by the Apostles so to signifie as hath been said that it is never used to signifie the supreamest Heaven even as it would have been most unapt for such a signification So that put all the Apostles first phrase in Heb. 2.5 together and the inhabited world to come can signifie no other but that the Monarchy on earth in the Apostles time under the Romans should be hereafter before the last Judgement the Monarchy of Christ or of the Saints under him Which the second phrase of our Apostle viz. of WHICH WEE SPEAKE doth more explaine and demonstrate For where did the Apostle speake afore of that world to come as he intimates in this relative speech but in Heb. 1. ver 6. which being read ingenuously and with an honest plainnesse of interpretation according to the Greek * Our Translators in putting AND after the word saith doe goe against common sense against the propriety of our English against the contexture of the Greek and against the Hebrew text whence it is quoted Is it not against common sense and the idiom of our English to speake thus in a recitall of anothers words He saith or he said AND so and so What more ridiculous then for us about to tell the words of another man then to make And the first word of the recitall In a History of the Old or New Testament it is a common thing to bring in a party with And he said but in a quotation it is not tollerable And t is against the contexture of the Greek wch plainly runs thus ãâã ãâã ãâã ãâã ãâã which as rendred afore runs smoothly but as our Translatours render and place the order of words of the whole verse they do with a vaine tautalogie as it were joyne to saith two ENDS for it runs thus AND againe he saith AND Lastly our Translatours intimate as if the latter AND were in the Hebrew whereas there is no such thing For the whole place in Psal 97.7 is to to a word thus Confounded he all they that serve graven Images that boast themselves of Idols WORSHIP HIM ALL YEE GODS runs thus But when AGAINE he bringeth in or shall bring in the first begotten sonne into the WORLD he saith Whence they that will grant us least will yeeld thus much that would in Heb. 2.5 must signifie the world on earth or else they utterly overthrow the Apostles reference there The world to come OF WHICH WE SPEAKE But we must by their favour inferre more viz. that in this Heb. 1.6 is mention of the same world to come on earth else how doth the Apostle chap. 2.5 speake all that For unto the Angels hath he not put in subjection the world to come in forme of a repetition of what he had said afore of the selfe-same matter which hee no where afore mentions unlesse in chap. 1. ver 6. viz. BUT when AGAINE he bringeth in the first begotten into the WORLD he saith ALSO or in LIKE MANNER or LIKEWISE Let all the Angels of God worship him For our Translators have very untowardly and incongruously put and placed AND between saith and let â as they have needlesly if not prejudiciously to the genuine sence of the verse put And at the beginning and altered the order of words of the Greek which if kept as we have followed it in our translating runs exceeding smoothly Some dictate to us that Againe must be referred to saith not to bringing in I would if possible they had also demonstrated it to have saved our labour of demonstrating the contrary The first AND seeing they translate it And would serve one would thinke to signifie againe he saith For more surety they have put two And 's but it is safest for us to keep close to the Originall having chap. 2. ver 5. with many other texts to hold analogie which fluently runs as we said But when againe he bringeth in the first begotten into the world he saith likewise Let all the Angels of God worship him As to signifie Christs coming againe into the world to come on earth after the ruine of Antichrist and all his adherents as we say the Old and New world which was distinguished by the Floud ruining the ungodly whiles the race of visible Saints still lived And if all that I have spoken in the Text and Margine doe sufficiently evince with ponderating unprejudicated men that so as aforesaid the Text is rightlier read then the Quere will be when did God ever to this day bring his first begotten Sonne into the world Againe when the ninety seventh Psalm was pend Christ had not been brought in at all in the flesh into the world even as ãâã ãâã ãâã ãâã ãâã signifies as led by the hand And when the Epistle to the Hebrewes was pend Christ had been brought into the world but once never since againe And for the heavenly Angels of God they did worship him at his first coming attending serving and admiring his Incarnation Luke 2. Temptation Mark 1.13 Resurrection Mat. 28. Dispensation of the Gospel 1 Pet. 1.12 and Ascention Acts 1. Christ said he could have twelve Legions of Angels at his command but ãâã ãâã ãâã ãâã ãâã Angel in the Revelation signifies also Men-Angles that is Magistrates as well as Ministers so viz. the Angelicall Potentates Kings Emperours Judges and Powers over men as the word ãâã ãâã ãâã ãâã ãâã Elohim Psal 97.7 quoted by the Apostle â See more Sect. 10. §. 2. signifies the same Psal 82.1 so that according to the latitude of the words and the designe of God all human Principalities Powers and Dominions must submit to Christ and his Saints under his conduct command or government as well as the Angels then shall give him a more visible and fuller honour the Saints being made ãâã ãâã ãâã ãâã ãâã are made able to see it But that we may returne to Heb. 2. this was never yet since Adams fall performed viz. man so to be over all visibly on earth as Adam was over all which is Davids application in Psal 8. of Gen. 1.26 c. and Pauls explication in this second of Hebrewes of Psalme 8. * Some weekes after I had pend these things upon Heb. 2.5 compared with Heb. 1 6. c. I met with Master Modes Opuscula newly set forth concurring with me in the Grammer and sense sense of those places with his learned reasons which I have therefore here inserted in the Margin ãâã ãâã ãâã ãâã ãâã ânim inquit Terra est non caelum At ubi inquies de hac ãâã ãâã ãâã ãâã ãâã in praecedentibus locutus est Apostolus ut dicat ãâã ãâã ãâã ãâã ãâã Aio ab istis verbis v. 6 cap. 1. ãâã ãâã ãâã ãâã ãâã c. id est cum verò ITERUM introduxerit primogenitum suum in orbem terrae dicit c. Quae enim ex inde ex libro Psalmorum âd finem usque capitis citantur de adora tione Angelorum de sceptro
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
wherein the Jewes are excluded but a calling wherein the Jewes shall have a share of the greatest glory and to have a preeminence above other Nations when ALL NATIONS SHAL FLOW UNTO THEM and walke in their light for the calling of the remainder of the world which is not yet under Christ is reserved for the solemnizing of the Iewes RESTAURATION This is that calling and that time which hee calls the FVLNESSE of the GENTILES conjoyned with the saving of ALL ISRAEL Rom. 11.25 This is that time whereof he speakes That if the present FALL of the Iewes be the RICHES OF THE WORLD and their DECAY the RICHES OF THE GENTILES how much more shall their FVLNESSE be the fulnesse of the Gentiles This is that glorious time which the Prophesie of this text principally if not altogether intended which is not yet fulfilled While the Roman Iron part of Nebuchadnezzart Image stood a stone was hewne out of the mountaine without hands This is the first call of the world hitherto At length the time of the feet of the Image coming that the stone smote them the wind blowes the Image away wholly and there was no more place found for any part thereof which was no sooner done but the stone which smote the Image swelled into a great Mountaine and filled the whole earth This is the time of the fulnesse of Christs Kingdome the FULNESSE of the Gentiles This is the time when THE MOUNTAINE OF THE LORDS HOUSE shall be established on the TOPS of the MOUNTAINES namely when the small stone of Christs Kingdome which is now in being shall smite the brittle feet of the last remainder of the Romane State now subsisting in the Popedome in whom the divided toes of too many Kingdomes are united c SECT XII § 1 THe second place in Isaiah for our Thesis is chap. 9. ver 6. For unto us a childe is borne unto us a Sonne is given and the GOVERNMENT shall be on his shoulders and his name shall be called WONDERFULL Counsellor the mighty God the everlasting Father the Prince of peace Ver. 7. Of the INCREASE of his GOVERNMENT and peace there shall be NO END upon the THRONE of DAVID and upon HIS KINGDOME to ORDER IT and to ESTABLISH IT with judgement and with justice from hence-forth and for ever The zeale of the Lord of Hosts will performe this Of this place we shall speake more briefly § 2 This text is very comprehensive apparently griping within its armes a large tract of Time from Christs Incarnation throughout all the processe of his Government untill the end of the ultimate Judgement as the words from hence-forth and for ever doe expresse therefore the Reader must not hang downe his head poring only upon the Birth of Christ as it is said in the beginning of this text To us a childe is borne but must lift up his eyes to the utmost of this glorious prospect here presented in the close upon the throne of David and upon his Kingdome he shall sit to order it and to establish it c. from henceforth and for ever § 3 It is not worth while for us to content with the late Jewish Rabbins that say this text is meant of Hezekiah we heard but now that the ancienter Rabbins and Talmud and their Targum or Chalde Paraphrase following them are contrary to that interpreting this text of the Messiah as they had an invincible reason so to doe in that the stile given to him here meant is incompatible and inconsistent with any but with God incarnate that is Christ Jesus the true Messiah And as little reason had those later Rabbins to interpret this Text of Hezekiah who was borne a good space of time before the date of this Prophesie yea and divers yeers before his Father Ahaz sate upon the Throne For Hezekiah was five and twenty yeers old at his fathers death whereas Ahaz his father had reigned in all but sixteen yeers 2 Kings 16.2 and chap. 18. v. 2. § 4 Leaving therefore all improbable and impertinent conceits of men let us come to the businesse to finde out the excellent state that shall be set up under the government of the Messiah before the ultimate judgement Our late Annotationists make for me a faire preface meetly conducing to the true sense of the words which we intend That the deliverances say they of Gods people and the pulling downe of such mighty POTENTATES whether SECULAR or SPIRITUALL mark their words may not seem impossible and incredible the Prophet now proceedeth to declare who it is and what manner of person by whom all that hath been said shall be effected even the Messias the eternall Sonne of God whom God shall raise up to be the King and Governour of his Church so they But we have a more sure word to confirme this interpretation Luke 1.31 32 33. And the Angel said unto Mary c. Thou shalt conceive in thy wombe and bring forth a Sonne and shalt call his name Jesus He shall be great and shall be called the Sonne of the Highest and the Lord God shall give unto him the Throne of his FATHER DAVID and he shall reigne over the house of JACOB for EVER and of his Kingdome there shall be NO END § 5 Now lay this of Isaiah and Luke together and then read what they spell unto us Namely first That the meaning of this Text is not of spirituals onely but also of temporals The FOR in the beginning premised by Isaiah as a meet inference plainly sounds of a proof in this Text to demonstrate an assurance of the deliverance of Israel as is set forth in the fourth and fifth verses viz. Thou hast broken the yoke of his burthen and the staffe of his shoulder and the rod of his OPPRESSOUR as in the day of MIDIAN * Observe Gideons victories used to signifie this deliverance therefore not onely spiritual c. and it shall be as with battel and blood so with burning and fuel of fire But these words if weighed ** For close to the Hebrew the words run thus For every battle of the Warrier with noise and garments rowled in blood shall be also unto burning and fuel of fire cannot without violence be wrested to signifie only spirituall deliverances as our Annotationists also affirme with us whose words upon the fourth verse are these Having declared the greatnesse of their joy he proceeds to shew the ground of it their deliverance and freedome from the straits and thraldome of their enemies as well CORPORALL as Spirituall Therefore this Text is Gods giving security to his people of deliverance of them from temporall as well as spirituall oppressions troubles c. by Jesus Christ after that he hath finished the workes of his incarnation by passion resurrection ascention and assession at Gods right hand according to Psal 110. of which we have spoken plentifully afore Secondly That Christ was invested with these Attributes and Omnipotentiall Properties ãâã ãâã
20 21. Assemble your selves and come draw neer together yee that are ESCAPED of the Nations Tell ye and bring them neer Look unto me and be saved all the ends of the earth c. as it follows in the words above described at large So that by the connexion it is evident that the words above quoted concerne both Jews and Gentiles § 2 The words are not onely a prescript and precept to all the ends of the earth which must needs include Jewes and Gentiles but also a Prophesie and Promise that all the ends of the earth shall look to the Lord for salvation expresse in saying Be ye saved And in the 23 verse I have sworne by my selfe unto me every knee shall bow and every tongue shall vow surely shall each one say in the Lord have I righteousnesse c. which is the plaine language of a promise and is confirmed in manner of a promise with that great confirmation Gods oath § 3 First for the two former verses viz. the 22 and 23 of looking to God and bowing the knee to him the Apostle applies them twice in the New Testament to that future submission and subjection that all the world shall yeeld to Jesus Christ long after his ascention 1 ¶ The first time is in Rom. 14. v. 8 9 10 11. Verse 8. Whether we live we live to the Lord and whether we dye we dye unto the Lord whether we live therefore or dye we are the Lords 9. For to this end Christ both dyed and rose and revived that he might be Lord both of the dead and living 10. But why dost thou judge thy brother c. wee shall all stand before the judgement seat of Christ For it is written as I live saith the Lord every knee shall bow to me and every tongue shall confesse to God In which words 1 It is plainly held forth that the Apostle proves Christs Lordship or Kingly-hood over ALL both dead and living by this place of Isa That every knee shall bow to the Lord. And that as God made Christ a Priest by an oath Psal 110. emphatically urged by the Apostle Heb. 7.20 c. so he makes him Lord and King by an oath in this place of Isaiah and so applied by our âpostle in this 14 of Rom. to signifie the certainty of the thing 2 That being delivered in the future tense it must signifie more then Christs spirituall Kingdome which he then had when Isaiah prophesied 3 That the Apostles mentioning after Christs ascention his Lordship over the dead and our standing at his judgement seat must signifie a state now after Christ is in heaven yet to come For he is not God of the dead but as they are living in soule in order to a resurrection as Christ himselfe expounds in the Evangelist 4 That this must be a state on earth before the ultimate Doom in that the Apostle out of the Prophet asserteth that all must bow to him either sincerely or at least seemingly which cannot be so cleerly understood to be feisable at the ultimate day of judgement which is the finall destruction of all not sincere to Christ and the time of Christs Resignation of all his power 1 Cor. 15. For the wicked to submit and perish in the same houre were little honour to Christ and a short time for all the world to confesse to him 5 That this is a kind of day of judgement that is the beginning or preface to the great and ultimate day of judgement at the beginning of the thousand yeers when Christ destroyes all the open obstinate wicked and sets up the Church into a glorious estate Rev. 19. latter end And Rev. 20. first six verses compare v. 8.9 c. And at this beginning or preface do all believers stand at the judgement seat of Christ Revel 11. v. 15. v. 18. Rev. 20. first six verses where they receive honour and rewards of grace and favour For according to our Apostle this bowing c. must be at SOME day of judgement But it cannot be at the ultimate finall and therefore afore at the beginning of the day of judgement viz. at the beginning of the thousand yeers 2 ¶ The second time of the Apostles application of this of Isaiah touching bowing to the submission of all unto Christ is Phil. 2 v. 8 9 10 11. Ver. 8. Being found in fashion as a man hee humbled himself and became obedient unto the death c. 9 Wherefore God also hath highly exalted him and given him a name which is above every name 10. That at the name of Jesus every knee should bow of things in heaven and things in EARTH and things under the Earth 11 And that every tongue should confesse that Jesus Christ is LORD to the glory of God the Father 1 By the quotation of the place out of Isaiah it is evident that the meaning of bowing the knee at the name of Jesus is to submit to the Lordly and Kingly power of Christ 2 Every knee both of things in heaven that is of Angels as they shall in speciall bee imployed in gathering the Church and setting up the glorious state thereof Rev. oft and in earth that is of all men and under the earth that is at Christs pleasure there shall bee no sea Rev. 21.1 must needs import a state on earth Which in the third particular is more confirmed That every tongue shall confesse that Jesus Christ is the LORD to the glory of God the Father § 4 Now this of Isaiah intended for salvation of Jews and Gentiles and as explained by the Apostle touching submission to and glorifying of Christ cannot comport with the ultimate doome As they were never yet fulfilled but rather most knees and tongues as of Turks Papists Heathens Socinians and all prophane persons whatsoever are against Christ to this day And therefore these things must have a time on earth before the ultimate judgement to bee fairely and effectually fulfilled § 5 As for the two last Verses of this 45 of Isaiah Viz. v. 24 and 25. I need no more but aske the question was that ever fulfilled which is there spoken that every knee and tongue shall come and say for so is the connexion especially according to the Hebrew Text surely in the Lord have I righteousnesse and strength Or that fulfilled there also expressed That ALL that are incensed against the Lord shall bee ashamed Or that fulfilled which is the close of all That in the Lord all the seed of Israel shall be justified and shall glory I say when ever were these fulfilled You have seen that the persons spoken of are Israel and Jacob comprehending all the seed of the twelve Tribes and all the ends of the earth of Gentiles and that the Apostle expounds The Lord by the Lord Christ Therefore I may boldly aske when ever were these fulfilled Surely to our sorrow that are Beleevers wee see the contrary of all these in the generality of all men Turks
crying c. And lastly the application of v. 21. of this sixtieth of Isaiah is as cleerly applyed to the same purpose Rev. 21. v. 27. And there shal in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lie § 3 Now where is the man or book that can say these things have been fulfilled since the time of this Prophesie That the Nations of Jews and Gentiles have conjoyned in matters of Religion as in the first ten verses of this sixtieth of Isaiah When ever did the Nations of the Gentiles bow down to the Jews and those that would not serve them did perish as v. 11.12 When were the Jews made an eternal excellency and the joy of many Nations as it is in 15 v when as v. 21. were the Jews made a righteous people to inherit the Land for ever But as sure as God is true these things must be And upon earth as the circumstances constraine And therefore before the ultimate judgement SECT XXIV § 1 THe fifteenth place in Isaiah is in Chapter 63. first six verses of which in a word Christ comes up as it is revealed to the Prophet from Edom with dyed garments from Bozra red in his apparrel by treading the Wine-presse alone treading downe his enemies in fury til their blood be sprinkled upon his garments § 2 John in the Revelation Chapter 14 v. 19 20 and Chapter 19 v. 11 12 13 14 15 16. applies these in the same phrase and figure to Christs destroying of Antichrist to be fulfilled on earth yet afore the last judgement Another Angel came out from the alâar which cryed to him that had a sharp sickle saying thrust in thy sickle and gather the clusters of the vine of the earth for her grapes are fully ripe And the Angel thrust in his sickle into the earth and gathered the vine of the earth and cast it into the great Winepresse of the wrath of God And the Winepresse was trodden without the City and blood came out of the Winepresse even unto the horse bridles c. And I saw heaven opened and behold a white horse and he that sate upon him was called FAITHFULL and TRUE and in righteousnesse he doth judge and make war His eyes are as a flame of fire and on his head were many Crownes c. And he was cloathed with a Vesture DIPT IN BLOOD his name is called THE WORD OF GOD. And the Armies which were in Heaven followed him upon white horses c. And out of his mouth goeth a sharp sword that with it he should smite the Nations and he shall rule them with a rod of iron and he TREADETH THE WINE-PRESSE OF THE FIERCENESSE and VVRATH OF ALMIGHTY GOD. And hee hath on his vesture and on his thigh a name written KING OF KINGS and LORD OF LORDS § 3 These are obvious enough for every one to apply to the point in hand according to our former method so often repeated ## SECT XXV THe sixteenth place in Isaiah is Chapter 65. verse 17 c. to the end of the Chapter Verse 17. Behold I create new Heavens and a new EARTH and the former shall not be remembred c. v. 18. But be you glad and rejoyce FOR EVER in that which I create for behold I creat JERUSALEM a rejoycing and her people a joy v. 19. And I will rejoyce in Jerusalem and joy in my people and the VOYCE OF VVEEPING SHALL BE NO MORE HEARD IN HER NOR THE VOYCE OF CRYING v. 20. There shal be no more thence an infant of dayes nor an old man that hath not filled his dayes c. And they shall build houses and inhabit them c. And plant vineyards c. Before they call I will answer c. The woolf and the lamb shall feed together c. § 1 This will every one say that marks what he reads must signifie a state of the Church upon earth to bee before the ultimate judgement ## § 2 And there is no man or monument can be produced that ever this was so fulfilled since it was prophesied Therefore it must signifie a state on earth yet to come according to the Prophesies of the Apostles and their applications of the aforesaid Prophesie of Isaiah So doth Peter and John apply the 17. verse Peter in 2 Ep. chap. 3. v. 12. and 13. comforts the Jews to whom he wrote 1 Pet. 1.1 that before the ultimate judgement there should be new Heavens and a new EARTH wherein dwels righteousnesse according to Gods promise meaning this of Isaiah 65.17 And John in Revel chap. 21. refers this same place of Isaiah to the time of the glorious state of the Church on earth immediately after the fall of Antichrist In Rev. 19. the three last verses is Antichrists fall Chap. 20. the Devill is bound and the Saints reign Chapter 21. is their glorious estate described and in part by these words of the Prophet Isaiah I saw saith John a new Heaven and a new Earth and the first heaven and the first earth were passed away And addes in verse 17. Nothing that defileth enters therein In like manner the 18. and 19. verses of this 65 of Isaiah are referred and applied by St. John in Rev. 21. the first five verses to the glorious state of the Church yet to come after the fall of Antichrist Behold I make all things new new Heavens and new Earth and new Jerusalem which is all one as to say he creats And wipe away all tears from their eyes and there shall be no more sorrow c. I need say no more of this place to an understanding Reader of which Mr. Mead comparing it with 2 Pet. 3.13 and Peter with it saith Miror c. I wonder how any man can understand this of a state in the highest heavens SECT XXVI THe seventeenth and last place in Isaiah is Chapter 66. v. 5. c. to the end of the Chapter * This place of Isa 66. from the fifth verse c. Justin Martyr in his Dialog cum Tryph. p. 312. doth testifie to belong to the Kingdome of Christ that is to be at his second coming In which words saith he commending this place of Isa is ãâã ãâã ãâã ãâã ãâã the mastery of our being againe generated or made new at the Resurrection ãâã ãâã ãâã ãâã ãâã and absolutely of all who expect Christ shall appear at Jerusalem and by well doing study to please him Thus Just Mart. with which Mr. Mead is much taken and understands him in those words ãâã ãâã ãâã ãâã ãâã to mean the Resurrection of the godly § 1 The Prophet in the fifth verse directs his speech to them that in an holy manner trembled at Gods word The effect of his speech there is that though their false brethren hated them and cast them out for Gods name sake saying Let the Lord be glorified that is we have done well in casting them out or let God appeare in his
novissimo dierum So the Chalde ãâã ãâã ãâã ãâã ãâã So the Greeke according to the Septuagint ãâã ãâã ãâã ãâã ãâã So that the state of the Church here prophesied is the last state of the Church before the end of the world at the ultimate general resurrection And therefore the notation of the time doth undeniably put us upon a looking for such a glorious state of the Church on earth as is here described as yet to come Observe secondly that all those words of the first second and third verses That the mountain of the house of the Lord shall be established in the top of the mountaines c. and many Nations shall say come let us goe up to the mountaine of the Lord c. and he will teach us c. and we will walk in his pathes c. For the law shall goe forth out of Zion c. and he shal judge among many people c. and they shall beat their swords into plow-shares c. Nation shall not lift up sword against nation neither shall they learne war any more I say that all those words are per omnia idem altogether the same with Isa 2. ver 2 3 4. largely discussed before in this third booke and chap. 2. Sect. II. S. 1 2 3 4. c. whether we transfer the consideration of them onely adding here 1. The notablenesse of the prophesie which is thus twise mentioned by two famous Prophets with so great emphasis in the same words phrases and figures 2. The words of the Geneva notes who assert in the margin that this Prophesie of the state of the Church in the last dayes relates to the time of Christs coming and to the time when THE TEMPLE shall be destroyed Which order of words import that they meant the time after that destruction of the Temple which demolished it about forty yeares after Christs ascention I say the time after that destruction for which sence they had good ground from the last verse of the chap. 3. of this prophet Micha But such a time of restauration of the Church as Micha here in this fourth chapter describes was never yet seen on earth Therefore it is yet to come 3. Our new Annotations referre this to the time intended by Joel chap. 2.28 But that time we have proved afore in this third booke chap. 2. Sect. 40. in the maine of it is not yet come to passe 4. Dr. Mayer on the fourth verse they shall sit every one under his own vine c. and there shall bee none to make them affraid hath these words And this saith he is still to bee fulfilled WHEN THIS WORLD DRAWETH NEAR TO AN END the FULNESSE OF THE GENTILES BEING COME IN and the Jewes who remaine yet blinded BEING CONVERTED TO THE FAITH OF CHRIST Wherein the Doctor speaks very home to the point in hand in the main thereof For surely this prophesie is not in the chief intent thereof fulfilled unto this day § 3 In the last place consider exactly in the remainder of the chapter from ver 4. to the end the description of the Churches yea of the Jewish Churches Prosperity Piety and Victory and thou canst not with any shew of solid divine reason imagine these things to have been ever yet fulfilled since the Jews first captivity in Babylon but remain in future to be performed afore the last universall resurrection ¶ 1. The prosperity is described vers 4. They shall every man sit under his own vine and under his owne fig-tree and none shall make them affraid vers 6. In that day I will assemble her that halteth and will gather her that is driven out and her that I have afflicted ver 7. And I will make her that halted a remnant and her that was cast off a strong Nation and the Lord shall reign over them in mount Zion FROM HENCE FORTH EVEN In Hebr. no even But it is ãâã ãâã ãâã ãâã ãâã i.e. And for ever FOR EVER Now when ever was this prosperity made good to them since their Babylonish captivity and for so long time as for ever It is true two Tribes returned from Babylon about the year of the world three thousand five hundred and eighteen under the Persian Monarchy A long time it was ere they grew to a settlement of their City and Temple set up and their publick ministration set in order by reason of the opposition and undermining of Sanballat and Tobiah and their adherents So that some thinke they were neare as long in attaining to the said settlement as they had been in captivity viz. seventy years But if they had been setled at the first of that their returne yet from the year three thousand five hundred and eighteen to three thousand six hundred and forty about which time Alexander the Greeke Monarch brought Jerusalem under subjection to him are but one hundred twenty two years after which Alexander the Romans immediately subdued them and after the Romans the Saracens and Turks which is the slavish condition of all the Countries of the Jews to this day A mark of remembrance of their subjection to the Greeks is the Greek translation of the Bible called the Septuagint because it was done by about seventy Jewes at the command of the Grecian powers And as plain a Memento of their Romish subjection is that Christ was crucified under the Roman Pontius Pilat And a sufficient Memorandum of their subjection to the Turks is that they possesse Jerusalem at this day So that if wee deduct the time of the Jewes trouble under the Persian Monarchy from their first dismission by Cyrus to their settlement and make the reckoning to begin with that their settlement and to end at Alexanders coming to Jerusalem it will not amount to above seventy years that the Jews were in peace and quiet which is no more then the length of their captivity If we take into the account the time of their struggling to be settled yet all as I said before will make up but sixscore and two years and what is this in comparison to enable the Prophet to make the close and seale of this part of the Text touching their prosperity That the Lord should reign over them of Mount Sion from hence forth AND FOR EVER which must be understood of such a manifest apparent visible reigning as stands in flat opposition every way to Tyrannicall mens or conquerours reigning over them or else the Prophet had told them nothing he had made this Antithesis to their captivities under men in vaine and had expressed this his reigning in mount Zion to no purpose seeing God doth equally reign by his power over all the world and by his spirituall grace alike over beleevers where-ever they be one the face of the earth ¶ 2. Their piety is charactarised in the fifth verse For all people will walke every one in the name ELOHAIU of HIS GOD and wee will walke in the name of JEHOVAH ELOHENU of the LORD
in these comparisons As the Summer Sunne rising ascending and setting differs from the heavens continued into one whole Sunne whereby it would be alwayes day and alwayes glorious Summer And as a River differs from a Sea of sweet waters the River exists by succession the Sea is still the same fixed So in this state we speake of Every injoyment and injoyer shall bee as full at first in perfection and joy as at last CHAP. V. THus of Qualities now wee come to Priviledges sc That which Saints had afore either in common with others or in an ordinary degree they shall now have in a way of special Priviledge and preheminence SECT I. First Priviledge The fulfilling of most things that before were but foretold § 1 THe Mysteries and Prophesies which before they had but in the Word now they shall have in the thing ¶ 1 For Mysteries See Rev. 11.19 The Temple of God was opened and there was seen in his Temple the Arke of his Testament This cleerly relates to the time we speake of as it is evident in verse 15. The seventh Angel sounded c. And the Temple of God was opened in Heaven By comparing this with Rev. 21. verse 22 the thing is plainer And I saw no Temple therein but the Lord God Almighty and the Lamb was the Temple And this also relates to the same time See verse 1. I saw New Heaven and New Earth Verse 2. And I saw New Jerusalem This Prophesie plainly foretels of a kinde of Temple in those dayes of which we speak In Ezek. wee have much of the measures of the Temple So Ezek. Chapter 41. and 42. c. cleerly relating to a New Testament time by St. Johns exposition Rev 21. And Malachy tels us Chap. 3. verse 1. The Lord will suddenly come to his Temple And John saith Rev. 7.15 The Saints serve God day and night in his Temple Chap. 11.1 The Temple is measured Chap. 14 15 17. Angels come out of the Temple Chap. 15.5 The Temple of the Tabernacle of the Testimony in heaven was opened Chap. 16.1.17 Voyces come out of the Temple And in the Text wee alleadged Chap. 11. v. 19. The Temple of God was open and the Arke was seen Now what is the meaning of all Surely a Temple equivalently they shall have But no Temple properly as it is said Rev. 21. v. 22. I saw no Temple But God and the Lamb was that equivalent Temple yea that super-eminent Temple And the presence of God in Christ shall bee such with them that as Rev. 11.19 that spiritual Arke shall not be hid as was the material Ark in the Old Testament Temple but shall be seen In the Ark was the Table of the Law and the Pot of Manna Christ the end of the Law Rom. 10.4 And Christ and his word is the Manna Rev. 2. The Arke was in the holiest of Holies which was seldome seen and onely when the High Priest went in But now this spiritual Arke in this glorious time is commonly seen Observe That the Arke typified Christ and his Word As the Temple was a pledge of Gods presence as before that the Tabernacle was So that the meaning is That now Gods presence shall be such in and through Christ to his Church that the glory of Christ and the mystery of his word shall be far more plain unto them There shall be no material Temple but there shall be the equivalent Temple the Antitype Gods presence in Christ gloriously manifest And his Word more open and plaine then ever since the New Testament All mysteries relating to this time foretold shall be revealed Now shall bee fulfilled that Dan. 12. Knowledge shall be increased And that Isa 11. The earth shall be filled with the knowledge of the Lord as the waters cover the Sea All that men had before in the ear now they shall have in the eye their science shall be turned to experience ¶ 2 All Prophesies relating to the best of Times of the Saints welfare shall now be fulfilled The Saints shall not have these things onely in types visions or knowledge but in possession and happy injoyment The Revelation is the summe of all the Prophets This is declared to John by Christ Rev. 1. sc in a representation And therefore it is said Rev. 22.6 The Lord God of the holy Prophets sent his Angel to shew unto his servants the sayings of the Prophesie of this Booke The intent and meaning is That the Lord God that spake by the Prophets and spake of these things by the Prophets sent by his Angel to explain those things delivered by the Prophets concerning these times of which we speak Now this Book of the Revelation though it be far plainer then the Prophets yet it is not fully and wholly plain to us therefore called A sealed Booke that Christ must open Rev. 5. This opening is by the events Rev. 6. c. which will be compleatly done in this visible glorious time of the Church as we may perceive by the light now at the dawning afore the Sunne of righteousnesse doth arise Christ is the Yea and Amen of all the promises 2 Cor. 1.20 therefore when he appears again all will appear fulfilled As the woman of Samaria said Joh. 4. so it shall be sc when the Messiah commeth which is called the Christ he shall tell us all things yea restore all things Act. 3. Therefore is Christ called the WORD of GOD and the Heire of all things because he will declare and perform all things § 2 What Mr. Bolton saith of everlasting glory in the highest Heaven shall be proportionably true now in this thousand yeers We shall perfectly understand all Physical or natural and spiritual things what is the number of the Heavens The essences of the creaures How we shall know and behold God in Christ c And then shall bee fulfilled all the prayers of Saints put up for the welfare of Church and Saints from the beginning of the world Then shall Sem and Japhet dwell together Then those prayers that gave God no rest till he made Jerusalem a praise shall be answered and all the glorious things that have been spoken of the Church the City of God shall appear in their colours and be given in in great glory As it is said she is the Lords portion Deut. 32.9 His pleasant portion Jer. 12.10 His inheritance Isa 19.25 All people are the worke of his hands but his Church is his Inheritance Again the Church is called the Dearly beloved of his soule Jer. 12.7 His love his dove his undefiled all faire c. Cant. oft His Treasure and peculiar treasure Ex. 19 5. The Lords house of glory Isa 60.7 Yea His glory Isa 46.13 and THE glory of God Jer. 3.17 Nay the Throne of his glory Jer. 14.21 Nay the Crowne of his glory Isa 62.3 Nay the Royal Diadem Ibid. Againe the Church is called The ornament of God the beauty of his ornaments the beauty of his ornament in
sacrifice in Julians time to a further yeer of Christ viz. ¶ 1 Alsted who in his Chronologiâ mirabilium puts it in the yeer three hundred sixty seven His words are Ann. 367. Terrae motus ingens totum ferè c. That is In the yeer three hundred sixty seven an huge earthquake shook almost all the world A deluge destroyes Nicea and many Islands A mighty hayle at Constantinople beats downe prostrate unto the earth many men and destroyes them MOREOVER THE TEMPLE OF JERUSALEM REEDIFIED BY JULIAN THE APOSTATA falls downe and is burned by fire from Heaven Thus Alsted ¶ 2 Functius in his Chronology puts this Earthquake Inundation c. in the yeer three hundred sixty nine ¶ 3 And unto these Accounts approved Historians seem to consent whiles they put this story of the ruine of the reedificating or preparation thereunto long after the beginning of the reigne of Julian As Ammianus begins his two and twentieth Book consisting of sixteen Chapters with the story of Julians sole Emperiality Constantius being dead but mentions not that preparation to re-edifie the Temple of Jerusalem till the first Chapter of his three and twentieth Book Socrates Scholasticus likewise tells us of the creating Julian to be Caesar in the second Book and two and thirtieth Chapter of his History according to the Greek the seven and twentieth according to the English but mentions not the businesse of Julians inciting the Jews to sacrifice and for that end because they refused to sacrifice any where else but at Jerusalem encouraged them to re-build their Temple there untill the twentieth Chapter of his third Book according to the Greek the seventeenth Chapter according to the English § 4 So that this Account of the One thousand two hundred and ninety yeers in Daniel by adding thereunto three hundred sixty seven or three hundred sixty nine yeers will according to these grounds expire about seven or eight yeers hence SECT III. The Rabbins Account THe Account of the Hebrew Rabbins you had afore Book 4. Chapter 4. § 3. in ¶ 3. at the latter end noted in the Margent with â that is Page 425. and ¶ 6. of the same Book Chap. and § marked also in the Margent with â with the addition of these words Observe this that is in Page 429. It were pity so to abuse time and labour both yours and mine as to repeat here againe what there you have at large And therefore I intreat the Reader to a worke of such ease to have recourse thither if hee deem the knowledge of their darke and indefinite account worth the knowing SECT IV. Mr. Brightmans Account MR. Brightman on those words in Rev. 13.5 And there was given to him the Beast a mouth speaking great things and blasphemies and power was given him TO CONTINUE or as our Translators put it in the Margent TO MAKE WARRE forty and two months doth give in his account in these words So much saith he of the Honour of the Beast now of his blaspheming and doing of which it is first said that there was power given him And then followeth the execution thereof In blaspheming at the sixth verse and in doing at the seventh It is indeed profitable for us to understand that these horrible impieties doe invade the world not by the blinde force of Fortune but by the most just judgement of God who doth thus take vengeance of our sinnes And above the rest of the contempt of his truth among men The power to blaspheme is that freedome from errour which the Pope of Rome challengeth to himselfe and to his state and which men of a blind and perverse minde do willingly grant unto him What blasphemies may not he broach unto the world each of whose Decrees and Doctrines are held for Oracles The power of doing here saith Mr. Brightman is an absolute most lawlesse and lustfull power to doe what a man will without being brought Coram to give a reason of his doing to any other In which regard the power of the Pope of Rome is notable before any other For so doe the decrees ordaine No man shall judge the FIRST SEA c. For the JUDGE shall not be judged either of the EMPEROUR or of ALL THE CLERGY or of the KINGS or of the PEOPLE Again God would have all the causes of men to bee ended by men but be hath reserved the Government OF THIS SEA to his owne arbitrement so as he will have no question of any thing hee doth Yet more The whole Church throughout the world knoweth that the most holy Church of Rome hath RIGHT TO JUDGE OF ALL MEN and that NO MAN MAY LAWFULLY JUDGE OF HER JUDGMENT Causa 9. and 3. This is called the power of doing for excellencies sake being such as no Emperour hath who doe not refuse to be contained within the bounds and to be tyed with the bonds of Laws and to have all their actions ordered by the rule of that which is equall and good As for the words Aretas readeth And there was power given him to make War and so do Montanus and the Edition of Plantin The Vulgar readeth it power of doing absolutely So doe Th. Beza and the rest of the Greek copies which reading is made good by the like use of this word in the like matter in Daniel He shall cast forth the truth upon the earth AND SHAL DOE and succeed prosperously Dan. 18.12 So verse 24. And he shall prosper marveilously and SHALL DOE So in Chap. 11.28 Hee SHALL DO and shall returne into his owne Land In which places a certain free and sovereigne power of doing is signified which should not be afraid of any mans judgement The time of doing is saith Mr. Brightman two and forty months which is the same space that the Temple remaineth measured the two Prophets mourn and the woman byeth hid in the wildernesse Chap. 11.2 and 12.6 FROM WHICH TIME THE BEGINNING OF THESE MONTHS IS TO BEE ACCOUNTED The Church is banished the Prophets put on sackcloath and the Beast or Antichrist is born into the world all at once namely in that first time of resting which the Church had from publick persecuters about the yeer three hundred But as we said afore shall there bee the same end of all these together Shall the Beast be deprived of all power of doing as soon as the Woman shall returne out of the Wildernesse Against this many things may be said As first That the Beast makes war with the two Prophets after the two and forty months be ended and overcommeth them which declareth that there is no small power of his yet remaining as we have shewed Chap. 11. verse 7. Moreover there remaineth yet far more deadly war that shall be waged against him a long time after those months as wee shall see Chapter 16. Lastly If there be the same end of the months in respect of the Beast which is of the woman how shall he have power to doe two and forty
Position Sect. 1 Of the Saints living that thousand yeers Sect. 2 Of their reigning that 1000 years Sect. 3 Or their reigning with Christ Sect. 4 Of the thousand yeers BOOK II. 1 Chap. The general Position taken asunder into two parts 1 How Christ shall be with his Saints 2 How the Saints shall reign under him 2 Chap. Ten several Scriptures out of the New-Testament in relation to the first part to prove the visible appearance of Christ personally to the Church on earth at the time of her Restauration alleadged and explained Sect. 1. Joh. 19.37 They shall look on him whom they have pierced collated with that in Zach. 12 10. c. whence it is quoted Sect. 2. Rev. 1.7 Behold he commeth with clouds and every eye shall see him c. Sect. 3. Matth. 24.30 And then shall appear the signe of the Son of man in heaven c. Sect. 4. The 2 Thess 2.1 c. Now I beseech you brethren by the comming of our Lord Jesus Christ c. Sect. 5. Mat. 26.29 I will not drinke henceforth of this fruit of the vine untill that day when I drinke it new with you in my Fathers Kingdome Sect. 6. The 2 Tim. 4.1 I charge thee before God and the Lord Jesus c. Sect. 7. Act. 3.19 20 21. Repent yee therefore and be converted that c. Sect. 8. Mat. 23.38 Your house is left unto you desolate c. Sect. 9. Mat. 24. When shall these things be c. Sect. 10. Luke 19.11 to 28. He added and spake a Parable c. 3 Chap. Five Scriptures out of the Old Testament to prove the visible appearance of Christ to the Church on earth at the time of her restauration Sect. 1. Dan. 7.11 c. to the end of the Chapter I beheld then because c. Sect. 2. Jer. 25.5 Behold the dayes come saith the Lord that I will raise unto c. Sect. 3. Zach. 2.10 11 12. collated with Zach. 14.4 5 6 c. Sing and rejoyce O daughter of Jerusalem for lo I come and I will dwell in the midst of thee c. Sect. 4. Mich. 4. v. 1. to 8. In the last dayes it shall come to passe that the mountaine of the house of the Lord shall be established in the top of the mountains and many Nations shall come c. Sect. 5. Zephan 3.14 c. Sing O daughter of Zion the Lord hath cast out c. 4 Chap. A briefe Discourse upon Christs visible appearance to the Elect on earth BOOK III. 1 Chap. The partition of the ensuing discourse shewing that two things are to be done in relation to the second branch of the Position afore How the saints shall reigne under Christ viz. 1 To prove in general That there is such a Kingdome yet to bee on earth as aforesaid in the general Position 2 What this Kingdome shall be in the particulars The first is managed by four means viz. 1 By Texts of Scripture 2 By Arguments 3 By The common consent of all sorts of men as if a law of nature 4 By Solution of objections 2 Chap. Containing many Scriptures proving that there shall be yet on earth before the last judgement such a Reigning of the Saints such a visible Kingdom of Christ and a glorious state of all things as is before propounded Sect. 1. Largâly discussing the 20 and 21. Chapters of the Revelation Sect. 3. falsely so printed for Sect. 2. and sutably the rest to the end of the third Book the usefulnes of the Old Testament for the point in hand wherein many considerable things for proof are produced Sect. 4. Gods promise to Adam Gen. 1. 26 27 28. paralleld with Psal 8. and that with Heb. 2.5 largely opened Sect. 5. Gods promise to Abraham Gen. 12. Gen. 17. Gen. 18. Gen. 22. paralleld with other promises to his posterity Gen. 26. Gen. 48. And those with the Apostles explications and applications Rom. 4 Gal. 3. Heb. 11. largely opened Sect. 6. Balaams Prophesie Num. 24. explained Sect. 7 Deut. 3.1 to 10. Sect. 8 Deut. 32.15 c. Sect. 9 Nehem. 1.8 c. Sect. 10 The Booke of Psalmes in three heads Sect. 11 Isa 2.1 c. Sect. 12 Isa 9.6 c. Sect. 13 Isa 11. totum Sect. 14 Isa 14.1 c. Sect. 15 Isa 24 23. Sect. 16 Isa 25. totum Sect. 17 Isa 33.20 21. Sect. 18 Isa 34.1 c. Sect. 19 Isa 45.14 c. Sect. 20 Isa 49. totum Sect. 21 Isa 54.11 c. Sect. 22 Isa 59. Sect. 23 Isa 60. tot Sect. 24 Isa 63.1 c. Sect. 25 Isa 65.17 c. Sect. 26 Isa 66.5 c. Sect. 27 Jer. 16.14.15 collated with chap. 23. v. 3 c. Sect. 28 Jer. 30 31 chap Sect. 29 Jer. 32.37 c. Sect. 30 Jer. 50.17 c. Sect. 31 Ez. 28.24 25 26 Sect. 32 corruptly printed 33. Ez 34.11 c. Sect. 33 Ezek 36. totum Sect. 34 Ezek. 37. tot Sect. 35 Dan. 2.31 c. Sect. 36 Dan. 7. All the ch Sect. 37 Dan. 11. 12 ch Sect. 38 Hos 1.10 11. Sect. 39 Hos 3.4 5. Sect. 40 Joel 2.28 c. Sect. 41 Joel 3.1 c. Sect. 42 Amos 9.11 c col with Ob. v. 17. c Sect. 43 Mich. 4. All. Sect. 44 Zeph. 3.9 c. Sect. 45 Zach. 2.6 c. Sect. 46 Zach. 6.12 c. Sect. 47 Zach. 8.20 c. Sect. 48 Zach. 10 3. c. Sect. 49 Zach. 12. All. Sect. 50 Zach. 14.3 c. Sect. 51 Mal. 4. All. All which places of the O.T. from Sect. 6. to the end of Sect. 51. are paralleld with several places of the New Testament 3 Chap. The inconsiderablenesse and inconsideratenesse of some ancient Authors verbal glancings against some of the prooss afore alledged Sect. 1. A general survey of the Authority of mens words and writings Sect. 2. Jeroms jerkings at the precedent proofs discussed Sect. 3. The words of Gaius seconded by Dionysius Alexandrinus both falsely fathering our opinion upon Cerinthus and weakly credited by Eusebius examined and confuted and our opinion of the thousand yeers is vindicated from voluptuous Chiliasme 4 Chap. Places produced out of the New Testament to prove the general Thesis or Position Sect. 1. Mat. 24.13 Sect. 2 Luke 1.31 32. Sect. 3 Luke 21.24 Sect. 4 Luke 22.28 c. Sect. 5 Act. 1.6 Sect. 6 Rom. 11.25 c.. Sect. 7 The 1 Cor. 15 21 c. Sect 8 The 2 Cor. 3. 15. c. Sect 9 Phil. 2.9 10. c. Sect 10 Rev. 2.25 c. Sect 11 Rev. 3.21 c. Sect 12 Revel 18 19 Chap. 5 Chap. Containing five Arguments in five distinct Sections to provethe future glorious state on earth BOOK IV. 1 Chap. Containing a Preface to the subject of this Book which is to shew the judgement of all sorts of men in favour of our main Position touching the future glorious state on earth viz. in 2 Chap. Of Heathens 3 Chap. Of Mabumetans 4 Chap. Of Jewish Rabbins
