ΑΠΟΚΑΛΥΨΙΣ ΑΝΑΣΤΑΣΕΩΣ. THE Resurrection Revealed: OR THE DAWNING OF THE DAYSTAR, About to rise, and radiate a visible incomparable Glory, far beyond any, since the Creation, upon the Universal Church on Earth, For a Thousand years Yet to come, before the ultimate Day, of the GENERAL JUDGEMENT: To the raising of the Jews, and ruin of all Antichristian, and Secular Powers, that do not love the Members of Christ, submit to his Laws, and advance his interest in this Design. Digested into Seven Books: WITH A Synopsis of the whole Treatise. AND Two Tables 1 Of Scriptures, 2 Of Things, opened in this Treatise. Bianca D R. NATHANAEL HOMES. Non prudenter damnant, vel indocti, quod nesciunt, vel docti, quod novum putant, vel aliqui, quodcunque redarguere nequeunt. LONDON, Printed by Robert Ibbitson, and are to be sold by Thomas Pierrepont, at the Sun in Paul's Churchyard. MDCLIII. Magnificis, Senatibus, Conciliis, caeterisque terrarum or bis Dynastis, MONITORIUM IMPERIALE, ex Epistolâ Constantini Magni, ad Saporem Persarum Regem, pro Christianis Scriptâ DIvinam FIDEM conservans, veritatis luce perfruor; Epistola ex Euseb. de vit. Const. l. 4 c. 9 etc. & hujus veritatis luce ductus, divinam fidem intelligo. His igitur, ut res ipsae confirmant, sanctissimum Dei cultum percipiens, hanc colendi rationem, quasi Magistram me habere profiteor, ad cognitionem sancti Dei. Hujus Dei vim & potentiam auxiliatrices meorum bellorum nactus, ab ipsâ ultimâ oceani orâ exorsis, universum inde orbem firmâ & salutari spe erexi, ita ut omnes Gentes, quae tot tyrannorum dominatu oppressae, dum quotidianis calamitatibus cederent, propè extinctae essent, meâ operâ meisque laboribus, ad commodiorem statum revocatae sint. Hunc Deum, immortali memoriâ me honorare profiteor; hunc liquidâ & purâ ment, celsissimâ in sede locatum, avidissimè contemplor. Hunc humi procumbens invoco; omnem sanguinem execrandum, & odores ingratos, ac detestandos abhorrens, omnem terrestrem è sacrificio flammam fugiens; quibusomnibus turpiter pollutus. nefandus, & in explicabilis error MULT AS GENTES, ET TOTA AS FERE NATIONES, AD PROFUNDISSIMA TART ARA PROJECIT. Nam quae, hujus universitatis Deus, ad humanae providentiae neceslarium usum benignitate quadam suâ in lucem edidit, haec AD CUJUSQUE CUPIDITATEM RAPI nullo modo patitur; puram solummodo mentem, & animum, omni labe vacantem, ab hominibus flagitat, quibus ille virtutis, & pietatis actiones ponderat. Bonitatis enim, & MANSUETUDINIS officiis placatur, complectens Mites, TURBULENTOS aversans; amans FIDEM coercens infidelitatem, OMNEMQUE CUM SUPERBIA JUNCTUM DOMIN ATUM PERRUMPENS; arrogantium vim reprimens: QUOS FASTUS EXTULIT DE SOLIO DETURBANS, humiles & injuriarum perferentes, justis premiis afficiens Eodem modo JUSTUMETIAM IMPERIUM MAGNI FACIENS, SUIS SUBSIDIIS & OPIBUS COMMUNIT, regiamque prudentiam, pacis tranquillitate conservat. Minimè sane errare mihi videor, frater mi, si hunc solum Deum profiteor OMNIUM DUCEM, & parentem; quem multi hîc cum Imperium tenerent, insanis erroribus agitati, respuere & aspernari conati sunt. Sed HORUM TAM ACERBUS EXITUS FUIT, UT OMNIUM MORTALIUM JUDICIO, ILLORUM CALAMITATES, EXEMPLI LOCO PROPONERENTUR SIMILIA SCELERA PERSE QUENTIBUS. In hoc numero ILLUM UNUM fuisse arbitror, qui DIVINA IRA, TANQUAM ALIQUO FULMINE ex hoc loco dejectus, in VESTRAS ORAS DELATUS EST, * Valeriani apud persas Captivitatem intelligit. patefacto de suâ famosâ turpitudine, triumpho nostro. Sed illud bene cecidit, quod nostris potissimum temporibus, in ejusmodi SACRILEGOS, tale supplicii exemplum editum sit. Nam & mihi contigit nonnullorum exitus animadvertere, QUI PAULO ANTE, POPULUM DEO CONSECRATUM, NEFANDIS EDICTIS PERTURBAVERANT. Quapropter immortales Deo gratias ago, quòd