wants in that State 523 The six dayes Works of the Creation applied by the R. to typifie the new Creation 428 FINIS