cap. 2. de EXALTATIONE DOMINI bis repetitam de DIE MAGNO an Judicii ut R. Schelomo an MESSIAE ut R. D Kimchi an RENOVATIONIS MUNDI ut R. Asche c. an alio nomine appellaâ veris deque CHRISTI tunc temporis REGNO articulatim ornateque ibidem depicto apertissimè intellexerunt Huic testimonio secundum ex Midrasch Tehillim exhibetur Ubi semper Psalm 90. v. 15. laetifica nos pro diebus c. sic paraphrasticè emphasi non mediocri legitur LAETIFICA NOS PRO DIEBUS QUIBUS AFFLIXISII NOS scilicet per Babyloniam per Graeciam per Romanos idque Laetifica in diebus MESSIAE quot sunt dies Messiae R. Jehosuas dixit quod sunt duo millia annorum sicut dictum est ãâã ãâã ãâã ãâã ãâã SECUNDUM DIES QUIBUS NOS HUMILIASTI i. e. secundum duos dies DIES ENIM VNA DEI SANCTI ET BENEDICTI SUNT MILLE ANNI juxta illud QUONIAM MILLE ANNI IN OCULIS TUIS TANQUAM DIES HESTERNA Dixerunt etiam Magistri quod secundum FUTURUM quod Paulus ãâã ãâã ãâã ãâã ãâã imò ãâã ãâã ãâã ãâã ãâã Heb. 1.6 Heb. 2.5 appellat DIES MESSIAE erit una Deus enim sanctus benedictus in FUTURO nimirum seculo faciet ei diem unam de qua dictum est Zechar. cap. 14. ET ERIT DIES VNA ET IPSA EST NOTA DEO NON DIES NEQUE NOX ET ERIT AD TEMPUS VESPERI ERIT LUX Haec dies est SECULUM FUTURUM VIVIFICATIO MORTUORUM § 9 Testimonium numer ato tertium e libro Berachoth lib. 11. c. 1. scilicet ãâã ãâã ãâã ãâã ãâã quod sic se habet Dixit Benzuma Futurum est ut Israel non faciat memoriam exitus ex Aegypto in FUTURO SECULO ET IN DIEBUS MESSIAE vide sis conjunctam Rabbini interpretationem Et quid est hujus rei probatio Quod scriptum est Jerem. 23. ECCE DIES VENIUNT ET NON DICENT VLTRA VIVIT DOMINUS QUI ASCEND ERE FECIT FILIOS ISRAEL DE TERRA AEGYPTI c. Dixerunt sapientes Non quòd evellendum esset nomen Aegypti de loco suo sed quod mirabilia quae fient in diebus REGNORUM scilicet MESSIae erunt ãâã ãâã ãâã ãâã ãâã i. e. principale Aegyptus erit ãâã ãâã ãâã ãâã ãâã i. e. accessorium § 10 Priusquam nos alia proferamus testimonia animadvertant acutiores oculi inter Rabbinos quoto mundi MILLENARIO dictum JUDICII vel MESSIae vel ut appellant R. Asche R. Abba R. Chanan RENOVATIONIS MUNDI TEMPUS fore non convenit Quippe quod non nulli longiùs in septimum alii propius in sextum Caeteri dignissimum observatu in MILLENNIUM circiter quintum incidere promittunt De quinto consulatur Rabb Asche § 11 Quarta hujus seriei antiquitas ELiae Domo egreditur ãâã ãâã ãâã ãâã ãâã c. i. e. Doctrina Domus Eliae Justi quos Deus RESUSCITASIT Resurrectione nimirum primâ quam Magistri passim nec non Author libri Sapientiae Cap. 3. v. 7 8. agnoscunt non redigentur iterum in pulverem Si quaeras autem MILLE ANNIS ISTIS quibus Deus sanctus benedictus RENOVATURUS est mundum suum de quo dicitur ET DOMINUS SOLUS EXALYABITUR ILLO DIE quid Justis futurum sit Sciendum quod Deus sanctus benedictus dabit illis alas quasi aquilarum ut volent super facie aquarum juxta Jesch 40.31 Expectantibus Dominum innovabuntur vires efferentur alâ instar aquilarum § 12 Respondet ultima primae antiquitatum Hebraicarum quam R. Saadias ex doctiorum ãâã ãâã ãâã ãâã ãâã eximi is suppeditat Quippe qui in Danielis cap. 7. v. 18. SUSCIPIENT REGNUM SANCTI DEI ALTISSIMI fic prophetat ãâã ãâã ãâã ãâã ãâã i. e. Eò quod rebellarunt Israelitae contra dominum auseretur ab illis ipsorum regnum Dabiturque quatuor hisce Monarchiis quae regnum possidebunt in HOC SECULO Captivumque ducent subjugabuntque sibi Israelem usque ad FUTURUM SECULUM donec REGNAVERIT MESSIAH § 13 Verùm enimverò MESSIAH nequaquam regnaturus est in SECULO vel duratione in Caelorum altissimo Continuandâ 1 Ep. ad Corinth ca. 15. v. 24.28 Nec dum in terris haec Saadiana vel Caeterorum Rabbinicae praedictiones impletae fuerint testanti experientid Quarum authores eodem fuisse animo cum nâstrâ thesi netesse est Quae vel hâc de causâ tanquam novitia aut singularis condenmari nequit SECT 2. Of Greeke Antiquities § 1 OUr Greeke Companions in this our own Position are divers That wee over-burden you not in the entrance of this Treatise with such things as are not pleasing to every Reader we will present to you onely three each according to his age The first is JUSTIN MARTYR who flourished about the yeare after Christ 141. so near the time of John the Evangelist this John living till the hundreth yeare after Christ In that 141. yeare after Christ this JUSTIN gave in his Apology for Christian Religion in writing to ANTONIUS the EMPEROUR To allow him a sufficiency of judgement and time to bee a famous Philosopher at that time so famed and to write that Apology wee had need to allow him to be fifty yeers old as he himself testifies and so to suppose him living afore John was dead and so long as he was above one and forty at the time of his Apologizing This man for his great learning renowned with the honourable title of Philosopher witnessed to bee Godly by his pious Apology in those bloody persecuting times and sealed to be so in his death by the after-name and fame of MARTYR I say this man this great Justin Martyr professed himselfe and many other Worthies in his time to bee of the same minde with our POSITION His very words are these I and all that are every way orthodox Christians doe know both the future RESURRECTION of the body and the THOUSAND YEERS in Jerusalem that shall bee re-edified adorned and enlarged as the Prophets EZEKIEL and ESAY and OTHERS doe declare For so Esay of this thousand yeares Isa 65.17 For there shall bee a new heaven and a new earth and the former shall not be remembred neither shall they come into their mindes but they shall finde joy and rejoycing in those which I create For behold I make Jerusalem to triumph and my people to rejoyce c. to the end of the Chapter But of that For the dayes of my people shall bee as the dayes of the tree of life hee giveth this sense viz. In these words we understand saith hee that the one thousand yeeres are pointed at For as it was said to Adam In that day thou eatest of the tree in that same day thou also shalt dye Wee know he did not accomplish a thousand yeers Wee know also that saying That a day with the Lord is a thousand yeeres is
primum quem legi appellat REDEMPTIONEM ISRAELIS seu PROPHETICAM HISTORIAM DE SALVATORIS NOSTRI REGNO IN TERRIS c. Secundum a me nondum perlectum nominat REDEMPTIONEM ISRAELIS REDEMPTAM sive JUDAEORUM GENERALEM MIRACULOSAM CONVERSIONEM AD FIDEM EVANGELII Eorundemque in suam patriam reditum nostrique salvatoris imperium in terris personaliter ministratum c. In quibus multos recenset authores ut pote Alstedium in Chronolog cap. 32. cap. 35. Fran. Johannem de comb is in compendio totius Theologiae lib. 7. cap. 13 14. It. lib. 7. cap. 7. Foxum in Martyrolog Anglic. * Wendelinum Contemplat Natural cap. 9. sect 2. cap. 21. * sect 2. Johan Acostam De Temporalib Noviss lib. 3. cap. 11. Down in 17. Johan Cum multis aliis c. quorum verba hic describere nec mihi otium est nec animus ne lector taedio affligeretur §. 11. Mr. Archer also an Englishman hath waded farther into the point then wee have in some particulars which are not so cleer to us having written as we are informed two Treatises of it The first is expresse under his name entituled THE PERSONALL REIGNE OF CHRIST UPON EARTH The other is called ZIONS JOY IN HER KING COMING IN HIS GLORY But doubtfull whether his being subscribed with this darke name BY FINIENS CANUS VOVE Nostras etiam Archerius altiùs paulò in nonnullis nobis minus innotescentibus urinatus librum scripsit cujus titulus est REGIMEN CHRISTI PERSONALE IN TERRIS Nec non ut aiunt alium cujus inscriptio est GAUDIUM ZIONIS IN REGE SUO CUM GLORIA VENIENTE §. 12. Learned Mr. Meade our Country-man his Clavis Apocalyptica Commentarius both in Latine and English is famously known to most that read books § a. Learned Doctor Twisse his PREFACE doth shew the METHOD and excellency of Mr. MEDES interpretation of the Revelation It will not bee amisse to give an account of that Preface in the summe of it that by occasion hereof other Nations that understand not English may have it in Latine wherein at once is seen much of Mr. Mede and of the judgement of Dr. Twisse in our Position Many Interpreters saith Dr. Twisse alluding to Prov. 31.29 have done excellently but Mr. Mede surmounteth them all A Daearse set upon a Giants shoulders may see further and a Wren carried up upon an Eagle till this great bird bee wearied may with her little wings spin up a little higher But Mr. Mede hath many notions of so rare a nature that I doe not finde hee is beholding to any other for them but onely to his owne studiousnesse under Gods blessing § b. Observe Gods direction of him in the course that hee hath taken As first in his Clavis Apolyptica wherein he hath drawne together the homogeneal parts of it dispersed here and there yet belonging to the same time 2. The Author gave himselfe to write Specimina Essayes wherein he goes over every part of this book excepting the three first Chapters taking a generall view of each as he goes 3. He proceeds to a more full Commentary from the fourth Chapter to the fourteenth That which follows thence to the end containes onely his former Specimina § c. Whereas in performances of this nature two things are necessary 1. A righ discerning of the meaning of the words and phrase and tropes and figures 2. A right accomodation of things to times For the first Mr. Mede excels viz. in observing the Genius of all those As in opening the Mystery of the battel in heaven Rev. 12. and the casting downe of Satan unto the earth hee shews that States and Kingdomes in the Political world much answer to the condition of the Natural and so represented in Scripture For as the Natural consists of Heaven and Earth so the Political of Nobility and Laity And as in the Heavens there are Sunne Moon and Stars of lesser and greater magnitude So in Kingdomes King Queene and Nobles of severall degrees And as in the Earth there is great variety of Trees Herbs Flowers c. So in the people of any Commonwealth is found great variety of differences And by this way Mr. Mede doth not onely wittily please as others have done but solidly convince his Reader of the true sense even to admiration For the second viz. Accommodation of the Prophesies to their proper times a point of great skill in history I have found that Mr. Medes friends acquainted with his studies would give him the Bell for this as herein out-stripping others § d. 3. I have observed some notable distinctions in this Commentary of Mr. Mede giving great light As first That betweene the Sealed Book with seven seales which hee calls the greater the contents being very large viz. Comprising the History from the beginning of the preaching of the Gospel to the end of the world Which hee saith containes Fata imperii i. e. the destinies of the Empire and the little book mentioned Chap. 10. which he saith contains Fata Ecclesiae the destinies of the Church The first containes the seven Seales and Trumpets for the seventh seale produceth the seven Trumpets The six first Seales containe the story of the Empires continuance unto the dayes of Constantine included in whose dayes there being a strange Metamorphosis of the Empire from Heathen to Christian it is represented as it were the ending of the world and beginning of a new which Mr. Mede delivers very judiciously Then the seven Trumpets which are the contents of the seventh Seale represent the judgements of God upon the world for standing out against the Gospel and shedding the blood of the Saints First by the Heathen Emperours for which cause ruine was gradually brought upon the Empire till it was torne into ten Kingdomes The graduall was fourefold which make up the contents of the foure first Trumpets 2. By the Antichristian world the degenerated states of Christendome For which the three Woe Trumpets following containe the three degrees of divine vengeance on them 1. By the Saracens in the first Woe Trumpet 2. By the Turkes in the second Chap. 9. 3. By the end of the World Rev. 11.15 § e. Second distinction of great light and use for the clearing of the STATE OF CHRISTS GLORIOUS KINGDOME HERE ON EARTH is that Mr. Mede gives upon Revel 21.24 Between the NATIONS THAT ARE SAVED c. and the NEW HIERUSALEM where clearly hee makes it appeare that NEW HIERUSALEM is one thing and THE NATIONS THAT ARE SAVED are another The Nations that are saved are those that escape the fire are saved from the fire at Christs coming wherewith the Earth and all the works thereof shall bee burnt in the day of Christs coming 2 Pet. 3. 2 Thess 1. And the NEW HIERUSALEM saith Mr. Mede is CHRIST and his RAISED SAINTS who are called 1 Thes 4. The SAINTS WHOM CHRIST SHALL BRING WITH HIM who shall shine with a glorious light In
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
quin etiam Euphratis exsiccatio cap. 16. Cantilena Hebraiâè cap. 19. abunde testantur Quae omnia acutissimè respiciunt grandius aliquod particulari personarum conversione RESTITUTIONEM nempe OMNIUM ut summatim praebet Apostolus Actor 3.21 per sanctos Prophetas omnes praedictam Ossa particularius arida reviviscere in copias maximas redivivas reducesque in terram suam Israelitas Judaeosque ut duo ligna in unum coalescere e medio Gentium in suam patriam reductos Ezeck 37. Multosque ex dormientibus in pulvere expergisci c. quod de ultimâ resurrectione intelligi impossibile infra disputabitur Tandemque ipsum Danielem ad finem mille trecentorum triginta annorum a cessanti juge sacrificio incaeptorum in sorte suâ perstiturum Dan. cap. 12. v. 2.12 13. Quibus sâmilibusque locis Apostolus affine utitur phrasi ad Romanos 11.15 Quae inquit erit Judaeorum ãâã ãâã ãâã ãâã ãâã ASSUMPTIO vox longè magis comprehensiva quà m CONVERSIO nisi ãâã ãâã ãâã ãâã ãâã vita ex mortuis dignum observatu vitam non dicit ex morte quo il lam solam ex vel a peccato significaret sedphrasi multò pleniore vitam dicit ex MORTUIS quae resurrectioni physicae plurimùm est accommodatior Quam praecedit spiritualis quam concomitatur Civilis a dispersione resurrectio ut versus suggerit vicesimus sextus Ita TOTUS ISRAEL SERVABITUR veniet ex Sion LIBERATOR avertet iniquitates a JACOB Quâ ratione omnia quotquot sub resurrectione sint comprehensa Apostolus tum temporis conspexit ut FUTURA ad TOTIUS ISRAELIS RESTIUTIONEM absoluendam Haec quidemporlè expensa magnam resurrectionem Apocalypticam cap. 20. v. 4. per nudam Metaphoram difâlari haud facilè patiuntur 8. Plura quippe mihi videntur adhuc inde effodienda meditatione dignissima Dicitur hìc Reliquos Mortuorum REVIXISSE haud absque respectu fatenti Adversario Sanctorum in Caelis viventium Si verò Caelites hi corpore sint defuncti immediatè ante incaeptum Millenatium per mortem quippe Caelicolae evaserunt in Millenum tum etiam RELIQUI MORTUORUM par ratio est eodem modo corpore scilicet fuerunt defuncti testanti etiam contextu RELIQUOS nimiâum eadem ratione non REVIXISSE intra MILLE v. 5. quâ ad finem MILLE nondum rediviui statim excitantur v. 12. Constat veâò ibidem eos post MILLE REVIXISSE Vi divinâ excitaros Ergo manifestâ antithesi RELIQUIS oppositâ Sanctos prae RELIQUIS in MILLE VIVERE dictum est Aequèutorumque alternis vicibus est realis mors physica quà m vita illorum spiritualis minime est aequa Pari intellago ratione reverà Sancti intra MILLE Physice VIXERUNT ut RELIQVI intra IDEM defuncti post ILLUD revixerunt Vox etéââm RELIQVI non potest non implicare quidpiam quî dicam MASSAE residuum TOTIVS partem GENERISVE speciem Tota generalis massa sunt MOR TVI Residua pars specifica altera sunt mortui impii altera mortui pii utrique ante illud MILLE morte obeuntes Incaepto ut applicemus MILLENARIO Sancti omnes in vivis caeterique morte excitati VIXERUNT Residui verò mortuorum nempe impiorum ante incaeptum illud mille expirantium toto concuârenti Millenario corporaliter mortui non ut Sanctorum corpora vel physice sunt redivivi Quin Residuum innuit rem partibus suis non functam eandem cum suo totali metam non attigisse Unde quid minus elici videatur quà m dummodo Sancti olim mortui jam naturalis vitae partibus sunt functi operamque navarunt quam implii anteà mortui jam nunc handquaquam attingentes non functi minimè navarunt 9. Nec non lectorum meditationi committam Satanae ligationem ne seducat Gentes ut augmentum faelicior is in mille annis vitae status promissum Apocalyp cap. 20 vers 2 3 7. Quod sanè frigidum satis jejunum foret solamen animabus in Caelorum altissimo si ibidem triumphantibus frustrà que nominatum 10. Ut vice versâ Satanam illum post istos mille annos solvendum exeuntemque seducentemque Gentes in quatuor terrae angulis Gogumque Magogumque congregantem ad praelium Sanctorum castra urbemque dilectam circundaturos sea ultimo judicio repulsos arguit ut videtur Sanctos illos hic nunc VIVENTES in TERRIS versari inexpugnabili argumentorum necessitate Illic loci VIVUNT qui securi percussi sunt illic curantur percussiones ut illic loci vivant Apocalyps cap. 20. vers 7 8 9 10. c. SECT II. Something of the Saints REIGNING this thousand of yeeres of whih we treat § 1 1 THat the Saints are said Revel 20.4 not onely to LIVE that thousand of yeeres but to REIGNE also it is partly to distinguish the wicked that were not dead at that time who all this while had played the Hypocrites in point of Religion and dissembled their Civility and Peace towards men because of the glorious dominion and reigne of the Church over the whole earth which they beheld or heard of at least afar off Which wicked ones though they lived this thousand of yeers yet they did not REIGNE being inwardly slaves to sinne and Satan in heart and outwardly vassals to the Church through feare of her and so they linger out much adoe a refraining of themselves all the thousand yeers till they bee expired and then Satan being loose and they seduced by him muster themselves together hoping for mastery which the suddaine coming of the GENERAL JUDGEMENT doth utterly anticipate and frustrate as wee have it evidently in the 7.8 9 10 11 12 V. c. to the end of this twentieth Chapter of the Revelation § 2 2. Where also the Saints REIGNING is such as is hereby altogether distinguishable from their best condition afore the thousand yeeres whereof wee shall now give you but a glympfe it being reserved for the peculiar subject of the fifth Booke They shall now reigne in Soule and Body and on earth most gloriously Dan. 7.26 But the judgement shall sit and they shall take away his the fourth Monarchy root and branch his dominion to consume and to destroy unto the end 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 whose Kingdome is everlasting c. Marke the words Marke the phrase and observe the order and time and place of fulfilling these things of which more by and by in the next Paragraph Rev. 14. v. 1. c. One hundred forty and foure thousand are on Mount Zion with the Lambe they were redeemed from among men being the first fruits unto God and to the Lambe they were undefiled and give glory to God for that the lour of his judgement is come Babylon is fallen Revel 5. which is
distinct as that the Apostle makes them opposite 2 Cor. 5.7 Heb. 11. oft Therefore every eye seeing him cannot signifie a sight of faith onely There needed not any expression of EYE or of his being in the Clouds to signifie a sight by faith Wee can now see him in Heaven by faith It is a question whether every eye that is said here to see him shall at first sight see him by faith For EVERY EYE must see him and ALL KINDREDS of the EARTH shall mourne Sure his Antichristian enemies generally shall not see him by faith whom he destroyes at his coming Rev. 19. last 2 Thess 2. to make way for the reigning of the Saints Rev. 20. EVEN SO AMEN John did believe saw Christ by faith but for that sight of him in the Clouds to be visible to him and all the Kindreds of the earth he prayes and raiseth up his faith with an hearty Amen that so it shall bee So that by all these things it is most evident that of a time and state following Christs Ascention John speakes here Nor on the other side can this Revel 1.7 bee understood of the ultimate day of judgement 1. Because it is the same with Zech. 1.10 and so for the same reasons cannot bee meant of that day of judgement 2. Because this is set here as the maine and generall Proposition to the Book of the Revelation in which the Master-peece is to set forth Christ to come and set up his Church into a most glorious estate on earth before the day of judgement as wee shall see abundantly afterwards and to make her reigne with him on earth 3. It were very incongruous for John in the last clause of verse 6. to applaud Christs DOMINION as to continue FOR EVER that is while times and ages last as the Greek imports and in the next breath in the first clause of the seventh verse to say he cometh to make an end of his Dominion For the ultimate day of judgement is the last act of Christs Dominion which done Christ layes downe all his Dominion that God may bee all in all 1 Cor. 15.24.28 Wee may not imagine such incoherencies in Johns expression now most eminently filled with the Spirit Therefore I must needs conclude that there is no such likely time of such an eminent coming of Christ and appearing to his Church as this at the time of Restitution of all things Something of this place will be more plain by that in the next Section § 4 But before wee come to that let us collate and lay together the two precedent places of Zech. 12.10 and Revel 17. and out of both containing the same sense and in the same words let us draw this argument as the summe of both Zechary the Prophet and John the Apostle both prophesie in the aforesaid places of one and the same personall appearance of Christ visibly to the eyes of men on earth after his Ascention But this cannot bee understood of his appearance at the ultimate generall judgement because they speake of his pouring out of grace and giving repentance to the families of the Jewes and of his Dominion thence to continue for many ages to the ultimate end of the world Therefore the said visible appearance of Christ is yet to bee before the ultimate day of judgement Which when should it bee but at the conversion of the Jewes and the throwing downe of his apparent obstinate Antichristian enemies as the circumstances of the said places before hinted doe cleerly evince SECT III. OF THE third PLACE OF SCRIPTURE for Christs Personall Appearance at the great Restauration of the Church viz. Matth. 24. v. 30. And then shall appeare the signe of the Sonne of man in Heaven and then shall all the Tribes of the earth mourne and they shall see the Sonne of man coming in the Clouds of Heaven with power and great glory § 1 OBserve distinctly every clause and word 1. Then shall appeare the signe of the Sonne of man that is the Sonne of man shall appeare for a signe that great things are at hand as it followes in this verse they shall see the sonne of man and mourne 2. The signe of the Sonne of man in Heaven He was before in the highest third Heaven but now in the lowest first Heaven namely of the Clouds as it follows also in this verse 3. And then shall all the TRIBES of the EARTH intimating Jewes as well as Gentiles mourne Why They shall see the Sonne of man that is as man How mourne Doubtlesse Christ meanes as Zechary meant and John meant namely the Jewes with godly repentance and his obstinate open enemies with desperation for the ruine that is coming upon them 4. Coming IN the Clouds or UPON the Clouds See now what was Johns meaning Rev. 1.7 when he said Christ should come WITH the Clouds To this matter with and in is all one And which is considerable our New Translators concur with us as by quotation in the Margin to make this and Rev. 1.7 to be parallel places tending to the same thing § 2 Now Christ spake this before his Ascention and going away above the clouds Therefore it must needs be that this must bee fulfilled after he hath attended above the Clouds Then and not till then will it be rightly said and properly fulfilled that he comes in the Clouds So the Angels at Christs Ascention Act. 1. After that in v. 9.10 He was taken up and a Cloud received him out of their sight the Disciples looking stedfastly towards heaven as he went up they say unto them This same Jesus which is TAKEN up from you into heaven shall SO COME It must needs be improper to say he shall COME IN the Clouds before hee be gone above the Clouds Before hee came at incarnation in the Virgins wombe and in a Manger But now after his Ascention above the Clouds hee shall come in the Clouds § 3 Nor can this his coming and appearance in the Clouds be here understood of his coming at the ultimate day of judgement because of that but foure verses after namely v. 34. which Christ affirmeth with grand asseveration namely Verily I say unto you THIS GENERATION shall not passe till ALL THESE things bee fulfilled And then hee seales it and binds it up in the next verse viz. v. 35. Heaven and earth shall passe away but my words and particularly those words aforegoing shall not passe away A seale doth sometimes represent the Writer as well as the words of the writing This doth something also explaine the former passages of this Chapter That heaven and earth shall passe at Christs coming that is in quality not in substance saith Oecumenius on the 21 of Revel there shall bee a new heaven and a new earth the old passing away as Isa 65.2 Pet. 3. Rev. 21. but Christs word for his Personal appearance to his people before the ultimate day of judgement shall not passe For this appearance of Christ in the
till the end of Ages when they shall experimentally finde the truth of Christs predictions though at present they doe not believe Thus farre they with which wee close this third Section SECT IV. Of the fourth Scripture for Christs Personall appearance at the great Restauration of the Church 2 Thes 2.1 to 9. Now I beseech you brethren by the coming of our Lord Jesus Christ and by our gathering together unto him that yee bee not soone shaken in minde c. as that the day of Christ is at hand Let no man deceive you c. for that day shall not come except there come a falling away first and that MAN OF SINNE bee revealed the SONNE OF PERDITION who opposeth and exalteth himselfe above all that is called God c. so that he as God sitteth in the Temple of God shewing himselfe that hee is God c. And now yee know what with-holdeth that hee might bee revealed in his time For the mystery of iniquity doth already woâââ only he who now letteth will let till he be taken out of the way And then shall that WICKED bee revealed whom the Lord shall consume with the Spirit of his mouth and shall destroy with the brightnesse of his coming § 1 SHould seeme by this place that presently upon the Ascention of Christ there went abroad an expectation of the coming again of Christ afore the ultimate day of judgement which began in the Apostles themselves upon Christs discourse to them forty dayes from his Resurrection to his Ascention touching the Kingdome of God which moved them to aske him Wilt thou at this time restore againe the KINGDOME TO ISRAEL which Kingdome Christ did not deny but onely then put them off touching their knowing at present the time Act. chap. 1. v. 3. and 6. I say then when the Apostle wrote this Text there was an opinion though a mistake in it as touching the suddainnesse then that Christ would come againe afore the ultimate day of judgement For this Text speakes not of the generall destruction of the wicked world but precisely of the destruction of Antichrist by the brightnesse of Christs coming and so a way and room is made for the gathering of the Jewes and Gentiles into one universall visible Church which is to be afore the ultimate day of judgement according to the tenour of the Texts of all the Prophets of the Old Testament and the Commentary of the Apostles of the New § 2 Wee need not I conceive prove that which is granted of all and demonstrated here by all Characters that Antichrist is meant in this Text. Nor is it materiall to dispute whether the Pope or Turke be The Antichrist For Antichrist is the body viz. the race of them that effectually oppose Christ as Christ and the Pope and Turke are the two maine limbs So that in generall they are one in many respects First in the rise of their heresie For Mahumetisme was hatched by the counsell and advise of Sergius * Sergius Monachus Constantinopolitanus hereseos Nestorianae sectator Mahumetum impostorem speudo-Prophetam in Alcorano conficiendo compilando juvit eumque omnis summam impietatis docuit Zona Tom. 3. Car. Steph. a Popish Monck which he gave to Mahomet Secondly in Dominion For Dan. 7.7 8. There came up a little Horne among the ten Hornes of the fourth Beast which fourth was the Roman Monarchy before which little Horne viz. the Turke having eyes like the eyes of a man and a mouth that spake great things three of the ten Hornes were plucked up by the roots which after is explained v. 24. viz. The ten Hornes are ten Kingdomes that shall arise And another shall arise after them and hee shall be diverse from the rest and he shall subdue three Kings So that the Turke possesseth three of the ten Kingdomes that formerly were under the Pope Thirdly In their seat mentioned in this Text viz. sitting IN or rather according to the Greeke ãâã ãâã ãâã ãâã ãâã OVER the Temple of God the Pope ceased to bee in the Church since the Councel of Trent where he execrates all the main Gospel-truths And the Turke is said Rev. 9.1 To be a starre fallen from the Heaven of the Church But I say they both agree in sitting UPON or OVER the Temple of God For as the Pope doth by his power sit over a great part of the Spiritual Temple namely of Christendome as they call it in which are many believers he there suppressing the propagation of the Gospel so the Turke by his power sits over the Material Temple of God viz. the place of it at Hierusalem there impeding men from imbracing the Messiah preferring Mahomet as one greater then Christ Fourthly in the number of the name 666. Rev. 13.18 For as the numerall Letters either of the Greeke λαÏÎµÎ¹Î½Î¿Ï or of the Hebrew ר××¢× ×ש both sutable names of the Pope who is a Latine and Roman make up exactly 666. λ α Ï Îµ ι ν ο Ï 30 1 300 5 10 50 70 200 ש × × ×¢ × ×¨ 300 6 50 70 40 200 So the numerall Letters of Maomet which written in Greek as R. M. in his A. C. writes it μαομεÏÎ¹Ï doth as saith the said R. M. make up just 666. μ α ο μ ε Ï Î¹ Ï 40 1. 70 40 5 300 10 200 Which number saith the same Author agrees to the time of Maomets rising in the East against Christ and the Roman Empire which was saith he in the sixth Century Fifthly In the nature of their name and the name of their nature mentioned also in this Text of the Thessal For if the Pope be the Sonne of perdition that is actively and passively to wit hee doth monstrously destroy and is at last destroyed So also is the Turk styled Rev. 9.11 both in Greek and Hebrew by the Holy Ghost His name saith John in the Hebrew is Abaddon and in Greeke Apollyon that is A Destroyer just as the word Turca as the said R. M. asserts to be the opinion of the Learned is all one with Apollyon or Abaddon a Destroyer which I say is the style of the Turke Rev. 9.11 For that Chapter cannot bee understood but of the Turke as every verse doth shew to the observing eye I list not to stay the Reader with divers other agreements betweene the Turke the Easterne Antichrist oppressing the Jewes and the Pope the Westerne Antichrist oppressing the Christians They are both effectually Antichrist evacuating Christ as Christ though the Turke doth it more openly and so doth more apparently merit the entire name of Antichrist as it signifies Against Christ For hee expressely advanceth Mahomet as a greater Prophet above Christ and hath made him a new Booke of Scriptures which he calls his Alchoran But the Pope acts it more covertly as some how pretending in some things to be for Christ and so may be called upon an external consideration pro-Christ as ãâã ãâã ãâã ãâã ãâã anti Joh. 1.16 signifies For though indeed
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã rendred by the manifest appearance of his coming And so our last Translators could finde the way to render ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã at or according to his APPEARING and his Kingdome So likewise 1 Tim. 6.14 Keep this Commandement c. ãâã ãâã ãâã ãâã ãâã 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
house therefore is to be left desolate They suffer in that destruction of the Temple and City of Hierusalem aforesaid who as to this time of Christs speech would not be gathered under the wings of Christ so after his Resurrection did not welcome him with this Blessed is he that cometh c. but belyed his Resurrection Matth. 28. refused his Doctrine Aââ 13.45 and persecuted his Apostles Act. 4. Nor can this welcomming of Christ with Blessed is he that cometh c. be referred to the ultimate generall Judgement because then is a time for the generality of lamentation not of acclamation then no time of conversion of the Iewes to cause this acclamation but of judging men according to the condition they are found in Upon this text of Matth. 23.39 learned and pious Doctor Alsted hath these words By these expressions saith he Christ sheweth that the Iewes a long time after should see him not at the ulmate judgement but before that for at the ultimate judgement they shall not say with acclamation Blessed is he c. for then shall they tremble that are not converted unto him but at that time wherein he shall shew himselfe to them to convert them unto the true faith Thus Alsted I adde Nor can this be meant of the Jewes seeing him onely by faith For it is opposed to their not seeing hence forward with bodily eyes between this speech and that same untill So that the result of the sense is the same with Act. 1.11 This same Jesus which is taken up from you into heaven shall so come in like manner as yee have SEEN him goe up into heaven Or with that Rev. 1.7 every EYE shall see him in the CLOUDS which now promised after Christs ascension is taken out of Zech. 12.10 c. described to be a time at first glimps of repentance and pouring out of Spirit unsutable circumstances for the ultimate judgement as hath been most largely afore declared § 9 Clearly therefore the meaning must bee that as Christ thought it requisite to appeare visibly in the Clouds to convert so resolute an enemy to him as was Saul so shall he thinke it meet to appeare yet before the ultimate judgement to convert the Jewes so long blinded seeing unto this day nothing but desolation rather then restauration § 10 Just as it is said in Daniel 12.1 Michael shall STAND UP that is say some learned visibly appear which standeth FOR the children of thy people ãâã ãâã ãâã ãâã ãâã rendred For may be translated Over as to say hee should appear over them in the clouds which is to be fulfilled saith the twelfth verse one thousand three hundred thirty and five dayes that is yeers after the ceasing of the daily sacrifice at which time Daniel shall stand in his lot upon earth vers 13. So that upon the result of the whole the meaning of this 23. of Matth. is that Christ shall so visibly and comfortably come to the Jewes that they shall joyfully and familiarly as it were speake to him saying Blessed is hee that cometh in the name of the Lord. § 11 So that * Matth. 23.39 Verba quibus caput hoc concluditur haec sunâ ãâã ãâã ãâã ãâã ãâã c. de quo ut aliis quibusdam verè diâi potest quot Theologi tot sententiae Alii enim de visione non per fidem quà hîc videtur Dominus sed de eâ qûa cùm ad judicium venerit denuo videbitur quod non paucis placet Alii de de eâ intelligunt quâ a Judaeis qui in primâ agnoscere eum noluerunt tum videbitur Quae opiniones cum ab aliis resutentur singulae minori opera hic defungemur Cerâè quam praecipuè hìc amplectuntur quo nitatur fundamento nondum video Cùm praesettim ea de quibus hic agitur non minori cum gaudio pronuncianda videantur quà m cùm Domino adveneniente Osanna exclamavit populus In Iudiââo autem tribui tetrosem impils Iudaeis vel in primis de quibus fusè ad hunc Evangelistam alibi Chrysostomâs quis nescit Dan. Heinsius the great Greek Critick I think wel hits the nayl on the head touching these words of Mat. 23.39 in his Annotations upon them Surely saith he These things here handled may seem that they are to be pronounced with no lesse joy then when at the coming of Christ towards Jerusalem the people cryed Hosanna But at the day of judgement terror is inflicted upon the wicked upon the Jewes especially of which how largely Chrysostome upon this Evangelist is who knows not By which Heinsius doth plainly hint that he understands this place of a time afore the last judgment as he that can compare the margin may more plainly see SECT IX Of the ninth Scripture for the appearance of Christ at the great Restauration of the Church Matth. 24.3 And as he sate upon the mount of Olives the Disciples came to him privately saying When shall THESE THINGS BEE and what shall be the signe of THY COMING and of the END OF THE WORLD THree things are here inquired into 1 The signes of the destruction of the Temple and City of Hierusalem which destruction had been hinted chap. 23.38 c. expressed vers 2. of this Chapter 2 The signes of Christs coming again which he had intimated chap. 23.39 3 The signes of the end of the world which they knew must in its time follow the other two the first being the type the second the preparation to the third and last § 1 Of the signes of the first viz. of signes of the destruction of the Temple and City of Jerusalem Christ speaks in the last place being of a particular and lesse concernment in the 15 16. c. in these words When ye shall see the abomination of desolation spoken of by Daniel the Prophet stand in the holy place let him that readeth understand then let them which be in Judea flye into the mountaines Of which words we spake upon the occasion of those words in Matth. 23.38 in the former viz. the eighth Section of this second Book § 2 Next as in the second place Christ speaks of the second viz. the signes of his second coming visibly to appear to them from the fifth verse to the thirteenth viz. there shall come 1 False Christs deceiving many 2 Wars and rumors of warres Nations arising against Nations 3 Persecutions delivering the true Christians to be afflicted and to be killed 4 Scandals Christians shall be hated of all Nations for Christs sake and many shall be offended betraying and hating one another 5 The arising of many false Prophets deceiving many 6 The abounding of iniquity and the decaying of love All these in a great measure are already fulfilled and much in these our dayes and in these Nations to which we relate § 3 In the third place Christ speakes of the third viz. of the signes of the end of the world v. 13.14 But
rectitudinis Dei de novatione mundi de hostium sub pedibus conculcatione omnia si Apostolo credimus ad secundum Christi advâutum referenda sunt Admonitio autem quae 4 primis versiculis cap. 2. haec excipit per parenthelin est legenda versu demum quinto ad propositum redit Apostolus prolixââs exequitur quae dehumanae naturae supra Angelos prerogativa differuerat Non Aâgelis inquit subjeciâ ãâã ãâã ãâã ãâã ãâã de qua loquimur Sed de quo aliâubi âestatus est Psalmographus dicens Domine quid est âomo quod memor es ejus aut ââlius hominis quod visitaâ Modico minoâem Angelis fecisti cum gloria honore coronasti cum c. Et paulò post Qui verò modico minor Angelis factus est Jesus id est factus homo qui natura angelica modico inferior est videmus propter mortis perpessionem gloria honore coronatum Confer Phil. 2. v. 7 8 9. Arque baec ni fallor mens Apostoli Mirabiliter autem nostri versum illum sextum capitis primi transferunâ ut primo Chriââi âaventui accommodent trajiciendo nimirum particulam ãâã ãâã ãâã ãâã ãâã acsi scriptum esset ãâã ãâã ãâã ãâã ãâã cum scriptum sit ãâã ãâã ãâã ãâã ãâã cujusmodâ trajectionis exemplum nusquam uspiam ostendi potest Et praeterea verbum ãâã ãâã ãâã ãâã ãâã praeterquam quod cum ãâã ãâã ãâã ãâã ãâã conjungatur futuri significationem habeat cùm sit Aoristus secund us iubjunctivi porro notandum Ps 97. unde testimonium illud de Angelis Christum in secundo adventu adoraturis desumptum est tam apud Septuagiâta quà m vulgatum Interpretem hujusmodi Epigraphe praenotatum esse ãâã ãâã ãâã ãâã ãâã Psalmus David quando terra ei restituta est Quid hoc reâ esse dicemus An Psalmus quo David Messiam in resurrectione celebrabit An quem cecinit postquam ab Absolomo filio pulsus Regno âestitutus est In Hebraeo hodierno Psalmus ãâã ãâã ãâã ãâã ãâã est Sed LXX aut in suis exemplaribus reperisse aut ex traditione mutuatos addidisse vix dubitandum est ut alios alicubi Psalmorum titulos qui nunc in Hebraeo non extant In versione igitur Anglica v. 6 pro And AGAINE when he bringeth in the first begotten into the world Corrige And when he bringeth AGAIN the first-begotten into the world or shall bring c. Sic v. 8. pro unto the Sonne Malim of the Sonne ut antè v. 7. of the Angels nam eadem sunt verba ãâã ãâã ãâã ãâã ãâã v. 12. ut apud LXX sunt qui legendum existiment ãâã ãâã ãâã ãâã ãâã facili mutatione Et âta habet Textus Hebraicus in Psal 102.27 ãâã ãâã ãâã ãâã ãâã Latina vulgata versio utrobique mutabis eos Ita quoque in Psalmo legit Irenaeus lib. 4. cap. 6. Ita Tertullianus adv Hermog c. 34. ¶ 1. This was never fulfilled to the Saints since Adams fall they in the generall were never thus crowned Psal 8. ver 5. with glory and honour Their enemies and avengers were never thus stilled Psal 8. v. 2. The could never yet sing this eighth Psalme as a praise for the things done but only in hope it shall be done It is too too apparent before our eyes to this day in the generall state of the universe that the weeds are ready to eat up or choak the corn ¶ 2 And this was not periodically that is totally and finally fulfilled on Adam in innocency For first David pens this Psalme above two thousand eight hundred yeers after as a Psalme of praise for the Saints 2 In Adams innocency there was no enemy and avenger stilled as Psal 8. v. 2. makes mention 3 Adam should seem was a type of things to come in that the Apostle makes the eighth Psalme a Prophesie of future events 4 To Adam in innocency the then present world of the whole universe was not actually subjected his actuall dominion was yet within the Territories of Paradise 5 Much lesse was the inhabitable world to come subjected to him For he soon fell and lost his dominion which is not yet so actually recovered to the Saints but that their enemies are more and mightier then themselves to this day ¶ 3 Therefore the great knot is whether this hath been fulfilled to Christ The Apostle in this second of Hebrews seems to mee to say that the things aforesaid were not in his time fully fulfilled to Christ himselfe For the things to be put under Christs feet is the WORLD yea ãâã ãâã ãâã ãâã ãâã the INHABITED World yea and ãâã ãâã ãâã ãâã ãâã the inhabited World TO COME viz. that was to come after Paul wrote that And the Apostle doth strongly as Pareus observes urge out of Psal 8. v. 8. the universal particle ãâã ãâã ãâã ãâã ãâã ALL Thou hast put all things in subjection under his feet for saith he in that he put ALL in subjection under him he left NOTHING that is not put under him But NOW saith the Apostle wee SEE NOT ALL THINGS put under him He appeals saith Pareus to sense ãâã ãâã ãâã ãâã ãâã But NOW wee doe not YET SEE all things put under him viz. NOW that Christ is ascended we see not all things put under him He is to ascend into Heaven and there sit at Gods right hand UNTILL his enemies be made his footstool Psal 110.1 which our Apostle clearly applies to his ascention after his Passion Heb. 10.11 Which Untill plainly signifies that after his ascention when Paul wrote All things were not put under Christs feet All his enemies were not made his footstoole but the Jewes and Romans still triumphed over his cause all along the story of the Acts and throughout the ten persecutions after that the Arian and since the Papal and Turkish persecution and Tyranny triumph over it What was fulfilled the Apostle freely and fully expresseth viz. ãâã ãâã ãâã ãâã ãâã c. That is exactly to the words and order of them But him that was made a little while * So ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã in v. 7. ãâã ãâã ãâã ãâã ãâã must be distinguished see the margin of your Bibles a little lower then the Angels we see even Jesus in regard of his suffering of death to be crowned with glory and honour that he by the free grace of God might taste of death for every man As if the Apostle should in length of words have spoken out thus much The world to come is not to be put in subjection to Angels but unto Christ that is the sense of verse 5. but unto Christ the world to come is to bee put in subjection according to the eight Psalme as in the application of it in verse 9. the Apostle expounds it of Christ But this saith he is not yet totally fulfilled all things are not yet put under him onely