singulari providentiâ, universum hominum genus, qui DIVINAM LEGEM COLUNT, AC VENERANTUR, restitutâ pace, incredibili laetitiâ, & voluptate afficitur. Ex quo facilè mihi persuadeo, optimo, tutissimoque statu, omnia collocata esse; cum per eorum castam, & acceptam colendi Dei rationem, & ipsorum inter se, de divinâ naturâ consensionem, omnes ad se Deus rapere, & colligere dignetur. HUNC PRAECLARUM HOMINUM COETUM, CRISTIANORUM INQUAM, de quibus omnis est a me suscepta oratio, cum audiam etiam Persidis potissimam partem (quod mihi sanè est gratissimum) EXORNASSE, quantâ me putas perfundi voluptate? Tecum igitur praeclarissimè agitur, & cum ill is etiam, quoniam UTRAQUE VESTRUM HAEC FAELICITAS COMMUNIS EST. Isto enim modo Deum, hujus universitatis Dominum, & parentem, PROPITIUM ET PLACATUM habebis. Hos igitur, quoniam hâc dignitate es, tuae fidei commendo: Hos cosdem, propter insignem tuam pietatem, tibi in manus trado. Hos, ut DECET HUMANITATEM TUAM, complectere & ama. Sic enim, & TIBI & nobis, istâ tua fide IMMENSUM BENEFICIUM praestabis. Annotationes. EN fidem ponit divinam, non traditiones, nec opera, Religio nis, ejusque cognitionis fundamentum. * Heb. 11.6. Illâ (innuit) sacras Scripturas, lucem veritatis statuente, ductu certissimo, haud Enthysiasmorum somniis diriguntur fideles ** Isa. 8.20. . Ind (inquit) recta Deum colendi ratio, caetera cultuum inventa profligans & abhorrens, ne in profundissima projiciant tartara. Nesciunt Scripturae, vel accumulatam adorationem iis alienam † 1 Cor. 10.7. collat. cum Exo. 32, 5.6. ubi Idololatriae accusantur Judaei, festum, Jehovae proclamantes, dum per media humanitus inventa illum venerantur. ; vel Christianum, nullâ in serie venerationis collocatum * Exteri vocantur quasi diceret Anglice extravagants, 1 Cor. 5.12 Eph. 2.12 , quo minùs Christo, per omnia cultus media constituta auscultaret. Non patitur divina voluntas vel modum religionis, vel materiam, AD CUJUSQVE CUPIDITATEM RAPI † Matth. 20.3. & Luke 11.42. Vbi minuta legis (dum instituta) non praetereunda; quanto minus Evangelii; ut 1 Cor. 11. de Revelato capite, & crinibus. ; nec religiosum a tantillo cultus instituti ociari †. Tria statuit Constantinus, quasisalutis hominum columnas. Fidem nimirum, purae menti inherentem, justitiam, & mansuetudinem, actionum omnium moderatrices, praesertim erga Christianos. Has approbat speciminibus quibusdam, experientiae notis. Deum scilicet coercere INFIDELITATEM, omnemque cum SUPERBIA JUNCTUM DOMINATVM perrumpere. Quos FASTVS EXTULIT de solio deturbat. JUSTUM AUTEM IMPERIUM magnifaciens, suis subsidiis & opibus communuit. Hunc Deum omnium Ducem, & parentem, qui hîc, cum imperium tenerent, insanis erroribus agitati, respuere & aspernari conati sunt, tam acerbo perierunt exitu, ut omnium mortalium judicio, illorum calamitates exempli loco proponerentur, similia scelera persequentibus. In quorum numero, illum unum fuisse arbitratur (nempe Valerianum) qui divinâ irâ, tanquam aliquo fulmine, ex Romano Imperio dejectus, in Persidis oras delatus est. Quod bene cecidit, in ejusmodi SACRILEGOS tale supplicii exemplum. Nam & sibi (ait) contigisse nonnullorum exitus animadvertere, qui paulo ante, POPULUM DEO CONSECRATUM, nefandis edictis perturbaverant. Gratias verò agit Deo immortales, quòd singulari providentiâ universum hominum genus QVI DIVINAM LEGEM COLVNT AC VENERANTUR reslicutâ pace, & laetitiâ assicitur. Imo, inquit, cum summâ cum voluptate audivisse, PRAECLARVM ILLUM HOMINUM COETUM (CHRISTIANORUM intelligere se ait) potissimam partem Persidis EXORNASSE; ex quo VTRIQVE ILLORVM scilicet tam Regi, quam Christianis COMMUNEM CONTIGISSE FAELICITATEM pronunciat. Sic Constantinus. Quae omnia, spectatu dignissima, Vos Mundi Magnates, auscultate, nisi faelices estis illi infelicissimi, quibus, abundanti mundanorum affluentiâ, vel ocium non est, vel non animus, divinam perscrutandi veritatem; Aures vestrae seu a Delatoribus, sive Adulatoribus, vel aliquibus, nescio, quo nomine, Heterodoxis obthurantur, ne alios audiant narraturos. Sed tandem invicta veritas (pro dolor) vestros percellet animos, caeterosque, qui aspernantes Constantinianam Christianorum definitionem [Divinam colere legem, venerarique] illorum meditantur, minitantque ruinam. Sic fuit ab initio, teste Scripturâ, * Mat. 23.34, 35 Constantino, innumerorumque experientiâ, & nostrâ An Deus Sacrilegium patitur inultum iri? Populum Dei, Populum Deo CONSECRATVM nuncupat, eosque SACRILEGOS, qui populum illum nefandis edictis perturbaverint. Quâ normâ, parique ratione, haud Christianis tantum, verum etiam Judaeis indulgendum est. Qui ut veterem venerantur legem, Ita in suis primitiis & radice Deo consecrantur * Rom. 11.16. . Quorum massa, ramique, cum Orthodoxum amplectentur Christianismum, ut etiam Christiani, PRAECLARUS HOMINUM COETUS censendi sunt; Quique potissimum cujusque regnipartem quam occupant EXORNANT, Communicatâ utrique FOELICITATE COMMUNI. Vos itaque, terrarum Dynastae, exoremini, uti perorat Imperator; ut IS TO MODO, humanissimè nimirum excipiendo Christianos, DEUM, hujus universitatis Dominum & parentem, PROPITIUM, ET PLACATVM HABEATIS. Hos, inquit, ut DECET HUMANITATEM VESTRAM, complectendo, amandoque, tum vobis, quam NOBIS, istâ vestrâ fide, IMMENSUM PRAESTABITIS BENEFICIUM. Bene vortat Deus, AMEN, Precatur, NATHANAEL HOMESIUS. AN Epistle EXPLICATORY and APOLOGETICAL to the READER, touching the Subject-matter of this BOOK. THE Frontispiece of the Title, and the Printers specimina, (formerly given into the hands of our friends) having sufficiently held forth the form of this Treatise, we deemed it necessary to add one word touching the matter; which, should seem by the variety of palates to be of a various and strange relish. Most dis-relishing the least that is said of it as too much; many resenting all, as too little: The later duly weighing, this to be the great interest of Saints, and to succeed the grand Catastrophe of all the present turns, and overturnings of times, and things (pulling down the rotten, that the rubbish removed, New Jerusalem may be built) The former, as strucken with a panic fear, dreading some monster of Heresy abortively to be borne into the world, or a voluptuous Cerinthianisme to be raised from the dead, to the endangering of the Articles of our Creed, or Faith. But whosoever will be so wise as to read the first and fourth Book, afore he censure, shall find (beside the whole current of Scripture in the other) the stream of all sorts of all the best approved Antiquity of the most pious Fathers (Greek and Latin) the choicest ancient Jewish Rabbins, with the picked flowers of their Targums, and Talmuds, and Orthodox Councils, and Catechisms, etc. to have held with us. And if he shall peruse the fifth Book, he shall be convinced (I trust) that when the most learned Adversaries bade objected what they could, and particularly that of infringement and prejudice to the Articles of Faith, they could not in the least impeach our Tenet of any such error, or incongruity. And into a like nothing, I doubt not, will that dream of voluptuous Cerinthianisme vanish, upon the Readers perusal of the third Section of the third Chapter of the third Book, Page 372. And for further satisfaction of the Readers, and mine own spirit herein, I can comfortably add one grand consideration, viz. Experience. For▪ the main substance of this Treatise was for near one whole year tasted, and tried upon the palates of very many of the most godly and pious, who were so far from