indure for ever Psal 136. v. 4. v. 13 14 15 in bringing them to the land of promise Lastly The Lords Supper doth not onely in the elements typifie our spiritual nourishment and cherishment by Christ but in the posture of sitting signifies our reigning and judging with Christ the whole earth as ruling and judging is oft expressed in Scripture by sitting Mat. 19.28 Rev. 4.4 Rev. 20.4 even as in Luke 22.29 30. Eating and drinking at a table with Christ is put as a signe of a Kingdome and sitting on seats or thrones a signe of judicature § 6 The summe of this Section is that there shall come so many out of the loynes of Abraham both of Jewes and Gentiles to whom God will be their God and blesse them over the face of the whole earth in the seed of Abraham making them partakers of the righteousnesse of faith c. as is afore more largely enumerated that the generality of the whole world shall become beleevers and be the governou of the entire universe All which must be fulfilled as sure as God cannot lie § 7 But these things in all those promises aforesaid have never yet been fulfilled The ten Tribes carried away by Salmanazar remaine still scattered among the Heathen not having received if ever they heard of the word of faith the Gospel of Christ And the two Tribes of Juda and Benjamin do not to this day acknowledge the New Testament The Turkes Arabians Hagarens Tartarians Persians Indians c. have no acquaintance with Christ and salvation We see not yet all Nations under the Stars numerous as the sands of the sea blessed in the seed of Abraham viz. in Christ converted to the faith Some inhabitants of a few spots of ground are called Christians but the most and mightiest Imperialties or dominions know not Christ Wee see not yet Ephraims posterity according to Gen. 48.19 afore quoted to become ãâã ãâã ãâã ãâã ãâã the fulnesse of the Gentiles or to come in as the fulnesse of the Gentiles which phrase the Apostle exactly keeping Rom. 11.25 ãâã ãâã ãâã ãâã ãâã untill the fulnesse of the Gentiles come in and so all Israel to be saved interprets it of the conversion of the world of Iewes and Gentiles to faith in Christ But alas for the posterity of Ephraim they are not delivered from their captivity temporall or spiritual to this day Nor is one Kingdome of ten over the whole world converted unto the faith Nor is Iosephs posterity blessed according to Gen. 49.26 to the utmost bounds of the everlasting Hils that is saith learned Ainsworth over the face of the whole earth Nor have the Hebrews since the Apostle wrote to them that Epistle so named attained any Country or City that is heavenly or built by God being not converted to this day as fit for any better condition on earth or in heaven And they must be in a better spiritual condition on Earth according to the tenour of all the Scriptures afore they can be received into Heaven Of which more after especially when we come to discusse the 4. Chap. of this Epistle to the Hebrews § 8 Nor can these things be fulfilled at the last general judgement being every way inconsistent with that time being no time then of conversion or dominion of men but of confusion of the wicked and the subjection of all the good yea of Christ himselfe as Christ to God who then is to be all in all as we have oft minded out of 1. Cor. 15.28 SECT VI. Wherein the Prophesie in Numb 24.16 to 25 is discussed as proof of the generall Position Numb 24. v. 16. He hath said or he assuredly saith which heard the words or oracles of God and knew the knowledge of the most High which saw the vision of the Almighty falling into a trance but having his eyes open Verse 17. I shall see him but not now I shall behold him but not nigh There shall come a STAR out of lacob and a Scepter shall arise out of Israel and shall smite or smite thorow the corners or Princes of Moab and shall destroy Heb. * ãâã ãâã ãâã ãâã ãâã shall unwall all the children of Sheth Verse 18. And Edom shall be a possession Seir also shall be a possession for his enemies and Israel shall doe valiantly Verse 19. Out of Iacob shal come he that shall have dominion and shall destroy him that remaineth of the City Verse 20. And when he looked on Amalek he took up his parable and said Amalek was the first of the Nations â That is the first of the Nation warred against Israel Exod. 17. but his latter end shall be that hee perish for ever Verse 21. And he looked on the Kenites and tooke up his parable and said Strong is thy dwelling place and thou puttest thy nest in a rock Verse 22. Neverthelesse the Kenite Heb. Kain * ãâã ãâã ãâã ãâã ãâã shall be wasted untill Ashur shall carry thee away captive Verse 23. And he took up his parable and said Alas who shall live when God doth this ** The Geneva Notes say Some read Oh who shall not perish when the encâây that is ANTICHRIST shall set himself up as God Verse 24. And ships shall come from the coasts of Chitim and shal afflict Ashur and shall afflict Eber and he shall perish for ever § 1 IT will be a faire Preface to what we are to infer from these words to our purpose if in the first place wee give you the exposition of the Verses above quoted in the words of the Hebrews Targum Talmud and Rabbins and of the Greek Septuagint The man that spake this was Balaam but set downe by Moses as a most sure Prophesie and therefore shews us what a full manifestation he had from God of this Prophesie verse 16. It is not unusuall with God sometimes for extraordinary ends to reveale some particular Prophesies to some men at some certaine juncture of time for a present occasion whiles such men are unregenerate So to Caiphas Joh. 11.49 50 51. So to the Sibyls of whom afore in the first Book in the large quotations of Lactantius I say not that God gives them the spirit of Prophesie but that God dictated to them some particular Prophesies as of this Balaam it is said the Lord met him and gave him a charge what he should say and so he was enforced by the power of divine providence to blesse instead of cursing And of this Prophesie we have some touches and phrases repeated in the New Testament 2 Pet. 1.19 Until the day-star arise Rev. 22.16 I Jesus c. am the root of David c. and the bright and morning star yea and some of this Prophesie is punctually fulfilled in the Old Testament so long since as Davids time as wee shall see after § 2 The matter of the Prophesie is very considerable to our businesse if we understand it aright wherein the Hebrews admirably assist for of them
there cannot be an apter Proverb Ubi bene nemo meliùs Let us touch with their pen a little on every clause I shall see him or see it * ãâã ãâã ãâã ãâã ãâã that is the person and thing he prophesies of following which Sol. Jarchi expoundeth I see the praise of Jacob and their greatnesse but it is not now but after a time Chaskuni addeth He prophesieth of David that is of him in his ultimate generation Christ as you shall see the Rabbins by and by in their Targum Talmud and Treatises harmoniously consent But not nigh that is as Jarchi said afore It is not now but after a time And as the Targum or Chalde Paraphrase expounds it It is not neer when a King shall arise out of the house of Jacob and CHRIST shall be anointed of the house of Israel and shall RULE OVER ALL THE SONNES OF MEN Marke that expression It follows There shall come a star out of Jacob. The Greek translate shall arise or shine forth which is applyed to Christ by Peter in the said 2 Pet. 1.19 afore-quoted and by Christ himself to himselfe in the above cited Rev. 22.16 Both places being penned since Christs ascention and therefore can import no lesse then that it is yet to bee fulfilled and that before the ultimate day of judgement at which time it is too late for Christ to shine as a day star to the Jewes if he shine not to them afore or for the consideration of Christs relation to David when hee layes downe all relations But of these things by and by in the inferences from the said place of Numbers Of which it follows And a Scepter shall rise out of Israel that is saith the Chalde Paraphrase A King shall arise the Messiah or Christ shall be anointed that shall RULE ALL THE SONS OF MEN. So that Christ must have his Scepter as well as David and other Kings And as his gracious Scepter of righteousnesse over his people Psal 45.7 Heb. 1.8 So his powerful constraining destroying Rod or Scepter of Iron over his enemies Psal 2.9 Rev. 12.5 which two last mentioned places are propheticall of future times not fulfilled should seem in the time of Johns penning the Revelation though that was long after Christs ascention And he shal smite the corners of Moab or through the corners of Moab The Greek is He shall break to peeces the Dukes of Moab â ãâã ãâã ãâã ãâã ãâã The Chalde is He shall kill the Princes of Moab â and shal unwal the children of Seth which the Chalde excellently expounds That Christ shall have dominion over all the children of men For Seth being the sonne of Adam given to him in the room of Abel slaine and Kaines posterity being drowned in the flood onely Seths posterity remaining in Noah all the world since that may be truly said to be the children of Seth as of a secondary Adam which dominion of Christ over all Kings and Nations is prophesied in Psal 72.11 All Kings shall fall downe before him and all Nation shall serve him And in Phil. 2.10 't is spoken in the future tense * ãâã ãâã ãâã ãâã ãâã after Christs ascention and of all persons and things not onely of heavenly or spiritual but of earthly c. To this exposition Sol. Iarchi subscribes All the sonnes of Seth that is saith he ALL PEOPLES which doe ALL come of SETH the sonne of ADAM THE FIRST We have one Rabbin behinde viz. Maimony who in their Talmud â R. Maimony in Misn Tom. 4. Treat of King c. 11. sect 1. notably explaines the whole Prophesie of Balaam briefly thus I shall see him but not NOW that is DAVID I shal behold him but not NIGH this is THE KING CHRIST There shall proceed a star out of Jacob this is DAVID and a Scepter shall rise out of Israel this is the KING CHRIST and shall smiâe through the corners of Moab this is DAVID as it is written 2 Sam. 2.8 And he smote Moab c. And he shall unwal all the sonnes of Seth this is the KING CHRIST of whom it is written Psal 72.8 he shall have DOMINION FROM SEA TO SEA And Edom shal be a possession to David as it is said and all they of Edom became Davids servants 2 Sam. 8.14 And Seir shall be a possession this is unto THE KING CHRIST as it is said AND SAVIOURS shall come up on mount Sion to judge the mount of Esau and THE KINGDOME SHALL BEE THE LORDS Hobad v. 21. Thus Maimony who hath spoken so fully that I need not but give a light touch on the rest Verse 18. EDOM shal be a possession These Edomites the posterity of Esau became a possession to David 1 Chron. 18.13 After that they are to be a possession to Christ Isa 63.1 Who is this that cometh up from Edom with died garments from Bozrah Red with blood sprinkled on his garments intimating a corporall destruction of the Edomites by Christ SEIR also shal be a possession Seir that is Esau for there Esau dwelt Gen. 36. Therefore the Greek render Seir by Esau So that this clause is all one with the former Against whom and the rest of the enemies of the Church the Israelites as it follows shall doe valiantnesse as it is in the Hebrew that is valiant acts valiantly which in effect sometimes signifies victories in War 1 Sam. 14.48 sometimes getting wealth and riches Ezek. 28.4 Both here meant as both goe together in the case of victory in War though the Chalde expresseth rather the later which double sense well answers to the name Israel that signifies a prevailing as a Prince with God and men Gen. 32.28 And to Psal 60.14 Through God we shal do valiantnesse and he will tread down our enemies And Heb. 2.8 God will put all things in subjection under Christs feet who was the sonne of David of the seed of Israel And he shall have dominion that is one of the house of Jacob as the Chalde expresseth it So Targum Jonathan saith And a Ruler shal rise up out of the house of Jacob which Sol. Jarchi openeth thus And yet there shal be another Ruler out of Iacob and he shall destroy him that remaineth out of the City Of the KING CHRIST hee speaketh thus of whom it is said Psal 72. HE SHALL HAVE DOMINION FROM SEA TO SEA And shall destroy him that remaineth out of the City that is of all Cities as the Chalde expoundeth it viz. The Citie of the peoples Verse 20 21 22. are plain of themselves verse 23 Alas who shall live when God doth this The Chalde explaineth it Woe to the sinners that shal live when God doth this Targum Jonathan explaines it thus when the word of the Lord shal be revealed to give a good reward unto the just and take vengeance on the wicked verse 24 And Ships shal come from the coast of Chittim and shal afflict Ashur and shal afflict Eber and he shal
sword and mine hand take hold on judgement I will render vengeance to mine enemies and I will reward them that hate me Ver. 42. I will make mine arrowes drunke with bloud and my sword shal devour flesh and that with the bloud of the slaine and of the captives from the beginning of revenges upon the enemy Ver. 43. Rejoyce O yee Nations or GENTILES as the Apostle renders it Rom. 15.10 with his people for he wil avenge the bloud of his Servants and will render vengeance to his adversaries and will be merciful to HIS LAND and to HIS PEOPLE § 1 THese Sins of the Jewes we have knowne and those Judgements of God viz. their power to be gone and them to see scattered into corners we see to this day but we never saw or heard these Promises fulfilled according to their Tenor here mentioned § 2 First we never knew by Scripture History or Experience that the Nations of the GENTILES rejoyced with the Iewes as sharers in the same generall salvation spiritual and temporall as this Text imports according to the letter here and the spirituall extent in Rom. 15.10 For in Christ or the Apostles time the likeliest time this was not effected A few particular Jews and Proselyte Gentiles in the Acts are as nothing to make up Nations of Gentiles or the generality of the Jews to which comprehensivenesse this Text amounts The two great streams ran crosse in this manner Whiles Christ was on earth nor he or his Disciples preached in the way of the Gentiles but kept close the lost sheep of the house of Israel Matth. 10.5 And when the Gentiles received the Gospel the Jews had refused it Act. 13.45 46. The Jewes generally decryed their Christ with Crucifie him Crucifie him And of the Gentiles no Nation became Christian till after Constantine the Great his time which was above three hundred yeers after Christs incarnation and above two hundred yeers after the death of the last of the Apostles Indeed St. Paul doth in expresse quotation of the 43. vers of this 32. of Deut. in his Ep. to Rom. Chap. 15. v. 10. assert this must be fulfilled that Jewes and Gentiles must rejoyce in the common Gospel-salvation But withall he had told you before Chap. 11. that at that present the generality of the Jewes were under spiritual blindnesse and were so to be till the fulnesse of the Gentiles were come in and so they continue blinde to this very day So that instead of a reciprocal rejoycing in one anothers spirituall salvation they conceive with great indignation us to bee in an errour and we with equal sorrow conceive them to be in an errour And for temporal salvation both Jews and Gentiles were as equally interested in the sorrowful defect thereof in and after the Apostles time both being then under the Heathen Roman slavery and from thence forward were the Gentile Christians bloodily persecuted for three hundred yeers in the ten persecutions and after under the Pope as all the Jewes to this day are either dispersed as a despised people by and among all Nations or under the Turkish slavery the more is the griefe of every good Christian These premised being so apparent the next promise not yet to have been performed viz. of Gods taking a general bloody vengeance on all the enemies of the Jewes according to the many and amplified high expressions in this 32. of Deut. to that sense is of it selfe most manifest For neither the Romans nor the Turks both the grand oppressours of the Jewes for above this sixteen hundred yeers between them are with any signall signe or considerable marke destroyed with a corporall destruction As for the destruct on the enemies of the Jews in the Macchabean warres it doth not in any proportion amount to the elevation and latitude of these Deuteronomian promises Wee know all those Heroick attempts of the Jews were soon squatted flat under after-slavery The Apostle mentions their sore sufferings in those times Heb. 11. latter end Of those warres we may say as in Dan. 11.32 to 36. The people that knew their God did exploits they instructed many in War as well as in Religion yet they fall by the sword And though they are holpen with a little helpe little in time as well as in strength yet they fall And for other victories wherein the Romans having captivated Jerusalem according to Dan. 11.36 the King of the North and South Dan. 11.40 that is the Saracens and Turks come and lead that Captivity captive the Jewes all this while doe but shift and change their oppressours but their oppression is not taken away At the same rate we may value the Holy war as they call it managed by Kings called Christians maintained by a stock gathered first by the order of Templars next of St. John of Jerusalem thirdly of Knights of Malta to beat the Turke and to regaine the holy land for the Turke keeps his footing to this day with inlargements Christian Kings have been so busie in bangling with them of their owne Religion that whiles they divide that grand Blasphemer most insolently reignes as the greatest Monarch now on earth § 4 Therefore wee conclude that this place of Deuteronomy is not fulfilled till that come to passe in Rev. 19.20 21. That when the Beast and the Kings of the earth and their Armies made war against Christ the Beast was taken and with him the false Prophet and cast alive into the lake c. And the remnant were slaine with the sword and the fowles are filled with their flesh So that according to the intent and termes of this Text of Deut. 32. there is an avenging of all the servants of God viz. of Jews and Gentiles and a totall corporall ruine of all their enemies yet to be performed Of which sort of destruction there is none such at the ultimate judgement As it can be of no use to the fulnesse of Iewes and Gentiles if it come not afore therefore they must have it afore that they may as is said afore joyntly rejoyce together in each other SECT IX Wherein is considered the words of Nehemiah Chap. 1. v. 8 9 10 11 For proof of the maine of the general Proposition Nehemiah 1.8 Remember I beseech thee the word that thou commandedst thy servant Moses saying If ye transgresse I wil scatter you abroad among the Nations Verse 9. But if ye returne unto me and keep my Commandments and do them though there were of you cast out to the utmost part of Heaven yet will I gather them from thence and wil bring them into the place that I have chosen to set my name there Verse 10. Now these are thy servants and thy people whom thou hast redeemed by thy great power and by thy strong hand Vers 11. O Lord I beseech thee let now thine eare be attentive to the prayer of thy servant and to the prayer of thy servants who desire to fear thy name and prosper thy servant this
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 alâ 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
and he shall be to me a SONNE But when AGAINE to give it you as afore in termes and order of words close to the Originall * Thus Arias doth order them When the Apostle would say And againe he saÃd in verse 5. ãâã ãâã ãâã ãâã ãâã but in this sixth verse he saith ãâã ãâã ãâã ãâã ãâã which last word is in the second Aârist in the subj mood which sounds future and so the Syriack ãâã ãâã ãâã ãâã ãâã But againe He SHALL bring his first begotten Sonne into the INHABITED world he saith let all the Angels worship him The sense is obvious That God never owned any one of the Angels to be his only first begotten Sonne but when againe he shall bring his first begotten Sonne into the world he hath given command that all the Angels shall worship him as his only begotten Sonne That this text speakes of Gods bringing his first begotten Sonne againe into the inhabited world now after Christs ascention when the Apostles wrote that we have afore largely discussed Book 3. chap. 2. Sect. 4. § id est sectiuncula 4. I only adde be heedfully mindfull of the Apostles expression in the future now after Christs coming in the flesh and that after the generall Iudgement Christ as Christ shall lay downe all his dominion over Angels and men and therefore it must be of some middle time between our present generation that these ãâã ãâã ãâã ãâã ãâã rendered here Angels must give Christ whiles he is Mediator a more ample and apparent homage then ever they have done according to the glorious state of Christ and of things at that time on earth 3 ¶ For this place of the Hebrewes Let all the Angels of God worship him is quoted by the Apostle out of Psal 97.7 which word for word according to the Hebrew * ãâã ãâã ãâã ãâã ãâã is Bow downe to him all yee Gods which as we said afore comprehends as all Angels so all Kings Potentates and Magistrates called by God himselfe Gods Psal 82. ver 1. ver 6. and so applied by Christ Joh. 10.34 Jesus answered them Is it not written in your Law I said YEE ARE GODS ãâã ãâã ãâã ãâã ãâã if he called them gods to whom the Word of God came c. And indeed they can properly bow or crouch downe as the Hebr. ãâã ãâã ãâã ãâã ãâã and the Greek ãâã ãâã ãâã ãâã ãâã precisely signifie as the Angels can doe it only vertually And on the other side ãâã ãâã ãâã ãâã ãâã Angel is oft used in Scripture to signifie eminent men in Office Mal. 4.1 Rev. chap. 2.1 chap. 2. chap. 3. But granting that the Apostles designe being to prove Christ to be above Angels doth render the Hebrew Text according to the Septuagint Greek then a common Translation in frequent use throughout the world since the late Greek Monarchy over all ãâã ãâã ãâã ãâã ãâã worship him all yee his Angels yet this is as true that as the Apostle closeth that his discourse in that first of Hebrews with a touch of Christs future dominion over all Angels and men on earth saying To which of the Angels said he at any time quoted out of Psal 110. sit thou on my right hand till I make thine enemies thy footstoole so that 97. Psalm doth really include and intend our position in hand viz. Christs visible glorious Kingdome over all the world yet to come For in the first verse of that 97. Psalm it is said The Lord reigneth let the earth rejoyce let the multitude of the Isles be glad thereof Or the Lord reigning the earth SHALL rejoyce and the many Islands SHALL * ãâã ãâã ãâã ãâã ãâã be glad ** ãâã ãâã ãâã ãâã ãâã This LORD is Christ as the Apostle applyes it Heb. 1.8 9. Now Christ had reigned in his ordinary providence and power from the creation to the Psalmists time c. as appeared in overthrowing his and his peoples enemies and preserving his people in the flood in the fire on Sodome in his miracles in Egypt Wildernesse and the Red-sea in his victories over the several Nations in Canaan c. And after the last judgement it is improper to say Christ reignes in glory 1 Cor. 15.28 And Christ never yet so reigned as is described in this first verse of this 97 Psalm That ALL the EARTH without limitation shall rejoyce at that his reigning and the multitude of Isles shall be glad By Isles according to an ancient usuall Hebraisme and Jewish phrase is meant all the Nations of the GENTILES Isa 41. v. 1. Keep silence before me O ISLANDS and let the PEOPLES or NATIONS renew their strength * ãâã ãâã ãâã ãâã ãâã And v. 5. The Isles saw it and feared and the ENDS OF THE EARTH were afraid Chap. 42. v. 4. The ISLES shall wait for his Law and so nine times in this Prophet three times in Jer. 9. times in Ezek. in Zeph. once viz. Chap. 2. v. 11. The Isles of the Heathen or Gentiles * ãâã ãâã ãâã ãâã ãâã In Gen. once Gen. 10.5 The Isles of the Gentiles The reason of the phrase is because the Jews dwelling in the continent of Asia they counted all the world Islanders that were divided from them by the Mediterranean Sea Whence is that phrase of Isles of the Sea Ester 10.1 Ahasuerus laid a taxe or tribute upon the land and upon the ISLES OF THE SEA And Isa 24.15 Glorifie the name of the Lord God of Israel in the ISLES OF THE SEA And Ezek. 26.18 Now shall the Isles tremble in the day of thy fall yea the ISLES THAT ARE IN THE SEA shall be troubled yea to make all yet plainer it is twice said viz. Jer. 2.10 Ezek. 27.6 The Isles of Chittim By which Chittim is oft understood the Roman Monarchy as Dan. 11.30 for one instance So that according to this sense of this 97 Psame vers 1 All the world of Jewes and Gentiles must be glad and rejoyce at the reigning of Christ as it follows in the sixth verse The Heavens declare his righteousnesse and ALL the people see his glory ALL without exception which two clauses cannot be aptlier applyed and expounded then by that Rev. 1.7 Rev. 20.1 Rev. 21.1 Christ comes in the clouds and every eye shall see him Christ as the great Angel descending from heaven binding Satan and causing his Saints to reigne on earth New Jerusalem a New Heaven and a New Earth being brought downe from Heaven wherein as Pet. 2 Ep. 3. chap. enlargeth dwelleth righteousnesse But ALL PEOPLE yet never saw that his righteousnesse and glory ALL the gods as in v. 7. all Kings and Princes Potentates Magistrates and Powers never yet worshipped him as Christ but generally in all ages from the Creation to this day have opposed him as such both of Jewes and Gentiles 4 ¶ But all must ere the last judgement either sincerely or seemingly worship him Psal 22.27 28 29. which Psalme is concerning
the whole of Christs passion as it is plaine First by the Title which is of the Canonical Hebrew Text. A Psalme * ãâã ãâã ãâã ãâã ãâã concerning A jieleth Shahar that is the hind of the morning Christ being shut in the grave escaped away in the morning rising from death Secondly by the application of severall passages to Christs passion by the Evangelist Matth. 27. As that of the DESERTION My God My God why hast thou forsaken me v. 1. That of DERISION ' He trusted in the Lord that he would deliver him let him deliver him v. 8. That of PIERCING They pierced my hands and my feet v. 16. That of division of his garments They parted my garments among them and upon my vesture cast lots v. 18. Now this Psalme touching Christ though in the first Scene sets forth Christs humiliation yet in the second holds forth his exaltation vers 22. I will declare thy name unto my brethren which the Apostle applies Heb. 2.9 10 11 12. to Christs manifestation of his samenesse of nature with the sonnes of men even as in that nature he tasted death for every man and at last would declare that salvation to all the world which clearly tends to our point And v. 27 28 29. we have the effect of his declaring Gods name to the world viz. ALL THE ENDS OF THE WORLD shall remember and turne unto the Lord and ALL THE KINDREDS OF THE Nations or GENTILES * ãâã ãâã ãâã ãâã ãâã shall worship before him For the Kingdome is the Lords and he is the Governour among the Nations or GENTILES All they that be fat upon the earth shall eat and worship In all which we see the effect effectuall conversion The Generality and Universality in many ALL 's The time in generall viz. It is to be after Christs suffering upon the crosse The characters eat and worship which cannot be understood of the highest heavens And it hath not been fulfilled on earth according to that effect universality and character from Christs passion to this day Therefore it is yet to be fulfilled on earth 5 ¶ According to Psalme 86.9 ALL NATIONS whom thou hast made shall come and worship before thee O Lord and glorifie thy name A place mightily considerable So that so great a promise and prophesie as this by so great a Prophet as this with such a shrill emphasis in the ALL and in the Act worship and in the degree of the effect to glorifie his name must not bee ended with flams of humane glosses but must be really and truly and fully accomplished though as yet it was never compleatly fulfilled as it will be too late to think of those things at the ultimate judgement when Christ comes not for conversion but destruction Therefore yet before that finall Day of Doome this ALL must bee brought to ALL THAT of Worshipping and Glorifying Gods Name 6 ¶ Just as we have it in that little Psalme the 117. but greatly Prophetical Praise yee the Lord ALL NATIONS praise him ALL YEE PEOPLES * ãâã ãâã ãâã ãâã ãâã How shall all these do this unlesse Christ convert all them but those refractory ones whom he confounds Surely therfore this is a Prophesie that God will in time before the ultimate day of judgement convert generally all Nations as Paul extends it Rom. 11.10 11 c. to the coming in of the fulnesse of Jewes and Gentiles rejoycing together as one Church Therefore according to Paul David had a most comprehensive and extensive sense when he spake these things and therefore shall be fulfilled according to its true latitude and elevation without the mincing distinctions of mens braine For a seale of assurance whereof the close of the Psalme hath three weighty clauses First That the MERCIFULL KINDNESSE of Jehovah to the sonnes of men is great Secondly The TRUTH of the same Jehovah is for ever 3 That by faith and hope in that mercy and truth to see these things fulfilled we should PRAISE that JEHOVAH with Hallelujah which is the word of praise all along the Revelation § 2 Having done with the first head contained in the Psalmes touching the universal power Christ shall have over the whole world afore the last judgement though most yet rebell against him Next wee come to the second head viz. The just time when Christ shall attaine this 1 ¶ That place Psal 97.7 Worship him all yee gods the Apostle tells us Heb. 1.6 shall be fulfilled When God shall bring again his Son Christ into the world which place though our Translators render it And again when he bringeth c. as if it were meerly a new proof of Christs superiority above Angels is most truly rendred according to our reading afore set downe againe and againe with reasons to justifie it so that in words and sense it is an Antithesis and Auxesis to the fifth verse thus He saith not to any Angel thou art my Sonne this day I have begotten theee but instead thereof he speakes a thing that doth much lessen the dignity of Angels and more dignifie Christ above them Let all the Angels of God worship him so that the first And must be turned into But proper to the Greek ãâã ãâã ãâã ãâã ãâã as there placed and that same Againe is not to signifie another proofe of Christs superiority above Angels but to signifie the time when that of ALL the Elohim Angels and Potentates whether of the Spirits in Heaven or men on earth both Angels and Elohim signifying both worshipping of Christ shall be fulfilled For this hath not yet beene fulfilled as to the ALL of the Magnificents and Great-ones of the earth who contrariwise for the generall have despised if not opposed Christ even as it will bee too late and an unseasonable time for them to do it at the ultimate judgement when no adoration or worship is then received from Christs enemies but sentence is given by him upon and against them The time therefore when this shall bee fulfilled is saith the Apostle in this first to Heb. penned after Christs ascension When God shall bring his first-begotten Sonne AGAINE into the INHABITED WORLD When he brought him into the world the first time by incarnation ALL the Potentates and Angels of men The Scribes and Pharisees Herod and Pontius Pilate the Roman Emperours and Senate of Rome did not worship him but refused him and persecuted him and his members most bloodily for neer three hundred yeers after whom the Arians and next to them the Papacy took their turnes to maintaine that stream of blood running downe to our times But when he shall bring his first-begotten Sonne againe into the world in his visible royal exaltation then they all shall worship him I say as the Text sayes ALL but they that are ruined for their refractorinesse The phrase When he bringeth againe if the Greek word were not of a future sense imports a future thing as the Hebrew imperative Psal 97.7 Worship ye
him all ye gods and the Greek imperative Heb. 1.6 Let all the Angels of God worship him in sense is future that is They all shal worship him as the Epistle to the Hebrews in the Hebrew copy expressely renders it in the future * ãâã ãâã ãâã ãâã ãâã they shall adore or worship him As the Angels of heaven do and ever have done and shall more eminently when they shall be more apparently his Ministers and servants to dispense his mercy and justice in that sudden great work sudden in regard of the greatnesse of setting up New Jerusalem the great restitution of all things so the Kings Princes Emperours Potentates Powers and Angels of Churches SHALL WORSHIP HIM They shall they must doe it afore Christ layes downe his power at the ultimate day of judgement 1 Cor. 15.28 and afore they be condemned men when nothing wil be accepted from them They must do it as a sign they are brought into Christ as the intent of this Epistle is to win the Jews to him 2. ¶ To this of the time of Christs universall visible power over the whole world the one hundred and tenth Psalme sings excellent harmony a Psalme so eminent that it is quoted no lesse then seven times in the New Testament and so apt for our purpose that as the two and twentieth Psalm is of the Passion of Chirst so expounded Mat. 27. The sixteenth Psalme of Christs Resurrection so expounded Act. 2. the sixty eighth Psalme of Christs Ascention so expounded Eph. 4. So this 110 Psalme is of Christs Assession or sitting at the right hand of God till all the world be made subject to him Every verse of it almost hath something in it of this as the Chalde Syriack Arab. Rabb well expound * The Chalde on those words The Lord said to my Lord saith the Lord said to HIS WORD which is the stile of Christ in S. Job phrase but some Syâiack thus It is a Psalme concerning Christ and his victory over the Devil who rules in the children of disobedience and gathers the Nations together to oppose Christs Kingdome And upon those words v. 2. Rod of thy strength âoth say An iron rod to break the enemies of the Gospel Moses with the rod of God being a type of the Mesria Some Arab. thus In the day of thy power in the beuaties of holinesse That is Thou Christ art King of thy holy and beautifull Church and of thy Princedome over the Saints shall be no end that is as Daniels phrase is oft After Christ no Monarch on earth shall succeed Christ in that respect also is Alpha and Omega the first Monarch spirituall and the last visible And upon those words Womb of the morning thus Thou wast before the wâmb of thy mother which can be said of no Propher but Christ of whom it is said âs 72. Thy Name is before the Sun R. Isaak Arama in Gen. 47 apud Nebiens dicit Before the morning star that is he was begotten before he shone in the world in the Gospel Suirably other Rabbins Ex Ab. Ezra in Ps 110 Rabbo expoâunt de Melchisedech Abraham sed dumum est Sion de Abraham explicare And upon those words The Lord hath sworn Iuravit Deus cum Davide semine suo Ex. R. Osâad in Psa 110. De Christo Sedeas quia non adhue est tempus revelationis tuae And upon the word Priest Messias fililus Ioseph qui erat occisus Now we know the Apostles quotes this Psalme oft after Christs ascention ver 1. The Lord said to my Lord sit thou at my hand till I make thine enemies thy footstoole c. By the LORD is meant JEHOVAH as it is expresse in the Hebrew By my Lord ãâã ãâã ãâã ãâã ãâã is meant Christ who according to his humanity is Davids Sonne but according to Deity is Davids Lord as Christ himselfe expounds it Matth. 22.44 Mar. 12.36 Luke 20.41 Accordingly the Chalde calls Christ by the same title John doth Chap. 1. v. 1. In the beginning saith John was the WORD And saith the Chalde on this Psalme The Lord said to his WORD And because Christ is Davids Lord therefore tho Psalmist David himselfe infers that he must rule over Davids poesterity though now for present with many others they be enemies Sit thou at my right hand till I make thine enemies thy footstoole Which phrase cannot with any congruity be meerly spiritually understood For how can we say Converts are enemies or if by conversion his friends how can it be said they are his footstool Christ is upon other termes with men when once made beleevers as that they are one with him Ioh. 15. Ioh. 17. Therefore the plain meaning is that Christ must so rule over all that his very enemies must corporally and visibly be subject unto his power And this is prophesied and promised for future after his ascention and after his first sitting at the right hand of God But to this day now after 1600 yeers since that time Christ hath not ruled over the generality of the Iews either the ten Tribes or two Tribes either corporally or spiritually besides Indians Turks c. so as to bring them into any outward acknowledgement of him And therefore as yet All his enemies are not made his footstool but it remaines to be done before the full and finall destruction at the ultimate day of judgement 3 ¶ Sit thou on my right hand till I make thine enemies thy footstool is like that Act. 3.21 whom the Heavens must receive untill the times of the RESTITUTION he saith not DESTITUTION of all things And that Rev. 19. last Rev. 20.1 He shall slay his incurable Antichristian enemies and shall descend from Heaven 4 ¶ The Apostle doth yet much more give us light in this thing Heb. 2.8 9. In putting all things in subjection under him ãâã ãâã ãâã ãâã ãâã he left nothing that is not put under him Now saith the Apostle We see not yet all things put under him though the Apostle there confesseth that Christ was already ascended So that Christ must sit in Heaven till his enemies be put in subjection under him which cannot be at the ultimate generall judgement For before that Christ at his next coming must receive a Kingdome Luke 19.11 c. which hath been largely cleared afore 2 Book Sect. 10. hee must in order of nature at his next appearance first have a Kingdome and then judge 2 Tim. 4.1 which also hath been abundantly opened afore 2 Book Sect. 6. For upon the ultimate day of judgement he layes downe all his authority 1 Cor. 15.28 5 ¶ The Apostle addes further light to this in his quotation of this of the 110. Psal in Act. 2.32 33 34 35 36. This Iesus hath God saith the Apostle Peter raised up c therefore being by the right hand of God exalted and having received of the Father the promise of the holy Ghost he hath shed forth this as
you see and heare For David is not ascenascended into the heavens but he saith himself THE LORD SAID TO MY LORD SIT THOV ON MY RIGHT HAND UNTIL I MAKE THINE ENEMIES THY FOOTSTOOL therefore let the house of Israel know assuredly that God hath made that same Jesus whom yee have crucified both LORD and THE CHRIST ãâã ãâã ãâã ãâã ãâã For from hence we may boldly conclude the sence of the Apostle that by Christs ascention not only was the Spirit to be poured out as Ephes 4. Joh. 7.39 but the house of Israel must know assuredly that he was there initiated enstalled and entitled to be LORD and THE CHRIST That as before we opened it out of Luke 19.11 Christ went away to heaven to returne and receive a Kingdome So that Christ must have besides his anointing with his Spirituall power another Lordship to subdue all his enemies to be his footstoole and this the house of Israel must know assuredly now after Christs ascention as after his ascention the Apostle there made that application of the one hundred and tenth Psalme But sure enough to this day neither doth the house of Israel know this assuredly nor are his enemies his footstoole but contrariwise Christ in his repute and in his Members and his Gospel is their footstoole 6 ¶ The Apostle carries on this yet further in 1 Cor. 15. ver 24 to ver 29. Then cometh the end when he shall have delivered up the Kingdome to God the Father when he shall have put downe all rule and all authority and all power For he must reigne till he hath put all enemies under his feet The last enemy that shall be destroyed is death For he HATH marke here he useth the past time put all things under his feet but when he saith all things are put under him it is manifested that he is excepted which did put all things under him And WHEN all things SHALL BE SVBDVED UNTO HIM observe now the Apostle speakes in the future time then also shall the Sonne himselfe be subject unto him that put all things under him You see evidently that in the five and twentieth verse are quoted the words of the one hundred and tenth Psalme and in the twenty seventh verse is quoted part of the eighth Psalme which is the reason why the Apostle speakes there in the past time Not that the things were then fulfilled when the Apostle pend that 1 Cor. 15. for presently in the twenty eighth verse he speakes them in the future but because it is in the Hebrew in Psal 8. in the past time alluding to the type of it in Adam Gen. 1.26 c. Howbeit the sence is a Prophesie of things to come that they shall be all subject to Christ as they were to Adam as this our Apostle applyes it Heb. 2. of which afore These things being premised let us now see what the Apostle doth comment in this 1 Cor. 15. upon that one hundred and tenth Psalme First the Apostle layes it downe for a sure Position in the twenty fourth verse that the END OF ALL is not till Christ hath delivered up the Kingdome to God the Father 2. He gives us a signe in the same verse when he will so give up the Kingdome viz. When he hath put downe all authority rule and power 3. The Apostle proves this out of this one hundred and tenth Psalme ver 1. FOR saith the Apostle ver 25. he must reigne till he hath put all enemies under his feet which is all one with making his enemies his footstoole and plainly holds forth to us by this connexion that part of Christs putting downe all authority and power is to put all his enemies under his feet which saith the Apostle must be so universall that all enemies to Christ or his Members as well things as persons must be comprehended even Death it selfe as the last of all the rest 4. That all things were not subdued unto Christ when the Apostle wrote that 1 Cor. 15. for in the twenty eighth verse he speaketh of them as of things to come viz. when all things SHALL BE SVBDVED VNTO HIM Christ had before that about eighteene yeares by-past * Christ ascended about Anno 34. Paul writ his first Epist to the Corinthians about Anno 52. risen and ascended yet notwithstanding the Apostle speakes of putting all his enemies under Christs feet as of a thing yet to come which doth excellently confirme that sence we give of the Apostles words Heb. 2. viz. that Paul and those of his time did not see all things put under Christ or subject to him though they saw him ascend and to be ascended Nor doe we or have we now about one thousand six hundred yeares since that seen all things subject to Christ whereof the Apostle gives us six signes of assurance for saith the Apostle 1 If all things were subject to Christ then the END cometh ver 24. 2. The full end is not till Christ resigne up all viz. the Kingdome and Dominion c. to God ver 24. 3. That before that be done Death must be destroyed as one of the enemies to be put under Christs feet ver 26. By the destroying of death is not only meant a Morall or Spiritual destruction of it that it shall not prejudice our Salvation for so it hath been destroyed to all Beleevers from the beginning of the Promise of Christ revealed to Eve but Physically that there shall be no more death to the godly Revel 21.4 4. That Death is the last enemy that shall be destroyed ver 26. which is fulfilled to the godly at the beginning of the thousand yeares of which we speake when all the Elect deceased shall rise from the dead the wicked deceased not rising till the end of the said thousand yeares as before we have touched and shall be after demonstrated at which time Death shall be removed from those wicked to the end that they with their companions that a little afore made head against Christ in his Saints may receive their finall Judgement But because the Apostle here mentions Death as an enemy to Christs Kingdome for the death temporall or eternall of the wicked is a friend to Christs Kingdome he must of necessity meane the abolishing of corporall death from the Saints which is performed at the beginning of the thousand yeares which placing of Death in the order and relation of the last of the enemies of Christ and his Church doe clearly intimate that many enemies of Christ and his Saints must be destroyed afore that which stood in opposition to this All-glorious and All-peaceable visible Kingdom of Christ on earth And as death is destroyed Physically as wee have shewed so all that submit not to Christ are destroyed Physically that is they cease to be on earth 5. That Death is not destroyed till the last Trumpet ver 51. 52. in that 1 Cor. 15. Behold I shew you a mystery we shall not all sleep but we shal
beleeve Nor can this be meant of ultimate glory for this reason because we cannot be said there in any tolerable sence to injoy a Sabbatism that is as the Apostles proofe clearly drives at a rest upon or in a Seventh viz. in the seventh Trumpet in the seventh Viol in the seventh thousand yeares of the world for if this Sabbatisme or Seventh be eternity then it is there swallowed up in an infinite that cannot be numbred But if this Sabbatisme be a distinct determinate time bounded with two Resurrections the one at the beginning the other at the end then it will clearly stand numerable for a seventh but not otherwise We usually number 1 2 3 4 5 6 7. over things of some semblance in quantity and quality to make a Septenarie If a streame flowes into six Rivers and then falls into the mainest Ocean it is not proper to say the Ocean is the seventh River but the continent or conteiner swallowing up all We must have seven Ages compleat and ended as we say in Leases of Lands made according to Law or else we cannot number 1 2 3 4 5 6 7. Free-hold or Fee-simple hath no number and therefore as the former great Ages of the world were distinct on earth by some eminent notes as they shall easily finde that consult Chronologers so shall this be as distinct likewise The rest of the Sabbath began with Gods rest after the finishing of his workes the rest in Canaan began with the conduct and Wonders done under Joshua c. so this Sabbatisme of the last thousand yeares is begun and bounded with notable Land-markes it begins with the binding of Satan the fall of the Beast and with the first Resurrection and terminated with the loosing of Satan the rising of Gog and Magog in armes and the second Resurrection so that great things are acted between the end of the Sabbatisme and the beginning of ultimate glory All this is plain in Rev. 20. to them that will read and understand Yea further unlesse this be understood of a pure rest on earth how shall we be said to Sabbatise as is intimated in a Sabbatisme It is true in a Sabbath is signified and enjoyed a rest But so we may rest on another day And every day a beleever hath several rests But we must have according to the Apostle a Sabbatismaticall rest a rare word is used by the Apostle to signifie a rare rest we must Sabbatise that is imitate or in some proportion answer to other typical Sabbaths Imitation and correspondency relate to known things foregone not to after-things never seen And we rest voluntarily as in the day of Christs power whiles he is in power from our own workes as God did from his not necessitatedly when all other occasions are removed and an immutable eternity stamped upon our condition swallowing up all and transforming it into ultimate glory We must sabbatise our restfull injoyment in time and place according to former Sabbatical Rests Therefore it must be on earth and a timeing not an eternizing And thus for the Book of Psalmes with parallels out of the New Testament SECT XI Next we come to the Prophet Isaiah wherein none will doubt that are truly acquainted with his most Evangelicall Prophesies but that we shall finde many clear places for the point in hand § 1 THe first place is in Chapter 2. Verse 1. The word c. concerning Judah and Jerusalem Vers 2. It shall come to passe in the last dayes * ãâã ãâã ãâã ãâã ãâã in the last daies that the mountaine of the house of the Lord shall be established in the top ** ãâã ãâã ãâã ãâã ãâã that is In or upon the HEAD of the Mountains of the mountaines and ALL Nations shall FLOW unto it Verse 3. And many people shall goe and say Come ye and let us goe up to the mountaine of the Lord to the house of the God of Jacob and he will teach us of his wayes and we will walke in his paths For out of Zion shall goe forth the Law and the word of the Lord from Ierusalem Verse 4. And he shall judge among the Nations and shall rebuke many people *â* Hebr. ãâã ãâã ãâã ãâã ãâã that is Many peoples and they shall beat their swords into plow-shares and their spears into pruning hooks Nation shall not lift up a sword against Nation neither shall they learne warre any more Verse II. The lofty looks of man shall be humbled and the haughtinesse of men shall be bowed downe and the Lord alone shall be exalted in that day all which Verse is repeated againe Verse 17. Then it follows Verse 18. And the Idols he shall utterly abolish Verse 19. And they shall goe into the holes of the rocks and into the caves of the earth for feare of the Lord and for the glory of his Majesty when he ariseth to shake terribly the earth This whole Verse is againe repeated Verse 21. § 2 The first verse plainly shews what ever the Analytical conceits of men may assert that this Prophesie is ultimately and plainly concerning yea for or in the behalfe or favour of Judah and Jerusalem as the * Heb. ãâã ãâã ãâã ãâã ãâã su per propter juxta secundum Sept. ãâã ãâã ãâã ãâã ãâã Symm ut refert Nobilius Drusius pro. citat Eus ãâã ãâã ãâã ãâã ãâã lib. 2. p. 43. in Hier. pro Juda Ierusalem Hebrew beares and Greeks and Latines affirme Though by and by Verse 6. the Iewes are shewed the reason why they should goe into afflictions afore they have the deliverance mentioned in this Chapter Yet when it is said verse 2 and 3 It shall come to passe in the last dayes that many peoples shall say come let us goe up to the Mountaine of the Lord to the house of the God of Iacob c. for out of Zion shall goe forth the Law there can be no lesse intended then that this Prophesie doth ultimately concerne the Jewes welfare when they and the Gentiles converted shall make one glorious Christian Church on earth To this our late Annotationists on the Bible doe well consent and in some termes fairely hint part of our Thesis Here say they in this second Chapter of Isa begins a Sermon contained in the three Chapters following concerning the RESTITVTION of the Church principally UNDER CHRIST which he both beginneth Chapter 2 and after the denunciation of many heavy judgements inserted to be inflicted upon the maine body of the Jewish people for their manifold grosse and grievous sinnes at length concludes with Chap. 4. § 3 The Learned grant * Iunius Piscator Alapide Grotius Engl. Annot. that those promises in the words afore-quoted out of this Chapter do relate to the time of Christs coming and do confesse the generall that the Iews in a sublimer sense do understand them of the times of the Messiah And one of them steps a little higher and bids us for that