doubting, and so fully satisfied in their spirits, that their importunity and encouragements brought this Work into the World, when I had long laid aside the thoughts of ever travelling with it any more. The reasons why I began as well in Latin as English, throughout the first Book, and there rested, were two; First, The many Latin Quotations necessitatedly attending a work of this nature. But chief (if I may speak freely) the grand concernment of it to all Foreign Nations, (as well as to us) that hope for future bliss, especially to the now distressed. Jews; To whom, therefore I would willingly have so communicated it, for their readiest perusal: But some of my worthy Friends strongly dissuading, mine own ease easily submitted. If yet all are not, will not be satisfied, I cannot help it; nor all the Writers in the World, with whom all men were never satisfied. But this I have strongly to comfort myself herein, That the Call of the Jews being a Mystery (Rom. 11.25.) and the Resurrection of the Saints, and their change a mystery (1 Cor. 15.51. etc.) both Master-limbs of the body of this Discourse, the fault of the Readers non-satisfaction may as well (at least) be charged on his dimness, as upon my weakness. I have no more to add in this mee-displeasing way of Epistolizing, but to pray and wish to the Well-willers, increase of Divine light: To the Ill-willers, a better spirit: To the Newter-negligent, diligence to understand: And to the Learned, searching, and declaring: To all which, AMEN Is the close of Your Servant in the Lord, NATH. HOMES. A Synopsis of the main integral parts of the whole Treatise. BOOK I. 1 Chap. THE General Position of the Saints reigning with Christ a 1000 years, propounded. 1 Section, That Position expounded. 2 Chap. That Position is not guilty of singularity, or novelty. Sect. 1 The Hebrew Antiquities, for it. Sect. 2 The ancientest Greek Fathers, for it. Sect. 3 The ancientest Latin Fathers, for it. Sect. 4 Modern Writers of several Nations for it. 3 Chap. Some preparations in a general way for the demonstration of the said Position. Sect. 1 Of the Saints living that thousand years. Sect. 2 Of their reigning that 1000 years. Sect. 3 Or their reigning with Christ. Sect. 4 Of the thousand years. 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, alleged and explained. Sect. 1. Joh. 19.37. They shall look on him whom they have pierced; collated with that in Zach. 12, 10. etc. whence it is quoted. Sect. 2. Rev. 1.7. Behold he cometh with clouds, and every eye shall see him, etc. Sect. 3. Matth. 24.30. And then shall appear the sign of the Son of man in heaven, etc. Sect. 4. The 2 Thess. 2.1. etc. Now I beseech you brethren by the coming of our Lord Jesus Christ, etc. Sect. 5. Mat. 26.29. I will not drink henceforth of this fruit of the vine, until that day, when I drink it new with you in my Father's Kingdom. Sect. 6. The 2 Tim. 4.1. I charge thee before God, and the Lord Jesus, etc. Sect. 7. Act. 3.19, 20, 21. Repent ye therefore, and be converted, that, etc. Sect. 8. Mat. 23.38. Your house is left unto you desolate, etc. Sect. 9 Mat. 24. When shall these things be, etc. Sect. 10. Luke 19.11. to 28. He added, and spoke a Parable, etc. 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. etc. to the end of the Chapter, I beheld then, because, etc. Sect. 2. Jer. 25.5. Behold the days come, saith the Lord, that I will raise unto etc. Sect. 3. Zach. 2.10, 11, 12. collated with Zach. 14.4, 5, 6, etc. Sing, and rejoice, O daughter of Jerusalem, for lo I come, and I will dwell in the midst of thee, etc. Sect. 4. Mich. 4. v. 1. to 8. In the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and many Nations shall come, etc. Sect. 5. Zephan. 3.14. etc. Sing, O daughter of Zion, the Lord hath cast out etc. 4 Chap. A brief Discourse upon Christ's visible appearance to the Elect on earth. BOOK III. 1 Chap. The partition of the ensuing discourse, showing that two things are to be done (in relation to the second branch of the Position afore, How the saints shall reign under Christ) viz. 1 To prove in general, That there is such a Kingdom yet to be on earth as aforesaid, in the general Position. 2 What this Kingdom 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. Largely discussing the 20 and 21. Chapters of the Revelation. Sect. 3. (falsely so printed for Sect. 2. and suitably the rest to the end of the third Book) the usefulness of the Old Testament for the point in hand; wherein many considerable things for proof are produced. Sect. 4. God's promise to Adam, Gen. 1. 26, 27, 28. paralleled with Psal. 8. and that with Heb. 2.5. largely opened. Sect. 5. God's promise to Abraham, Gen. 12. Gen. 17. Gen. 18. Gen. 22. paralleled 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' Prophecy, Num. 24. explained. Sect. 7 Deut. 3.1. to 10. Sect. 8 Deut. 32.15. etc. Sect. 9 Nehem. 1.8. etc. Sect. 10 The Book of Psalms in three heads. Sect. 11 Isa. 2.1. etc. Sect. 12 Isa. 9.6. etc. Sect. 13 Isa. 11. totum. Sect. 14 Isa. 14.1. etc. Sect. 15 Isa. 24, 23. Sect. 16 Isa. 25. totum. Sect. 17 Isa. 33.20, 21. Sect. 18 Isa. 34.1. etc. Sect. 19 Isa. 45.14 etc. Sect. 20 Isa. 49. totum Sect. 21 Isa. 54.11. etc. Sect. 22 Isa, 59 Sect. 23 Isa. 60. tot. Sect. 24 Isa. 63.1. etc. Sect. 25 Isa. 65.17. etc. Sect. 26 Isa. 66.5. etc. Sect. 27 Jer. 16.14.15. collated with chap. 23. v. 3 etc. Sect. 28 Jer. 30 & 31 chap Sect. 29 Jer. 32.37. etc. Sect. 30 Jer. 50.17 etc. Sect. 31 Ez. 28.24, 25, 26 Sect. 32 (corruptly printed 33.) Ez: 34.11. etc. Sect. 33 Ezek 36. totum. Sect. 34 Ezek. 37. tot. Sect. 35 Dan. 2.31. etc. 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. etc. Sect. 41 Joel 3.1. etc. Sect. 42 Amos 9.11. &c, col. with Ob. v. 17. &c Sect. 43 Mich. 4. All. Sect. 44 Zeph. 3.9. etc. Sect. 45 Zach. 2.6. etc. Sect. 46 Zach. 6.12. etc. Sect. 47 Zach. 8.20. etc. Sect. 48 Zach. 10 3. etc. Sect. 49 Zach. 12. All. Sect. 50 Zach. 14.3. etc. Sect. 51 Mal. 4. All. All which places of the O.T. from Sect. 6. to the end of Sect. 51. are paralleled with several places of the New Testament. 3 Chap. The inconsiderableness, and inconsiderateness of some ancient Author's verbal glance, against some of the prooss afore alleged. Sect. 1. A general survey of the Authority of men's 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 years 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. etc. Sect. 5 Act. 1.6. Sect. 6 Rom. 11.25. & c Sect. 7 The 1 Cor. 15 21 etc. Sect 8 The 2 Cor. 3. 15. etc. Sect 9 Phil. 2.9, 10. etc. Sect 10 Rev. 2.25. etc. Sect 11 Rev. 3.21. etc. Sect 12 Revel. 18, 19 Chap. 5 Chap. Containing five Arguments in five distinct Sections to provethe future glorious state on earth. BOOK IU. 1 Chap. Containing a Preface to the subject of this Book, which is to show 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, 5 Chap. Of Christians. BOOK V. 1 Chap. Dr. Prideaux his Arguments against the future state of this glory on earth, answered. 2 Chap. Dr. Pareus his Arguments answered. 3 Chap. Mr. Baylies nine Arguments answered. 4 Chap. Mr. Hayne answered. 5 Chap. An universal Argument of the generality of men answered. 