ãâã ãâã ãâã c. as it is the Hebrew of purpose to multiply his Princedome and for peace without end The Jewes observe that the close-shut ãâã ãâã ãâã ãâã ãâã mem in the middle of a word as here in ãâã ãâã ãâã ãâã ãâã which ãâã ãâã ãâã ãâã ãâã properly is a finall letter signifies the stability of the thing spoken of as open ãâã ãâã ãâã ãâã ãâã in the end of a word as in ãâã ãâã ãâã ãâã ãâã Nehem. 2.13 which ãâã ãâã ãâã ãâã ãâã 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
Spirit ## § 9 9 Therefore we conclude this text is yet to be fulfilled afore the ultimate day of the generall Judgement when Christ layes downe his Government * Mr. Medas learned Notes upon this ninth Chapter of Isaiah collated with Mark 1.14 15. coming too late to my knowledge to be put into the Text I could not forbeare inserting it into the Margine which in summe is this Galilee was the third Province of those three into which Canaan or Phalestine was divided in Christs time and was on the North part remotest from Ierusalem and divided into two parts upper and lower the upper was mostly the Land of Nephthaly wherein was the goodly Metropolis of all Galilee Capernaum And this is the Galilee that was called Galilee of the Gentiles either because inhabited by the Gentiles long time viz to Solomons time or because Solomon gave twenty Cities thereof to Hiram or because it was the outmost of the Land next the Gentiles In the lower Galilee was the Tribe of Zebulon and Issachar wherein were the Cities of Nazareth and Bethsaida neare the Sea or Lake of Galilee or Cana of which and Christs first Miracle there Ioh. 2. and Mount Tabor From Capernaum along the Sea side through Bethsaida lay the great rode from Syria into Aegypt supposed to be that called in Scripture The way of the Sea In Christs time two of the said Provinces viz. Judea and Samaria were under the Roman President Pontius Pilate The third Galilee was under Herod or Auâipas the Tetrarch because he had but the fourth part of his Fathers Kingdome who beheaded Iohn Baptist and closed with Pilat when Christ was condemned In this Province of Galilee was Christs conversation principally whiles he was on earth Matth. 3. ult Luke 1.26 Act. 1.11 Act. 2.7 Matth. 4.23 Matth. 9.35 Matth. 28.10 For the Messiah was to have his abode principally in Galilee according to the Prophesie in Esay 9.1 2 3 c. The Land of Galilee or of Zebulon and Nephthaly had the hard hap to be first in that calamity by the Assyrians 2 King 15.29 all which Cities there named except Ianoah and Gilead were Cities of Nephthaly and all Galilee and Nephthaly are there mentioned as all carried away Captive to Assyria In which calamity Isaiah comforts them with that Prophesie That they should have the first and principall share of the Messiahs presence when he should come Read the first seven verses of that ninth of Isa the meaning being that Christ should enlighten the Province of Galilee or the Land of Zebulon and Nephthaly with the glory of his presence And therefore if this be not a Prophesie of Christ I know not what is Compare Mat. 4. of his dwelling in Capernaum the Metropolis of Galilee The Jewes could not see this but would not beleeve because he was of Galilee Should say they Christ come out of Galilee should he not come out of Bethlehem So he should too and yet was by habitation and conversation a Galilean Christians also are to blame for darkning this Prophesie of Isa 9. and Matthewes application of it for my part I am perswaded that the foure or five first words of this ninth of Isaiah belong to the last verse of the former Chapter as Ierom and the Chalde referre them and that the words following begin a new Prophesie in this manner ãâã ãâã ãâã ãâã ãâã c. ie According as the first time that he made vile or debased the Land of Zebulon and the Land of Nephthaly so in the latter time he shall make it glorious More of the reading of this text and Master Medes reasons the Reader may there see From all saith Mr. Mede I inferre that 1 Cor. 1.26 27. God takes the foolish things of the world to confound the wise c. For Galilee and her inhabitants in comparison of Iudea were reputed ignoble strangers being remote from Ierusalem and the Temple and part of the lot of the ten Tribes which Salmaneser captivated Howbeit some of the two Tribes after their returne especially in the prevailing times of the Maccabees setled there but at length were subdued by the Gentiles but still dwelling there and replenishing that Land with their owne people yet so as many of the Gentiles dwelt among them in so much that in these and the aforesaid respects they were despised of those that dwelt in Iudea Joh. 7.41.52 But Christ the King of Israel and Saviour of Mankind would as aforesaid be a Galilean The Doctrine he preacheth in Galilee is The time is fulfilled the Kingdome of God is at hand repent yee and beleeve the Gospel which Matth. 4. is called the Kingdome of Heaven which is all one with Kingdome of God See Dan. 6.24 The heavens beare rule that is God Luke 15.21 I have sinned against heaven and in thy sight Matth. 21.15 The Baptisme of John was it from heaven or from men Marke the Exegesis Luke 15. and the Antithesis Matth. 21. which shew God to be meant by Heaven The Kingdome of Heaven or of God is the Kingdome of Messiah or Christ Dan. 2 44. and Dan. 7.13 read the places From which places the Iewes call the Messiahs Kingdome the Kingdome of God or of Heaven because first it is in this place of Daniel said The God of heaven shall set up his Kingdome And in the other place That the Sonne of Man the Messiah should come in the clouds of heaven For our Saviour brought not this phrase with him but found it among the Iewes at his coming and approved it in oft use of it Matth. 13. The Kingdome of Christ is his Church or the Christian Church c. I must adde one thing more for the understanding of this Kingdome of Christ which I have hitherto described namely that it hath a two-fold state The one Militant in sufferings which is the present state begun at his first coming The second state is a triumphant state which shall be at his second in glory in the clouds of heaven at what time he shall put downe all authority power and rule and subdue all his enemies under his feet 1 Cor. 15. c. By which that Mr. Mede includes the Kingdome of Christ at his second coming to be partly intended in Isaiah 9 they may easily perceive that have heard and observed other passages afore quoted out of him SECT XIII § 1 THe third place in Isaiah is Chapter the eleventh in whole and throughout with a briefe collation of the tenth Chapter preceding and the twelfth following and therefore too large to write out In lieu thereof we shall expresse the severall passages from whence we deduce any argument § 2 To speake as shortly as we may to this place of Scripture In the tenth Chapter preceding the Lord threatens Judah that for their hypocrisie in Religion and their unrighteousnesse in their dealings he will send against them the Assyrian But then withall it is threatned that because the Assyrian would afflict the Jewes
without consideration of Gods hand in it and should manage the rod with insolent cruelty to the Jewes that God will bring destruction upon the Assyrian for deliverance of the Jewes The confirmation of this deliverance as is the manner of God in the Prophets hath its foundation laid in the sending of Christ Chapter 11. The promise whereof and description of whose person we have set forth and characterised in the first five verses There shall come forth a rod out of the stem of Jesse c. and the Spirit of the Lord shall rest upon him the Spirit of wisdome c. and he shall not judge after the sight of his eyes but with righteousnesse shall he judge c. So that although in Hezekiahs time wherein Isaiah prophesied the host of the Assyrians were destroyed to the number of one hundred eighty five thousand by the Angel of the Lord 2 Kings 19.35 And againe in the time of Judahs captivity in Babylon they were overthrown with a mighty destruction by the Medes and Persians Dan. 5.30 yet these are not the ALL of the Threat of this Prophesie against Assyria for the Threat is carried on still in Zach. 1.15 to the end of the Chapter though at that time Judah was returned And to keep to this our Text of Isa according to the length of the foundation of this Prophesie must the superstructure be extended viz. to the comming of Christ which coming of him being not restrictively determined to his first coming in his incarnation must be left at large to reach to his second coming at the great Restauration as the Text doth seem to require in mentioning his judging v. 3. his smiting the earth v. 4. c. For we must know to give you Mr. Medes notion Alicubi as neare as I can That the old Prophets for the most part spake of the coming of Christ INDEFINITLY and in GENERALL without that distinction of first and second coming which we have more cleerly learned in the Gospel For this reason those Prophets except Daniel who distinguisheth those comings and the Gospel out of him speake of the things which should be at the coming of Christ indefinitely and altogether which we who are now more fully informed by the Revelation of his Gospel of this distinction of a twofold coming must apply each of them to its proper time Those things which befit the state of his first coming unto it and such things as befit the state of his second coming unto his second And that which befits both alike may be applied to both Which notion of Mr. Mede is the more to be acknowledged in that it may appeare by many instances from the Creation hitherto that the grand promises of great deliverances have their successive and graduall fulfilling from their first promulgation unto the end of this world as daily experience produceth fresh testimonies Calvin on Isa The context saith Isa 10.24 c. Thus saith the Lord O my people that dwellest in Zion be not affraid of the ASSYRIAN Hee shall smite thee with a rod and shall lift up his staffe against thee after the manner of EGYPT For yet a very little while and the indignation shall cease and mine anger IN THEIR DESTRUCTION c. And in that day his burden shall be taken away from thy shoulder c. Now in Hezekiahs time the Assyrian did not smite the Inhabitants of Zion but were smitten by the Angel of the Lord as afore mentioned Nor was the burden of the Assyrian taken away from off the shoulder of the dwellers at Zion at their returne from Babylon by a destruction on them under whom they were then in captivity For the Lord stirred up the spirit of Cyrus their King voluntarily to let them return as we well know the story in the second of Chron. Chapter last and Ezra Chap. 1. And further the Apostles do bring downe many passages of this eleventh of Isaiah unto the Transactions of their times and downwards applying them to the coming of Christ yea to the coming of Christ after his ascention For example ¶ 1. First that in verse 1. There shall come forth a rod out of the stem of Jesse c. is applied by the Apostle Act. 13. v. 22. c. to v. 42. to Christ as the eminent seed of David of the seed of Jesse conjoyning a quotation out of Psal 2. Thou art my Sonne this day have I begotten thee which with other passages in that Psalme as hath been demonstrated signifies Christs visible Kingdome on earth yet to come And a quotation out of Isaiah 55.3 Touching the sure mercies of David And one other quotation out of Ps 16. That his holy one saw no corruption of purpose to prove that though David himselfe be dead yet Christ lives to be the sure mercies of David and to keep off his seed from seeing corruption that in him the ever-living seed of David may reigne to the end of this world and that in some peculiar way priviledge and relation and proportion to David or else the dint and vigor of Isaiahs and the Psalmists Text and the Apostles Commentary is made to languish Which priviledge peculiarity relation and analogy to David what can it bee but a visible Reigning or Kingdome of Christ For Christs Kingdom purely spirituall by his Word and Spirit what doth it more relate to David then to other Christian Kings and Princes of the Gentiles converted from Heathenisme or how more over Davids people or Kingdome more then over all Indians and Heathens where the Gospel is spread and received ¶ 2 Again that in verse the tenth of this eleventh of Isaiah There shall be a root of Jesse which shall stand for an ensign of the people to it shall the GENTILES seek the Apostle Rom. 15.12 draws down to Christ then ascended and gives us this sense of the Prophet That Christ is not onely the OBJECT of faith to the Gentiles but that the Gentiles shall be his SUBJECTS he reigning over them How reigning over them Marke curiously the Apostles words and you may perceive something Againe saith the Apostle There shall be a root of Iesse and he that shall RISE to REIGNE over the Gentiles in him shall the Gentiles trust His reigning as in relation to David doth not commence from his Incarnation but he shall RISE to reigne spoken by the Apostle after Christs Resurrection and Ascention and rendred as you heare by our Translators under a future notion He shall rise to reigne Yea follow the words yet closer even home to the very doores of the Original and you will see I thinke yet more ãâã ãâã ãâã ãâã ãâã c. There shall be a root of Iesse and he shall RISE AGAINE to reigne over the Gentiles or stand up AGAINE to reigne over them Christ had before the Apostle penned that risen the first time viz. from the grave of the earth But now that he hath ascended long since up into heaven and there as it
in the channell of the Heathen Roman Empire for three hundred yeares anon the black streame of Arian Heresie and Persecution by it after that Popish and Turkish Persecutions with successive Monsters of Massacres Bonfires Inquisitions Suspensions Imprisonments and deadly feudes and enmities of the vast generality against the handfull of Saints throughout all Nations So that the small gleaning sprinklings or first-fruits that were reconciled to God and to one another upon Christs first coming are drowned as iâ were in the Ocean and sea of enmity that from thence forward untill now remaines with great animosity And therefore we beleeve another sence of these words viz. That at Christs next appearance there shal be a generall peace between men and between the Creatures and between both as it followes in the next Argument For it followes in the ninth verse They shall not HURT Arg. 3 NOR DESTROY observe the words nor destroy nor so much as hurt in all my HOLY MOVNTAINE observe that also And lastly observe the confirmation of all viz. That the earth shall be full of the knowledge of the Lord as the waters cover the sea Now though there was an increase of knowledge at Christs first coming as a fountaine and spring streame which the further it ran the larger it was sutable to Ezekiels Prophesie of the waters that arose from under the Sanctuary the Gospel of Christ began in Zion and so grew deeper and deeper yet from that time untill now the knowledge of the Lord hath not increased to a sea to cover all the earth so as to drowne all iniquity or opposition against Christ or Christians so as to work men unto that peace that there shall be neither destroying nor hurting in all the holy mountaine Sure enough it appeares by the sacred Story in the Gospel Acts and the Revelation and by experience both leading us downe from Christs Incarnation to these times that at least three parts of foure of the whole world hath not been filled with the knowledge of the Lord but have made opposition against it hurting and destroying and that too in the holy Mountaine whether we take it strictly for Zion or largely for the Church wheresoever seated Christ was condemned and Crucified and the Disciples persecuted unto a scattering at Hierusalem Jerusalem both City and Temple are laid wast by the Roman Emperours the Ten bloudy Persecutions by the Heathen Romans are continued for three hundred yeares the Arian Persecution followes that the Papall Persecution followes that the Turkish overtakes that and both continue to this day the Jewes joyning with them in opposition against the truth of Christ both at Jerusalem and where ever the Church is Beside that vast part of the world in the East and West Indies yet know not the Lord. Further it followes in the tenth verse Arg. 4 And in that day there shal be a root of Jesse which shal stand for an ensigne of the peoples so the Hebr. ãâã ãâã ãâã ãâã ãâã To it shal the GENTILES seek and his REST shall be glorious In which words the Prophet mainly lookes at the great call of the Gentiles as the Apostles the best Expositors have since to that purpose alledged them Rom. 15.8 9 10 11 12. Now I say that Christ was a minister of the Circumcision for the truth of God to confirme the Promises made unto the Fathers and that the GENTILES might glorifie God for this mercy as it is written For this cause I will confesse thee among the Gentiles quoted out of Psal 18.49 And againe he saith Rejoyce yee GENTILES with his people quoted out of Psal 117.1 And againe Isaiah saith viz. in the eleventh of Isa ver 10. There shall be a root of Jesse and he that shall rise to reigne over the GENTILES in him shall the Gentiles trust c. Now as there were few of the Gentiles that were brought into the faith when the Apostle quoted and applied these words to this sence we heard but now in the former argument how generally the Gentiles have and doe oppose the Gospel to this day throughout the world so the Prophets close in this eleventh of Isaiah ver 10. HIS REST SHAL BE GLORIOUS * Which the Hebrew hightens being in the Abstract viz. ãâã ãâã ãâã ãâã ãâã glory pure glory doth more evidently demonstrate that this place of Scripture as to the maine intent is not yet fulfilled For if we will understand inward rest the beleeving Saints afore Christs incarnation had it Psal 116.7 and often elsewhere Yea the Apostles in their troublesome times 2 Cor. 6.10 so that there needed not a Prophesie to fore-tell that which had been in past time and was at the present And if we would understand here eternall glory yet we cannot for two reasons 1. Because in this tenth verse it is said Unto the ensigne Christ the Gentiles shal SEEK which cannot consist with eternall glory no seeking then 2. Because of that in the eleventh verse immediatly following And it shall come to passe in THAT DAY that the Lord shal set his hand againe the second time to recover the remnant of his people c. from Assyria Aegypt Pathros c. things inconsistent with the state of eternall glory which last words bring us downe to the fifth Argument The fifth Argument Arg. 5 Why this place of Isaiah is not yet in the maine intent of the Prophet fulfilled is because of those words in the eleventh verse of this eleventh of Isaiah viz. And it shal come to passe in THAT DAY that the Lord shal set his hand AGAINE the SECOND TIME to recover the remnant of his people which shal be left from ASSYRIA and from AEGYPT and from PATHROS and from CUSH and from ELAM and from SHINAR and from HAMATH and from the ISLANDS OF THE SEA Observe diligently the Lord must set his hand againe the second time to recover the remnant of his people from the fore-mentioned places which clearly infer as relatives that God must doe it the first time and then next the second time Now when the Prophet Isaiah Prophesied this eleventh Chapter the Lord had not recovered his people from captivity in Assyria the first time for the two Tribes of Judah and Benjamin had not yet been there captivated the first time nor the ten Tribes for ought we can finde For Isaiah Prophesied forty yeares afore the captivity of the ten Tribes and above seventy yeares afore the captivity of the two Tribes as Bulcholcerus states the account You see before your eyes by the length of his Prophesie viz. consisting of sixty six Chapters and by the many Kings under whose reigne he Prophesied viz. Uzziah Jotham Ahaz Hezekiah the last of them that Isaiah prophesied along time and we are now but upon the eleventh of those sixty six Chapters The Two Tribes were not carried away captive till a long time after Hezekiah viz. in the time of Zedekiah King of Judah 2 Chron. 36. between which Zedekiah
c. even all the people that dwelt in the land of Egypt in Pathros answered Jeremiah c. See also Ezek. 29.14 and chap. 30. v. 14. And those Pathrusim were of the linage of Mitsraim or Egyptus Gen. 10.14 1 Chron. 1.12 Others say it signifies Parthos the Parthians of the Country of Parthia with an easie and usuall Metathesis which Parthia is on the borders of Media Or say others it may be Petra in Arabia of which see Esa 16.1 The land from SELA or as it is in the margine Petra whence Arabia Petrea Others say it is a part of Lybia inhabited by the Pharusii mentioned by Pliny and Ptolome and seated neer the Atlantick Sea Of the Jewes being scattered unto the Apostles times in the said Parthia Media Egypt Lybia Arabia we read in Act. 2.9 10 11. And from CUSH that is Ethiopia Compare chap. 18.1 And from ELAM that is Persia And from SHINAR that is a region in Chaldea Gen. 11.28 Jer. 51.24 35. Ezek. 23.16 And of their scattering even to the Apostles times in Elam or Persia and Mesopotamia which was part of Chaldea c. See Act. 2.9 10 11. And 1 Pet. 1.1 And from HAMATH that is Cilicia in Asia the lesse Of their scattering there see likewise Act. 2. ibid. and 1 Pet. ibid. Paul also an Hebrew saith of himselfe that he was borne at Tarsus a chiefe City of Cilicia And from the ISLANDS OF THE SEA that is the maritine Countries bordering upon the Sea or any Kingdome on the other side of the Sea from Judea as it is a common phrase in Scripture the Jews not understanding the nature of other Countries being no travellours or Sea-men to leave their Nationall Church for the barbarous Countries as they were in the times of the Old Testament So that Islands of the Sea comprehends all the World beside the Countries of Judea and Samaria So that according to this enumeration and description God must set his hand the second time to recover all the remnant of his people that are left in any of the said Countries Which is not yet done and therefore yet to be fulfilled Furthermore that in the twelfth verse proves that the Prophesie of this Chapter is not yet fulfilled Arg. 6 The words of that twelfth verse are And he shall set up an Ensigne for the NATIONS Hebr. ãâã ãâã ãâã ãâã ãâã for the GENTILES that is The unbeleeving people without the Church that had not yet received the word And shall assemble the outcasts of ISRAEL that is the ten Tribes and gather together the dispersed of IUDAH that is the two Tribes from the FOURE CORNERS of the EARTH For first we see that this recovering of Gods Elect the Second time is of the Iews together with the Gentiles which recovering them the second time wee never saw yet At Christs first coming at his Incarnation most Iewes and Gentiles held off from imbracing the Gospel as we see in the story of the Evangelists and Acts of the Apostles And soon after Constantines time and downward more of both fell off And at this day all the Iews and the most of the Gentiles continue in infidelity Therefore this gathering of both is yet to come before the destruction of all unbeleevers at the ultimate judgement Secondly observe how distinctly the Prophet names 1 The Gentiles 2 The out-casts of Israel that is of the ten Tribes 3 The dispersed of Iudah that is of the two Tribes which was not done at the returne of the captivity out of Babylon or at the coming of Christ in the flesh nor to this day Thirdly Take notice that the elect of all Iewes Israelites and Gentiles must be called and gathered together from the foure corners of the earth that is from all parts of the world which is larger then Babylon which is not done to this day but the Iewes and Israelites are still found inhabiting in all quarters of the world as Travellours and Sea-faring men see with their eyes and the Rabbins confesse in their books And yet further it appears that the Prophesie of this Chapter is not to this day fulfilled by that in verse 13. c. to the end of the Chapter Arg. 7 The summe whereof is That all envy between Iudah and Ephraim shall cease and that all other that will not obey and comply with the Iewes in a right Gospel-worship of God shall be destroyed viz. The Philistims in the West and the people of the East all of them of Moab Ammon Edom and Egypt and there shall be a way for the remnant of the Iewes from Assyria as there was to them at their coming up out of Egypt But the Iewes in a great part are under the tyranny of the Turk and the rest scattered in all Nations none of their enemies are destroyed nor doe any Nations comply with them in point of Religion to this very day Lastly Arg. 8 It appears by the twelfth Chapter the seal of the eleventh that the Prophesie of the eleventh Chapter is not yet fulfilled For the Iews never yet were so delivered as in the 11. Chap. as in praise therefore to sing that Song of Thanks-giving in the twelfth Chapter Their harps are hung up as at their scattering in Babylon I my selfe have heard some of them bemoaning themselves that this their last captivity or dispersion is longer then ever any before They have not hitherto as it is in that Song verse 4. Declared the name and famous facts of God among the peoples but rather in refusing Christ have obscured his name Nor have they as verse 5. praised for the excellent things that God should doe for them in all the earth Now let the wise and understanding Reader review all that hath been said and be judge himselfe whether the Prophesie of this eleventh Chapter of Isaiah hath been fulfilled to this day And if not sure he will not dream of a fulfilling of it at the ultimate judgement there being something almost in every verse inconsistent with that time when no government as described in the first five verses is remaining in Christs hands 1 Cor. 15.28 c. No dwelling of the Wolfe and Lamb together as held forth in verse 6 7 8. No lifting up of an Ensign to bring men to a seeking after Christ as verse 10. No filling the earth with the knowledge of the Lord c. as v. 11. Therefore as sure as God is true this is yet to be fulfilled afore the ultimate day of judgement SECT XIV § 1 THe fourth place in Isaiah is Chapter 14. verse 1. c. to verse 8. Verse 1. The Lord will have mercy on JACOB and will yet choose ISRAEL and set them in their OWN LAND and the STRANGERS shall be joyned with them and they shall cleave to the house of JACOB Vers 2. And the ãâã ãâã ãâã ãâã ãâã PEOPLES shall take them and bring them to their place And the house of Israel shall possesse them in the land of the
intend to leave out the most of the Jewes viz. ten for two to whom those Strangers were to joyne Nor was this done at the return of the two Tribes from Babylon Then Strangers of the Gentiles joyned not with them Nor was it done at the joyning of the two handfuls the one of Jews the other of Gentiles in the history of the Acts of the Apostles For they could no way answer to Jacob and Israel and Strangers indefinitly spoken without limitation â I have often admonished that the grand prophesied promises touching Christs Kingdome have their gradual successive progressive impletions Redux Juda Juda returning from Babylon was a Type The conversion of an handfull of them in the Apostles time was but the first-fruits Rom. 11. But the fulnesse of Gentiles and Jews is yet behind Thirdly we never yet saw that in the second vers fulfilled That Christians have been servants and handmaids to the Jews in a right religious harmony and complyance For that must be the sense and good news of this promise or else Christians shall have losse and that in things concerning salvation Fourthly nor did we ever see that also in the second verse fulfilled that the Captive Jewes shall take them captive whose Captives they were and rule over their oppressours For neither in their return from Babylon did the Jewes take captive their Captivators but returned by voluntary consent of King Cyrus nor at Christs coming did they take any captive but rather were captives under Augustus and Tyberius Emperours of Rome and of Babylon too as subdued by those Romans the universal Monarchs then of the whole world If any should be of so ayery a phantasie as to evaporate this into a figure that at Christs coming the Jews took their Captivators captive in a spirituall sense of conversion let such remember themselves that Converts are the greatest Free-men Joh. 8.32 And that for the Jews then alas for them the vaile was on them 2 Cor. 3. So that they were generally in a spirituall Captivity themselves like Sampson when his eyes were put out And that Dan. c. 12. intimates that the Iews Conquest over their enemies should be corporall Neither of which Conquests do we yet see that the Jews either corporally or spiritually have subdued them that captivated them Fifthly neither was that in the second verse ever yet fulfilled That the PEOPLES or Gentiles should take the Iewes and bring them to their place c. Calvin on this place grants thus much That this was not done after the Iewes coming out of Babylon giving this reason That the Gentiles were so far from being the conduct and assistance to the Iews in their returne and settlement and to contribute their service to them therein that they did not only trouble the Iews but destroyed them from off the earth quoting Ezra 4.4 Adding that therefore this must be fulfilled in through and by Christ Thus far Calvin But when was this yet ever done by Christ Surely those seeds in Christ and the Apostles time could not be the Harvest here meant whole Iacob and Israel were not then in the land of the Lord. Nor are they to this day But are for the generall under the dominion of Turks Romans Indians and Countries in every Nation almost under heaven rather serving the Gentiles then being served of the Gentiles And therefore this cannot be done till as Dan. 2. that the little stone Christ cut out of the mountain without hands breaks to peeces the fourfold-mettaled image of all the foure Monarchies of the earth Whereas yet the Roman Monarchy in great part stands to this day Sixtly The twelve Tribes of Iacob and Israel are not yet as it is v. 3. delivered from their sorrow and fear and bondage They are in bondage being scattered amongst all Nations They are in sorrow for that scattering from their own Country And are there in fear being forced to pay tribute for their own freedome Nor were they freed from that bondage in Christs time being then Captives under the Romans Nor from their fear but for fear of the Romans if they should owne Christ they crucified him and put him to death Therefore when this deliverance is fulfilled to purpose it is done as it follows in the seventh clause and consideration v. 4 5 6 7 That the Jews shall take up this Proverb How hath the OPPRESSOUR ceased The Lord hath broken the SCEPTER of the RULERS and the staffe of the WICKED so that the WHOLE EARTH is at REST and QUIET that they break forth into SINGING But nor Scripture nor Histories nor Experience shew us that ever these things were fulfilled to this day And at the ultimate day of judgement will be no meet time for such work as every mans own reason will easily prompt Therefore it is yet to be done afore the ultimate day of judgement SECT XV. THe fifth place in Isaiah is Chapter 24. verse 23. Then the Moon shall be confounded and the Sun ashamed when the Lord of Hosts shall reigne in Mount Zion and in Jerusalem and before his Ancients gloriously * R. Kimchi upon this Chapter hath these words ãâã ãâã ãâã ãâã ãâã that is ãâã ãâã ãâã ãâã ãâã This parasha or Section is to be fulfilled hereafter ãâã ãâã ãâã ãâã ãâã In the destruction of Edom ãâã ãâã ãâã ãâã ãâã Afterward he shall remember the salvation of ISRAEL To understand what he means by Edome he bids us upon v. 16. Look ãâã ãâã ãâã ãâã ãâã upon the destruction of ROME mentioned in the who le book of God To these few words I shall need to speak but few THEN relating to that afore in verse 22 23. fetcheth its sense from thence In that day say the 22 and 23. verses It shall come to passe that the Lord shall punish the host of the High ones that are on high and the Kings of the earth upon the earth meaning plainly as the last clause evidenceth the Gentile-Potentates and powers And they those Gentiles shall be gathered together as prisoners are gathered in the pit and shall be shut up in the prison And after many dayes THEY the Jews saith Calvin giving a strong reason * Quum igitur haec ad sustinendos FIDELES pertinerent non dubium quin IUDAEIS dicerentur apud quos potissimum fides crat aut potius nusquam apud alios apparebat shall be visited To which sense touching the Iews the subsequent words also in the next verse the Text wee are now upon do mightily concur The Moon shall be confounded c. when the Lord shall reigne before his Ancients The originall and rise of which then you now see That upon the great destruction of the impenitent Gentile-Potentates and Powers the Iewes and if you will include the penitent Gentiles it shall not grieve us shall be visited in mercy And the Moon shall be confounded c. that is the glory of the Church shall be such as the light of the Moon and
brightnesse of the Sunne shall be nothing to it At which time as it follows the Lord of Hosts in Christ Iesus saith Diodat shall reign on Mount Zion and in Ierusalem types of the universall Church and that in great glory before his Ancientours who were the Church of the Jews by blood as well as by Profession Christ being considered as man as the local circumstance of Zion and Ierusalem cals for that notion § 3 Calvin again cleerly intimateth in many circumlocutions that his sense of this Text is that Christ speaking in the future of time after Calvins time shall establish his Church on earth in a most glorious estate Ego non dubito quin persequatur Propheta c. That is I doubt not but that the Prophet prosecutes the consolation which he had touched in the former verse to this sense or effect when the Lord shall visite his people and shall purge his Church from their filthinesses he shall settle his Kingdome and that so illustrious that it shall obscure the Sunne and Stars with its splendor which kinde of speech is usuall with the Prophets as we have already seen But here Isaiah speaks of the BODY of the Church and not onely of the HEAD Seeing therefore the Lord will ESTABLISH HIS KINGDOME upon MOUNT ZION so great shall be the Magnificence thereof in the INSTAURATION of the People as that the things that otherwise shone in the sight of men shall now be as darknesse Which that he might expresse to the life be names these things that above all are most splendent The word RULING is improperly drawn to signifie Gods vengeance For although God be said to reigne when he acts the office of a Judge yet this speech so comprehending within it concerning THE KINGDOME of God in MOUNT ZION it alwayes hath the notation of mercy and salvation For hee speaketh of the RESTITUTION of the Church Whence it follows that this is not fulfilled but in Christ He making a precise mention of Elders or Ancients useth a Synecdoche which is exceeding usuall in Scripture For he taketh a speciall part of the Church for the whole body of the Church yet not without a consult purpose He calls by the name of Ancients as well the PRIESTS as other RULERS who were chiefe over Discipline and Manners by whose moderation and prudence the rest are to be governed Under their names he comprehends all the people not onely because they represent the whole body as under their shadow the people was covered but also that believers might conceive hope of a future ORDER For otherwise it would little or nothing profit that the multitude should be left dissipated in manner of a dis-membred body or confused Masse Neither is it impertinently added BEFORE the ANCIENTS that the Jewes might know that the power of God should be MANIFEST and ILLUSTRIOUS c. For SO HE REIGNES that wee may PERCEIVE HIM PRESENT WITH US For if it should be beyond our COMPREHENSION no COMFORT would redound to us thereby For GLORY others read GLORIOUSLY others GLORIOUS I had rather take it in the substantive GLORY although it makes no difference in the sense For it teacheth how great shall be the magnificence and glory of God by ERECTING THE KINGDOME OF CHRIST in that all splendor is obscured and ONLY the glory of Christ must be eminent and CONSPICUOUS Whence it follows that THEN at length God shall injoy HIS OWN RIGHT AMONG US and have his due honour WHEN ALL HIS CREATURES BEING GATHERED INTO ORDER he alone is RESPLENDENT IN OUR EYES Thus Calvin whose words and phrases here can bear no lesse then a sense favouring a visible glorious Kingdome of Christ on earth though something of it as he saith must be comprehended by faith above sense To which visibility of Christs Kingdome on earth the correlative in 22 and 23. verses answering to our relative THEN in our Text of punishing the Kings of the earth upon the earth c. doth strongly bear witnesse § 4 Now lay altogether and then judge when was this Text ever fulfilled Surely in a litterall sense as to corporall Transactions not at their returne from Babylon For then the Babylonians were not punished nor put in prison Nor were the Iews in an outward glorious condition but as in subjection still to Babylon and made a scorn by Sanballat Tobiah c. with the multitude of their adherents hindring their building discouraging their work raising lyes laying plots to indanger them So that they were as long neer upon in repairing the Temple and City of Ierusalem and setling the state thereof from the first that they began it as they had been in Captivity * See the book of Ezra Nehemiah and Haggi Nor was this Text of Isa litterally and corporally fulfilled to them at Christs being on earth being then also under captivity and reproach by the Romans â See the story of the Evangelists and Acts. and to this day in the same condition under them and all Nations in the world Nor hath this been yet fulfilled in a spiritual sense from that time to this day in that not one of ten thousand of the Gentiles admired their Levitical glory And their Ancients the Scribes Pharisees Elders and Rulers of the Synogogues and People generally opposed and persecuted Evanagelical glory And though for a spurt some few favoured the Gospel Act. 1. Act. 2. yet by and by they universally Act. 13. fell off from this Glory and so continued untill these our times § 5 Nor can these be fulfilled ãâã âltimate judgement For then Christ RULES not 1 Cor. 15. v. 24. v. 28. SECT XVI § 1 THe sixth place in Isaiah is that which followes at the heels of this viz. Chapter 25. throughout but especially from v. 7. to the end of the Chapter with some passages of the 26 Chapter being also a Song of praise for the glorious state of the Church to be especially those passages v. 14. v. 19. The late invention of Chapters may not hinder our prospect upon the continued sense of this Chapter inseparably depending on the former where in the last verse the Prophet having said THEN shall the Moon be confounded and the Sun ashamed WHEN the Lord of Hosts shall REIGN in Mount Zion and Ierusalem c. explained afore he now begins this Chapter with a solemne praise to God for his preparation to and manifestation of that his glorious Reign To give you the maine passages of the whole Chapter v. 1. O Lord thou art my God I will exalt thee c. v. 2. For thou hast made of a City an heap of a defenced City a ruine a palace of strangers to be no City it shall never be built v. 3. Therefore the strong people shall glorifie thee c. v. 4. For thou hast been a strength to the poore and needy in distresse a refuge from the storme a shadow from the heat when the blast of the terrible ones is a storme against the
expresse in v. 4 5 6. shall be forced to let Jacob and Israel goe free The Lord will as it is v. 19. do a NEW THING which must properly signifie a thing never done afore to make way for their returne and liberty as it is expresse v. 19. c. before set downe at large Which wanton wits may endeavour to elude with Allegories and Phantasmes of their owne hatching which neither can convince a rationall Christian nor deliver the Jewes according to the intent of the Prophet Who though afore that their deliverance as in v. 22. c. they should not call upon God as they ought but should be weary of the Lord and should weary the Lord with their iniquities and therefore they are given up to the curse and to the reproach yet after these things as it followes in the 44. Chapter and first seven verses as an Antithesis to their said evill condition the Lord promiseth and the Prophet prophesieth it that they should have a glorious condition saying Yet now heare O Jacob my servant and ISRAEL whom I have chosen Thus saith the Lord that made thee c. Fear not O Jacob and thou Jesurun the name also of the twelve Tribes Deut. 32. I will poure water upon him that is thirsty and flouds upon the dry ground I will POUR MY SPIRIT upon thy seed and my blessing upon thine off-spring And they shall spring up among the grasse as willows by the water-courses One shall say I am the Lords and another shall call himselfe by the name of Jacob and another shall subscribe with his hand unto the Lord and surname himselfe by the name of Israel Thus saith the Lord the KING of Israel I am the first and I am the last Who as I shall CALL and declare it and SET IT IN ORDER for me since I appointed the ancient people and the things that ARE COMMING and SHALL COME § 5 Thus you see the present state of the Jewes as in the latter end of the former Chapter viz. sinfull and dolefull you see their names viz. Jacob Israel and Jesurun all names of the twelve Tribes you see what is meant by pouring water upon the thirsty viz. pouring out of the spirit you see what is meant by growing as willows by the water-courses viz. by the effusion of the Spirit multitudes shall own the Lord you see what Titles Christ hath of KING of ISRAEL and of FIRST and LAST which are his Titles when he prophesies of his visible Kingdome to be on earth repeated several times in the Revelation Now then deal ingeniously and compare the expressions with the Jewes condition for above these one thousand six hundred and fifty yeers to this very day and see then whether you can indeed and bonâ fide imagine that these Prophesies have been ever yet fulfilled or that it is proper or feisable that they should be fulfilled at the ultimate day of Doom SECT XIX THe tenth place in Isaiah is Chapter 45. v. 14. * Touching v. 14. to v. 22. I will onely insert Mr. Medes Notes in the margin because it came not timely enough to bee put into the Text Esaiae vaticinium cap. 45. a versu 14. deinceps in eodem Adventu secundo Christi implendum restatur Apostolus ad Rom. c. 14. v. 11. omnes enim inquit stabimus ante Tribunal Christi scriptum est enim nempe in hoc Esaiae vaticinio vivo ego dicit Dominus quoniam mihi flectetur omne genu omnis lingua confitebitur Deo Quod si haec Prophetiae pars in secundo Christi adventu in die nimirum Judicii adimplenda restet etiam reliqua eodem pertinere necesse est Est autem Prophetiae initium hujusmodi Sic dicit Dominus labor Aegypti negotiatio Cush Sabaeorum VIRORUM MENSURAE i. e. MERCATORUM ãâã ãâã ãâã ãâã ãâã sic Targum quod mensuris utantur non MEN OF STATUR ad te O tu captiva vel O civitas mea transibunt tui erunt post te ambulabunt in compedibus ad te incurvabunt se te deprecabuntur dicentes Tantum in te Deus est non est alius praeter ipsum Deus In Hebraeo enim omnia haec pronomina sunt generis faeminini quare ad Cyrum referri nequeunt sed ad Jerusalem captivam de qua in versu praecedenti mentionem habuit quemque ad majorem rei evidentiam sic verterem ego suscitavi Cyrum in justitia omnes vias ejus dââgam Ipse aedificabit civitatem meam captivam meam ãâã ãâã ãâã ãâã ãâã DIMITTET idque fine pretio muncre dicit Dominus exercitum Tunc sequuntur verba quae paulo ante recitavi Sic dicit Dominus labor Aegypti c. q. d. parum est quod reaedificaberis âemitteris Imo vero magna re O captiva mea O civitas mea manet olim faelicitas Observandum est enim Dominum inde a fine versus undecimi espondere quasi interrogationi de Fatis filiorum fuorum juxra quod praemisit ventura interrogate me de filiis meis de operibus mamanuum earum praecipite mihi nempe ut narrem vobis quae futura sunt Thus far Mr. Mede By which it is most plaine that he thinks and shews for it great strength of reason that this place of Isa is to be understood of a glorious state of the Church to be on earth at Christs second coming to the end of the Chapter but specially verse 22 23 24 25. viz. verse 22. Looke unto me and be yee saved all the ends of the earth for I am God and there is none else 23. I have sworne by my selfe the word is gone out of my mouth in righteousnesse and shall not returne that unto me every knee shall bow every tongue shall swear 24. Surely shall one say in the Lord have I righteousnesse Heb. righteousnesses and strength even to him shall men come and all that are incensed against him shall be ASHAMED 25. In the Lord shall the seed of Israel bee justified and shall glory § 1 For those foure last verses of the Chapter this is that I have to say The Prophet having spoken to JACOB and ISRAEL v. 17 18 19. Israel shall be saved in the Lord with an everlasting salvation and shall not be ASHAMED nor confounded world without end for thus saith the Lord that created the Heavens and formed the earth hee hath created it not in vaine he formed it to be INHABITED which phrases Not ashamed c. and to be inhabited extend that everlasting salvation to comprehend a blessed salvation on earth too I have not spoken in secret in a darke place of the earth I said not to the seed of JACOB seek ye me in vaine I say the Prophet having spoken to Jacob and Israel names comprehending all twelve Tribes next he extends his speech more generally with them to all the Nations of the world v.