6 Chap. Containing our replies to men's objections, or exceptions against our Arguments. BOOK VI. The introduction, laying forth the general heads, of what this future glorious state on earth shall be, viz. 1 Chap. shows the Chaos preceding, 2 Chap. The Creation constituting, 3 Chap. The Dimensions, 4 Chap. The Qualifications, viz. Sect. 1. Shows it to be a Sinless condition. Sect. 2. Sorrowless, Sect. 3. Deathless. From which three, do issue those particulars in the Sect. 4. That there shall be no Humane ruling Majesties, Coercive Superiorities, Church-censures, Fears, Wants, Desertions, Labour, Decay, Procreation of children. Sect. 5. Temptation-lesse, Sect. 6. A Restauration of all the creatures. Sect. 7 A Timeless state. Sect. 8 A perfection of all qualities. Sect. 9 A confluence of all comforts. Sect. 10 The face and character of Eternity. 5 Chap. The privileges of the said state. Sect. 1. The fulfilling of all Mysteries and Prophecies. Sect. 2. A superabundant pouring out of the Spirit. Sect. 3. A wonderful return of prayers. Sect. 4. Those Church-ordinances then remaining, shall be in a higher Key. Sect. 5. Union of all Saints on earth. Sect. 6. Honour to all that is holy. BOOK VII. 1 Chap. The Introduction. 2 Chap. Several Prognostics of the said glorious state on earth, approaching. Sect. 1. The expiration of some accounts. Sect. 2 The might of the Church's enemies. Sect. 3 The height of their wickedness. Sect. 4 Wars, and rumours of Wars. Sect. 5 A touch on other Prognostics. 3 Chap. Several Computations, when the said glorious estate on earth shall begin. Sect. 1 Reusners Sect. 2 Huets, Sect. 3 The Rabbins, Sect. 4 Brightmen Sect. 5 Alsteds Sect. 6. Medes Sect. 7 Parker's Account. Sect. 8 Clavis Apocalyp. Account. Sect. 9 The Julian and Jews Account. Sect. 10 Hainlinus Account. Some Errata. Page 23. line 48, put the [,] at God, to the word power, p. 38. l. last save ' four, move [,] from the word opinion, to the next word them, p. 46. § 12. l. 3. r. Commentary, p. 48. §. d. l. 8 for being r●are and ib. l. 12. change [.] at world into [,] p. 52. l. last save three, remove the latter Parenthesis to next after [9] p. 63. l 10. for Sciences, r. Scions, p. ib. l. 13. from the end of the p. put out the Paren: at But, and insert it in the third l. following at believers, p: 66: r. fifth, p: 67. r. s●xth, p: 71: insert) in l: 24. at Alcoran, ib. p. in l: 36. insert at meaning these words, as some compute, and in the next l. save one, insert at least, p: 73: insert) at afterwards in the last l: p: 79, l: 30: add to the word John, there, p: 83: l: 8: [.] at clouds, p: 86: §: 1. l: 1. put out) p. 89: l: 10: from the bottom, insert at have, the word fully, p: 92: in the Marg: for lo, r: illo, and for illit, r. illis, p: 100: marg: l: 10: put at juxta [,] and at simularetur, and at Balaami, and put out that at is●e, p: 117: l: 16. for counter destruction, r. counter distinction, p: 119: l: last save one, for sazed, r: saved, p. 124. Sect: 3. r. Sect: 2, & so accordingly in all the rest of the Sections to the end of the third Pook, only in p. 232, and 233. Sect: 3. is twice printed, so that the first is to be read 32 (according to that order the first error, p. 124 put them in) p. 126. l: 8: put out) p: 133: marg: l: last save one, for Ends. r: ANDS, p. 145. l 10: r: governor's, p: 158: for Act. 12: r: by Ar●ta Euseb: l: 1: c: 12. p: 179, § 15: l: 20: r: have, p: 181: marg. l: 20: for ye, r: yea, p: 201: marg: l: 4: r: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is, p: 220: marg: l: 12: r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p: 232 r: Sect. 32, p: 342 last marg: 〈◊〉 ●te r: in the parenthesis saith, p: 471: in the title, for ch: 1, r. ch: 2. And p: 4●3: for ch: 1: r: ch: 3: And p: 475 for c: 2: r: c: 3: and so 477, 479, 481, 483, 485, 487, 489, There are some other Errata, which time would not permit to conect. As for the Lat●ne of the first Book, there was no leas●●e at all to look over any part of it. In obedience to an Order dated October 6. I have (as my present weakness will give me leave) perused