to a full saving of the Jews by the destruction of their enemies destroying their flesh and pouring out of their blood But in all these attempts in the end the Jewes party had the worst even as Israel and Juda are still dispersed and those in Judea are still under the power of their enemy the Turk Therefore these things are yet to be fulfilled viz. at the fall of Antichrist Rev. 16.5.6 and Rev. 19. v. 19.20 21. Thou art righteous O Lord c. because thou hast judged thus For they have shed the blood of Saints and Prophets and thou hast given them blood to drinke And the Kings of the earth and their armies were gathered together to make warre against him that sate on the white horse and against his army and the beast was taken and with him the false Prophet and cast into the lake of fire c. and the rest were slaine with the sword c. SECT XXI THe twelfth place in Isaiah is in Chapter 54. v. 11. c. to the end of the Chapter Verse 11. O thou afflicted tossed with tempest and not comforted behold I will lay thy stones with faire colours and lay thy foundations with Saphires 12 And will make thy windows of Agates and thy gates of Carbuncles and all thy borders of pleasant stones 13 And all thy children shall be taught of the Lord and great shall bee the peace of thy children 14 In righteousnesse shalt thou bee established thou shalt be far from oppression for thou shalt not seare and from terrour for it shall not come neer thee 15 Whosoever shall gather together against thee shall fall for thy sake 16 Behold I have created the Smith that bringeth forth an instrument and I have created the waster to destroy 17 No weapon that is formed against thee shall prosper and every tongue that shall rise against thee in judgement shalt thou condemne This is the heritage of the servants of the Lord. § 1 If wee keep all these together in their twisted dependance here set downe and in their joynt relation and intent to the glorious estate of Jews and Gentiles conjunctively as is intimated v. 3. c. Thy seed shall inherit the Gentiles c. when were these ever fulfilled unto Christ and the Apostles dayes And therefore they doe cleerly carry downe these things far beyond the age wherein they lived upon earth Saint John prophesies that v. 11 12. of laying the Churches foundations with precious stones that it shall bee fulfilled at the great restauration of the Church yet after one thousand six hundred fifty and two to be fulfilled Rev. 21. v. 18. c. The building of the wall or New Jerusalem is of a Jasper and the City pure gold the first foundation a Jasper the second a Saphir the third a Chalcedony the fourth an Emerald c. proportionably all the twelve foundations So Christ carries downe that in the former part of the 13. verse All thy children shall be taught of God beyond his time unto after times Joh. 6.44 45. That whereas the Jews then murmured against him yet the time should come that they should be ALL TAUGHT OF GOD quoting this of Isaiah Which must the rather relate to future times after Christs time in regard of that annexed in that 13. verse of the 54 of Isaiah so closely as that with the former it makes but one period viz. ALL THY CHILDREN shall be taught of God And GREAT shall be THE PEACE OF THY CHILDREN which being not fulfilled unto Johns time he refers it to the time of the glorious state of New Jerusalem on earth Rev. 21.4 And God shall wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more paine c. so that the time must come that the Jews must not have onely pure inward peace being taught of God but GREAT outward peace also which is further confirmed by that which follows in the next verses viz. v. 14 15 16 17 of this 54 of Isaiah That in righteousnesse they shall be established and they shall be far from oppression and from feare and from terrour that all opposing them shall fall and no weapon shall prosper against them c. as you have it above written before your eyes in the first Paragraph of this one and twentieth Section which Peter 2 Pet. 3. and John in Rev. Chap. 21. apply as things not fulfilled to their time unto the glorious state of the New earth that therein shall dwell righteousnesse and no uncleannesse or abomination shall enter but all tears sorrow paine crying shall be removed as we have oft repeated afore All which wee cannot but expect yet to come being never yet fulfilled but the contrary alwayes extant and to be fulfilled before the ultimate day of judgement there being nor time nor place for foundations windows precious stones teachings from God c. as above described SECT XXII THe thirteenth place in Isaiah is Chapter 59. Verse 19 20 21. When the enemy viz of the Jewes shall come in like a flood the Spirit of the Lord shall lift up a standard against him and the Redeemer shall come to Zion or out of Zion as the Apostle renders it Rom. 11.26 For if the deliverer come out of Zion hee comes first to Zion the preposition 7 having great variety of significations as in at according to or for the sake c. And unto them that turne from transgression in Jacob or as the Apostle renders it Rom. 11.26 shall turne away transgression from Jacoh * The Hebâ is ãâã ãâã ãâã ãâã ãâã which may for ought I know beare to be rendred To the end to turn men from For ãâã ãâã ãâã ãâã ãâã with the infinitive mood is in value a future And ãâã ãâã ãâã ãâã ãâã the root sometimes is used transively to turne a thing away or to turn it from viz. a termino a quo ad terminum ad quem Schindl or to convert from Pagn And ãâã ãâã ãâã ãâã ãâã is oft paragogicall and sometimes put for ãâã ãâã ãâã ãâã ãâã as the Masora gives instances Surely the Apostle would not pervert the Text nor could he erre The Chaldee renders it neer as the Apostle ãâã ãâã ãâã ãâã ãâã To convert the transgressors of the house of Jacob. The Septuagint likewise of the best Edition in Bib. complut in Bib. Reg. Gallicanis ãâã ãâã ãâã ãâã ãâã The Arab. likewise There shall come a Redeemer for Zion who shall turne away wickednesse from Jacob. As for mee this is my Covenant with them saith the Lord my spirit that is upon thee and my words which I have put into thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed c. from henceforth and for ever § 1 The Prophet having in the next verses before shewed how God would recompence the enemies of the Jews according to their deeds hee presently follows
glory to shew favour to you if we have not done well in casting you out yet the Lord should appear to their joy that had been so hated and cast out for his name sake and those their false brethren should bee ashamed § 2 In the seven and eight verses most evidently the Prophet setteth forth the manner of the conversion of the Jews I say conversion their settlement will cost longer time as it seems Dan. 12. the three last verses viz. their conversion shall bee as the birth of a child before the mother is in pain as the birth of a Nation at once which well may bee being to bee done by the appearance of Christ in the Clouds § 3 In the 10. and 11. verses All Nations must rejoyce with Jerusalem because they shall suck the breasts of her consolations that is share in her comforts ## § 4 In the twelfth verse The Lord will extend peace to Jerusalem like a River and the glory of the Gentiles like a flowing stream See a glorious conjunction of Jews and Gentiles § 5 In the 13 and 14 15 16. verses is set forth the sensible comforts of the Church and the corporall destruction of their enemies As one whom his mother comforteth so will I comfort you and ye shall be comforted in Jerusalem and when ye see this your heart shall rejoyce and your bones shall flourish like an herb and the hand of the Lord shall be known towards his servants and his indignation towards his enemies For behold the Lord will come with fire c. For by fire and by his sword will the Lord plead with all flesh and the slain of the Lord shall be many Illustrated vers 24. They shall go forth and look upon the carkasses that have transgressed against me for their worm shall not dye nor their fire be quenched and they shall be an abhorring to all flesh Which in the generall to bee taken literally is confessed both by Jews and Christians Consult our new Annotationists upon the place See Sect. 41. § 5. ¶ 2. § 6 In the 18 19 20 and 21. verses is held forth to us the congregating of all Nations both Jews and Gentiles into union of true religious worship and beholding of the glory of God and that as the Jewish Doctors expound it in his destruction of the enemies of the Church in the dayes of the Messias In the 22. verse we have the height and length of this glorious estate of the universall Church of Jews and Gentiles on earth It is no lower then a state of a new Heaven and a new Earth And it is to be perpetuated It is to remain unalterable continue say our new Annotationists for ever § 7 Now these things were never yet fulfilled according to the phrases and circumstances of the place as to the Gentiles nor in the substance as to the Jews who remaine totally unconverted to Christ and are dispersed and despised to our sorrow throughout the world But God must be true therefore these must be fulfilled and on earth before the ultimate judgement as every verse doth hint unto us And therefore St. John in the Revelation Chapter 18 Chapter 19 Chapter 20 and Chapter 21. doth apply these in a way of Prophesie to the glorious state of the Church on earth yet to come at the fall of Antichrist I shal give you them in summe and short because I have before so often made particular applications of them Babylon the great is fallen is fallen How much she hath glorified her selfe so much sorrow and torment shall be given her Her plagues come in one day death and mourning and famine and she shall be utterly burnt with fire Rejoyce over her thou heaven and ye holy Apostles and Prophets for God hath avenged you on her And after these things I heard a great voyce of much people c. saying Allelujah salvation and glory and honour and power unto the Lord our God for true and righteous are thy judgementss for he hath judged the great Whore that hath corrupted the earth and hath avenged the blood of his Saints And again they said Allelujah And the foure and twenty Elders said Amen Allelujah And I heard as it were the voyce of a great multitude and as the voyce of many waters and as the voyce of mighty thunderings saying Allelujah for the Lord God Omnipotent reigneth And the beast and the false Prophet were taken and cast into the lake fire And the rest were slain with the sword But the Saints reigned with Christ a thousand yeers in the new Heavens and new Earth to whom the Kings of the earth and Nations of the world bring their honour § 8 Now let him that readeth understand and consider whether he were best to beleeve his owne phantasie or the opinions of men rather then St. Johns series and system of Visions and Prophesies so aptly in phrase and matter expounding the Prophet Isaiah of a future glorious state of the Church on earth yet to come Thus of the Prophet Isaiah SECT XXVII NExt we come to the Prophet Jeremiah The first place for our purpose is in Chapter 16. verse 14 15. compared with Chapter 23. verse 3. c. to verse 9. The words of that in Chapter 16. verse 14 15. are Behold the dayes come saith the Lord that it shall be no more said The Lord liveth that brought up the children of Israel out of the land of Egypt But the Lord liveth that brought up the children of ISRAEL from the LAND OF THE NORTH and from ALL THE LANDS whither he had DRIVEN THEM and I will bring them againe into THEIR LAND that I gave unto their Fathers § 1 The Prophet calling these of whom he speaks by the name of Israel and in relation to their returne out of the Land of the NORTH and out of All Lands whither they had been driven must needs comprehend as well the ten Tribes as the two And the more cleerly to hint to us that his meaning is not onely of a reduction of them to their own Land but of their conversion unto their God and this not at a petty call of a few of them but at the great call of the generality of them all he subjoyns the bringing in of the fulnesse of the Gentiles verse 19. The Gentiles shall come unto the Lord from the ends of the earth and shall say surely our Fathers have inherited lyes c. At which time of the coming in of the fulnesse of the Gentiles as their coming from the ends of the earth fully expresseth All Israel saith the Apostle Rom. 11.25 26. shall be saved § 2 Now let us parallel this with that in the 23. Chapter verse 3 4 5 6 7 8. wherein wee have the same expressions with further illustrations and explanations to confirme the same The words of the Prophet there are verse 3. I will gather the remnant of my flock out of ALL Countries whither I have driven them and will bring
them again into their folds and they shall he fruitful and increase vers 4. And I will set up shepherds that shall feed them And they shall FEARE NO MORE nor be DISMAYED neither shall they be LACKING saith the Lord. verse 5. Behold the dayes come saith the Lord that I will raise unto David a RIGHTEOUS BRANCH and a KING shall reign and prosper and shall execute justice and judgement upon the earth In his dayes JUDAH shall be saved and ISRAEL shall dwel safely And this is his name whereby be shall be called THE LORD OUR RIGHTEOUSNESSE verse 7. Therefore behold the dayes come saith the Lord that they shall no more say the Lord liveth which brought up the children of Israel out of the land of Egypt verse 8. But the Lord liveth which brought up and which led the seed of the house of ISRAEL out of the NORTH COUNTRY and from ALL COUNTRIES whither I had driven them and they shall dwell in THEIR OWN LAND § 3 Mark now what the Hebrew Doctors and Jewish Rabbins as opposite as they be to Christ in their writings since the returne of the two Tribes from Babylon It is written in the book Berochoth Benzuma saith It shall come to passe that ISRAEL shall not remember their departure out of the land of Egypt in the WORLD TO COME speaking just as the Apostle Heb. 2.5 ãâã ãâã ãâã ãâã ãâã in the dayes of MESSIAH by which last clause you may see what the Rab. means by the world to come And saith the Rabbin how doth this appear That which is written in Jer. 23. saith he will prove it Behold the dayes come and they shall say no more the Lord liveth which c. which saith this Rabb wise men interpret thus not as if the name of Egypt should be blotted out but because the wonders which shall be effected in the dayes of the KINGDOME OF THE MESSIAH shall be principal and the Egyptian lesse § 4 Observe next the phrases and circumstances of the place As first That here is mention not onely of Judahs reversion and conversion but of Israels too And secondly that they shall returne not onely from the land of the NORTH but from all Countries whither they were driven which Countries are mentioned Act. 2.9 10.11 and 1 Pet. 1.1 And being compared with ancient and moderne Histories and experience doe shew that they are now scattered into all parts of the world and are so acknowledged to bee by the learned Jew R.M. Ben Israel in his SPES ISRAELIS And thirdly that at the time the Prophet intends there must be a sweet compliance between Jews and Gentiles in matters of Religion And lastly that these things must be when Christ the RIGHTEOUS BRANCH springing from David shall be KING and reign and PROSPER and execute justice and judgement in the EARTH § 5 All which duely weighed doe cleerly demonstrate without multiplying of words that they were never yet fulfilled nor can the transaction of them consist with the ultimate day of judgement And therefore are yet according to the truth of God to be fulfilled afore that day SECT XXVIII § 1 THe second place in Jeremiah is Chapter 30. and Chapter 31. * This 31 Chap. hath been alleadged before Jeroms time for the glorious state of all things in the thousand yeers of which we speak Omnes hujusmodi repromissiones juxâa Judaeâs nostros Judaizantes in mille annorum regno putanâââ esse complendae c. Hieâ on Jer. 31. v. 27. v. 38. both being one continued discourse of one and the same thing as the connexion in verse 1. of Chapter 31. plainly shewes In which are many things which of themselves upon bare reading of them without all glosses shew themselves never to have been fulfilled to this day since the time of that Prophesie For example marke the words well § 2 That in Chapter 30. was never yet fulfilled viz. verse 3. Lo the dayes come saith the Lord that I will bring again the CAPTIVITY of my people ISRAEL and JUDAH naming distinctly both Kingdomes containing all the twelve Tribes and cause them to returne to their own land Nor was that ever yet fulfilled in verse 8. In that day saith the Lord of Hosts I will break his yoke from off thy neck and will burst thy bonds and strangers SHALL NO MORE SERVE THEMSELVES of him but they shall serve the Lord their God and DAVID THEIR KING â The Chaldee is very remarkable ãâã ãâã ãâã ãâã ãâã That is They shall obey the Messiah or Christ the Son of David their King whom I will raise up unto them Nor was that ever fulfilled in verse 10. Fear thou not O my servant JACOB saith the Lord nor be dismayed O ISRAEL for lo I will save thee from a far and thy seed from the land of their captivity and JACOB shall return and shall be in REST and QUIET and NONE shal make him AFRAID repeated again Jer. 46. v. 27. So many things in the 31. Chapter were never yet fulfilled as all that from v. 1. to 15. concerning their corporal restitution into their own Country and their visible peace and glory there Nor can these things of both Chapters be referred to the ultimate day of judgement as the nature of the things speake loud enough And therefore they are yet to be fulfilled afore that time SECT XXIX § 1 THe third place in Jeremiah is in Chapter 32. verse 37. to the end of the Chapter Verse 37. Behold I will gather them out of ALL COUNTRIES whither I have driven them in mine anger c. And I will bring them again into this PLACE and I will cause them to dwell SAFELY verse 38. And they shall be my people and I will be their God verse 39. And I will give them one heart and ONE WAY that they may fear me for EVER c. verse 40. And I will make an everlasting Covenant with them that I will not TURNE AWAY FROM THEM to do them GOOD c. verse 41. Yea I will rejoyce over them to do them good and will plant them in this LAND assuredly with my whole heart and with my whole soul verse 42. For thus saith the Lord like as I have brought all this great evil upon this people so will I bring upon them all the good that I have promised them c. § 2 Now these things thus spoken were never yet fulfilled since the captivity of the ten Tribes carried away afore this Prophesie or of the two Tribes carried away after this Prophesie they have not been gathered from all Countries into their own land they have not dwelt there safely they have not had one way c. But since the returne but of two Tribes the ten never yet returning Antiochus of Syria and the Grecians and Romans and Turks have by a continuall succession molested them And the generality of all the twelve Tribes are scattered in all Countries to this day The fulfilling of
which at the ultimate day of judgement cannot be imaginable and therefore are yet to be fulfilled before that day SECT XXX THE fourth place in Jeremiah is in Chapter 50. the foure last verses viz. v. 17 18 19 20. The words are these Verse 17. ISRAEL is a scattered sheep the Lions have driven him away first the KING of ASSYRIA hath devoured him and last this NEBUCHADNEZZAR King of BABYLON hath broken his bones v. 18. Therefore thus saith the Lord of Hosts the God of ISRAEL Behold I will punish the King of BABYLON and his land as I have punished the King of ASSYRIA v. 19. And I will bring ISRAEL again to his HABITATION and he shall feed on CARMEL and BASHAN and his soul shall be satisfied on mount EPHRAIM and GILEAD § 1 That this Prophesie is not yet fulfilled nor can it be fulfilled at the ultimate day of judgement and therefore to bee fulfilled on earth afore that day note first that he dittie is of ISRAEL which must at least comprehend the ten Tribes which appears not onely in styling God here in relation to this the God of ISRAEL but by severall passages after that all the twelve Tribes are here meant Now the deliverance of the ten Tribes was never yet performed to this day § 2 Secondly the deliverance must be in a hostile way viz. by the destruction of their enemies namely of Kings and Kingdomes expressed v. 18. in relation to which God is called the Lord of Hosts But as yet the Kings and Kingdoms who in a constant succession down to this day have been the enemies of the Jews are not destroyed § 3 Thirdly that God promiseth to come downe in a methodicall order to punish their enemies successively in time and place as successively as they afflicted the twelve Tribes First the King of Assyria had devoured Israel which can be no other then Salmaneser his taking Samaria c. captive 2 King 18.9 which Samaria was the Metropolis of the Kingdome of the ten Tribes And this is the King of Assyria's devouring Israel Nineveh being the Metropolis of that Kingdome whiles called the Kingdome of Assyria 2 King 19.36 Then secondly Nebuchadnezzar alias Nebuchadrezzar King of Babylon came up against Jerusalem the Metropolis of the Kingdome of the two Tribes and took it and carried away all the considerable persons of that Kingdome and all their substance of any value captive to Babylon 2 King 25.1 c. And this was the King of Babylon his breaking of their bones called the King of Babylon because Babylon then was the Metropolis of the Kingdome of Chaldea the Chaldeans then ruling over the Assyrians And therefore the Monarchy was afterwards called the Assyrio-chaldean Now as God hath punished some of their enemies heretofore viz. Nineveh of Assyria according to the Prophet Nahum And Sennacherib their King and his Host 2 King 19. So he must according to his promise descend in order with destruction in an hostile manner upon Babylon and upon the Kings of Babylon whatsoever and whosoever that Babylon and those Kings be in the Scripture name and notion and extended in the promises of the New Testament And therefore as God did punish Nebuchadnezzar King of Babylon with turning him as it were into a beast for certaine yeers Dan. 4. And after hee punished Belshazzar King of Babylon and that City by Darius the Mede invading it Dan. 5. and Darius the Mede then King of Babylon by Alexander the Greek and Alexanders successours then King of Babylon by the Roman and the Roman Emperour then King of Babylon both old and new that is Babylon and Rome by the Arabian Saracen or Turk the now King of old Babylon Dan. 7. so according to the explication and application in the New Testament of this promise made in this Text in the Old God must yet goe on corporally to destroy the Turk the present King of old Babylon and the Roman that once was the Tyrant of Old Babylon and after that continued to be the Tyrant of New Babylon viz. Rome first by Heathen Tyranny and after by Papal and Antichristian Tyranny down to this day acording to Prophesies in Dan. 7. and this must bee done by the power of Christ and his Church ibid. and Dan. 2. Now neither the Turkish King of Babylon nor his Kingdome is yet destroyed but rather mightily prospers and prevailes yea and God is behinde in arrears of judgements with New Romish Babylon for her heathenish ten bloody persecutions extending by intervals about three hundred yeers and hath not given her her present pay for her late Papal and Antichristian massacres inquisitions tortures and blasphemies as to the matter of destroying the supream power and the Kingdome of this Babylon according to the amplification of Revelation 17 18 and 19 Chapters § 4 Note fourthly that the successive punishing the enemies of the Jews in succeeding generations following this Prophesie must so succeed as to have this successe that ISRAEL and JUDAH may be delivered from their dispersion and restored to their own land and distinctly to their severall quarters there viz. Carmel Bashan Ephraim and Gilead One Carmel was a City of the Tribe of Judah some twelve miles from Jerusalem Southward Another Carmel was of the Tribe of Issachar about threescore and foure miles from Jerusalem Northward not farre from Prolemais toward the shore of the Mediterranean Sea Josh 19. Jer. 46. Bashan before the Israelites came up from Egypt to Canaan was of the Country of Og but after became part of the portion of the half Tribe of Manasseh Numb 21. Isa 2.13 Mount Ephraim is between Jericho and Jerusalem extending towards the Sea It was the portion of the sonnes of Joseph Ephraim and Manasseh Josh 13. and 17. And as one halfe of the Tribe of Manasseh stuck to Judah so Ephraim is an usuall expression to signifie the Kingdome of the ten Tribes or Israel Isa 7. Isa 9. Hos 5. Psal 59. Gilead was a Country that lay between the sea of Galilee and mount Gilead some sixty miles from Jerusalem It separates the Country of Galilee from Israel By this description of the scituation and owners of these places it evidently appeares that Gods minde in this Prophesie of Jeremy is that not onely the two Tribes but also the other ten and so all twelve are to be restored to their own land though it cost the ruine of all Kings of all Babylons whatsoever But this is not yet fulfilled as the present and long time past condition of those twelve Tribes sadly speak § 5 Therefore as sure as God is true these Prophesies of Jeremiah must be yet fulfilled on earth And that before the ultimate day of judgement as we said before the nature of the things necessarily requiring it Thus of Jeremiah SECT XXXI NExt wee come to the Prophet Ezekiel The first place is in Chapter 28. v. 24 25 26. Vers 24. There shall be NO MORE a pricking briar unto the house of ISRAEL
Commentary he explaines thus Of the Saints of these times some were put to death by the sword 2 Maccab. 5.26 Others were cast into the mercilesse fire 2 Maccab. 7.5 Others spoiled of their goods 1 Maccab. 1.35 And others were sold to the Gentiles for slaves 2 Maccab. 5.24 The little help they had in these distresses was the exploite of Mattathias and his Sons Judas and his Brethren Who though they were but a handfull in respect of Antiochus his Army yet through the good hand of God prospering their attempts they were a refuge to their distressed brethren and a vexation to their enemies To whom they gave many onsets and many foiles 1 Macca 2.24 25 44. yet were there many false brethren as Alcimus and others § 3 In the 34. ver which according to our last English translation is And SOME of them of understanding shall fall to try them and to purge and to make them white even to the time of the end because it is yet for an appointed time We have saith Mr. Mede Clausulam persecution is Epiphanianae c. That is The close of Epiphanes his persecuting And therefore he reads it points it and notes it thus And of those that are understanding men MANY shall fall for the tryall of them and to make them pure unto the time of the end there putting the full stop of the whole five and thirtieth verse adding at those words unto the time of the end this note That is to saith he the end of the Greekish Kingdome And accordingly he comments upon it thus With this close saith he of the Epiphanian persecution the Greekish Kingdome according to the reckoning of the Holy Spirit is judged to have its end neither beyond that doth it come into the account of the propheticall Tetrarchy or quaternion of four Kingdomes And bids us for this to compare Dan. 8.23 ãâã ãâã ãâã ãâã ãâã To which let me not inconveniently adde this that our English renders that of Dan. 8.23 And in the LATTER time of THEIR KINGDOME But Pagnin and Arias in novissimo regni eorum i. e. in the last of their Kingdome § 4 In the 36 verse the former part we have saith Mr. Mede * Note that in all the general sence of the verses following of this 11. chap. of Dan. which Mr. Mede gives of them as to signifie the fourth Roman Monarchy Mr. Huet also doth concur with him the characterisme of the fourth to wit the Roman Kingdom c. This verse in our English is rendred and pointed thus And the King shall doe according to his will and he shall exalt himselfe and magnifie himselfe above every God c. But Master Mede begins this 36 verse higher viz. from the last clause of the five and thirtieth verse which last clause is reckoned to begin immediately after the word end thus even to the time of the end or as Master Mede BECAUSE as yet unto an appointed time a King shal doe according to his pleasure and shal extol and magnifie himself above every God For saith he these words as thus parted and pointed are a Transition And the Article H prefixed to King ãâã ãâã ãâã ãâã ãâã is not here ãâã ãâã ãâã ãâã ãâã commemorative or repetitionall of some thing or person mentioned afore but in this place onely signifies some certaine or eminent thing or person as it doth likewise in Isa 7.14 Behold a Virgin shall conceive of which virgin there is no mention afore yet is it written with that article prefixed ãâã ãâã ãâã ãâã ãâã And of the ill placing of Soph Pasuck the Hebrew full point in the middle or âody of the verse contrary to distinct order and sence see Gen. 23.17 and elsewhere In which place of Genesis the full point put at made sure in our English or the Hebrew ãâã ãâã ãâã ãâã ãâã round about which is all one the Hebrew differing a little in the order of the words is contrary to nature For doubtlesse the assurance and the person to whom the assurance is made should be put both within the same period or full stop But you see if you list to turne to it in the English translation which is pointed just according to the Hebrew the field and the cave and the trees of the field of Ephron were made sure put in the seventeenth verse locked up with a full point And then the eighteenth verse begins Unto Abraham for a possession Mr. Mede having thus parted and pointed this six and thirtieth verse of the eleventh of Daniel he comments upon as much of it as is afore expressed by him thus The thirty sixth verse is the characterism of the fourth or Roman Kingdome from the conquering of Macedonia to the end of Augustus who as it were with a certaine fiercenesse and torrent of fortune brought into subjection to himselfe the Gentiles or Nations and their gods * Vid. Florum l. 2. c. 7. Patert l. 1. c. 6. 1 Macc. c. 8. See the like phrase also concerning the rising Persian Monarchy Dan. 8.4 and touching the Grecian Dan. 11.4 By a propheticall Trope The Gods of Cities and Nations are said to be made subject and conquered when the Nations and Cities themselves are brought into subjection over whom those gods were supposed to be presidents and protectors Isa 46.2 Jer. 50.2 and 51.44 and chap. 48.7 Even as on the contrary which you may more wonder at they are said to serve those Gods that is politically who are compelled to submit their necks to those Nations whose gods they were Deut. 4.28 with parallell places in chap. 28. vers 36 64. and Jerem. 16.13 and 1 Sam. 16.19 upon all which places see the Chalde paraphrase Here only it will be worth while to consider the solemne custome of the Romans when they besiedged Cities of calling forth in verse those gods or goddesses that were the protectors of those places to bring them to be on their side casting away their tutelarity or protection of their enemies * Formuâam vide apud Macrob l. 3. Saturnal c. 8. In the latter part of the six and thirtieth verse which Mr. Mede renders Moreover he shall speak or edict stupendious things against the God of Gods and shall prevaile till the indignation be consummated for there is made a decision of the time There is the characterisme of the same fourth or Roman Kingdom from the death of Augustus to the abrogation of Gentilisme in which intervall of time the said Roman Empire crucified Christ THAT GOD OF GODS then appearing in the flesh under Pontius Pilate and exercised the worshippers of HIM with direfull persecutions and butcheries for near three hundred years § 6 In the thirty seventh verse Furthermore moreover or hence forth as Mr. M. renders it he shall not regard nor give any heed to the gods of his ancienters or the desire of women yea he shall not give his mind to any Deity but shall magnifie himselfe above all is set forth the
the LAMBS BOOKE OF LIFE The antithesis of which words distingnishing between them that are written in the LAMBS BOOKE and those that defile and make or dot abominations or leys doth seeme to intimate that they that are free from outward evill conversation but in all appearance and likelihood are holy are written in the Lambs booke And if any such fall off from this outward good conversation and fair-shew of holinesse and degenerate into an evill conversation they are put out of the Lambs booke As the Psalmist in Psalm 69. v. 21. to 29. speaking of those that should have pittied him in his afflictions but instead thereof so farre degenerated from their profession that they gave him gall for his meat and in his thirst gave him vinegar to drinke among other judgements upon them he prophesieth this for one Let them be blotted out of the book of the living and not be written with the righteous that is with them that at least in all appearance are righteous Which context of giving vinegar and gall c. is in the judgement of our last Translators applyed by the Evangelist Matth. 27.48 Mark 15.23 unto the degenerating Jewes of professors becoming persecutors of godlinesse offering Christ upon the crosse vinegar and wine mingled with bitter myrrh Even as one of those curses prophesied in that sixty nineth Psalm v. 25. let their habitations be desolate as it was first applyed to and executed upon that Apostate Judas according to the Apostles allegation Act. 1. So since upon the generality of the Jewes in their scattering for their falling off from the Gospell so plaine a Commentary upon their Law Suitable to this it is said in Revel 22 vers 19. If any man shall take away from the words of the booke of this prophesie God shall take away his PART OUT OF THE BOOKE OF LIFE and out of the HOLY CITY * â and from the things which are WRITTEN IN THIS BOOKE And thus the generality of the Jewes at present are blotted out of the Lambs Booke whiles fallen off from the profession of true godlinesse And those likewise are blotted out in the second verse of this twelfth of Daniel that at first arose in outward profession for and in the behalfe of the common good cause at last fell off to their everlasting shame But those that are in the booke of election can never totally and finally fall away As their effectuall regeneration being once really begun can never utterly bee extinguished Once in Christ and ever in Christ ¶ For thirdly their awakening out of their sleep in the dust vers 2. signifies no more immediately and in the generall then the recovery of the Jewes from their dispersed despised condition among all Nations wherein they seemed afore that to lie as dead politically As afflictions are called a death killing and dying Rom. 8.36.2 Cor. 4.10 11. 2 Cor. 6.9 And a poore man because distressed and despised is as some learned conceive called a dead man in regard he is put in opposition to the living as meaning the rich Eccles 6.8 As on the other side the restauration of the Jewes from captivities under men is compared to the making dead bones to live again Ezek. 37. And their outward call thereunto is likened to a resurrection Rom. 11.15 though the event of both these two prophesies last quoted doth not stay there in an outward call and deliverance from captivity as to the Elect. For there are two sorts of Jewes as the sequell makes the distinction that are outwardly called and entered into the beginning or preparation to their restauration as it followes ¶ Fourthly It is said many not all shall awake and of them that awake some onely awake to everlasting life and the other to everlasting shame The meaning whereof must needs be to this purpose That all the native or naturall Jewes shall not be awakened to the generall call of the maine body of them unto their restauration but some there shall be even or them either so naturalized to Heathenisme or so diabolized to Turcisme or so superstitionized to Papisme at Judaized unto Leviticall ceremonies that they shall slight their call and so their recovery insomuch that they shall still sleep in the dust of their earthly miserable condition till the common deluge of destruction on Christs enemies sweepe them away with those to whom they adhered And againe of the maine body of them that are awakened even some of them imbracing true religion and the cause of Christ with a false heart and flagging in the pursuance thereof by reason of the then present troubles shall be cast off by the rest of the Church and so end in temporall and at last eternall shame Whiles on the other side the generality of the rest of them that were outwardly called attending upon that outward call till they were inwardly effectually called and so persevering in the saith and cause of Christ shall attaine to a three-fold life First The life of honorable liberty never more to be vassalized to other Nations Secondly The life of a most glorious religious Church-State never more to be scattered Thirdly At the end of their perseverance to the period of the thousand yeares to the life of eternall glory ¶ 5. So that the resurrection as some would call it here meant is not a resurrection to use their word in a proper sence That is it is not a Physicall resurrection viz. of the deceased bodies out of their graves but a metaphoricall resurrection of the living First politicall of their persons from bondage and then spirituall of their souls out of the state of unbeleefe The physicall resurrection of the dead elect Jewes is not till that resurrection of all beleevers which is at the end of these five and forty yeares mentioned vers 11 12. and at the beginning of the thousand yeares As the resurrection of all the wicked is not till the end of the thousand yeares as hath been afore discussed So that as the said thousand years of the RESTITUTION OF ALL THINGS is bounded with two physicall resurrections as hath been afore discussed So this five and forty years of the preparation to that RESTITUTION by stirring up the Jewes to stand for their liberty till they be setled is bounded with two resurrections the first metaphoricall the second physicall of which more after when we come to dispute the time when this RESTITUTION OF ALL THINGS shall begin as is hinted in the residue of this twelfth Chapter of Daniel from the fourth verse to the end § 22 The amplification of the Jewes State in that five and forty yeares is held forth in the third verse in two distinctions First In a distinction of their glory that are then effectually brought in Secondly In a distinction of their graces ¶ 1. The distinction of their glory is that they that be wise shall shine as the BRIGHTNESSE OF THE FIRMAMENT And they that turne many to righteousnesse or justification for
of the family of Ahab his predecessor King of Israel in Jezreel the royall City where the Kings of Israel dwelt § 4 The number of these ten Tribes that are to come in to make up the glorious Church on their part in the last times must not saith our Text be a small number a picking or gleaning of a few here and there but must be a most mighty multitude even as the sand of the Sea that cannot bee measured or numbered A mighty expression § 5 The state to which these Israelites shall be restored shall not onely be a goodly temporall estate in their owne Land as it is intimated in the next verse viz. the eleventh but unto a gracious spirituall state of conversion this being the introduction to that so that they shall be truely called Gods people and the Sonnes of the living God though before they were said not to be his people § 6 The height that this shall amount to is this in these steps That these ten Tribes of Israel being converted they with the two Tribes called Judah shall First Be gathered together Secondly Appoint themselves one Head in common over them all Thirdly Shall come up out of the Land Hebrew ãâã ãâã ãâã ãâã ãâã up out of the earth or from the earth where ever they were scattered Fourthly It must be to returne into their owne land even to Jezreel c. named in the Text. To which two last steps Vatablus notes well ãâã ãâã ãâã ãâã ãâã From the earth saith he that is from under captivity that is they shall be delivered from under captivity For they that returned from captivity were said to ascend up out of the earth or land of their capivity Oecolampadius also saith that from the land or earth signifies from that dispersion 1 Pet. 1.1 § 7 This HEAD they shall appoint over both is variously expounded the most are lead away by the aptnesse of the terme and truth of the thing in some sence that Christ is here meant to be the Head But whether this be the sence of the Prophet I doubt partly because by the order of the Text they had Christ for their spirituall head afore being by his means Act. 4.12 Joh. 1.12 made the sonnes of God partly because this Head is but to lead them up from their dispersion in opposition to the way-laying Turke that they may come into their owne Country there to sit downe under Christs Regiment in his visible Kingdome In which expedition whether Christ will be a personally visable or a visible personall conductor I doe not know If he would I am apt to thinke that the struggle against the Jewes enemies the Turke c. need not be so long as five and forty yeares according to Daniel 12.11 12. The Chalde paraphrase saith that this Head shall be ãâã ãâã ãâã ãâã ãâã one Prince or Cheifetain of the house of David R. Jarchi saith David likely to the same sence as the Chalde Grotius saith Zorobabel And Aben Ezra names another And Alapide another And our new Annotations doe not speake absolutely that only Christ is here meant but cautiously thus one Head of the house of David Hereby is PRINCIPALLY meant the Messiah Christ the Head of the Church So they Now it is a true rule subordinata non sunt contraria I confesse seeing after their call to the faith for till then they stirre not they gather together and they appoint and this for their orderly and safe returne I can thinke no other to be here meant then some worthy fit man to be their Commander in cheife At the sound of the seventh Trumpet Christ takes his Kingdome Revel 11.15 The last wrastling of the Church against their enemies to ruine them is it seems to me in the latter end of the sixth Trumpet Rev. 11.13 And just so is the order of the Vialls Rev. 16. viz. to destroy the Beast see the exposition Rev. 17.1 and chap. 18. and chap. 19. And then Satan is bound and the Saints reigne with Christ chap. 23. As for Christs spirituall headship it doth as well make other places great in the day of their call as it doth Jezreel Of which next § 8 The eminency of this expedition is that great shall be the day of Jezreel which is brought in as a reason and proofe Heb. ãâã ãâã ãâã ãâã ãâã Chalde ãâã ãâã ãâã ãâã ãâã Sept. ãâã ãâã ãâã ãâã ãâã Latines all suitable quia BECAUSE great shall be the day of Jezreel That is whereas saith God I took away the Kingdome of Israel for the blood shed in Jezreel 1. Of the blood of Naboth by Jezabel 2. Of the blood of Jezabel by Jehu he doing it extrajudicially for his owne ends to establish the Kingdome to himselfe and set up or at least continue Idolatry not for Gods ends to rule for him and set up Reformation now great shall be the day of delivering Jezreel that is of Israel both by a Synechdoche a part for the whole Jezreel being the royall City of Israel as also by the notation of the word Jezreel which Jerom interprets the seed of God for such the Israelites shall be through Christ his sonne at their great call And others interpret the sowing or scattering of God to which our new Annotations incline and so Jezreel shall be Israel viz. they having been sowne or scattered into all Countryes as seed into so many fields should be brought together in the granary of their owne Country as seed growne up to ripe corne at the time of Harvest And so the Chalde renders it Great shall be the day of their gathering together For Israel of a Jezreel a scattering shall againe be an Israel a Prevailer with God I omit many other notations of the name Jezreel as rather pursuing matter and that which is most pertinent § 9 The Text is now ready for inferences but onely I would interpose the thoughts of a late learned writer upon this place as glad of his company as far as he goes my way It is Dr. Mayer Who having quoted divers Authours as Austine Hierome Lyra Calvin and Gualter varying more or lesse from the literall sence turns against them all upon sound reason thus I see no reason saith he why by Jezreel may not be understood the Kingdome of the Ten Tribes and their day of conversion said to be a great day seeing the first son of Hosea by his wife had his name Jezreel that herein he might figure out this Kingdome which thought it selfe strong but for sinne was adjudged to dissipation yet being by Gods mercy gathered together againe with Judah under the Gospell Israel should be as famous and honourable as before miserable and infamous and the day when this should be done should be counted a great day of Jezreel formerly so called in derision but now seriously they coming to be the seed of God as it is expressely faid they shall be called the Sons of the living God and therefore I rest in this
fulfilled it therefore he never would or could fulfill it for future which reason I leave with the unprejudicated reason of the Reader Quem penes arbitrium est vis norma loquendi Our late new Annotationists say upon the fourteenth verse I will bring againe the captivity of Israel c. that A new face oâ ALL THINGS shall then appeare when God shall shew his chearfull face upon his people The full accomplishment hereof is under Christ when they are planted in his Church out of which they can never be pulled after they are once graffed therein Let the Reader here have one eie upon these words to this day spoken in the future Tense and the other on the present State of Judah and Israel on whom this prophesie is not according to the expressions of our Annotationists yet fulfilled And Dr. Mayer confesseth that this prophesie cannot be restrained to that deliverance out of Babylon because though they built in their owne land after this yet they continued not alwaies there but were afterwards expelled again by the Romans § 2 Next to tell you my notions upon this prophesie before the former Authors either were extant or consulted observe first that as wel the ten Tribes as the two Tribes must be here meant to share in this deliverance being mentioned in the termes DAVID who reigned the latter part of his life over all the twelve Tribes and ISRAEL which by Gods assignation was the name of Jacob the father of all the twelve Heads of the twelve Tribes and by proper acception after the division of the Kingdome was the name of that part which contained the ten Tribes Both which parts viz. Judah and Israel are the more necessarily conjoyned in this deliverance because Jerusalem though in the Kingdome of Judah was the publicke place of the Churches meeting and of their solemne divine worship in common and joyntly to all twelve Tribes and this Prophet Amos doth expressely prophesie to the Tribes of Israel chap. 1. ver 1. The words of Amos which he saw concerning ISRAEL The prophet there sufficiently hinting to us in the words following that he did well remember the distinction of Judah and Israel for it followes that Amos saw those words concerning ISRAEL in the daies of Uzziah King of JUDAH and in the daies of Jeroboam the sonne of Joash King of ISRAEL § 3 Next observe that in this deliverance all the twelve Tribes for the generality and the fulnesse of the Gentiles must be conjoyned in a religious Church union and divine Gospel-worship So in ver 12. The Lord having said in ver 11. I will raise up the Tabernacle of David c. He addes in the twelfth verse that they the said Jews may possesse the remnant of Edom and of ALL THE HEATHEN which are CALLED BY MY NAME Which Saint James Act. 15.13 c. to ver 18. doth sully and effectually apply to that sence and end James answered saying men and brethren hearken unto me Simeon hath declared how God at the first did VISIT THE GENTILES to take out of THEM a people for his name and to this agree the words of the Prophet as it is written after this I will return and WILL BUILD AGAIN THE TABERNACLE OF DAVID and will build again the ruines thereof and will set it up THAT THE RESIDUE OF MEN MIGHT SEEK AFTER THE LORD and AL THE GENTILES UPON WHOM MY NAME IS CALLED c. in which quotation St. James minding the sence of the Prophet rather then his words and what the Apostle spake at large and most likely in his native Hebrewish language Saint Luke giving us but the sum and in the Greek tongue following also for the most the Septuagints version of the Prophet that speech and translation being then most common over the world by reason of the late Grecian Monarchy over-spread so wide for neare two hundred and eighty years expiring not till about forty six yeares afore Christ some smal differences there may haply be in terms and reading from both the Hebrew and the Septuagint But none at all in the main intent and meaning For the prophet saying that THEY the Jews may possesse the remnant of EDOM WHICH are called by my name Hebr. ãâã ãâã ãâã ãâã ãâã which may conveniently be rendred by whom my name is called upon even by them this WHICH Hebrew ãâã ãâã ãâã ãâã ãâã being of all Numbers and Genders as our English which may either relate to that same THEY that is Judah and Israel who shall possesse the remnant of Edom and all the Heathen shall be called by my name i.e. The said Jewes being converted unto the Gospell shall thereupon be called Christians and my people and so called by my name And calling upon God in faith shall thereby be said to call upon Gods name or to be those in or by whom the name of God is called upon Or else this WHICH may be referred to the remnant of the EDOMITES and of all the HEATHEN that they so many of them as shall be converted and truly professing godlinesse shall thereupon be called Gods people to wit Godly or Christs people that is Christians and so called by his name And calling upon God with faith in prayer they shall be those in or by whom the name of God shall be called upon even in them or among them Now which way soever wee referre it it comes all to one maine sence intent and purpose viz. That upon the eversion of the incurable enemies of Christ followes the conversion of them that submit to Christ whether they bee the Jewes the possessors of the remnant of Edom and of all the Heathen or the Gentiles the possessed to wit the remnant of Edom and of all the Heathen Both which being converted shall incorporate into one Church and way of worship If any Reader be contented with this composal of these seeming differences he may jump over the next sectiuncle viz. § 4. § 4 If others will not be satisfied without a more particular parallel and reconciliation of those three viz. the Hebrew the Septuagint Greeke and the New-Testament Greeke the two former in this place of Amos the last in Act. 15.17 then thus if they will have patience to hear me to the end The divers readings Hebrew Amos 9.12 ãâã ãâã ãâã ãâã ãâã that is that they may possesse or inherit the remnant of Edom. Septuag Amos 9.12 ãâã ãâã ãâã ãâã ãâã c. that is That the remnant of men may seek after The New Testam Act. 15.17 ãâã ãâã ãâã ãâã ãâã that is That the remnant of men may seeke or seeke after the Lord. Thus you have an exact true Scheme of the divers readings which is a little mistakingly set downe in Mr. Medes Diatr par 4. p. 525. For there is no copie of the Septuagints or variae lectiones of them on Amos 9.12 that I know of although I have divers that have in them ãâã ãâã ãâã ãâã ãâã or ãâã ãâã
holinesse and the HOUSE OF JACOB shal possess their possessions And the HOUSE OF JACOB shall be a fire and the house of JOSEPH a flame and the house of Esau for stubble and they shall kindle in them and devoure them And they of the South shall possesse the mount of Esau and they of the plaine the Philistims and they shall possess the fields of Ephraim and the fields of SAMARIA and Benjamin shall possess Gilead And the Captivity of this Host of the children of ISRAEL shall possess that of the Canaanites even unto Zarephath and the captivity of JERUSALEM which is in Sepharad shall possess the Cities of the South And Saviours shall come upon mount Zion to judge the mount of Esau and the Kingdomes shall be the Lords In which words we have such a character of the future happy state of the Church on earth harmoniously and beautifully wreathed and inter-woven of Jewes and Gentiles converted unto Christ as yet never was but still lies upon the engagement of Gods infallible truth to be fulfilled For on the Gentiles part here expressed under so many names they are not all to be destroyed but possessed with a mixed cohabitation of Jews according to the aforesaid place of Amos with which is our present collation this of Obadiah that there shall bee a REMNANT of Edom and a REMNANT for so the grammer of the word carries it of all the Heathen among whom and by whom the name of God shall be called upon And on the Jewes part both the Kingdome of Judah now as Judah and Benjamin are called 1 King 11.13 and ch 12.20 because of the mixture of their territories as the Geneva notes well give the reason and also the Kingdome of Israel must bee here understood as sharers in the spirituall salvation and outward happinesse here so laboriously inculcated else why doth the Prophet use one while such comprehensions in words as the house of Jacob and that twise and the house of Joseph Another while such distinctions and discriminations in terms as the captivity of the host of the CHILDREN OF ISRAEL and the captivity of JERUSALEM plainly enough setting forth the two Tribes the ten Tribes and generally the learned agree that both are here understood though severally they fix the footing of their interpretations Oecolampadius saith on ver 20. Duplices facit captivitates c. that is the Prophet makes two captivities For he gives to Israel the space towards the North and then he gives to them that were of Jerusalem that is to the Tribe of Judah and Benjamin that tract which is towards Egypt Mercer hath it over and over that in the 19. verse of this Obadiah is touched the State of Judah and in the 20 verse the State of Israel Hierom saith the house of Jacob signifies Judah and the house of Joseph the ten Tribes And Ephraim the son of Joseph out of which Tribe was the Regality of Samaria intimates that the two Kingdoms were to be again coupled or re-united for the devastation of the Edomites that is as t is generally agreed among the learned both Jewes and Christians those that are incorrigible Antichristian enemies of the Kingdom of the Lord Jesus And then that which is added in the close as the corenis of this glorious internal and externall salvation of all these to be saved that Saviours in the plurall shall come upon mount Zion to judge the enemies and the Kingdome shall be the Lords is of that strength and torrent that it bears downe afore it all limitations of the meaning to their return from Babylon or the incarnation of THE SAVIOUR CHRIST whose then was the Kingdome in kind no otherwise then it was formerly when he ruled the world by his power and his Church by his Word and Spirit whereas this close THE Kingdome shall be the Lords must intend that it shall be answerable to the description from the seventeenth verse downward viz. a most holy Kingdome and withall a most visible outwardly large and glorious Kingdome and that on earth all corporall incurable Antichristian enemies sensibly falling before it Which is not only my opinion and sence of these words Mercer presents to us Ex Lyr. commenting on this Prophet thus much Odium Esau in Jacob in semine perseveravit c. that is the hatred of Esau against Iacob continued in the very seed therefore the overthrow of them is foretold Isa 21.34 Ier. 49. Ezek. 35. Amos 1. Mal. 1. This Prophet doth excellently handle and is wholly in this That as Christ is the Son of Abraham and of Israel and that after the flesh and therefore all indued with the spirit are his Brethren and belong to the seed of Abraham and of Israel so all false brethren that is ANTICHRISTS and Hypocrites belong to the seed of Esau Unto these agrees and suites whatsoever thou here readest against the Edomites Obadiahs Prophecy is smal in bulk great in sence comprehending many things in a few words He prophesieth in the behalfe of Israel against Edom prophesying the subversion of the Edomites and the GLORY of the true Israel the Church of Christ and that he alone shall reigne He saith that on mount Sion shall be deliverance and salvation which are more perfectly fulfilled according to the letter in the Church collected of all the faithfull then in mount Zion because the state of mount Zion continued but for a time but the Church abides for ever which shall be wee are confident more eminently famous in the very land of Israel when Israel in the LAST TIME SHAL RECEIVE CHRIST And their possessing their possessions or that they shall possess those that possessed them as he renders it shall he saith come to passe with illustrious glory after the LAST CONVERSION OF ISRAEL It is some-how fulfilled daily in the Elect overcoming their enemies with invincible patience But it is to be fulfilled more sublimely and gloriously in the judgement when the wicked shal openly before all be judged of the Elect. In speciall the house of Joseph is named albeit it is contained under the house of Iacob least for their worshipping of Calves and their long captivity it should be deemed as rejected Ioseph and Ephraim of which Tribe was Ieroboam are the ten Tribes whose captivity say the Hebrewes is not yet discharged But as it is said in the end of the Prophet Amos in the LAST TIME ISRAEL SHALL BE CONVERTED There are they which by Esau understand the Gentiles and by Israel the faithfull whom I contradict not There were of the Tribe of Iudah and Benjamin among the Apostles But who of the Tribe of Ephraim and Ioseph were among them is uncertaine But they on whom this Prophesie must be fulfilled must be of all Israel converted and the house of Iacob shall be a fire Who can deny this yet to bee fulfilled hereafter Apparently it shall be fulfilled when the world shall be judged For t is impossible that this should be fulfilled seeing as
it is here said For the Lord hath spoken it ZAREPHA which others write Sarephta and SEPARAD R. Sel. interprets to bee France and Spaine But out of all such speeches as the Prophet here useth this may safely be collected that because those Nations are here named which most infested the Israelites namely the Canaanites Philistims and Edomites that all enemies of the faithfull are here to be understood which haply is to be fulfilled according to the letter ISRAEL being converted in the last times so that ALL ISRAEL being converted in ALL LANDS they all are to be accounted for the Inheritance of Israel Thus far he Oecolampadius likewise In Monte Sion erit evasio id est salus c. That is on mount Sion shall be deliverance that is salvation or safety T is certain the Apostles by the sending of the spirit upon mount Sion and others conjoyned to the Church were delivered by Christ at his first coming and so we beleeve that at this day every Congregation of the faithfull is delivered But we expect a more ample felicity when the Lord shal come again c. In the last times we expect perfecter sanctity and these of the house of Jacob shall be Lords of those who before oppressed them We find not in History that many of the Jews did bear rule in those Countries save only that the Maccabees seized upon certaine Towns BUT THOSE THINGS DO NOT SEEM TO SATISFIE THE PROPHETICAL MAJESTIE * Majestati ropheticae In the last times that is when Christ shall come we shall see the Apostles and those that have imitated them to be Iudges of the whole Earth albeit at this day the Elect are divers waies afflicted by the Antichristian party yet it shall come to passe that they shall be LORDS OVER OTHERS c. I am not ignorant that some agreeing with the Jewes doe thinke that before the day of Christ this KINGDOM SHALL BE ON EARTH Christ did not tell his Disciples this therefore let not us be solicitous of this thing No farther shone the the dimme light of Oecolampadius touching this truth in those ancient darker times Yet hear him presently almost in the next words how hee doth in the generall grant this truth as a truth worthy to be known on those words And the house of Jacob shall be a fire c. he saith By the people of Esau we saith Oecolampadius understand the enemies of the truth who shall be before it as stubble to the fire which began in the preaching of the Apostles overthrowing idolatry c. But in the day of judgement when hereafter they shall with Christ pronounce sentence and condemne them they shall perish by the word of God c. However the Jewes expound it either of times afore or after the returne from Bâhell yet still they have been adversaries all eit they speak of an HAPPY AGE FOR A THOUSAND YEARS Some doe thinke that the just or righteous Jewes shall rise and dwell upon the earth but I leave that as uncertaine But MOST CERTAINE IT IS that this Prophet doth promise to the people of God in these words A MOST PERFECT FELICITY Among the Edomites shall be no felicity c. In these verses therefore he teacheth that the KINGDOME OF CHRIST SHAL BE MOST AMPLE AND LARGE and not concluded in so strait a corner as formerly c. And upon the twentieth and one and twentieth ver Oecolampadius concludes thus The Jews say that Canaan signifies all Germanie unto France and that Sepharat signifies Spaine which things are uncertaine by this description of places But certainly ALL ISRAEL shall be saved ' All which things I plainly referre to the last day Now compare Oecolampadius with Oecolampadius and see whether he doth not in the generall grant the point in hand and grant it as a thing certaine and to be hoped for Thus for the parallel with Obadiah § 6 The next thing to be considered on this place of Amos now under our hands is the time when this must bee mainly fulfilled viz. At that day saith our Prophet ver 11. that is at some notable day namely when as in ver 9. God hath sifted the house of ISRAEL in all Nations like as corne is sifted with a sieve yet not the least graine fals on the earth that is the wheat of converted Israel for the generall shall be gathered from the chaffe of the obstinate in all nations But alas Judah and Israel all of them for the generality are yet in their chaffe of non-conversion and in the straw of all Nations § 7 The last thing to be considered on this nineth of Amos is the manner of their state when delivered viz. All ruines must bere-built and all breaches closed up they must call upon God as God may own them for callers upon his name There must be as all spirituall so all outward prosperity for the sanctified use of the Church in a goodly succession of seasons for that end expressed under the notions of the Plowmans overtaking the reaper the mountaines dropping sweet wine c. All their injoyments must be perpetuated so as they must never bee pulled up out of their own Land § 8 Now laying all particulars of this Text together let all the men and bookes in the world shew us when Judah and Israel were ever thus delivered since their captivity and put into this spirituall and temporall happy condition in a religious conjunction with the Gentiles to the worlds end and this must be before the ultimate generall Judgement as the circumstances of the place importune and necessitate us to expect Therefore this Prophesie of Amos is yet to be fulfilled Thus of Amos. SECT XLIII § 1 NExt we come to the Prophet MICAH wherein we shall consider onely one place viz. chap. 4. throughout Of which note this in generall 1. That this prophesie of Michaiah is as well concerning Samaria the Metropolis of the ten Tribes as concerning Jerusalem the metropolis of the two Tribes chap. 1. ver 1. Secondly That this place was urged for our opinion before Jeroms time which was three hundred ninety yeares after Christ which Jerom confesseth in these words in Micheam 4. Sciendum quoque c. i.e. we must know saith he that this Chapter also and that like it out of Isaiah meaning Chap. 2. Ver. 2. c. is referred by the Jewes and the heires of their mistake to the Kingdom of Christ and his Saints for a thousand years Thus Jerom for whose jircking our opinion you shall see him anon jirck himself § 2 For particulars note in the first place the time of fulfilling this prophesie that we here alleadge Our last English Translation saith In the last daies The Hebrew speaks higher ãâã ãâã ãâã ãâã ãâã which words differing in Gender and Number and ãâã ãâã ãâã ãâã ãâã properly signifying last cannot be closely construed to the Grammer of them but thus In the last of daies And so also Jerom renders it in
And almost all things are by the law purged with blood and without shedding of blood no remission It was necessary therefore that the patterns of things in the Heavens should be purified with these but the HEAVENLY THINGS THEMSELVES with BETTER SACRIFICES then THESE Heb. 13.19 But to doe good and to communicate forget not for with such SACRIFICES God is well pleased Phil. 2.17 If I be offered upon the SACRIFICE and service of your faith I joy Rev. 8.3 And another Angel came and stood at the ALTAR having a golden CENSER and there was given to him much INCENSE that hee should OFFER IT with the prayers of all Saints upon the golden ALTAR which was before the Throne Thus you see how the tenth verse sets forth the conversion of the Iews which is further amplified in the eleventh verse thus In that day shalt thou not be ashamed for all thy doings wherein thou hast transgressed against me For then will I take away out of the midst of thee them that rejoyce in thy pride and thou shalt be no more haughty because of my holy mount Which is also most evidently spoken of the Jews and their conversion in that the Lord promiseth to take away their sins and in particular their pride of the Temple of which they had been formerly very sinfully proud Jer. 7.4 and that swelling was not quite down in our Saviours time Mat. 24.1 And therefore then this text was not fulfilled But when their sins shall be taken away then the judgement viz. their shame shall be taken away neither shall they be only negatively good but also positively I will saith the next verse leave in the midst of thee an afflicted and poore people and they shall trust in the name of the Lord. This last clause of trusting in the name of the Lord containes the very life and power of godlinesse As for the first clause whoever can well weigh the Hebrew * ãâã ãâã ãâã ãâã ãâã and will duly consider the precedent verse and propheticall purpose of this place touching the conversion of the Jewes cannot but confesse that these words may as well and in some respect better be rendered I will cause to remaine in thee a people that is humble and meeke or poore in spirit as Arias the Septuagint and the Syriack and Arabick render it this and the rest of this verse aptly answers and stands over against as a contrary to their pride in the former verse and is the ready way to that which followes in the thirteenth verse The remnant of Israel that is all the converted as well of the ten Tribes as of the two shall not doe iniquity nor speake lyes nor shall a deceitfull tongue be found in their mouth for they shall feed and lye downe and none shall make them afraid That is they shall there abide because there shall be no danger and they shall be so holy because they shall have grace within and no temptation from without For the second part of the Jewes restitution namely their reversion into their owne Country in a glorious Church-state wee have it in the sixteen seventeen eighteen and twentieth verses thus ver 16. In that day it shall be said to Jerusalem feare thou not and to Zion let not thy hands be slack or faint Ver. 17. The Lord thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy he will REST IN HIS LOVE an high and glorious expression he will joy over thee with singing Ver. 18. I will GATHER them that are sorrowfull for THE SOLEMNE ASSEMBLY who are of thee to whom the reproach of it was a burthen Ver. 20. At that time I will BRING YOV AGAINE even in the time that I GATHER YOV For I will make you a name and apraise among all people of the earth when I TVRNE BACKE YOVR CAPTIVITY before your eyes saith the Lord. In which words you have the expression of their reversion into their owne Country in capitall letters as well in sence as writing And the Lords being amidst them more then in his generall presence over the earth and his rejoycing over them with joy yea with great joy as in singing and resting in his LOVE and gathering them into the solemne assembly and to make them a name and a praise among all people of the earth can signifie no lesse then a glorious visible Church-state making them a LOVE or SPOVSE unto their LORD CHRIST For the second generall head the vocation of the Gentiles both unto an effectuall conversion unto God and a most harmonious union with the rest of the Church we have it all and in full in verse the ninth For then will I turne to the people a pure Language that they may call upon the name of the Lord to serve him with one consent Close to the Hebrew thus I will convert in the peoples a pure lip that they may call upon the name of the Lord to serve him with one shoulder I stand not to dispute it from terme to terme because they that know well the Originall and well minde the sence of the place will ease me of that labour * Junius Mutabâ in populis labium ut purum sit quo invocent omnes nomen Jehova colendo cum humero uno Hieron old Latin Reddam populis labium electum ut invocent omnes nomen Domini serviant ei humero une The Chalde ãâã ãâã ãâã ãâã ãâã c. i. e. I will so convert in all nations one choyse speech that all may pray in the name of the Lord that they may serve him with one shoulder The Syriack Then will I restore unto the Gentiles an elect or choyse lippe that all may call upon the name of the Lord and worship him in an equall yoke but rather I will speake a word to the opening It is expresse that the Peoples Nations or Gentiles are here spoken of who upon their conversion should be exempted from the ruine on Nations in the eighth verse and should returne with the dispersed Jewes in the tenth verse and their prophane lips should be purified and their Idolatrous and blasphemous words before their false gods should be turned into holy prayers to Jehovah and they should serve him not only with one consent of minde but with one way of practise as when many lift as with one shoulder to move a thing the same way or draw equally in the same yokes fastened to the same chaine or traces § 5 The third generall the destruction of the enemies of the Church and so of the Jewes converted you have in the fourteenth fifteenth and nineteenth verses very fully You your selves who heed what you read doe perceive these three heads interchangeably interwoven to signifie that the whole of all this visible glory comes together Vers 14. Sing O Daughter of ZION shout O ISRAEL be glad and rejoyce with all thy heart O daughter of JERUSALEM Vers 15. The Lord hath
That v. 11. and v. 19. Their shame shall be taken away and they shall be made a name and a praise in all lands where they have been put to shame and all they that afflicted them shall be undone Instead whereof the Iews in all lands are under great reproach and contempt and their enemies rather undo them then that their enemies are undone for their sakes Thus of Zephany SECT XLV § 1 NExt we come to the Prophet Zechary who prophesied within two months at the same time that Haggy prophesied Hag. 1.1 Zech. 1.1 and therefore is commonly accounted as a co-partner with Haggy Both prophesying after Judah's return from Babylon in the second yeare of Darius sonne of Histaspis For Haggai reproves them chap. 1. ver 2. for not re-building the Temple And v. 6. declares that the scarcity upon them was for that neglect Neither of which could have been rationall if they had been then in Babylon Zechariah likewise hints the same time in chap. 1. ver 6. in acknowledging that God had then fulfilled the judgement threatned upon them And expressely in the 16 verse saith The Lord is returned to Jerusalem with mercies and his house shall be built § 2 These being premised the first place we pitch upon in this Prophet is chap. 2. ver 6. c. to the end of the chapter Ver. 6. Ho ho come forth and flee from the land of the North saith the Lord. For I have spread you abroad as the four winds of the Heaven saith the Lord. Vers 7. Deliver thy selfe O Zion that dwellest with the daughter of Babylon Vers 8. For thus saith the Lord of Hosts After the glory hath he sent me unto the Nations which spoiled you for he that toucheth you toucheth the apple of his eye Ver. 9. For behold I will shake mine hand upon them and they shall be a spoile to their servants and yee shall know that the Lord of hosts hath sent me Sing and rejoyce O Daughter of Zion for lo I come and I will dwell in the midst of thee saith the Lord. Ver. 11. And MANY NATIONS SHALL BE JOYNED UNTO THE LORD in that day and shall be my people c. Vers 12. And the Lord shall inherit Judah his portion in the holy land and shall chuse Ierusalem againe Of which words the introduction preceding in the § 1. leades us into this sence that they look beyond the two Tribes called Iudah unto the returne of the ten Tribes called Isreal § 3 It hath been often very grievous in my eyes to see how Authours commonly follow one another in expounding Scripture as if they were rather led by humain example then by divine reason And let this goe for one instance where they successively vote or dictate not demonstrate that that great call to the Jewes in ver 6. To come forth and flee from the land of the North c. relates to those of the two Tribes that tarryed behind when the rest of them returned I confesse as to wipe off singularity I am glad of the bare company in opinion of them that are learned but I had rather have one of their reasons if they give any then an hundred of their names Oecolampadius speaking for us saith Terram Aquilonis c. that is the Prophet calls Babylon the land of the North which is situated towards the Northern part Eastwardly And seeing that others were dispersed into divers parts of the earth according to the foure winds and others oppressed with other servitude all that are burdened are called c. And Pellican likewise voting for us saith the Prophet here foretels a double gathering of the Inhabitants and cals unto them for the dispersion of the faithfull was two-fold one of the people of Iudah in Babylon who are called together with Nehemiah unto the building of Ierusalem whom the Prophet exhorts to goe forth out of the province of the Babylonians and to beleeve the word of God and to restore the divine worship in the Temple The other was greater and more general of all Israel whom God had scattered into the foure quarters or climates of the world All which the prophet cals and desires to be congregated toward Zion c. But to leave men and words and come to reason ¶ 1. T is clear that this place of Scripture is a prophesie of future things by the language of it speaking all along from the fourth verse to the end of the chapter in the future tense that these and those things shall come to passe and such things and so God will do ¶ 2. And the exhortation in the sixt verse the thing in controversie is expresly there extended not only unto the Jews in the North viz. Babylon but to all of them dispersed in the foure quarters of the world as they are to this day Where marke the connexion For I will gather you from the four winds making this the meaning of coming out of the North. Compare also Zech. 8.7 a considerable place viz. Thus saith the Lord of Hosts behold I will save my people from the East Country and from the West Country and I will bring them and they shall dwell in the midst of Jerusalem Accordingly the Septuagint reads this of Zech. 2.6 thus Ω ãâã ãâã ãâã ãâã ãâã i. e. Ho ho fly from the land of the North saith the Lord Because I WILL GATHER you from the foure winds of Heaven saith the Lord. ¶ 3. The said two Tribes had been even now when Zechariah preached this Sermon returned from Babylon into Iudea near this sixteen years For as the best Chronologers cast up the account they returned from Babylon in the year of the world 3435. And Zechary began his prophesie in the year of the world three thousand foure hundred fifty one A faire time for the most of the Jewes of the two Tribes to take heart to returne that are mentioned in the beginning of their deliverance by Cyrus to have lingered behind the rest 1 Chron. 4. if feare of the Kings sincerity in dismissing them had remorated them and to have been incouraged by their fore-runners prosperity in Iudea if any considerable number staid in Babylon for feare of successe And therefore doubtlesse by this time most of the people of Iudah were returned Iosephus boldly affirmeth * and Sanctius approves the account that there returned of the Tribes of Iudah and Benjamin forty six hundred thousand Lib. 11. Cap. 4 and twenty eight thousand which may appear to have some truth in it if we compare Ezr. 2.61 62 63 64 65. and Nehem. 13.3 And truly the great work they did in re-building the Temple repairing the City wals and their bountifull offerings at the dedication speake aloud that they were a very numerous people And therefore t is very unlikely that the Prophet in that exhortation verse the sixt should mainly mind a gleaning of a few lingerers in Babylon ¶ 4. This exhortation ver the sixt calling for separation and to
come out of Babylon is carryed downe by the Apostles unto the latter if not to the last times of this world For St. Paul in the 2 Cor. 6.17 18 brings it down to his time which is far beyond any occurrences in Zecharies time who prophesied five hundred and eighteen yeares plus minus thereabouts afore Christs birth And Paul pens this Epistle at least fifty two years after the birth of Christ for about that year he wrote his first Epistle to Corinth his words are these Come out from among them and be yee separate SAITH THE LORD marke his quotation of the old Testament c. and I will receive you and be a father unto you Just to the same effect as Zecharie in the said sixt verse Come forth flee from the land of the North c. Deliver thy selfe O Zion that dwellest with the daughter of Babylon c. Lo I come and I will dwell in the midst of thee saith the Lord. Thus far St. Paul extends it But St. Iohn Revel cha 18. ver 2 3 4. extends it much further and that in a propheticall way viz. to the time nearly preceding the fall of Babylon I saw another Angell come down from Heaven having great power c. and he cryed mightily with a strong voyce saying Babylon the great is fallen is fallen c. i.e. shall surely fal And I heard another voice from heaven saying come out of her my people that yee be not partakers of her sins and that yee receive not of her plagues Which two last clauses being of a future tense and sence clearly shew that is fallen is fallen signifies it shall fall and that in regard thereof the people of God must timously come out thence ¶ 5. There are high straines annexed to this prophesie in this second of Zecharie which effectually evince that it is not yet fulfilled as that ver 5. I saith the Lord will be unto her a wall of fire round about and will be the glory in the midst of her That is a fence about the Church consisting of Jewes and Gentiles of absolute defence to them and of a devouring offence to the enemy And that ver 8 9. Thus saith the Lord after the glory hath he sent me to the Nations which spoiled you For he that toucheth you toucheth the apple of mine eye For behold I will shake mine hand upon them and they shall be a spoile to their servants And yee shall know that the Lord of hosts hath sent me That is after this glory of your famous return and rebuilt Temple the Lord hath sent me the Messiah to the Nations that spoiled you that is to your enemies who in touching you to hurt you did as it were thrust their fingers into mine eyes Therefore I the Messiah will shake mine hands upon them as Psal 2.9 To break them with a rod of iron and so to make them a spoile to their servants that is to you whom they rigidly made their servants Lastly that in vers 10 11 12 13. Sing and rejoyce O daughter of ZION for lo I come and I will dwell in the midst of THEE saith the Lord. And many NATIONS shall be joyned to the Lord in that day and SHALL BEE MY PEOPLE and I will dwell in the midst of THEE and thou shalt know that the Lord of hosts hath sent me unto thee And the Lord shall inherit Judah in the HOLY LAND and shall chuse Jerusalem AGAINE Be silent O all flesh before the Lord Because he is awakened concerning the habitation of his holinesse ãâã ãâã ãâã ãâã ãâã That is a joyfull time is yet to come when the Messiah shall dwell in the midst of the Jewes they dwelling in the holy Land many Nations being joyned unto the Lord together with the Jewes into one Church he dwelling in the midst of them all for dwelling in the midst is againe repeated so that then they shall effectually know not only that this Prophet was sent of God to preach this to them but also that the true Messiah shall be at the appointed time sent to performe these things to them to the putting of all fleshly and carnall minds to silence that doubted or disputed against these thing I say to put them to silence by the appearance of Christ awakened and bestirring himselfe in the behalfe of his holy habitation or the habitation of his holinesse that is the Church in her pure state and worship Now when were these high straines these sublime expressions ever yet fulfilled We have a watch-word in the twelfth verse that we must looke for the impletion âhereof far beyond Zecharies time For though he in his time of this Prophesie saw the returne of the Jews into the holy Land yet saith The Lord SHALL inherit Judah his portion in the HOLY LAND and SHALL chuse Jerusalem AGAINE Surely if wee keep the prophesie together as the Lord hath laid it and left it together there was never yet to this day since their return from Babylon that time and state of the Church that is here limbed forth to the life viz. that the Church should consist of Jews and Gentiles joyned to the Lord and owned by him as his people even while the Jewes possesse the holy Land and the Lord should be as a wall of fire protecting them and devouring their enemies and making the Jewes of servants to the cruell Heathens to be the spoilers of them c. and all these things to be carryed up to that height of glory that all spirituall hearts should sing and rejoyce and all fleshly hearts should bee struck dumb or astonished with silence We have before repeated usque ad nauseam foriè aliquibus very often how the Jewes ever since the return of the two Tribes have been little lesse or otherwise then in a captive condition under three Monarchies that when the Jewes a few of them imbraced Christ Acts second third and fourth chapters the Gentiles were not converted When the Gentiles began to be called the Jewes fell off Act. 13. Rom. 11. That the Maccabean conflict in regard of the catastrophe and event is not worthy to be named with this Prophesie And therefore this Prophesie is yet unfulfilled and requires by the circumstances of it a time of fulfilling before the ultimate universall resurrection SECT XLVI THe second place in Zecharie is in chap. 6. ver 13 13 14 15. which I need little more then name V. 12. Thus speaketh the Lord of Hosts saying behold the man whose name is the BRANCH and he shall grow up out of his place and HE shall BUILD THE TEMPLE of the Lord. 13. Even HEE shall build THE TEMPLE OF THE LORD and he shall bear the glory and shall sit and RULE UPON HIS THRONE and he shall be a PRIEST upon his throne and the COUNSILL OF PEACE shall be between them both 14. And the Crowns shall be to Heâem and to Toâijah and to Jedajah and to Hen the son of Zephaniaâ for a
memorial in the temple of the Lord. 15. And they that ARE FAR OFF shall come and build in the temple of the Lord. Though this second Temple was long since founded and by this time in great part raised chap. 8. ver 9. and the carrying on of the work to a finishing by sufficient and able men was now in hand yet the Prophet here foretells that the man whose name is the BRANCH the usuall and frequent title of Christ shall BUILD the TEMPLE of the Lord in vers 12. And presently againe repeated with great Emphasis in ver 13. EVEN HEE shall build the temple of the Lord. And therefore the Prophet in these words looked far beyond his owne time Christ builds the Temple first in his natural body secondly in his mysticall subordinates are no opposites but doe ray forth a typicall radiation from the one successively to the other First In his natural body by his resurrection according to his owne exposition John 2.18 19 20. When his adversaries demanded of him What sign shewest thou unto us seeing thou dost these things Jesus answered destroy this Temple and in three daies I will raise it up Then said the Jewes forty and six years was this Temple in building and wilt thou rear it up in three daies But he spake of the Temple of his body Secondly In his Mysticall body the Church of beleevers By communicating unto whom his holy Spirit he makes them his Temple and the habitation of God 1 Cor. 6.15 16 17 18 19. And 2 Cor. 6.16 Eph. 2.21 22. This mysticall Temple was founded long since but the Prophet here points mainly to the finishing of it Or to speake in a juster proportion to the first and second materiall Temple The first mysticall Temple that is the Church of the Jewes being destroyed at Christs passion the vaile then being rent to signifie the tearing down of Jewish worship upon his ascension by sending the Spirit hee began the building of the second mysticall Temple viz. the Christian Church Act. 2. c. and throughout that booke But when this second mystical Temple shall be finished made up in its fulnesse Rom. 11.25 26. of which St. John mainly prophesies in his Revelation of which finishing Zecharie here in ver 15. gives us this signe That THEN they that ARE AFAR OFF shall come and build in the Temple Which can have no other adequate and more certaine interpretation then this that when the Gentiles that are afar off in Religion shall in full come in and the ten Tribes of Israel that are to this day afar off in place too shall come and be built into the Christian Church at that same THEN even at that very time the BRANCH Christ that built this second mysticall Temple shall SIT and RULE upon his THRONE and he shall be a Priest upon his Throne and the Counsil of Peace shall be between them both That is as Christ hath sensibly appeared in acting his Priesthood when hee paid and prayed for his Church at and afore his Passion * In the 17 18 and 19 chapters of John so shall he as manifestly be seen to act his Kingly-hood in a glorious universall evident peace flowing from both in the time of his Kingdome Else nothing is prophesied for meer inward spirituall peace into the hearts of the Saints had flowed in all ages of the Church afore from his Kingly and Priestly office precisely considered as spirituall and the Saints knew it upon much experience But here is prophesied such things and such effects as many of the Church could hardly beleeve And therefore there should be crownes to Helem and Tabijah and Jedajah and to Hen for a memoriall in the Temple i. e. They should be in Zecharies time hung up in the Temple to be a conviction and condemnation of them that beleeved not this Prophesie and to draw men unto faith to beleeve the same as Calvin Pemble and Junius expound it But these things were never yet fulfilled as History and experience shew And the last universall resurrection will be unseasonable and unsuitable Therefore it is yet to come SECT XLVII § I THe third place in Zecharie which we need but touch is in chap. 8. ver 20. c. to the end of the chapter Ver. 20. Thus saith the Lord of Hosts it shall yet come to passe that there shall come people * Heb. ãâã ãâã ãâã ãâã ãâã Chal. ãâã ãâã ãâã ãâã ãâã that is Peoples Sept. ãâã ãâã ãâã ãâã ãâã Many peoples And so t is expresse in v. 22. and the inhabitants of many Cities 21. And the Inhabitants of one City shall goe to another saying let us goe speedily to pray before the Lord and to seeke the Lord of Hosts I wil goe also 22. Yea many people and strong Nations shall come to seeke the Lord of Hosts in Jerusalem and to pray before the Lord. 23. Thus saith the Lord of Hosts in those daies it shall come to passe that ten men shal take hold out of all languages of the Nations even shall take hold of the skirt of him that is a Jew saying we wil goe with you for wee have heard that God is with you § 2 There is no more to be said to this so plaine a prophesie but this that we shall boldly assert that it was never yet fulfilled since the Jewes returne from captivity till men or bookes can shew us the contrary The Scriptures tels us no such thing History tels us no such thing experience shewes us no such matter as that peoples yea many peoples yea and strong Nations did ever joyne with the Jewes in religious worship as in prayer to God c. and that at Jerusalem As for those mentioned Act. 2.5 c. viz Parthians Medes Elamites c. They were neither Nations nor Gentiles but were some certaine Jewes who having been borne in those forenamed Countries did now for the present sojourne * So the word in the Text. from ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã is used by the Septuagint which the Apostles and Evangelists much follow in their new Testament quotations Gen. 27.44 Son arise saith Rebecka to Jacob and flee unto Laban thy Brother to Haran and ãâã ãâã ãâã ãâã ãâã and sojourne with him a few dayes 1 King 17.20 O Lord my God saith Elijah hast thou brought evill upon the widdow ãâã ãâã ãâã ãâã ãâã that is with whom I sojourne In which places the word is plainly taken for sojourning and accordingly circumscribed with a short time at Jerusalem for the businesse of worship at the feast of the Passeover and Pentecost Thus in this fifth verse they are expressely called Jews There were sojourning or abiding at Jerusalem JEWS of every Nation under Heaven Ver. 22. when Peter spake to them he saith to them Yee men of ISRAEL And that none put this off with an imagination that they were Proselytes that is Gentiles converted to Judaisme let them heed that Proselytes
hand and more particularly pointing to the person of Christ much lesse was there any ground for him to urge the consideration of those Regions and Countries to the ALL of beleevers that already by faith were spiritually entered into the holy Land And how doth this spirituall sence agree with the Text That place shall not bee found for them that is the place shall not bee sufficient to receive them For if the said spirituall sence stands good then the whole earth should not bee capacious enough to receive all that shall bee converted which is contrary to common sence Therefore Oecolampadius speakes safelier and comes off fairlier when he saith on the sixt verse these things pertaine saith he to the times of Christ not naming which time whether that of his first or that of his next coming but leaves it large enough to comprehend both ¶ 2. A Lapide likewise will understand by this goodly war-horse the Apostles and Apostolical men on which Christ did as it were ride conquering the world spiritually And yet too he will understand as he saith Judas Maccabeus and his brethren trampleing Antiochus and his Commanders to signifie this generous horse for battle here mentioned ¶ 3. As for Calvin though upon the fift verse he hints mostly a meer spiritual sence the Jewes as also the Church militant under the crosse shall be conquerours and triumph over all the wicked partly in hope and partly in the effect For God doth wonderfully sustaine them and causeth that all particular beleevers possesse their soules in patience c. Yet before and after he lancheth forth into a further sence yea and times too beyond any that hath yet come to passe For upon the fourth verse he hath these words From among the Jews shall be the Corner that is those in that people that shall beare the publicke Government And the batttle-Bow that is they shall be sufficient to conquer their enemies And the Exactor that is they shall injoy the Empire or rule over their neighbours and require tribute of them instead of paying it to them If any aske when this shall be fulfilled I answer There were some preludes of this when God exalted the Maccabees But t is certaine that the Prophet compriseth the whole course of redemption And upon the sixt verse The Jewes saith he could not acquiesce in those beginnings which scarcely in the hundreth part did answer to the promises of God It behoved therefore to have their mindes lifted up on high that they might hope for more then did appeare before their eyes And this doctrine is useful for us because we are apt to restraine the promises of God to a narrow time and so whiles we shut him up in our straits we cause him not to doe what we desire Therefore let the example of the returne of the people of Israel still be before us because the Lord did promise by all his Prophets that their returne should be glorious and every way plentifull and the state of the people happy which did not appear when the Jewes returned into their Country And therefore it followes I will strengthen the house of Judah and the house of Joseph In which Zecharie promises no vulgar thing when as he saith both peoples Judah and Israel shall bee rejoyned and so incorporated into one as before the breach when the ten Tribes fell from the two And in that clause I will bring them again and place them as it is in our English or as Calvin roads it I will bring them backe and cause them to dwell ãâã ãâã ãâã ãâã ãâã Hoshbotim being a compound word or Verb signifying That God will not onely bring backe againe the ten Tribes but will give them a fixed seat in their owne Country Which last words of Calvin are full to our sence Our new Annotations say upon the fourth verse touching the Oppressor or Exactor thus They shall prevaile against their enemies and oppresse their oppressors and exact tribute of them as Victors do of them whom they have subdued This best suits with the context And this we see partly verified in the history of the Maccabees and more fully in and under the Gospell the Prophet here comprehending in these promises the whole and entire redemption and deliverance of Gods Church and people by and under the Messiah Thus our new Annotations speake as well for a litterall sence as a spiritual and of times yet to come as well as those past ¶ 4. Dr. Mayer hath observed a little this interfering of Authours against themselves having upon the eleventh verse these words Some by Judah saith he understand the Jewes and by Joseph and Ephraim the Gentiles converted to the saith and that no local motion is meant when he speakes of bringing them to their place but onely their coming into the Church c. And yet saith he they apply that which is here spoken in part to that which God did for the Jewes in the time of the Maccabees The Doctor himself doth well apply this prophesie mainly to a litterall sence but I had hoped with more coherence For if as he well asserts upon the fourth verse touching the Corner t is there prophesied of the joyning together of the two Kingdomes of Judah and Israel whereby they should be greatly strengthened how then doth he tel us after on the same verse that this prophesie was partly fulfilled in Judas Maccabeus and partly as he intimateth or affirmes on the eleventh verse in the return of those Jewes that fled into Egypt under Ishmael upon the slaughter of Gedaliah 2 King 25. ver 25 26. who returned out of Egypt as A Lapide beleeves Josephus * Lib. 11. Antiq. c. 2. in the reign of Ptolomeus Philodelphus the successour of Ptolomeus Lagi in the Kingdome of the Greeks and that the pride of Assyria was brought down when Alexander subdued both Persians and Assyrians And the Scepter departed from Egypt in the daies of Cleopatra their last Queen with whose love Antony was so intangled whose dominions Cesar conquered but not her because she slew her selfe that she might not come into his hands I say how do these things hang together in an handsome harmony For all these things do nothing conduce to the re-union and re-dintegration of the two Kingdomes of Judah and Israel into one body being never yet done since their division in Rehoboams time to this day ¶ 5. For the further clearing whereof let us speake distinctly some thing to all the three last mentioned particulars especially to that of Judas Maccabeus who hath so taken the eyes of most Interpretors that they cannot in commenting on this Chapter look off from him putting the maine stresse of Interpretation upon his History First For that particular Of the returning of those Jewes from Egypt that fled thither upon the occasion of Ishmaels slaying Gedaliah It is not probable that many returned When they went they were but the gleanings of a captivity 2 King 25. And
haec inquit c. that is Therefore Jerom saith truly upon the eleventh verse the Jews and our Chiliasts dream these things shall be literally performed but let us interpret Jerusalem to be the Church which walking in the flesh yet doth not live according to the flesh whose freedom is in Heaven c. So he and yet within a very few lines after the same A Lapide hath these words Dico ergo c. that is I say therefore according to the Letter it is here signified that Jerusalem is to be taken by Antiochus Epiphanes and to be restored by the Maccabees Which how untruly it is asserted we have afore demonstrated onely we alleage this to instance how A Lapide falls from his spiritual to a litteral sence Mr. Calvin whiles mighty much for a spiritual sence of this prophesie hath to this effect on those words in the third verse The Lord shall go forth and fight against those Nations as he fought in the day of battel Zechary saith he tells the Jews Certamen saepe vobis fuit c. i.e. You have often fought with the strongest enemies they have been conquered and that when you have been by far unequal in number and power Seeing therefore the Lord hath so often and so many ways cast down your enemies why shall ye not hope for the same thing from him So he Our new Annotations have many touches of a spiritual sence but many also for a literal expresly or implicitly On the second verse this Here the last destruction of Jerusalem seems more plainly described then afore On the third verse this As when he fought in the day of battel that is not slightly but earnestly as he did for Gideon and divers others Judg. 7.22 On ver the fourth Gods coming to defend his Church shal be conspicuous and glorious On ver the fift the very Jews themselves shall be afraid at the presence of Gods appearance It were needlesly tedious to recite the many passages more they have to the same effect though they are very considerable to our purpose seeing the Reader knows where to finde them SECT LI. § 1 FRom Zechary we come to Malachi where we will consider but one place viz. Chapter 4. but that throughout verse 1. For behold the day cometh that shall burn as an oven and all the proud yea and all that do wickedly shall be stubble and the day that cometh shall burn them up saith the Lord of Hosts that it shall leave them neither root nor branch Vers 2. But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings and ye shall go forth and grow up as calves of the stall Vers 3. And ye shall tread down the wicked for they shall be ashes under the soles of your feet in the day I shall do this saith the Lord of Hosts Vers 4. Remember the Law of Moses my servant which I commanded unto him in Horeb for all Israel with the statutes and judgements Vers 5. Behold I will send you Elijah the Prophet before the coming of the great and dreadful day of the Lord Vers 6. And be shall turn the heart of the Fathers to the children and the heart of the children to their fathers least I come and smite the Earth with a curse § 2 There are so many famous Authors both Ancient and Modern that understand this Chapter of the second coming of Christ as you may see in the Margent * Paties Graeci Latini Cyril Theodor. Remig. Haymo Albert. Hugo Lyra. Chrysostom Euthym. Beda Anselm Hippol lib. de Consum sâculi Cyprâ tract de Sina Sion Ephrem tract de Antich Prosper in dimidio temp c. 13. Tertul. lib. de anima c. 35. Justin Mart. Dialog contr Tryph. Nyssen lib. Testim contr Judaeos Augustinus 20. Civit. Dei Greg. 11. Moral Andreas Ambros Rupert Arethas in Apocalyp c. 11. Scholastici Thomas in Matth. 17. A Lapid in hoc cap. Malach. c. Translatores Septuag in Anâiq exempl Arab. quorum utrique vertunt Elijam Thesbiten Neoterici Oecolamp M. Mede D. Mayer Sibyllae Tum quoque caelesti curru devectus inibit Terras de caelo Thesbites signaque trina Ostendettoti mundo vitae pereuntis Omnes Judaei communi eorum sententia to the number if we should name all as amounts as Calvin confesseth to the major part that we shall go free from wonder novelty or singularity in holding the same Especially if the Reader will take notice that those that incline to the other interpretation of Christs first coming as Calvin our New Annotations c. do ingenuously confess that the things of this Chapter shall not be compleatly fulfilled till the second coming of Christ Jerom our great adversary though on this Chapter he inveighs against the Jews and Judaizers for their expecting Elijah to come in person yet as A Lapide also hath noted upon Matthew chap. 11. vers 14. chap. 17. ver 11. he clearly teacheth that Elijah must come in person which A Lapide endeavors to reconcile thus Because the Jews do yet expect the first coming of the Messiah and that Elijah in person shall be the fore-runner of that his first coming Therefore Jerom on this Text reproves them but Jerom yeelds that Elijah in person shall be the fore-runner of the Messiahs second coming ** Sunt qui propterea Johannem Heliam votari quod quodam modo IN SECUNDO SALVATORIS ADVENIU JUXTA MALACHIAM PRAECESSURUS EST HELIAS venturum Judicem nunciaturus Sic Iohannes in primo adventu fecerit ET UTERQUE FIT NUNCIUS VEL PRIMI ADVENTUS DOMINI VEL SECUNDI Ierom in Matth. 11.14 Ecce apparuit illis Moyses Elias cum co loquentes Scribis Pharisaeis tentantibus se de caelo signa poscentibus dare noluit sed pravam postulationem conâutavit responsione pindenti Hic vero ut Apostolorum AUGEAT FIDEM DAT SIGNUM DE CAELO Elia inde DESCENDENTE quo conscenderat Moyse ab inferis resurgente âerom on Matth. 17.11 Thus Jerom. For my part I shall endeavor rather to demonstrate then as the manner of most is to dictate what I assert in the matters of this prophesie That this Chapter is of a state of the Church under the New Testament I need not labor much to prove Malachy being the last Prophet of the Old Testament And that V. 2. of this Chapter of the rising of the Sun c. is applyed to Christ John 1.9 Calling him the true light that lightneth every one c. As that V. 5. of this Chapter touching Elijah is applied by Christ Matth. 17.13 in part to signifie John Baptist his harbenger § 3 But the great question is How far into the times of the New Testament this prophesie doth run To answer which lay this for a ground work That the time to which this prophesie doth reach is called the GREAT AND DREADFUL DAY OF THE LORD And it is as
adequatly and answerably to that name described in the first verse to be a day that shall BURN AS AN OVEN which shall burn up the proud and wicked as stubble leaving them neither root nor branch Now observe ¶ 1. This cannot be extended to the ultimate day of judgment at the universal resurrection of all the wicked then cast into the lake of fire Revel 20.12 c. to the end of the Chapter for these Reasons First Because at this day if not according to the order of the prophesie after this dreadful and burning day in this first verse of the fourth of Malachi Christ the Sun of Righteousness shall arise with healing in his wings to them that fear his name and they shall GO FORTH and shall GROW UP AS CALVES OF THE STALL Ver. 2. Now this cannot be at that universal resurrection and ultimate judgement at which time Christ hath done healing hath finished his mediatorship and resigned up all his power to God the Father 1 Cor. 15.24 25 26 27 28. and the elect have done growing Secondly Because ver 5. an Elijah must be sent BEFORE THE COMING of the GREAT and DREADFUL day of the Lord who shall turn the heart of the fathers to the children and the heart of the children to their fathers Which is not a work to be done at or near-upon that ultimate judgement but then he that is unjust let him be unjust still and he that is filthy let him be filthy still then is a time of destruction not of conversion Thirdly Because it is added in the last verse of Malachi That Elijah must come and shall turn the heart of the fathers to the children LEAST the Lord come and SMITE THE EARTH WITH A CURSE Now at the ultimate judgement there is no other smiting and cursing of the Earth but with that judgement it self it swallowing up all other evils And whether all parents or children be converted or not converted that ultimate judgement will be âure to come for the elects sake As concerning who this Elijahs is we shall dispute it particularly by and by ¶ 2. On the other side this prophesie cannot be cut so short as to terminate in Christs first coming For then was no dreadful day of the Lord so burning as a fiery oven to burn up the proud and wicked doers root and branch Christs coming is set forth in Matth. 21.5 according to Isa 62.11 Zech. 9.9 compared with Matth. 11.29 Phil. 2.7 c. in all meekness meanness lowliness and lowness And although there were wonderful days at his incarnation or birth Luke 2. Matth. 2. at his passion Matth. 27. his resurrection Matth. 28.1 2 3 4. at his ascension Acts 1. and at his mission of the Spirit Acts 2. Yet these were not THE great and dreadful day in the singular number they being many Or if we call them DREADFUL especially that of the resurrection and passion yet these days destroyed none For it is observable what Christ saith He came to heal or help not to destroy And therefore though he cursed the fig-tree to warn men yet with all his power and miracles he never killed or crippled any man being infinitely injured he revenged not but rather healed Malchus and his enemies wounds and maladies Yet see by this time how streightly and strongly we are butted and bounded with these two Paragraphs that we cannot fall so short as Christs first coming nor launch forth so far as to the universal resurrection of all the wicked at the ultimate judgement § 5 Now therefore to answer the question distinctly when this time is We assert That no time can shape and correspond to the circumstances and characters of this prophesie but the time abutting upon the beginning entrance or prelude of the whole day of judgement containing a thousand years as Peter speaks 2 Pet. 3. and bounded out exactly Revel 20. with two physical or corporal resurrections as we have before amply opened * Book 1. Cap. 2. Sect. 1 2 3 4. This we shall endeavor to demonstrate by these Arguments ¶ 1. That burning of all the proud and of all evil doers as stubble leaving them neither root nor branch Ver. 1. And that trampling them under the feet of the Saints as ashes Ver. 3. must rather be referred to such a time set down in the Scriptures as most aptly answer to those particulars then left at random to the imaginary times in mens brains of which we never read nor heard to agree to their character But these things do most harmoniously concord with the times of the last ruining of the Antichristian enemies of the Church before the raising of it to her great restauration and restitution of all things Rev. 18. wholly and Rev. 19.11 to the end of the chapter compared with Rev. 20.1 2 3 4 5. Therefore thither are these things to be referred I hope the very setting down of the words will convince the ingenuous Reader where after a large and particular description with all manner of corporal circumstances of the BURNING of Babylon Rev. 18. There follows alike iconism or corporal characterism of the ruine of the rest of the Churches enemies by fire and sword Chap. 19. I saw Heaven opened and behold a white horse and he that sate upon him was called Faithful and True in righteousness he doth judge and MAKE WAR His eyes were as a FLAME OF FIRE c. and he was clothed with a vesture DIPT IN BLOOD c. And the ARMIES which were in Heaven followed him upon white horses c. And out of his mouth goeth a sharp sword that with it he should smite the Nations And he shall RULE them with a ROD OF IRON and he treadeth the wine press of the fierceness of the WRATH OF ALMIGHTY GOD and he hath on his vesture and on his thigh a name written KING OF KINGS AND LORD OF LORDS And I saw another Angel standing in the Sun and he cryed with a loud voyce saying to all the FOWLS that flie in the midst of Heaven Come and gather your selves together unto the SUPPER of the Great God that ye may eat the FLESH of KINGS and the FLESH of CAPTAINS and the FLESH of MIGHTY MEN and the FLESH of HORSES and of them that sit on them and the FLESH of ALL MEN both free and bond both small and great And I saw the BEAST and the KINGS of the Earth and their ARMIES gathered together to make WAR against him that sate on the horse and against his ARMY And the BEAST was taken and with him the false Prophet c. these both were cast alive into the lake of fire burning with brimstone And the REMNANT were SLAIN and all the fouls were filled with their flesh And I saw an Angell come down from Heaven having the keyes of the bottomlesse pit and a great chain in his hand and he laid hold on the Dragon c. which is the Devil and bound him a THOUSAND YEARS And cast him
that is a yeare yeares and halfe a yeare In the Revelation it is the beast with so many heads and horns full of names of blasphemy which was to continue forty two moneths the same period with the former which was expressed by times and yeares and the same time with 1260. dayes of the Churches remaining in the Wildernesse When these times whatsoever they be shall be ended then is the period of the times of the Gentiles and of the Jewes misery whereto our Saviour seemes to referre in the Gospel Then by St. Paul shall the fulnesse of the Gentiles enter in Then saith St. John shall the kingdomes of the earth be the Lords and his Christs Then saith Daniel in the former place chap. 7. shall the kingdome and dominion and the greatnesse of the kingdome under the whole heaven be given to the people of the Saints of the most High whose kingdome is an everlasting kingdome and all dominions shall serve and obey him SECT II. The second place in the New Testament is Luke 1. ver 31 32. And behold thou shalt conceive in thy wombe and bring forth a sonne and shalt call his name Iesus And he shall be GREAT and shall be called the sonne of the Highest and the Lord God shall give unto him the THRONE of his FATHER DAVID and he shall reigne over the house of Iacob for ever and of his Kingdome there shall be no end § 1 ON which words observe first that this place is taken out of Isa 9.7 before discussed * of giving to Christ the throne of his father David which is not yet fulfilled For Pag. 182. l. 3. chap. 2. Sect. 12 S. 5. c. § 2 Observe secondly That Christs coming in his Incarnation was a state of the greatest humility that could be Phil. 2.7 8. and that from his birth to his ascension saving but to a few radiating for a minute in his transfiguration to three of the Apostles Matth. 17.1 and his appearing to the rest of his Disciples after his Resurrection and ascending up in their sight Acts 1. And therefore though these words are spoken by the Angel upon occasion of his Incarnation yet are they not applied by the Angel adequatly to set forth his state of Incarnation but rather antithetically extended to carry the minde of Mary c. farre further as thus That though this Jesus shall be conceived in thy wombe a meane woman in comparison of the visible glory of the royall races of Princes yet this Iesus shall be no meane person but shall be GREAT and shall bee called the SON OF THE HIGHEST and shall have the THRONE of his father David and shall REIGNE over the house of JACOB for ever c. which things were never fulfilled all the time of his Incarnation to the day of his Ascension Nor was that the time so much as of the full revelation of them but when the Apostles taking hint from these words of the Angel and the like places of Scripture asked our Saviour Acts 1.6 a little before he ascended Wilt thou at this time restore the Kingdome to ISRAEL comprehending all the twelve Tribes as doth the house of Iacob in the text our Saviour denied not the thing but the revelation of it that time saying vers 7. It is not for you viz. now the words ãâã ãâã ãâã ãâã ãâã c. are in the present tence to know the times or the seasons which the Father hath put in his owne power But about seventy yeares after that his ascension God gave the full revelation of it to Christ to shew it by an Angell unto John who might write it to the Churches Revel 1.1 so that § 3 Observe in the third place that at Christs first coming viz. in all the time of his Incarnation from his Birth to his Ascension he was not in the throne of his father David he was in the Manger in the Mountaines more destitute then the Birds and Foxes in a Crowne of Thornes in garments of scorne on the Crosse in the Grave and at last in Heaven but never all that time in the Throne of David The Romans all that time and divers hundreds of yeares after reigned over the Jewes Christ not having any thing of Davids visible corporall government which was the notion of Davids government the High-Priest bearing that which outwardly might be called Spirituall yea when it was offered unto Christ to be made a King and to divide the portions between the Brethren he refused it Therefore § 4 Observe fourthly That the beginning of that Kingdome of Christ which shal be for ever that is after which no Kingdom on earth succeeds as often hath been expounded was not yet begun For after Christs ascension from that day to this other Kingdomes on earth over the Jewes did succeed viz. the Romans Sarazens and Turkes Why the meere spirituall Kingdome of Christ cannot be here understood we have already given unanswerable reasons as we conceive afore when wee parallel'd this place with Isa 9.7 * Pag. 184. l. 1. and why this Kingdome cannot be in Heaven at the ultimate end of the world the reason is at hand because then Christ shall deliver up the Kingdome to God the Father when he shall have put downe ALL rule c. and the sonne himselfe shall be subject to him c. SECT III. The third place in the New Testament for the said visible glorious state of the Church on earth yet to come before the universall Resurrection is in Luke 21.24 And they the Jews shall fall by the edge of the sword and shall be led away captive into all Nations and Jerusalem shall bee trodden downe of the Gentiles untill the times Gr. ãâã ãâã ãâã ãâã ãâã opportunities of the Gentiles be fulfilled Gr. ãâã ãâã ãâã ãâã ãâã filled up OBserve first that our Saviour speaking of the two Tribes that had been now returned from Babylon above five hundred years that they shall be led away captive in all nations must of necessity meane another and a more dispersing captivity following that which was begun by Titus Sonne of Vespasian the Roman Emperour burning both Temple and City selling an hundred thousand Jewes besides the slaughter of eleven hundred thousand about forty yeares after the ascension of Christ as Bucholcerus and Josephus affirme prosecuted by Aelius Adrianus the Roman Emperour about an hundred yeares after Christs ascension at which time the said Aelius Adrianus buried Jerusalem in its own rubbish and gave it to other Nations and Gentiles to inhabite calling it after his own name Aelia promoted yet further by the Saracens making feareful desolations in Judea about a thousand and nine yeares * So Bucholcerus Ind. chron after the Incarnation of Christ and at last this scattering of those two Tribes into all Nations is perfected by the Turkes dominion over them from about the yeare one thousand three hundred after the Incarnation of Christ to this day whereby they are dispersed as our
and power vers 25. For he must reigne till hee hath put all enemies under his feet vers 26. The last enemy that shal be destroyed is death vers 27. For he hath put all things under his feet but when he saith all things are put under his feet it is manifest that he is excepted which did put all things under him vers 28. And when all things shal be subdued unto him then shal the Son also himselfe be subject unto him that put all things under him that God may be all in all § 1 VVHat I have largely Commented on these words for explication of the one hundred and tenth Psalme all in order to our point in hand see before * Pag. 166. P. 6. and p. 167. 168. as worth while for the reader to consider especially seeing that is premised we have the lesse need to be large now and so shall omit the repetition here of severall considerable things there asserted § 2 M. M. On this place hath these words first he analyseth upon âhem in generall thus Every one must rise in his owne order Christ the First-fruits after they that are Christs therefore not the Martyrs only then cometh the end What presently after his coming No but when he hath delivered the Kingdome to God the Father meaning the ultimate end And when shall that be that he shall deliver up the Kingdome to God the Father When hee shal have put downe all rule and authority and power for he must reigne till he that is God the Father hath put all his enemies under his feet which will be fully accomplished where hee plainly mindes as aforesaid the ultimate end when the last enemy shal be destroyed which is death And when all things shall be thus subdued unto him shall follow unutterable glory the height of happinesse so he Which last clauses must warily be understood with this distinction That the destruction of Death as an enemy to the Saints and Christs visible Kingdome on earth of which we speake is the beginning and introduction to Christs and the Saints reigning in that Kingdome For that Kingdome and the thousand yeares of glory to Christ and happinesse to the Saints on earth begins with the resurrection of the deceased Saints Revel 11.11 12 c. and Rev. 20.4 5. often explained afore But the putting an end to death in the raising of the wicked unto the ultimate generall Judgement that it may no longer be an enemy to Gods ultimate designe of punishing the said wicked body and soule with everlasting punishment is indeed the end or period of Christs reigning Revel 20.12 Secondly our Author Commenteth on the generall of this place of 1 Cor. 15 thus Pauls words saith he doe clearly prove that the reigne of Christ as Man of which alone we treat doth neither begin before his second coming nor extend it selfe beyond the last resurrection and therefore cannot without a palpable contradiction be taken for the time when he shal give up his Kingdome to his Father or for the time that now is Betwixt which and his Kingdome our Saviour in my conceit hath put an irreconcilable distinction calling this not the time of a Kingdome but a time of temptation * See a little before in this fourth chap. Sect. 4. on Luke 22.28 c. that is a time of persecution for righteousnesse sake that thus fulfilling the rest of the afflictions of Christ for his bodies sake which is his Church they may at last wholly and together in body and soule reigne with Christ but their bodies as yet shall be captive in the Grave Or shal the Saints that are found alive at his coming be exempted from that his Kingdome For if he shall reign till then and then give up his Kingdome to his Father they are exempted But if as our Apostle shewes here his reigning begins not til his coming viz. his second coming then at that time the living and dead in Christ shal wholly and altogether reigne with him on earth 3. In particular our Author Paraphraseth on that clause After they that are Christs thus These words saith he doe shew that there is some distance of time between the Resurrection of them in Christ and other men or else it had been easie for the Apostle to have said They that are dead or they that are in the Grave And if there shall be a precedency of time then no doubt it shall be such a precedency of time as may bring some advantage and honour to the Saints and therefore not of a few houres or dayes but of a more notable continuance of many yeares For if Christ shall descend for no other purpose but to call men to Judgement as there would be no need of distinction of time so there could not well be any priority of time to distinguish their resurrection because in that act both good and bad must be assembled before him at the same time and the wicked doubtlesse should then be raised as soon to see his coming as the just to meet and accompany him there To all this I have now but a few words to adde my former discusse p. 166. excusing me here and that is this That the Apostle in this text hints to us three Physicall resurrections 1 The Resurrection of Christ which the Apostle saith is past vers 20. and there and ver 23. cals it the first fruits of the Saints Resurrection 2 The Resurrection of the wicked also called the end vers 24. which also followes the second at a distance ãâã ãâã ãâã ãâã ãâã as the gleaning doth the harvest and this succession is that which the Apostle calls ver 23. order each to rise in his owne order and it is a very distinct order for as there hath been now above one thousand six hundred yeares since Christs resurrection and yet the Saints are not risen so it wil be a thousand yeares between the resurrection of the Saints and the wicked as Saint John asserts Rev. 20. oft and much insisted upon afore And as at the resurrection of the Saints death as to them shall be destroyed so at the resurrection of the wicked life to them shall be destroyed their living being worse then death and therefore called the second death which over the Saints shall have no power because of the blessed life they are restored to Revelations 20. and first twelve verses SECT VIII The eighth place in the New Testament for the glorious state of the Church yet to come before the ultimate generall Judgement is 2 Cor. 3.15 16 17 18. vers 15. But even unto this day when Moses is read the vaile is upon their heart vers 16. Neverthelesse when it shall turne to the Lord the vaile shall be taken away Vers 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty vers 18. But or and or truly we all with open face beholding as in a glasse the glory of the Lord are
FACE of Christ but hereafter upon the appearance of Christ at the coming in of the fulnesse of the Gentiles and the call of the Jewes into one universall visible Church God will shine forth most gloriously through the WHOLE PERSON of Christ upon OVR WHOLE PERSONS so that we shall be like him in glory Phil. 3. 21. and we shall know as we are known 1 Cor. 13.12 we shall put off all corporall imperfections and shall apprehend him as well perfectly by our sences as by our graces as will appeare more by that which followes For ¶ 4. We shall behold him with open face or unvailed countenance or uncovered or unmasked persons as the Greeke comprehends all and this being spoken indefinitely and unlimitedly either to the beholder or thing beheld it is safest to take in both answerably opposing the two vailes afore so that 1. All we Jewes and Gentiles that shall partake of this glorious state on earth shall behold with uncovered sences with uncovered reason with uncovered graces Our eyes and mindes shall not be held as Luk 24. that our Phantasie should peirce no further then sence or that sence should apprehend extraordinary things in an ordinary notion And our reason shall not be covered nor cumbred with errour and mistakes and sensible desires and our graces shall not be blind-fold with inordinate carnall affections 2. Christ shall be beheld as altogether uncovered he shall not be covered as to be seene only in Aenigmaticall expressions as the Apostles phrase is in the Greek 1 Cor. 13. 12. or in typicall seales as in receiving the elements of the Holy Supper we are said to shew his death till he comes 1 Cor. 11.26 or in the heavens as now he is or in a personall state of humiliation as when he was on earth in afflictions and sufferings but he shall be wholly uncovered to be seene as he is in his great glory in that time of the Churches restauration on earth at his appearance as it is here said in the next particular ¶ 5. Beholding the glory of the Lord. At his first coming we beheld his ingloriousnesse Phil. 2. Isa 53. After at his transfiguration some two or three saw a glimps of a prelude of his glory After that a few saw at his ascension his entrance into supreame glory Acts 1. But here WEE ALL Jewes and Gentiles in generall whosoever and how many soever converted unto Christ shall behold ãâã ãâã ãâã ãâã ãâã THAT SAME glory of the Lord. ¶ 6. And so behold as to be changed into the same image A wonderfull and efficacious beholding which shall transforme the Embryon of the new Creature conceived in the wombe of the Soule into the glorious Image of Christ by beholding him in his glory in this state on earth The divine Plants of God in this new Paradise on earth shall so see the Sun of righteousnesse that they shal blossome and flower and fructifie into like colours stripes an rayes as are in that Sun We must as the Greeke ãâã ãâã ãâã ãâã ãâã signifies be Metamorphosed from our corrupt and inglorious image into the glorious Image of Christ So this text So againe the same Apostle hath it 1 Cor. 15.51 52. The introductory both of the discourse and of the thing leading to this change in verse fifty one begins at vers 22. which we have laboriously opened afore but in the seventh Section immediatly preceding To which adde this memorandum that Paul expresly treates there only of the resurrection of Beleevers as that at Christs next coming When saith the Apostle we shall not ALL sleep but we shall ALL be changed The dead shall be raised incorruptible and we shall be changed This corruptible must put on incorruption and this mortall must put on immortality then death is swallowed up And this change is said to be glorious vers 49. As we have borne the image of the earthly so we shall beare the image of the heavenly Adam viz. Christ Which suite to our present text in this 2 Cor. 3.18 That we shall so behold the glory of Christ that we shall be Metamorphosed transformed into the same image By which parallel ye perceive what the Apostle meanes by this transformation into the same glorious Image viz. to our glorious state on earth at the first resurrection of the Saints at Christs next coming At our first conversion we have some spirituall inward change Of this our Apostle made mention afore in this 2 Cor. 3. viz. vers 16. in that phrase of turning to the Lord. And vers 17. in those words where the Spirit of the Lord is there is liberty But in that clause in the last verse of Metamorphosing into the same Image some greater thing must be intended For ¶ 8. It followes we must be changed into the same Image from glory to glory which sounds of a future For from glory to glory must signifie more then a processe from one degree of grace to another as it is intended in Psal 84. from strength to strength and Rom. 1.17 from faith to faith for though that be the beginning and touched vers 16. 17. of this 2 Cor. 3. yet here the Apostle drives at the ãâã ãâã ãâã ãâã ãâã the exaltation of a Saint to his height and must import that the former glory is suitable to the latter glory which is true of personall glory on earth at Christs next appearance that it is like to the latter viz. ultimate glory both glorifying the whole man whereas the glory of our imperfect sanctification doth glorifie only the inward man and that too but in part There is also a difference in the cause as it is in the last clause viz. ¶ 9. By the Lord the Spirit as we touched the Translation afore whereby it is plainly held forth that whereas our inward glory of Sanctification in all the processe thereof is from the inward power of the Spirit of the Lord our personall glory of soule and body at the said coming of Christ is from his personall presence transcendently and efficaciously radiating on our persons to a change and filling the earth with the beames of his glory Now weigh all together and see whether the whole minde of this text can be terminated in our conversion and sanctification or can be wholly extended to ultimate and supreamest glory Or can be fixt upon that unsuitable time of converting Israel at the day of the ultimate Judgement And if not then it is yet to come before the ultimate generall day of Doome SECT IX The Ninth place in the New Testament for the glorious state of all things on earth at Christs next appearance is Phil. 2.9 10 11. God hath highly exalted him Christ and given him a name above every name that at the name of Jesus every knee shall bow of things in heaven and things in the earth and thing under the earth and that every tongue should confesse that Jesus Christ is the Lord to the glory of God the
corner And the line shall go forth over against it upon the hill Gareb c. Thus the Rabbins to this question by which it is apparent they expect a glorious state on earth at the resurrection Fourthly he gives this as the last reason of the resurrection the rest being not so pat to our purpose Ibid. l. 2. c. 10. p. 186 187 c. I mention not Because saith he if they onely that shall be alive at the time the rest should rise shall enjoy the salvation and deliverance of the Lord and the FELICITY OF THE DAYES OF THE MESSIA then many should be most unjustly dealt with viz. they that have suffered much and that unto death for godlinesse sake c. This reason is as alleadged by R. Menasse so asserted by R. Arisba in his Commentaries called Agadot and assented unto by R. Isaac Abravanel This reason is good but because not pertinently driven home to my purpose as touching making Saints to triumph where they have been trampled I quoted it I confesse rather for the sake of a By-expression as more direct to my Thesis viz. That the Saints at the Resurrection shall enjoy the felicity of the dayes of the Messia which dayes unlesse they be fulfilled on earth afore the ultimate universall judgement I know not how they should in the ultimate glory when Christ shall lay down all Kingdome and power and God must be all in all 1 Cor. 15.24.28 § 3 The third Book presents us with the full minde of the stream of learned Rabbins viz. with the whole state of the world to come immediately following the Resurrection ¶ 1 In the first Chapter are presented to us three several opinions of the Rabbins touching the meaning of the phrase oft in Scripture the world to come Some understanding the world of separated souls others that world that shall follow a certaine terme of time after the time of the Resurrection Others that World that begins at the very hour of the Resurrection Which third opinion saith learned R. Manasse is to me most probable Of this opinion was R. Moses Gerundensis in a contest against R. Moses Egyptius who held the first of the three opinions aforesaid And Gerundensis opinion in sum was this That the world to come is that which immediately follows the resurrection of the dead into which all that live piously probously and honestly being raised shall be brought in soule and body conjoyned to enjoy indefinentlie and without end the reward of their labours With this compare the prayer which the men of the Great Synagogue composed whose words are these ãâã ãâã ãâã ãâã ãâã c. That is There is no proportion with thee O Lord our God in this world There is none besides thee O our King in the world to come none besides thee O our Redeemer in the daies of the Messiah and who is like to thee in the resurrection of the dead Which words thus rendred close to the Hebrew without âaking liberty of neoterick phrase may conveniently bee thus explained That in opposition to this life in its mighty length throughout all ages first named they put the World to come of the Eternal state set in the second place And lastly they name the daies of the Messiah at the resurrection of the dead as intercident between both For plainly they here speak in the two last of a World to come ãâã ãâã ãâã ãâã ãâã as they speak and that with an emphasis And therefore the dayes of the resurrection of the dead and of the Messiah at this coming are according to their sense all one With this well concurs that in the Sanhedrim That no man of those that deny the resurrection shall partake of the world to come giving this reason ãâã ãâã ãâã ãâã ãâã c. i.e. Who ever denieth the resurrections of the dead by this very thing there cannot redound to him a share in the resurrection from the dead Consonantly R. Abraham Bibag in his book called Derech * Emuna l. 3. part 4. proves by severall places of Scripture that The houre of the resurrection of the dead and the continued and perpetuall life which shall follow is called the world to come For although oftentimes the same name is given to the world of separated soules yet properly and more rightly is understood the world of the resurrection of the dead I insist not upon the application of these to our purpose being I have hinted sufficient afore in this Section and we shall anon hear the Rabbins come nearer to us and carry the matter up to the very achme and top of their prospect of light ¶ 2 In the next the second Chapter of the said third Book the Rabbins speak out plainly and freely what before we struggled for by deduction whiles their speeches were darker It shall not bee grievous to us as much haste as we are in to translate much of this Chapter and those that follow of the said third book out of the Latine and Hebrew whiles the things much conduce to the truth in hand because the Book it selfe is not to be had The head or summe of this second Chapter is That the RESURRECTION OF THE DEAD shall be conjoyned unto the DAYES of the MESSIAH This R. Menasse Ben Israel 1 Learnedly proves out of the books of Moses and the Prophets And secondly brings the stream of learned ancient Rabbins consenting thereunto It is apparent saith he out of Moses by that song of his Deut. 32. v. 35 36. to v. 40. To me belongeth vengeance c. their foot shall slide in due time For the Lord shall JUDGE his people and repent himself for his servants when he seeth that their power is gone c. See now that I even I am he and there is no God with me I kill and I make alive See here saith Menasse the day of the comming of the Messiah and the day of the resurrection are conjoyned As for the Prophets it is manifest saith he out of the second Chapter of Isaiah It shall come to passe in the last of dayes that the mountaine of the Lords house shall be established in the top of the Mountains c. and all Nations shall flow unto it And many people shal say Come let us go up to the Mountaine of the Lord to the house of the God of Jacob and he will teach us his wayes and we will walk in his paths for out of Zion shal go forth the Law and the word of the Lord from Jerusalem and he shal judge among the Nations c. and they shal beat their swords into plow-shares The Prophet here teacheth saith R. Menasse not onely temporal good things but also spiritual which shall come to passe when the Messiah shall come For then all Nations with unanimous consent even as Zephany also foretels adhering to the God of Isaac and Jacob and imbracing his Doctrine shall serve him with one kinde of worship Then all shall enjoy a quiet
tranquillous and most happy life because the earth then shall not be infested with any noyse of Arms. And all those wars which before were stoutly waged by reason of the difference of Religion shall then cease The cause ceasing the effect ceaseth After the Prophet had spoken of the time of the Messiah presently he proceeds to those things that are to follow viz. to the day of judgement and the resurrection of the dead For saith he the day of the Lord shal be on every one that is proud and lofty c. upon all the Cedars of Lebanon and upon all the oaks of Bashan and upon all the ships of Tarshish c. No doubt saith he but by ãâã ãâã ãâã ãâã ãâã THE DAY OF THE LORD the Prophet signifies the day of judgement as we shall afterward demonstrate which otherwise is called the day of resurrection of the dead for then the dead are judged called also the day of the Lord because a day of admiration Nothing then that is ordinary shall be done but all above nature c. He alleadgeth likewise for the said head of this Chapter that in Isa 23.14 They shall lift up their voice they shal sing for the Majesty of the Lord c. And Isa 49.14 c. But Zion saith the Lord hath forsaken me c. Can a woman forget her sucking child Psalâ 72.16 And they of the City so Menasse renders it shal flourish as the here out of the earth Thus far we have shewn by Scripture saith he that the resurrection of the dead shall be conjunctive to the coming of the Messiah next it remains to be proved that the Ancients were of the same opinion It is to be noted what reason they give why the Patriarchs so much desired to be buried in the Holy-land which was no other then this That they that are there buried shall FIRST RISE * So in Beresit Raba-Paras 74 66. Semot R. pur 32. From whence is inferred That the resurrection of the dead to the comming of the Messiah is annexed in time The same is found also elsewhere ** In the Jerusalmy de Kilaym And so Semuel in Gemarah de berahot ãâã ãâã ãâã ãâã ãâã c. i.e. This world doth not differ from the dayes of the Messiah but in the subjecting of Kings In Zoar â Paras voyera Elar is manifestly and cleerly expressed ãâã ãâã ãâã ãâã ãâã c. i.e. The blessed God shal first build the Temple and order and dispose the Pallace and build the City and then the dead shall be raised out of the dust The Cabalists do sound their opinion on the words of the Psalmist Psal 147.2 3. The Lord buildeth up Jerusalem he gathereth together the out casts of Israel he healeth the broken in heart and bindeth up their wounds 3 In the next viz. the third Chapter of that third Book the Rabbin solves this Question Whether within the aforesaid times shal be the end of the world or after the resurrection of the dead This Question saith he may easily be resolved by that we have said in the former Chapter For when the sacred Scripture treats concerning the dayes of the Messiah it alwayes calls that time ãâã ãâã ãâã ãâã ãâã i.e. the end of dayes So Gen. 49.1 Gather your selves together saith Jacob to his sons and I will tell you that which shall befall you ãâã ãâã ãâã ãâã ãâã in the end of dayes Upon which R. Moses Gerundensis commentating saith where ever there is speech concerning the end of dayes it is to be understood of the dayes of the Messia Jacob would have told his sons what should befall them in the dayes of the Messiah but God inhibited him The like phrase is in Balaams speech in Numb 24.14 c. Come I will advertise thee what this people shal do to thy people in the end of dayes I shal see him saith he speaking of the Messiah but not Now I shal behold him but not nigh There shal come a Star out of Jacob and a Scepter shal arise out of Israel he shal strike through the corners of Moab and destroy all the children of Seth. Note that the time is by him called the end of dayes Therefore he saith I see it but not nigh Againe when he saith he will destroy or demolish the children of Seth he means the inhabitants of the whole world From whence it doth appear that that is to be understood of the Messiah He the said Rabby alleadgeth many other places for that phrase the end of dayes to be taken for the dayes of the Messiah yet to come as Isa 2.2 Jer. 30.24 Chap. 31.1 Ezek. 38.16 Hos 3.5 Mich. 4.1 Dan. 10.14 And because saith R. Menasse our deliverance is deferred to so long a time hence and distant from us therefore David makes that vehement complaint Psal 89. v. 49. O Lord where are thy former loving kindnesses which thou swarest unto David in thy truth c. But I am not ignorant saith Menasse that they that dissent from us do make a double coming of the Messiah and so do expound those places far otherwise But I have no list saith he at this time to dispute with any concerning that thing but simply and candidly to hold forth the opinion which the Hebrews professe From what hath been said two things saith he doe necessarily follow One that the redemption of Israel shall be extended unto the end of the world The other that that same end shall come before the resurrection of the dead And because that end shall take its beginning in the dayes of Messiah therefore there is a necessity that a NEW WORLD SHALL BEGIN FROM THE RESVRRECTION OF THE DEAD therefore it is called ãâã ãâã ãâã ãâã ãâã The world to come Dan. 12. v. ult Go thy way unto the end and rest and awake in thy lot in the end of dayes The same is to bee collected out of the saying of the Ancients * In Gemara Abodae Zarae cap. 1. cap. 6. ãâã ãâã ãâã ãâã ãâã c. It is pronounced in the School of Elia not the Thesbit but of some Rabbin that the world shall continue six thousand yeers In two thousand is the void or empty time that is the time untill Abraham being void of Moses Law In two thousand is the time of the Law In two thousand are the dayes of the Messiah So that as it is read elsewhere * In Sebet Jeudah It is not said that the Messiah shal come in the end of four thousand yeers or in the beginning of five thousand yeers but onely that the dayes of the Messiah shall be two thousand yeers that is that within that space the Messiah shall come about the beginning middle or end Which last words say I are very considerable by us Christians For within that space Christ is come and will come â again ¶ 4 In the fourth Chapter are declared the opinions of the ancient Rabbins concerning
by and by at that denyed the Resurrection â and held that the God of Abraham Isaac and Jacob was not â the father of our Lord Jesus Christ This was the reason Irenaeus maintained it in his Book contra omnes hareses against all heresies and âerâuââan against the Marcionââes Chapter 3. Eusebius who sound out one Gaius to father it upon Cerinthus deserves no credit He was a party and one of those which did his best to undermine the autherity of the Apocalyps Not did any know of any such Gaius but from his relation And if there were any such he should seem to be one of the Alogi who denied both Jesus Gospel and Apocalyps as is testified by Epiphanius And their age jumps with the age which Eusebius affignes to Gaius Yet I deny not but some might maintaine very carnall and intollerable conceits about the Regnum Kingdom of a thousand yeers as the Mahumetans doe about their Paradise But these are not to be imputed unto those Primitive Fathers and Orthodox Christians The censure of Ferom S. Jerom was a chiefe Champion to cry downe this opinion and according to his wont a most unequall Relator of the opinion of his adversaries what credit hee deserves in this may appeare by some fragments of those Authors still remaining whom hee charged with an opinion directly contrary to that which they expresly affirmed And yet when he had stated it so as it must needs be Heresie and Blasphemy whosoever should hold it he is found to say he durst not damne it because multi virorum Ecclesiasticorum c. i.e. because many Ecclesiastical men and martyrs said the same things Comment on Jer. 19.10 So that S. Jerome is a man of no faith with mee when he describes the opinion of his adversary which whatsoever it were he would set it forth as odious as possibly he could He was a man that cared not what hee said so it might disparage his adversary This appears sufficiently in the cases of Vigilantius and Jovinian Yea but he lived the same time Answ So doe we with those we differ from and yet we see the experience daily that scarce any one will relate the opinion of his adversary candidly Yea but I cannot deny that Lactantius was for the abounding of meats and the satiating of the belly and appetite c. Lactantius cleared But what if I can His words only are these lib. 7. cap. 24 Tunc inquit qui erunt in corpore vivi c.i.e. Those who then shall be alive viz. he means at Christs second comming shal not dye but for those thousand yeers shal generate an infinite multitude and their off-spring shal be holy and dear to God But those that shal be raised from the dead he means at the first resurrection they shal be over the living in manner of Iudges And then presently addes The said Regnum or Kingdome to be the thousand yeers of a celestial Empire in which righteousnesse shall reigne throughout the world But of satiating the appetite c. I finde no word unlesse you thinke it must needs follow upon the taking away the curse off the creature and the restitution thereof to the perfection it lost through mans sinne For Lactantius means no more but that such as then lived should live the life that Adam should have done in Paradise had he not sinned But those that should then rise from the dead should live in a far more heavenly and Angelical condition even the life of the blessed spirits in heaven But S. Jerom is wont to relate the opinion as if those who rose againe should generate and give themselves to feasting and gormandizing You say that Saint Austin intimates that some held some such carnal Beatitude I answer so he intimates that some did not and that himselfe was once of that opinion and that to hold so was tolerable His words are * De Civit. Dei l. 20 c. 7. Quae opinio esset ut cunque tolerabilis c. i.e. which opinion however would be tollerable if any spiritual delicacies or dainties should in that Sabbath be given to the Saints by the presence of the Lord Christ For we also sometime have thought the same But where can I shew Cyprian to be a Chiliast Cypriar Headged He shews himself plainly to be such to such as know the mystery of that opinion In his book of exhortation to martyrdome in the Presace whereof he speaks thus Desiderasti Fortunate charissime c. i.e. Thou hast desired most dear Fortunatus that in regard the weight of persecutions and pressures is now incumbent upon us and the insesting time to be in the end and consummation of the Antichristian world now begins to approach that I should compose some encouragements out of the holy Scriptures to prepare and corroborate the minds of the brethren whereby I might animate the souldiers of Christ unto the heavenly and spiritual combate Six thousand yeers are now almost compleated if the Devill shall sinde the souldier of Christ unready c. But he that thus expected that the comming of Antichrist should be at the end of the six thousanth yeer which he supposed then neer at hand did yet thinke the world should last seven thousand yeers viz. a thousand yeers after the destruction of Antichrist as appears by his eleventh Chapter in these words Quid vero in Maccabaeis septem fratres c. i.e. What mean the seven brethren in the Maccabees most like in condition of birth and vertue making up the septenary number of compleat perfection Even as the first seven daies according to divine disposal so the seven â â brethren adhering in martyrdome Irenaeus alleadged at large lib. 5. c. 28. c. 30. coutra Heref. do containe seven thousand yeers that a lawful summe may be made up This to him that knows Chiliasme is plain Chiliasme which Irenaeus will make plain Quotquot diebus hic factus est mundus c. i.e. Look in how many dayes this world was made even in so many thousands of yeers it ends âor if the day of the Lord be as a thousand yeers and in six dayes were sinished the things that were made it is manifest that the end of them is in the six thousanth yeer When Antichrist reigning three yeers and six months shall devastate or lay waste all things in this world then shall THE LORD COME FROM HEAVEN IN THE CLOUDS IN THE GLORY OF HIS FATHER casting HIM and those that obey him into the lake of sire but procuring or bringing with him unto the just â the times of the KINGDOME The great Council of Nice alleadged for our opinion that is a Rest that is the great SABBATH the seventh day sanctified and restoring to Abraham the promise of the INHERITANCE c. Adde to all as MOST REMARKABLE That the GREAT COUNCIL OF NICE called by Constantine the Great besides the definition of faith and Canons Ecclefiastical did set forth
He confesseth that in those four periods the event hath dictated to the more circumspect observators that Satan was then loosed Set this against the Doctor and his many that agree that Satan was then bound ¶ 2 He confesseth that Pope Silvester the second in his first period of events sitting in the Papal chaire exercised Tyranny And that in him Antichrist was openly manifested to the world Now this wee oppose first to his minor That this can neither consist with the binding of Satan from seducing or deceiving the Nations according to the sense of the Greek word before expounded upon the third verse of the 20 of Revel and the antithesis between the state of the Church whiles he is bound Rev. 21.22 Chapters and the state of the loosing from 11. Chapter the end of the 19. Nor can it consist with the reigning of the Saints Chapter 20.4 compared with Rev. 21.27 And there shall in NO WISE enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lye where Antichrist is excluded but they which ARE WRITTEN IN THE LAMBS BOOK So that onely the Saints have the dominion and the glory as it is in 24. and 26. verses The Kings of the earth dobring their glory and honour to it and the glory and honour of Nations unto it therefore it cannot bee imagined that Antichrist shall now tyrannise especially seeing in his time he hath most of the Kings of the earth in a string so that in time of his Dominion and Tyranny they cannot be free to bring their honour and glory to it but when they shall hate the Whore and burne her with fire Rev. 17.16 executed Rev. 18.19 Then Chapter 20. the Saints shall reigne so that Chapter 21. Kings shall bring their honour to it ¶ 2. We oppose this to his distinction in the close of his Argument that if now Antichrist was made manifest throughout the world and exercised tyranny over men how doth the Doctor apply this time and state of the Church to Satans occult hypocyisie and pretended impiety invading the Church ¶ 3 The Doctor confesseth that in the second of his periods one William Senones A. B. by the confession of C. Baron held forth this Position to Pope Alexander the third whom Reusner puts in Anno 1061. that Satan was then loosed in perniciem totius ecclesiae to the destruction of the whole Church And the same was preached by Glaber Rodolphus and Wickliffe c. Now these cannot consist with the Doctors argument or distinction of occult hypocrisie Yea it is inconsistent with Satans binding and the Saints reigning as is explained afore Surely when Satan is bound and the Saints doe râigne there shall bee none permitted to ruine the whole Church so grossely that not only Protestants but Papists shall take notice of it and cry out against it ¶ 4 The Doctor confesseth that in his third period of events was the destruction of Jerusalem Pope Hildebrand sate in the chaire whose life acts and decrees seemed so mischievous and hellish both to Divines and Historians that they did not at all doubt but that the mystery of iniquity in the Revelation had now attained its highest perfection maturity or strength And if so was their vote how can this be consistent with the Doctors Argument that Satan is now bound in any tolerable sense Is this the glorious promise Rev. 20. of binding Satan and of the Saints reigning that mean while Antichrist shall arise to his utmost maturity at least Divines and his Historians had great reason to thinke so Satans binding is a restraint and from seducing the Nations as well as from butchering the Nations Revel 20.3 therefore it doth not permit the full growth of the Devils greatest instrument Antichrist And this also doth somewhat blunt the edge of the Doctors distinction for if Divines and Historians then took such notice and declaimed against Antichrist how can it be truly said He invaded with such occult hypocrisie Besides remember the destruction of Jerusalem ¶ 5 The Doctor confesseth that in his fourth period of Events which is also within his thousand yeers of binding Satan was Pope Boniface the eighth of whom was this common Proverb He came in as a FOX lived as a LYON and dyed like a DOG Now in the word Fox was hinted his occult hypocrisie and in LYON was intimated his open violence which overthrows the Doctors distinction and addeth thus much more in answer to the Doctors minor proposition of his argument that in the time of the binding of Satan there is no LYON over the Church but Christ with whom the Saints reigne Rev. 20.4 called the Lyon of the Tribe of Juda Chapter 5. There is no Lyonish man to roare over the Church to hurt it in the least They that make lesse of that Isa 11.6 then others do conclude so much thence And if the roaring Lyon the Devil be chained then sure the Nations shall not be seduced to play the Lyons to hurt the Church § 3 Next wee answer in particular to the minor Proposition of this second Argument of Doctor Prideaux and the distinction annexed viz. by giving you some touches of the History of the foure periods of Events which the Doctor hath named Wee did in our answer to the Doctors first Argument give you a considerable account of the History of these times viz. of the first thousand yeers from Constantine M. beginning to reigne which the Doctor calls the thousand yeers of binding of Satan We shewed you the grim bloody face of those times in Persia under Sapores In Judea under the Saracens and throughout the Roman Empire under Constantius and Julian Roman Emperours and under the Goths and Vandals invaeders and wasters of the Church for neer foure hundred yeers so that the face of these times could not look like the face of the thousand yeers of which John speaks shall be filled with so much glory But now we will adde some few things in relation to the particulars the Doctor mentions which hee would varnish over that they might not bewray that Satan was then loosed ¶ 1 For the first period in Pope Silvester the second his time Reusâer tells us in his Chronology That this Silvester the second being a Magician gave himselfe to the Devil by whose helpe he attained to the Popedome And being about to dye he confessed it and commanded that his hands and tongue c. should be cut off and the trunke of his body to bee put into a Chariot to bee buried where the horses no man driving them would carry him The horses without any driver unlesse the Devill drew him to the Temple of John Lateran and there he was buried So Reusner which was but an ill signe that Satan was now bound as the Doctor affirmes when he could so prevaile on him who was the chiese Ruler over all the Churches Adde that in the time of this period was some persecution as Bucholcerus noteth viz. That
oft minded you out of 1 Cor. 15.24.28 ¶ 3 To his second proof or proof of proof My Kingdom is not of this world We answer It may be IN the world though not OF the world Compare John 15.19 The Church of Christ then was in the world yet then not of the world 2 Not of the world signifies not in the state of the unregenerate world but now at the time we speak of the world shall be Churched the quality of men shall be pure prime Saints 3 Not of the world to act in a wordly manner viz. to fight with the sword which was the occasion of that speech but shall act in a spiritual glorious manner the Word and Spirit in them the impression of glory on their bodies and the shining of graces in their soules the formidable fall of their former enemies the special manifestation of Christ the gradual harmony within themselves and their high sanctity of conversation shall be enough to make any couch and crouch and seem to be very holy if not so indeed 4 Keep wee to the very termes of the Text John 18. vers 36. namely ãâã ãâã ãâã ãâã ãâã THAT my Kingdome that is mine is not of THIS SAME world and we shall perceive that they look towards Christs peculiar Kingdome of which wee have treated all this while to bee erected in that world which the Apostle calls in Heb. 2.5 ãâã ãâã ãâã ãâã ãâã THAT even THAT SAME INHABITED or habitable world to come SECT IV. Doctor Prideaux his fourth Argument THe Doctors fourth Argument That the dignity of reigning is not attributed to the Martyrs themselves but onely to their souls which are dignified with the title of the first Resurrection therefore to extend these things to the persons or to any other Resurrection then that from the deadly opinions of Antichrist in which the rest lay dead seems to be far from the scope of the Prophesie Neither do those things move us which are urged of the dissenters viz. that soules are here taken synecdochically for soules and bodyes united and the first Resurrection to signifie the union of the soule with the body because this tropicall speech is exceeding slippery on which to establish an uncertaine opinion nor to bee admitted where no inconvenience follows in keeping to the letter as Augustine admonisheth us § 1 Answer first This dignity of Reigning is attributed to the Martyrs themselves and soul must of necessity signifie the persons and resurrection the union of body and soule For first in verse 4. those words WHICH had not worshipped the Beast ãâã ãâã ãâã ãâã ãâã is in the masculine gender But soules in the feminine Againe The rest of the dead ãâã ãâã ãâã ãâã ãâã verse 5. are in the masculine in Antithetical opposition to ãâã ãâã ãâã ãâã ãâã those that were beheaded Furthermore it is said verse 4. ãâã ãâã ãâã ãâã ãâã they lived which signifies they lived againe 1 Because so it signifies Rev. 2.8 Christ was dead and ãâã ãâã ãâã ãâã ãâã is alive 2 It is spoken in antithesi to that verse 5. of this 20. of Revel The rest of the dead ãâã ãâã ãâã ãâã ãâã lived not againe Now the soules of these were never dead according to the Doctors judgement and all that which the Scriptures hold the immortality of the soul Finally observe that the soules of them that were put to death in the ten Persecutions have reigned above a thousand yeers Now the Doctor understands precisely a thousand yeers as we heard afore therefore some reigning of their persons is meant which cannot bee in glory at the ultimate day of judgement where neither the person of Christ reigneth with the Saints nor they with him And the thousand yeers period with the general Resurrection at the ultimate day of judgement Rev. 20.9 c. is confessed by most therefore the reigning of soules a just thousand yeers cannot bee meant many having been martyred ever since Stephen § 2 The second thing we give in answer is That to understand a proper Resurrection is not besides the scope of the Prophesie For first this first Resurrection is prophesied for future v. 6. to those that had long since risen not onely from Idolatry but from sinne in general and sealed it with their bloud or other sufferers 2. The Doctor himselfe in contending for a metaphorical viz. a spiritual resurrection doth therein depart from the letter contrary to his own rule For no absurdity follows by adhering to the letter but will if we forsake it as before we have abundantly proved 3 Those that rose from Antichrists opinions arose not till Antichrist was manifest which the Doctor puts in Anno one thousand yeers after Christ Nor did they arise all at once but in successive ages therefore how do they reign a just thousand yeers in the time of Satans binding according to the Doctors opinion and account aforesaid yea or according to any other account § 3 To the slipperinesse of tropes c. first wee retort it on the Doctors exposition Secondly we have innumerable plain places to that sence of which afore SECT V. Doctor Prideaux his fifth Argument answered THe Doctors fifth Argument is inconsiderable and not worth the time of answering it being from meer authorities of meer men and some of the worser sort viz. Papists and Jesuits holding that the thousand yeers are past Indeed saith Mr. Mede many hope that it is past and so the death of the Witnesses And Papists and Episcopal men are loath we should expect a better time then that under them But we have store of learned godly Authors to oppose the Doctors Author on Rev. 20.4 See Pareus his Confession of all the Fathers p. 1115. And we have the Scriptures as we have shewed to assert that they are yet to come And one Scripture out-weighs all the men of the world Antiquitas sine veritate est vetustas erroris Tertul. SECT VI. The Doctors sixth Argument answered THe sixth and last Argument saith the Doctor heapeth up certaine inconveniencies which lye heavy upon this interpretation judgement or opinion of the Chiliasts ¶ 1 For saith he first it bringeth in another Resurrection of the bodies then that universall one in the ultimate judgement which is besides if not contrary to the Apostles Creed and the doctrine of Paul who delivers that all including himselfe without exception are then at the ultimate day of judgement to bee changed and to put on immortality in the place of mortality which he repeats under a certaine distinction of the first and second Resurrections but to be fulfilled at the sound of the Trumpet of God the Archangel sounding it 1 Cor. 15 16 17. 1 Thess 4 15. So the Doctors first inconvenience To which we answer afore we name any more And first to the first clause of another resurrection of the bodies We answer It brings not in another resurrection of the Saints bodies who rise onely once viz. at the first resurrection Howbeit if
God would raise the same bodies twice as those in the Prophets and those at Christs passion and Lazarus c. why should man oppose To a second clause that it is beside the Apostles Creed if not against it we answer Wee would faine know against what article of that Creed this offendeth If the Doctor means against that of the Resurrection We say the Creed doth not deâermine the time or order or distinct worship of persons or degrees of mens rising from the dead as indeed all the Creed is so generall that a man may in a sort believe all and yet be unregenerated To the third clause that it is beside if not against the doctrine of Paul c. Answ first those verses of 1 Cor. 15.1.16 and 17. are nothing to the Doctors purpose viz. If the ãâã rise not then is not Christ risen and if Christ be not raised your faith is in vaine ye are yet in your sinnes This is nothing to the Doctors purpose But supposing by the Doctors words in his argument he intended verse 51 52. Behold I will shew you a mystery we shall not all sleep but we shall be changed in a moment in the twinkling of an eye aâ the last Trumpet for the Trumpet shall sound and the dead shall be raised incorruptiâle and we shall bee chaâged For this corruption must put on incorruption and this mortal put on immortalâty To this we answer That wâârant that not onely the Maâtyrs but all the Saints shall rise at once and that a thousand yeers before the rising of the wicked at the last day of judgement it is evident by comparing Rev. 11. verse 11.18 c. with Rev. 20.4 and 12. We are apt to call onely great sufferers of persecution Martyrs but the word in Greek signifies Witnesses and all Saints witnesse and are called the two Witnesses Rev. 11. yea all Saints suffer more or lesse therefore St. John names not onely them that were beâeaded but all that seared Gods name Rev. 11.18 Now what inconveniences doth this infer that Christ will according to Mat. 25. first put the sheep on his right hand And we say long before he put the goats on his left hand for every man that dyes notwithstanding this haâh but one resurrection But the Doctor saith This must all be done at the sound of the last i. e. seventh Trumpet We confesse it aâ follows upon the sound of the last or seventh Trumpet But the Saints rise Rev. 11.15.18 at the beginning of the time of the last Trumpet The wicked rise at last the end of the period of the seventh Trumpet viz. one thousand yeers after without the sound of any Trumpet Rev. 20.12 Of the space and businesse of the last Trumpet and of this 1 Cor. 15. we spake abundantly afore therefore now to be brief We further answer to this clause of the Doctor That all the time of the state of the thousand yeers is justly by the Learnedst Jews in generall called the day of judgement For at the beginning of the thousand yeers the Devill is chained and the open wicked upon earth are destroyed and the Saints that were dead are raised and they alive are changed and in the whole space of that thousand yeers they reigne on earth at the end whereof the wicked that were dead do rise and are judged And what is judgement and justice but suum cuique tribuere to give to every one his owne And this while as at the beginning of it the Saints onely are mentioned by Paul in that 1 Cor. 15.51 52 53. the wicked are excluded in verse 50. as uncapable so the dead Saints are to be raised and the living Saints to be changed and that into an immortall state of body The Doctors quotation of 1 Cor. 15. and 1 Thess 4.15 touching a certain kinde of distinction of the first and second resurrection under which Paul he saith repeats the state of things from first to last of the last Trumpet confirmes what we have said and overthrows the Doctors scope For first as touching 1 Cor. 15. you may remember how largely we discussed afore the 23 24. especially if I give you but a touch what I then said viz. The Apostle mentions an ORDER in the resurrection of all men the word ãâã ãâã ãâã ãâã ãâã signifies as order so also a troop a legion an army and he addes in his owne order ââoop âegion or army Order implying succession one after another The Apostle distinguisheth the whole Resurrection from first to last into three orders troops legions c. First Christ whom he calls ãâã ãâã ãâã ãâã ãâã the first and first fruits in the plural because he is the representative of all men that beleeve as verse 47. All men included are in two 2 ãâã ãâã ãâã ãâã ãâã AFTERWARDS they that are Christs at his coming And this is to this day one thousand six hundred forty and eight so much is contained in this ãâã ãâã ãâã ãâã ãâã Afterward For saith Mr. Mede Diatrib part p. 473 ãâã ãâã ãâã ãâã ãâã Afterwards used in 1 Thess 4.17 1 Cor. 15.23 notes a distance of time of above a thousand and half of yeers 3 THEN commeth the end Greek ãâã ãâã ãâã ãâã ãâã after that or afterwards cometh the end which in analogy to the distance of the first-fruits from the lump and to other Scriptures which we have abundantly alleadged and opened I say which Afterwards must containe a thousand yeers As for that 1 Thess 4.16 17. it goes thus farre with 1 Cor. 15. First that Christ one thousand six hundred fifty and three yeers since rose next comes with a shout with the sound of the Trump of God Secondly that they that are dead in Christ rise ãâã ãâã ãâã ãâã ãâã first After that ãâã ãâã ãâã ãâã ãâã we that are alive shall be caught up Now here is no mention of the rising of the wicked which is against the Drs. omne gatherum If he wil have it intimated in the last ãâã ãâã ãâã ãâã ãâã AFTER THAT When we are caught up that are alive This is expressed after the resurrection of the dead in Christ and signifies a great distance of time after as wee have shewed afore and so this also will bee against the Doctors Altogether Thus of the Doctors first inconvenience ¶ 2 The second Inconvenience the Dr. names that ariseth from our opinion in the point in hand is that it prorogeth the end of the world at least a thousand yeers with an indefinite augmentation contrary to divers texts of Scripture by which the Learned have collected the consummation of the world to be neerer as it is to be seen largely in Cornelius Alapide on Rev. 20. First wee answer As the Doctor did afore beg the question in saying A slippery tropicall and an uncertaine opinion So now againe in saying Contrary to many T. we prorogue whiles the Doctor doth not dispute these things out Secondly we stand upon nothing more then
are as one day with the Lord and then after that by way of exposition he saith We expect new heavens and a new earth All this in 2 Pet. 3. The beginning of the thousand yeers is the morning and day-light of this last day And the last end is the evening and night So that in the morning of this last day they that are Christs are raised and as soon as raised their everlasting life begins for they dye no more for ought I know ¶ 3 To the fifth and last place we answer It doth not infer the Antecedent The words in that Heb. 9.28 are Unto them that looke for him shall he appeare the second time without sinne unto salvation All that Mr. Baily saith upon this place to stretch it to his end is That Christ hath but two times of comming to the earth First in weaknesse to dye upon the Crosse Second time in glory to give everlasting salvation without distinction to all beleevers who look for his comming To which words of Mr. Baily wee say That it doth not follow infallibly that because the Apostle there names two commings by reason of the Antithesis of a second state in opposition to the state of humiliation that therefore there is no third time of his comming Mr. B. now confesseth a second comming of Christ to the earth And it were nothing contrary to Scripture if wee should say that after his second comming at the beginning of the thousand yeers he shall come againe the third time to universall and ultimate judgement But we contend not in this as in relation to our particular point here in hand but shall conclude our answer with this that all that can be inferred from this place is onely this That whereas Christ appeared with sinne upon the Crosse i. e. Hee was reputed a sinner by men and our sin imputed to him by God and was so was made a sacrifice for sin Isa 53.2 Cor. 5. v. ult At his next appearing his second appearing after this as the Apostle reckons hee shall appear in no such garb under no such opinion or notion but most glorious which is truly performed at the beginning of the thousand yeers at which time begins the salvation of them that look for him SECT IV. Mr. Bailyes fourth Argument THe conceit of the thousand yeers makes Christs Kingdome to be earthly and most observable for all worldly glory But the Scripture makes it to be spirituall without all worldly pompe Neither doth the word of God make the Kingdome of the Mediator of two kinds and of a different nature but one uniform from the beginning to the end Luke 1.32 The Lord shall give unto him the Throne of his Father David and he shall reigne over the house of Jacob for ever And 1 Cor. 15.25 He must reigne till hee hath put all things under his feet Here this is but one Kingdome and one way of ruling a Kingdome meerly spiritual and no wise worldly Luke 17.20 The Kingdome of God commeth not with observation neither shall they say Lo here or lo there but the Kingdome of God is within you And John 18.36 My Kingdome is not of this world If my Kingdome were of this world then would my servants fight but now is my Kingdome not from hence Rom. 14.17 The Kingdome of God is not meat and drinke but righteousnesse peace and joy of the Holy Ghost Eph. 1.20 Hee raised him up from the dead and set him at his right-hand in heavenly places and hath put all things under his feet and gave him to be head over all to the Church Then Mr. Baily concludes with this untrue speech The Millenaries make his Kingdome to appeare in Armies and Battels in feasts and pleasures in worldly pomp and power and will not have his Kingdome to stand in ANY of that spiritual power which since his ascension he hath executed on Principalities and Powers which is a false speech if intended as it appears of all Millenaries and so of Protestant Millenaries And it is an answer sufficient meerly to deny what he doth simply affirme without proof If any shall say that we may give a word of answer to this aspersion and rid our hands of it that Battels and Armies at first shall be remotio impedimenti to beat downe Turk and Pope and all their obstinate adherents as it is in Dan. 12. Rev. 17.16 Rev. 19.19 to the end that so these enemies being beaten downe the Kingdome we speak of might be set up it doth not therefore follow that it is asserted that this Kingdome doth consist in these or if it should be said that to all the spiritual glory and power and pleasures they shall have added all outward comforts in a sanctified manner as Adam had as the Apostle Heb. 2.6 in a quotation out of the eighth Psalme as the eighth Psalme is quoted out of Gen. 1.26 sets forth this Kingdome in its peace and comfort to bee like that of Adam in innocency doth it therefore follow that its ave red that this Kingdome consists in these as in its essentials They marbee additionals and circumstantials Isa 65.16 to the end and Matthy 19.29 yet not be the fundamentals and essentials much lesse can it bee truly imagined that any Protestant so indeed would say as Mr. B. affirmes that this Kingdome of which we speake doth not stand in any of that spiritual power which since Christs Ascension hee hath executed on Principalities and Powers Sure the spiritual power shall continue there though it doth not exercise it selfe on Principalities c. when they have submitted onely I make this exception If Mr. Baily means a Classical Presbyterian power I think there shall be none at all I say the lesse to these foule aspersions in this place because I have so abundantly anticipated my selfe afore where I have ripped up the whole mystery of all this iniquity In the third Book Chapter 3. Section 2. beginning at page 369. Jerome is brought in jerking at the Millenaries to the same tune as doth Mr. Baily But hee is I thinke as soundly and justly jerked for his injustice more scholastico as ever any Libeller was by the Lictor or Bedle of the Magistrate There for his fables you have it retorted upon him that by his owne allegation he intimates that the opinion of the thousand yeers was ancienter then his time And his own words are brought against him wherein he confesseth that many Ecclesiastical men and Martyrs have said the same things that he spake against And therefore hee confesseth that he cannot condemne them even when hee had reported them farre worse then ever they spake Yee have there likewise Justin Martyr brought effectually disproving Jerom. Adde to all yee have there Mr. Medes taking Jerom to task In the same third Book third Chapter and third Section yee have the particulars of the aspersions discussed and their Authors disproved They are fathered upon Cerinthus by one Gaius seconded by Dionysius Alexandrinus simply
beleeved and reported by Eusebius But by the best Antiquity Cerinthus is quitted Gaius doubted of and suspected Dionysius blamed and Eusebius reproved And to make these things good against them we produce Irenaeus Tertullian and Epiphanius And to conclude wee give you there Mr. Medes answer to the said Gaius Dionysius and Eusebius Thus we have repeated the more lest some should not take the paines to read the fore-quoted places But let us leave the tayle of the Argument and wound the head and heart of it and then the heels will easily fall ¶ 1 To the major Proposition and first to the first clause that The conceit of the thousand yeers makes Christs Kingdome to be earthly We answer It no more it makes earthly then to say the Church of Christ on earth makes the Church of Christ earthly because all this while it hath been on earth which notwithstanding is called heavenly Gal. 4.26 Heb. 12.22 Again the Angels businesses are with the Church on earth and about earthly things in relation to the Churches welfare Heb. 1. Dan. 10. yet it follows not that they are therefore earthly To the second clause of the major It makes Christs Kingdome most observable for all worldly glory Answer Though this Kingdome shall have observable for outward glory according to Rev. 21. Kings and Nations shall bring their honour to it yet it doth not follow that we say it shall be most observable for that But for the speciall manifestation of God and the Lamb and all the spirituall beams irradiating from them Rev. 21. dispelling all uncleanness and spiritualizing every thing so that though they injoy the earth upon earth yet not in an earthly manner Sure then shal that be much more verified in 1 Cor. 10.31 and Phil. 3.20 Their conversation is in heaven and doe all to the glory of God ¶ 2 To his minor Proposition First to the first clause But the Scriptures makes it to be spiritual without all Worldly pomp I Answer words are as they are intended In English pomp and vanity are much of the same sense But if by pomp Mr. B. means outward glory Christ hath promised it abundantly in many places of the old Testament before alleadged And also in the new Testament in many places of which afore and particularly in Rev. 21. throughout To the second clause of his minor Neither doth the word of God make the Kingdome of the Mediator of two kinds and of a different nature We answer As all orthodox Divines do distinguish the Church of the Mediator into visible and invisible yet do say and Mr. B. can see it as well as I that they doe not distinguish the Church into severall kinds so it is in this As notwithstanding that in Heb. 1.1 The Church and Word are still of the same kinde and nature in Essence To the third clause of his minor The Word makes the Church one uniform from the beginning to the end We answer This word Uniform is variously used by Prelates and Presbyters which variety doth arise from Diocess and Classes But we thinke if we distinguish of an internal and an external form we shall satisfie the objection The Church is one Uniforme Church in the internal form which is union in and with Christ and through him with one another Eph. 4. And yet this doth not hinder the Church in several ages to have several external formes In Adams standing it was outwardly most glorious as well as inwardly perfect In the ten Fathers time afore the Flood it was in Families with a mean outward glory In the time of Tabernacle made by Moses and of the Temple built by Solomon it had a world of glorious types and abundance of pomp i. e. outward glory In the New Testament in the first 300 yeers it was mean in Constantine M. c. a great deal of outward glory But again of late times in many places very mean yet still wee truly confesse one universal Church in kinde nature essence and internal forme why therefore should it make an objection that when Christs time shall come that is greater then Constantine the Great then Moses then Solomon then Adam that HEE shall make the Church as internally and spiritually most exact so externally glorious If there be any outward glory on earth it shall not be in the hands of the foure Monarchies or any part thereof but in the hands of the Saints considered as the Church not as the world For then the world shall bee Churched Christ not Bishops Christs Spirit not their Liturgy or Letany or Collects shall Church her and give her an Hallelujah for her safe delivery and fulfill that neither the Sunne of worldly power nor the Moon of worldly things shall fright her any more For that Psalme is meant of the Church ¶ 3 To his proofs of the minor viz. That the Scripture makes the Kingdome of the Mediator to be spiritual without all worldly pompe and that neither doth the word of God make that Kingdome to be of two kindes and of two different natures but one and uniforme from the beginning to the end I say that proof he brings for this will be too short by many rounds to reach all this pompe of words in which he dresseth forth his minor Proposition Let us examine his proofs by particulars First that in Luke 1.32 The Lord shall give him the Throne of his Father David and he shall reigne over the house of Jacob for ever Now we aske the question Doth this make out all the straines of Mr. B. minor Nay we have largely shewed this place mightily confirmes our opinion and overthrows the contrary See before Book 3. Chap. 4. Sect. 2. page 383. c. I am loath to spend time and paines in repetition and so to swell this Treatise with unnecessaries I will onely aske Mr. B. where or when yet was fulfilled this same SHALL And WHERE is DAVIDS THRONE now And how doth Christ reigne over the HOUSE of JACOB in any part or in any manner in inward and outward glory To his second proof 1 Cor. 15.25 He must reigne till he have put all things under him We answer first by a question doth this place prove all the clauses of his minor Is here one word to say that in Christs Kingdome there is but one way of ruling that there is but one Kingdome meerly spiritual and in no wise worldly Yea doth not this Text speak the contrary whân it faith all his things as Mr. B. alleadgeth it must be put under his feet Surely this intimates a great alteration of the world that the world shall submit to Christ for the good and service of the Church as many places in the Old Testament doe gloriously inlarge Mr. B. quips us with a Socino-remonstration But sure it is plaine Familisme to turne plaine places into Allegories To the third proof in Luke 17.20 The Kingdome of God commeth not with observation Neither shall they say Lo here or lo there
Church which consists of particular Saints is thus perfected § 4 To the proof of his major There is not one place that concludes his major that That must be the continued condition of the Church whiles it is on earth We will give a touch upon each place ¶ 1 For mixedness Mat. 13 40.24.11 Luk. 18.8 First to that Mat. 13 40. the words are plain for us viz. As therefore the tares are gathered and burnt in the fire so shall it be at the end of this world It s not said the end of the world but of this world And not onely so but in Greek ãâã ãâã ãâã ãâã ãâã This series of ages And more yet it is ãâã ãâã ãâã ãâã ãâã the perfecting 3 As in Acts The restitution no word to properly signifie an end But it implyes an end the end of consummation not of consumption of perfection not of destruction And in opposition to this the Apostle Heb. 2 calls the state of the thousand yeers ãâã ãâã ãâã ãâã ãâã which must signifie a state on earth so that this of Matthew is fulfilled at the beginning of the thousand yeers when the wicked are so destroyed at the beginning of them Rev. 19. last Secondly To that Matth. 24.11 Many false Prophets shall arise and shall deceive many Iniquity shall abound c. We say it is most expresse there that these things are to be before the propagating of the Gospel to all the world So verse 13. and comes between that verse 11 12. and the end of the world verse 14. So that the thousand yeers is the fruit of the Gospel spread to all the world and so brings a cessation of seducement Rev. 20. Thirdly To that Luke 18.8 Neverthelesse shall he find faith We say here is no touch of the ultimate end of the world The coming of Christ is that his appearance in the thousand yeers which Mr. Baâly and others being ignorant of they beg the contrary and lay it for a principle on which to build their argument and so they beg that That the Saints shall not have a time of all peace on earth The meaning of the place is for us viz. Christ will avenge his elect as in shorter captivities in Egypt and Babylon so in this longer But before that the times shall be so full of troubles that it shall be as Dan. 12. compared with Rev. 19. latter end As alwayes was before all deliverances by Christ As at Egypt At Babylon At Christs comming in flesh So that good mens faith shall be very low ¶ 2 For Troubles and Crosses Psal 34.20 Matth. 5 4. Act. 14.23 Rom 8.17.2 Tim. 3.12 To this we answer first That there is no mention here at all of all the times of the world to the ultimate end thereof Secondly All particular Saints do fulfill this in their lives Thirdly That this is that we say and mainly assert that because the Saints have been abused on earth therefore shall they be righted and honoured on earth according to Psal 37. to 11. and 29. and 34. and Matth. 5.5 And the state called Heaven in that Act. 14.23 is expounded of this thousand yeers Rev. 21. there is the beginning And our reigning with him in that Rom. 8.17 is expounded to begin in this thousand yeers Rev. 20.4 ¶ 3 For continuance of Ordinances Eph. 4.11 1 Cor. 11.26 It is easily fully answered That if that state in the thousand yeers prove a sinlesse condition the Saints being perfected as it is in that Eph. 4 verse 12. It can be no griefe to Mr. Baily or any else that Ministries of Repentance praying for wants Discipline for Delinquents shall cease And if then Christ COMES and appears as 1 Cor. 11. what matter is it if the Lords Supper shall cease But wee doe not hereby intimate all Ordinances shall cease Adam had some in Paradise and shall have some in glory viz. To sing Hallelujahs praises to Jehovah ¶ 4 To the need of Intercession First I say Mr. B. should have done well to have proved that any did deny the continuing of Christs Intercession till he layes downe all 1 Cor. 15.24 Secondly His places 1 Joh. 1.8 c. 2. v. 1. Heb. 9.24 is true while we have sin But 't would not bee a selfe-deceiving as S. John calls it for a soule to say in heaven above he is without sinne So nor upon earth in the thousand yeers if so Christ makes our condition And when we are without sin we need not Christs active Intercession for conversion or confirmation in regard of weaknesse of grace yet I know not but that Christs presential Intercession shal continue till all the Churches enemies be utterly cast into hell and the Saints attaine their highest happinesse in heaven But that it may cease as in regard of the sins of Saints at the thousand yeers I doubt not if that prove a sinlesse condition as that place quoted by Mr. Baily Heb. 9.24 to the end of the Chapter doth seem to mee clearly to affirme For verse 24.25 c. Christ entring heaven having dyed once in the last verse t is said he shall appear the second time without sinne unto salvation that is as not making attonement for sinne And this second comming is next after his Ascension and that is at the calling of the Jewes at the beginning of the thousand yeers as wee have before proved And this salvation must be a thing beyond the state of grace we are now in therefore most likely it shall bee our sin-lesse condition We shall be as Adam for inward perfection for or ãâã I know and the Apostle hints at it Heb. 2. verse 7. c. As we âââe shewed afore SECT VI. Mr. Bailyes sixth Argument § 1 THe Scripture makes the time of Christs second coming to be secret and hidden not onely to men but to the very Angels and to Christ himselfe as man Mark 13.32 But of that day and that houre knoweth no man no not the Angels neither the Sonne But this Doctrine makes that day openly knowne and tells the time of it punctually For they make the thousand yeers to begin with the one thousand six hundred and fiftyeth yeer or else with one thousand six hundred ninety five and the day of judgement to be at the end of the thousand yeers § 2 Ans First There is a difference between a day to an houre and between about such a yeer Secondly M. Baily cannot but know a difference between Christ on earth and Christ in heaven Christ had not Commission to send so much of the Spirit whiles hee was on earth as when he was in heaven So Eph. 4.8 compare Joh. 7.39 and Act. 2.1 c. In like manner if the Deity did not communicate to Christs man-hood whiles on earth the time for nescience is not a sin yet it s plaine the Deity did communicate it after Christ was in heaven Rev. 1.1 The Revelation of Jesus Christ which GOD GAVE UNTO HIM to shew unto his servants
places and particularly in Daniel in severall places and specially in Chapter 7. To his proof Ezek. 16.53.55 and his glosse upon it That the Jewes are never to be restored to their ancient outward estate much lesse to a more glorious Kingdome First let us read this place of Ezekiel close to the Hebrew The Hebrew word for word runs thus verse 53. ãâã ãâã ãâã ãâã ãâã c. AND I will bring backe not when I shall the captivity of them the captivity of Sodome and her daughters and the captivity of Samaria and her daughters AND the captivity of thy captivities in the midst of them It is not THEN but AND. Againe verse 55. ãâã ãâã ãâã ãâã ãâã AND thy Sisters Not WHEN but AND thy Sisters Sodome and her Daughters shall returne to their former estate or antiquity And Samaria and her Daughters shall returne to her antiquity or former estate YOU SHALL RETURNE to your antiquity or former estate No THEN c. but naked by the verb alone ãâã ãâã ãâã ãâã ãâã you shall returne And thus not onely I read but Calvin the old Latine Vatablus Junius Jerom Arias yea so the Greek Sep. Syr. Arab. and Chalde read it But then the question is whether the intent of the speech bee not Ironical to signifie they should never returne supposing that there shall never be any restitution of Sodome Answ First Learned Vatablus doth not so understand it but reads it and conceives it a positive promise And expounds Sodome and her daughters or villages per Idumaeos Moabitas qui originem duxerant a Lot qui habitabant in Sodomis i. e. by the Idumaeans and Moabites who originally came from Lot and dwelt in Sodome And bringing back their captivity he expounds to be the asserting of their liberty by Christ and therefore not onely the Jews which are parties understand this as a Prophesie And by Sodome and her daughters they understand the Moabites and Ammonites which were the off-spring of Lot which dwelt at Sodome But Christians so understand it And of Christians not onely Vatablus but Alapide with many others as Alapide shews with much variety of reading Secondly There appears nothing in the words or points of an Irony Thirdly The mention of Sodome doth not intimate it because Samaria is joyned with it Now we have heard the Prophets abundantly asserting that the ten Tribes shall be restored And also that All whole Canaan the Country of the twelve Tribes shall be againe the possession of the Jews whereof Sodome was a part and neer the heart of the Country as you may see in your ordinary Maps Note further that Sodome signifies ãâã ãâã ãâã ãâã ãâã as Alapide shewes i. e. the five Cities of which see Gen. 14.2 with their villages of which five Cities Zoar is one escaping the fire upon the prayer of Lot Gen. 19. therefore no wonder if this of the Country of Sodome be restored And further that the Moabites and Ammonites were neer neighbours and they were carried away captive by Salmanasar as Alapide and others observe therefore their returne in their posterity may well be expected Fourthly Observe that verse 54. between these two places is put That thou mayest be ashamed c. Mercy after correction makes a soul most ashamed but if quite given up to utter ruine how is it said verse 61. That thou mayest be ashamed yea and that thou mayest remember thy wayes and be ashamed Fifthly That vers 61. plainly sounds of a positive promise Thou shalt receive thy elder and younger sister Sodome and Samaria and I will give them unto thee for daughters not by thy Covenant of law of ceremonies but by my New Covenant So that according to the new Evangelical Covenant the posterity of that of Sodome that remained and Samaria shall be incorporated into one Church with the Jewes at their restauration Upon these last considerations well might Alapide say To read the said 53. and 55. verses Ironically Non convenire cum sequentibus i. e. doth not agree with that which followes Now what will Mr. Baily say to this most likely hee will flye to his distinction in the close viz. That their spiritual glory should bee restored after their Babylonish Captivity but not their outward National glory Answ But we have heard abundant of plaine texts to the contrary namely that they shall be restored to their outward National glory of which more in the sixth Book in the Quid sit i. e. What this state of the universal Church of which we speak shall be Thus of Mr. Bailies first proof out of Ezek. 16.53.55 ¶ 2 To the second proof viz. that in Amos 5.2 The Virgin of Israel is fallen and shall rise no more It must be understood conditionally as absolute for conditionalis oft used in Scripture as of Nineveh c. some conditional must be understood or some limitation be supplied The Chalde saith It shall not rise ãâã ãâã ãâã ãâã ãâã in one yeer i. e. not quickly after For they were long in captivity or not suddenly at least when their great restauration shal be which is yet to come for they shall be striving five and forty yeers Dan. 12. or else this condition or limitation Israel shall not rise a Virgin viz. pure in repute as afore she fell into Idolatry For it cannot be said now that she was never defiled therefore mark though vers 1. this is spoken of ãâã ãâã ãâã ãâã ãâã the house Israel which is of the masculine gender yet verse 2. The verb ãâã ãâã ãâã ãâã ãâã is of the feminine gender and agrees with ãâã ãâã ãâã ãâã ãâã Virgin or this condition or limitation that she her selfe cannot rise therefore in Hebrew it is Nipthla lo tosaph Kum shee is fallen and cannot adde to rise And that which follows intimates the same viz. she is forsaken in her owne land and there is none to raise her up i. e. No humane helpe shall doe it but God did doe it in the returne from Egypt and Babylon so shall he at last Some such condition or limitation must be found out first because of the context for it follows verse 3. God will have respect and shew mercy to the Tenth of them And verse 4. comes in with a For For thus saith the Lord to the house of Israel seek yee me and ye shall live repeated verse 6. enlarged verses 9.10 Seek him that strengthneth the spoyled against the strong Secondly Because of the Analogy with many places that are cleer for the restitution of Israel To his third place out of Isaiah of the fall of Jerusalem It is a grosse mistake For all that is of it is in Isa 24.20 spoken of the Earth not Jerusalem but presently is mentioned the restitution of the Jews verse 23. As for Mr. Bailies fourth place in Gen. 49. it is of no validity to the thing he intends but in his imagination SECT IX The ninth and last Argument of Mr. Baylie § 1 THe Millenaries lay
spirit shall be removed farre away from the Church Zach. 13 2. Thirdly For the rest of the dayes works of Creation as in them were created the dry-land the Plants the Fishes and Fowls and Animals c. So in this New creation there shall be a perfection of all those then in being for of a resurrection of irrationals I know nothing and they shall be freed and set at liberty from all danger and hardship Isa 11.6 7 8 9. Rom. 8.19 20 21 22. I speak now short to these things because I am not yet come to the qualifications of this future glorious estate into which this Head would sometimes faine draw me but I will not be anticipated ¶ 4 This future glorious estate on earth is a creation in regard of the end viz. that as man was created last of all most perfect in soule and body as the subordinate end next under God for which God made it viz. that man might have the possession and use of all and dominion over all Gen. 1.26 So in this New creation Christ restores all things to their perfection and every beleever to his to that end that all beleevers being raised or changed as afore described may joyntly and co-ordinately rule over the whole world and all things therein next under Christ their Head I say All and not apart onely as some unwarily publish And I say joyntly not one part of the Saints to usurp authority over the rest as many dream And co-ordinately All upon equall tearms not some Saints to rule by Deputies made of the rest of the Saints as the practise of men seem to interpret And all to be true Saints not seeming Thus we read in Dan. 7. verse 14. and 27. And Rev. 20.4 And Chap. 21. verse 24.26 Study the places well and you will easily picke it out CHAP. III. Measuring out the DIMENSIONS of this glorious estate to be on Earth afore the ultimate universal Judgement § 1 HAving done with the Creation of it we come next to the Dimensions Quantity or Extent of the glorious Kingdome of Christ on Earth yet expected viz. That as the other foure Monarchies did over spread all the inhabited world as it is said of Nebuchadnezzars Assyrto-Chaldean Monarchy Dan. 2.37 that he was King of Kings and that WHERESOEVER THE CHILDREN OF MEN DWEâT the Beasts of the field and fowles of the Heaven GOD HAD GIVEN INTO HIS HAND and had made him RULER OVER ALL and of Caesars Roman Monarchy Luke 2.1 That there went out a decree from him that ALL THE WORLD should bee taxed So this fifth Monarchy of the Saints reigning on earth under Christ must be as large as those Monarchies as large as the whole world for ample Dominion though not for sincere conversion That is the generality of men in the time of this Kingdome being converted into true Saints they shall rule over all the whole world of men swallowing up the other former Monarchies So that if there be remaining a secret seed of hypocrisie in âome which shall at last God so foretelling Rev. 20.8 breake out in the Gogican War at the end of our THOUSAND yeers shall yet mean while all men all the time of the thousand yeers shall be demurely subject to the Dominion of the Saints Touching the latitude and largenesse of this Holy-Kingdome read Dan. 2.34 35. The stone cut out without hands smote the Image on his feet that were of iron and of clay and brake them to peeces Then was the iron the clay the brasse the silver and the gold broken in peeces together and became like the chasse of the Summerthershing floore and the wind carried them away so that NO PLACE WAS FOUND FOR THEM and the stone that smote the Image became a great Mountaine and FILLED THE WHOLE EARTH Dan. 7.26 27 And the judgement shall sit and they shall take away his the preceding Monarchies Dominion c. And the Kingdome and Dominion and the greatnesse of the Kingdome UNDER THE WHOLE HEAVEN shall be given to the people of the Saints c. And Rev. 10.7 St. John having said In the dayes of the voyce of the seventh Angel when he shall BEGIN to sound the mystery of God shall be finished he goes on in the 11. Chapter verse 15. saying The seventh Angel sounded and there were great voyces in Heaven saying The KINGDOMES of this WORLD are become the Kingdomes of our Lord and of his Christ and he shall reigne for ever That is no Monarchy shall ever be on earth after his Adde Isa 2. In the second verse c. whereof yee have the propagation of the Gospel of Christs Kingdome and mens obedience to it In the 11 verse repeated againe verse 17. yee have the Lord Christ exalted and his overthrowing all worldly powers prostrate before him in these words The lofty lookes of man shall be humbled and the haughtinesse of men shall be bowed downe and the LORD ALONE shall be exalted Which words though covertly for feare of provoking worldly Monarchs are alleadged by the Jewes to the same end as you have heard afore at large To the same effect of the largenesse of Christs Kingdome is that notable place in Isa 24. verse 21 22 23. In that day it shall come to passe that the Lord shall punish the Host of the high ones that are on high and the Kings of the earth UPON EARTH and they shall be gathered together as prisoners are gathered in the pit and shall be shut up in the prison and after many dayes they shall be visited Then the Moon shall be confounded and the Sunne ashamed when the Lord of Hosts shall REIGNE IN MOUNT SION and in Jerusalem before his Ancients gloriously His Ancients are his ancient people the Jews And as the material Sunne and Moon shall be then nothing in comparison of the light of Gods presence as afore-shewed so the metaphorical Sunne and Moon for the same Scripture may have two subordinate senses Rev. 17.9 10. I say the metaphorical Sunne and Moon of higher and lower humane Majesties shall be confounded with shame So Jacob a Prince in those times and his wife are called by the name and interpreted to be the meaning of that name of the Sunne and Moon in Josephs dream Gen. 37.9 even as we had but now in that 24 of Isa both name and thing metaphor meaning expressed And by the same rule and proportion we may admit of others annexing a metaphorical sense to that Revelation 21. verse 23 24. that in Christs Kingdome to come upon earth there shall be no need of the Sunne or Moon i. e. of Emperial Royal or Princely Potentates to keep the peace as we have expounded it also in a litteral sense of the obscuring of the glory of all the Stars by the paramount glory of Gods presence For God and the Lambs presence shall be in stead of and more then the Sunne and Moon in both senses One both learned and godly doth likewise to the
happinesse then it must not be taken from them by the old misery of death If all the Elect dead and alive must reigne on earth a thousand yeers as we have proved then there must be no death to cut this time shorter They doe not reigne if subject in the thousand yeers to that great enemy Death Nor do any of them live a thousand yeers if by succession they dye in that thousand yeers If there shall be no more sorrow nor cries nor paines as wee heard afore how then can this Man-eater death continue If sinne be gone why should death remaine § 2 But to leave discourses and come to plaine places of Scripture which are divers ¶ 1 Isa 25.8 He i. e. the Lord mentioned in the former verses will swallow up death in victory and the Lord God will wipe away all tears from off all faces and the rebuke of his people c. Wee before demonstrated that this place belongs to the glorious time we speake of sc when the Jewes are called And you see how full it speaks to the thing of the removal of death Calvin confesseth that this is under Christs Kingdome and addes under Christs universal Kingdom And sure Christ as Christ hath no Kingdom in heaven after the ultimate judgement nor universal now ¶ 2 Another place is in Hos 13.14 I will ransome them from the power of the grave And I will redeem them from death O death I will be thy plagues O grave I wil be thy destruction Repentance shall be hid from mine eyes Which place is evidently spoken to Ephraim the ten Tribes verse 12. therefore this cannot relate to the return of the two Tribes from Babylon And it is as evident that more then a spiritual deliverance of a mans soul from death in sin is meant in that here is joyned deliverance from the grave with deliverance from death And twice a mention of grave But much adoe there is with some that would faine make this Text a continuation of the Prophets minatory speech in the former Chapter But the words are plaine words of mercy and a Prophesie of mercy quoted by Paul not onely that God can doe such a thing as in the Text but that he will do it Again how common is it for the Prophets in their preaching mifericordias cum minis mifcere to mingle mercies with minatories So that they may as well say almost that the 14. Chapter is a continuation of threatnings It is frequent in this Prophesie to make threats and comforts so take their turnes Chap. 1. Chap. 2. c. And to me it is plaine and evident that as it is noted in our English Translation at verse 9. begins a Sermon of mercy and so is continued to the end of the 14. verse It is said in verse 9. O Israel thou not I hast destroyed thy self Thou hast brought thy misery on thy selfe But I will be thy King where is any other to save thee in all thy Cities So plainly according to Heb. And for experience the Lord tells Ephraim that the King they desired and had could not save them And therefore God was their onely saving King and therefore was not pleased in giving them a King and in anger did he take away Kings from them because of their confidence in them but this taking them away would make way for their imbracing God for their King according to that which follows in the ensuing promises As for verse 12. The iniquity of Ephraim is bound up and hid Hiding as well sounds of justification and pardon of sin Psal 32.1 Rom. 4.7 as of punishment And for the 13. verse close to the Hebrew thus Sorrows of a woman in travel will come upon him viz. Ephraim He an unwise Sonne * ãâã ãâã ãâã ãâã ãâã If vid. Schindl if he shall stay long in the breaking forth of children i. e. in the straitnesse of the womb i. e. If by repentance he doe not help himselfe out of his sorrows But however verse 14. I sayes the Lord if Ephraim be unwise and helps not himselfe yet I the Lord will ransome them c. as aforesaid Sure enough these words are plaine for the point in hand even as both those two places aforesaid are severall times quoted in the New Testament and applied to a state that is to be afore the ultimate day of judgement ¶ 3 For 1. both places seem to mee to be touched in 1 Cor. 15.54 55. As our new notes on the Bible concur with mee For in the 54. verse seems to be quoted Isa 25.8 For the Apostles words are plainly the same with Isaiah Death is swallowed up in victory And in 55. verse seems a quotation of Hos 13.14 For the Apostles challenge is plainly according to Hosea O grave where is thy victory Secondly The Apostle makes application of the fulfilling of these Prophesies to be at the time we speak of sc of the visible glory of the Church on earth For which observe these particulars First The Apostle mentions our restitution to our state in the first Adam by Christ the second Adam v. 49. compared with Psal 8. As Psal 8. with Gen. 1.26 to which end the visible glorious state of the Church is set out by having a Fountain and Tree of life alluding to Paradise Rev. 22. All which import a state upon earth Secondly That the Apostle mentions the time to be at the sound of the last Trumpet importing other Trumpets to sound first so that the last Trumpet is the seventh as John numbers them not hid from Paul Now from the beginning of the sounding of the seventh Trumpet so many things follow as wee have several times demonstrated that there must of necessity be a state of the Churches visible glory before the ultimate day of judgement For when Rev. 11.15 the seventh Angel sounded then First There was an Earthquake v. ibid. Secondly A proclaiming that the Kingdomes of the earth are the Kingdomes of Christ v. 15. Christ shall reign for ages of ages till time be no more ibid. Fourthly Saints sing praise for it v. 16 17. Fifthly Christ takes to him his great power and now reigns v. 17. Sixthly Nations are angry at it v. 18. Seventhly The Saints are raised and rewarded v. 18. Eighthly A destroying of them that destroyed the earth and care is taken of the earth v. 18. Ninthly The Temple of God is opened and the Arke discovered v. 19. Tenthly Lightinings and thundrings and earthquakes and great haile v. 19. All these here beside that in Rev. 20. Rev. 21. Rev. 22. From the beginning of the seventh Trumpet to the end of it Now let any ingenuous man judge by these ten particulars whether they are consistent with heaven above and whether they must not necessarily import a state on earth So that the Apostle here in this 1 Cor. 15. mentioning the raising of the Saints the cloathing of them with incorruption and the changing of them that are alive quoting those two
No wants No desertions No painfull labour No decay No procreation of children § 1 From the three former qualifications Sinlesse Sorrowlesse Deathlesse being comprehensive and as it were fundamental to the rest doe flow many other particulars which I shall distinctly refer to each of these three severall heads But they flow from a three joyntly as much as the three heads are conjoyned and depend one upon another by a naturall connexion Sin it selfe being almost formally internall sorrow as it is a departing from God or an ecclipse of communion with him as well as it is the cause of externall sorrows on the other side sorrow is as it were no sorrow without sin For as the sting of death that great sorrow to nature is sin so sin either in the cause or in the concomitance is the sting of every sorrow this either raising sad applications that for such or such a sin these sorrows befall us or rousing and awakening selfe-vexing passions that we beare our sorrows with double sorrow and dismal discontent And so as in a Triangular correspondence in Death meet the lines both of sin and sorrow For had we not sinned wee should not dye as without some sorrow we cannot dye But I say for more distinctnesse and to hint the more immediate rise of each particular qualification I shall referre them severally to their severall heads First If this be a sinlesse condition then there will bee no need § 2 ¶ First Of Majesties or Magistracies to punish Politick offences In this state dwell all righteousnesse 2 Pet. 3. Here the Wolfe shall dwell with the Lamb Men and beasts shall be all at peace with all peace one with another The Locusts saith Solomon Prov. 30.27 have no King yet goe they forth all by bands Grace then perfected shall be more exact then Nature Every subject of this Kingdome shall have the Law so perfectly written in his heart as shall cause him exactly to walke in the same Kings shall submit and doe homage to New Jerusalem but not rule over it Rev. 21.24 ¶ Secondly No need of Church-censures though the forme of this New-created state is mostly set forth Church-like Church-wise in manner of a Church state Rev. 21. For here shall be no defect in love or want of order or mistakes in judgement or any weaknesse in grace for these were sin and how unpossible it is for us to conceive sin to be extant at this resurrection and glorious change of beleevers we have before demonstrated Besides all that in the text it selfe Rev. 21. even in that mention of this glorious state under a Church forme it is expresse in verse 27. That there shall in no wise enter any thing that defileth c. that is that shall deserve censure ¶ Thirdly No Superiority of one Saint over another as to precedency subjection or dependence under any notion If Christ shall give to some any preeminencies of endowments internall or externall or both yet will it not thence follow that they shall have a supremacy of power over the rest Christs speciall manifestation of his presence shall be the one and onely immediate superiority the Saints among themselves being a joynt co-ordinate body Dan. 7. v. 14. compared with v. 27. For this cause St. John as the Learned conceive hath a vision of the Saints sitting round the Throne Rev. 4. even as they shall all sit on Thrones Rev. 20.4 Subjection even of Eve to Adam came in by sin Gen. 3.16 Therefore when sin goes out Liberty from that subjection comes in Consult Rom. 8.21 for there is much to this particular if well extracted which I leave to the wise Reader as also the inference of many other particulars which are deducible from this Sinlesse head § 2 If a Sorrowlesse condition then it will follow ¶ 1 There shall be no fears for feare saith St. John hath torment And how often afore have the Prophets Prophesied that the Heirs of this estate once possessing it shall fear no more ¶ 2 No Wants viz. No hunger nor thirst saith St. John Rev. 7.16 No want of light c. Rev. 21. The state is no lesse then a new better Paradise Rev. 21.1 c. ¶ 3 No Desertions one of the greatest sorrows For God is extraordinarily present and manifested in his presence Now the Tabernacle of God is with men and he dwels with them Rev. 21.4 which must be with a speciality above a meer state of grace or else nothing new is promised to New Jerusalem Therefore it is added verse 23. The Deity shall be so present as that the glory of God shall lighten it and the Lamb is the light thereof ¶ 4 No painfull labour This was Adams sorrowfull punishment for sin therefore it must have no being here In a word whatsoever is or causeth sorrow cannot be here admitted § 3 If no death then no sicknesse no feeblenesse no waxing old no need of procreation of children for the continuation of the species of mankind For death shall not take away any of the individuals of these reigning Saints Innocent Adam was happy in Paradise in his owne person whiles he had no children And now that the Fulnesse of the Gentiles are come in and the ALL of ISRAEL are saved Rom. 11. at the time when this glorious state on earth shall be to what end or use should there be procreation of more children Besides if this were granted then a great part of the seed of the Elect should neither be raised nor changed nor reign on earth a just thousand yeers but would come too late to attaine to these three Our Saviours words I thinke will rivet all fast That at the resurrection there shall be no Marriage without which there can bee no lawfull and honourable procreation of children and therefore Marriage was plighted between Adam and Eve in Paradise by God himselfe But all the Elect shall be in that respect ãâã ãâã ãâã ãâã ãâã like or equall to the Angels who propagate not their kinde SECT V. The future glorious state on Earth shall bee Temptation-lesse § 1 HErein we shall be happier then Adam and Eve who though they were in a Sinlesse condition yet that while were lyable to temptation Our condition at this time is set out by a parallel to answer to Adams condition Heb. 2. Heb. 4. Rom. 5.1 Cor. 15. But in a more eminent way and degree If in somethings now a believers condition is better in Christ then that of Adam sc in our neerer union with God in Christ Heb. 2. And in a non-possibility of falling totally Gal. 3.19 Our Covenant is in the hand of a Mediator then much more shall our condition be better at this first resurrection Adam could be tempted and fall in Paradise we shall neither fall nor be tempted to fall We must be conformable to Christs glorious body after his resurrection Phil. 3.21 Christ was tempted afore his resurrection and he overcame But after hee was not tempted so we
Majesty Ezek. 7.20 Yea the Church is called Christs body Christs fulnesse presented without spot Eph. 1. Eph. 5. Now all these in the thousand yeers must be fully fulfilled Rev. 21. throughout SECT II. The Second Priviledge is A superabundant pouring out of the Spirit § 1 THe Saints ever since they beleeved have had the Spirit in some measure sc as a Spirit of Adoption and Sanctification so these are in Rom. 8. viz. v. 10. and v. 15. But now they shall have it in a more exceeding abounding manner and measure both for gifts and graces § 2 Joel 2.28 Afterwards I will pour out my spirit upon all flesh and your sonnes and your daughters shall prophesie your old men shall dream dreams and your young men shall see visions and also upon the servants and upon the hand-maids in those dayes will I poure out my Spirit I did before in the Quod sit prove First That this did relate to the time we speake of Secondly That that pouring out Act. 2. was but the first fruits sc Spirit was abundantly poured out but upon some few And Dan. 12. verse 2 3 and 4. it is prophesied of this time Many of them that sleep in the dust of the earth shall awake c. and they that bee wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse as the stars for ever and ever And knowledge shall be increased The demonstration of this place to belong to this time we speake of you have heard afore SECT III. The third Priviledge A wonderful returne of prayers § 1 ISaiah 65.24 It shall come to passe that before they call I will answer and whiles they are yet speaking I will heare That these words are within the body of a maine Prophesie of the visible glory of the Church in the time we speake of we have abundantly proved afore And you your selves may see by weighing verse 17. afore sc I create New Heavens and a New Earth c. compared with 2 Pet. 3. and 25. after The Wolfe shall dwel with the Lamb c. they shall not hurt nor destroy in all the holy mountaine And this same verse sc 24. which I urge Mr. Archer also urgeth to the same purpose in his Book of Christs Reigne on Earth page 31. saying That at this time there shall be a full and present answer to all their prayers At this time the reversion of all the prayers of all former ages will come into the Churches hands the effect of all those will flow in upon the Church unto a sea of happinesse And if this Church at present makes any prayers they shall have a present answer The Text saith Before they call The Hebrew is rendred both by the Latins Greek Syr. and Arab. Before they cry out So that before they pray as men in extremity or distresse God will answer which is plaine by that which follows For whiles they are speaking even in their hearts whiles they are but thinking prayer their desires shall be fulfilled Mr. Bolton saith that whiles the Saints are but thinking the desire of moving from one place to another from one company of Saints and Angels to another whether in heaven or on earth or both for most probably heaven and earth in common shall at last be the Sea of blisse both being made equally glorious they shall move thither even in an imperciptible time that is very suddenly Now every thing must bee compleated in its prime and therefore whatsoever requests the Saints may then make as comporting with that state it shall bee to use Christs words which then must be fulfilled to purpose But ask and have It is true this state shal be a state of perfection but it doth exist on this side the last loosing of Satan the rising of Gog and Magog and the ultimate general judgement What requests the Saints may then make we cannot affirm But sure if they make any they shal be without sinne or sorrow as before we have largely intimated The word prayer in Scripture comprehends praises and praises prayers as David calls his Psalmes Thillim Praises though they contain many Prayers That in this state the Church shall abound with praises the Revelation doth often hint as Rev. 11. Rev. 14. Rev. 19. And even as Christ layes not downe his Mediatorship till the end of the thousand yeers in divers respects of which afore so perhaps the Saints may make some kinde of prayers As for the exercise of their communion with God the use of their graces the receivall of reciprocall impressions for the continuation of their present state though God hath assured them it shall not faile prayer being the conduit of the fluxive River-like flowing in of it And for the finishing of their present state to the utmost supernal eternal glory I tenderly propose these things wherein my light is dim Most probably Adam in innocency should have spoken to God in some way of prayer And the Angel made a request to Christ Dan. 12.6 But I cease SECT IV. Upon those there former Priviledges followes this that in this glorious time the Churches Ordinances shall be in an higher Key either in Quality or Degree § 1 CHrist still holding his Mediatorship not to be laid downe till the end of the ultimate day of judgement 1 Cor. 15. and hee appearing in his glory to the Church as the great ordinance of Ordinances shall by speciall communion with the Church manifest to it the mind of God So that as God spake to Adam in Paradise and gave him the Ordinance of that seale the tree of life so here is this second Paradisian state of the Church there shall be a special manifestation and communication of and through Christ who is the maine tree of life Rev. 22. The Saints shall have such manifestations of the presence of God through Christ that now mainly is that fulfilled they shall be all taught of God as Adam was instructed in Paradise § 2 They shall have the high Ordinance that Angelical Ordinance of praise to God Rev. 11. Rev. 14. Rev. 19. Praise is as well an injunction as Prayer and as formerly Fasting was an extraordinary worship in misery so now praise in time of all mercies § 3 Their meditation which is an injoyned Ordinance I say their meditation and contemplation of God shall be as a vision of God or sight of his face Rev. 22.2 3 4. In the midst of the street and on either side of the river was the tree of life yeelding fruit the participation whereof comes not in without meditation acting or receiving and there shall be no curse there but the Throne of God and the Lamb shall be in it and his servants shall serve him which sure must be by meditation minding what they doe and THEY SHALL SEE HIS FACE So that their meditation and contemplation of God shall be as in a continuall vision of God Glorious sights cause meditation and meditation takes in
absolutely for ever 2. If any hanker and long after the sence that our translation hints as if the three former Beasts had a kind of life allowed them after their dominion was taken away to give these content we can give them this faire answer which may likewise be handsomely improved as to the illustration of the ruine of the fourth Beast and so of the glorious remaining of the fift Monarchy That though the three former monarchies were dis-robed of their Monarchicall paramount Emperiality the former by the latter yet those three divine providence permitting had continued unto them some degree of regality untill some good space of time that the fourth had been in being and power which is the more probable 1. Because how else could it bee said that the third trampled the second and the fourth the third yea all the remainder of the former unlesse they had some entiry or being to be trampled 2. Because the whole Image is broken by the ruine on the feet of the fourth and last And therefore probably there were certaine broken limbs of the three former remaining to be beaten into dust with the fourth 3. Because wee have some such account given us in the faithfullest humane Histories First For the Armenians part of Chaldea as some learned affirme had a King and Kingly dignity even unto the dayes of the Roman Monarchy Tigranes King of Armenia was subdued by the Roman Pompey and his Country made tributary and so stamped under foot But after a while even in the reigne of Tiberius the same Armenia was fortified against the Romans whom the Emperour rather pacified with promises then subdued with Warre who after got the staffe so far into their hands againe that in the reigne of Jovinian they were called Friends not Vassals to the Romans Secondly For Persia they had great power in the time of Antiochus the great and of his sonne Antiochus the vile of the Greeke Monarchy downe unto and farre into the times of the Roman Emperours Of whom Julian lost his life Valerian went under ransome and Jovinian put to the shamefull foyle of the losse of foure whole provinces Thirdly For the Grecian Monarchy after the Romans had trampled Egypt Anthony and Cleopatra being subdued by Augustus and their Countries reduced to Provinces yet after the Greekes did so far shake off the Roman yoake as that they withstood divers of their stoutest Emperours viz. Galienus Aurelian and Dioclesian And this last answer doth also well illustrate the prophesie That whereas somthing of the former Monarchies remained in the days of the later yet the fift should leave nothing of the fourth and so nothing of the former All being to be broken in the feet of the fourth So glorious should the fift Kingdome be Now let the reader take which answer he pleaseth § 11 Having cleared we hope this knot let us now goe on with Daniels visions wherein he having already shewed us towards the discovery of the Who and what that destroyed the fourth Beast the posture and Acts of the Session of Judicature next he represents to us the person or persons the Captaine and his Army that tooke from the fourth Beast the Roman Monarchy and all other Kingdoms into their owne hands of power and these are Christ and his Christians vers 13 14. Daniel saw in the night-visions fitly signifying the Antichristian darknesse that then clouded the Church one like the Son of Man come with the cloudes of Heaven This is Christ who relatively as a King and Captaine Generall as the Scriptures set him forth and Mystically as he is by union of the Spirit head of his Church doth infer as soon as he is come an Host of Christians at his heeles as part of his Session when hee sits all which must necessarily bee here understood as the 18 26 and 27 verses being of the interpretation of the vision give sufficient warrant vers 18. But the SAINTS OF THE MOST HIGH shall take the Kingdome for ever Zech. 1.8 Heb. 2.10 Revel 19.11 12 13 14. even for ever and ever ver 27 28. But the Judgement shall sit and they of the Judgement viz. as it is in this vision the Son of Man and his ten thousand times ten thousand of all Nations Languages and Peoples that beleeve in him shall take away his the fourth Beasts dominion to consume and destroy it to the end And the Kingdome and Dominion and the greatnesse of the Kingdome under the whole Heaven shall bee given to the PEOPLE OF THE SAINTS OF THE MOST HIGH whose Kingdome is an everlasting Kingdome and all Dominions shall serve HIM Where most evidently Christ called here the Son of Man doth as a publicke person and a representative as the second Adam of all mankind that beleeve include and signifie all the sonnes of men that beleeve and they and he are so one mystically by faith and relatively as a corporation or united Emperiality that it is indifferent to the Holy Ghost to mention HIM or THEM to be the Ruler of this fifth Monarchy As for that his coming we mentioned but now Daniel expresseth it in the said thirteenth verse The Sonne of man came with the Clouds of Heaven Upon which words Mr. Parker saith thus The Sonne of man is Christ the Head including also his Body the Church as appeareth ver 26 27. He is said to come and this is his second coming in a large sence comprehending his coming to beare rule on earth by setting up his Kingdome breaking down the enemy and this is the space of forty five yeares and then his visible appearing at the Resurrection immediatly ensuing to finish the New Jerusalem begun in heavenly perfection And in this large description his second coming is usually taken in the Prophets He is said to come in the Clouds of Heaven that is on high above the glory and power of the Kingdomes of the earth in the supereminent Majesty of his Kingdom Rev. 11 12. Isa 52.13 Mat. 24.30 Thus Mr. Parker I only adde this that by the current and tenour of Scripture this phrase of his coming in the Clouds signifies withall that he shall visibly and really appeare in the natural Clouds at that his second coming but now mentioned as Christ himselfe and Saint John expounds the Prophets Matth. 24.30 Revel 1.7 Then shall appeare saith Christ in that twenty fourth of Matthew ver 30. the signe of the Sonne of Man in Heaven and then shall all the Tribes of the earth mourne and they shall SEE the Sonne of Man coming in the CLOVDES of Heaven c. And saith John in that Revel 1.7 Behold he cometh WITH CLOVDES and every eye shall SEE him and they also that pierced him § 13 He is said in the same thirteenth verse both to come to the Ancient of dayes that is as he is Mediator to the end to obtaine the Kingdome for his Saints being removed from the enemy So the Lamb is said to approach to him that
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 âecks from such subjection shall be destroyed â 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