that which hath been brought unto me, written by Dr. Homes in several Books, concerning the Kingdom of Christ on Earth, and do returns this as my sense of it. 1 THe Subject (which is the Reign of our Saviour, with his Saints on the earth) is of a transcendent glory in itself, of universal consequence to all persons and states; of very great seasonableness for the present Times. Like a pe●ce of rich coin, it hath been long buried in the earth, but of late days digged up again; it gins to grow bright with handling, and to pass current with great numbers of Saints, and learned men of great Authority. As the same S●at at several seasons is the Evening-star, setting immediately after the Sun, and the Morningstar shining immediately before it; So was this Truth the Evening-star to the first coming of Christ, and giving of the Spirit, setting together with the glory of that Day, in a night of Antichristianisme: Now it appears again in our Times, as a Morningstar, to that blessed Day of the second effusion of the Spirit, and the second appearance of our Saviour in the glory of the Father. 2 The manner of handling this Subject in this Book, appears to be with piety, and modesty, learning, and judgement, industry, and variety; variety of divine matter, excellent reading, choice Scriptures, and openings of Scriptures; out of all which ariseth much present light, many hints to more light, quickening occasions to further searches, and discoveries; So that this Book is in one, a well grown Orchard, and a Nursery of Truths. 3 The opinions which the Doctor holds forth in this Book, cannot be expected to have a concurrence of all gracious, and judicious Spirits, or a clearness in all particulars, the subject being a Prophetic Truth, approaching indeed, but still at some distance; yet they all move upon the threefold Hinge of three principal points, which seem to lie fair and uppermost in the letter of divers Scriptures, and have been stamped with the Authority of men eminent in holiness and learning. These three points are such as cut off all pretence to the flesh, to sensuality, carnality, contention, from the Reign of Christ, such as instruct the Saints to a peaceable, patiented, and joyful waiting for the coming of Christ; That when he appears, they may appear with him in glory; such as being rightly understood, confirm the letter, and heighten the spirituality of the Scripture, giving a distinct and joint accomplishment to letter and Spirit, each in other; the Letter in this state, having its fullness in the Spirit, and the fullness of the Spirit taking in the letter. Those three principal points are these: I The Testimony, and entrance to Christ's Kingdom shall be the indubitable evidence of our Lord's appearance in his own person (whether this appearance shall be miraculous, the Lord descending to veil, for a season, his glorified body which being ten thousand times brighter than the Sun, cannot be seen by mortal eyes, under a meaner form, that it may be fitted to our natural senses; or whether this appearance shall be mysterious, the Lord in the same instant of his appearance transfiguring the dead, and living Saints into a conformity to his glorified body, that in the same twinkling of an eye, they may see their King, and he may see them in beauty, eye to eye, their glorified eye, to his glorified eye; or whether both these, according to those several Scriptures, Mat. 24.30. Act. 1.11. 1 Cor. 15.51. Ph. 3.20, 21.) for these several ends, of conviction to the world, conversion to the Jews, glorification to the Saints, renovation to the creature. The 2. principal point in this Book is, That the state of the Saints Kingdom shall be the resurrection from the dead, and a change in the living Saints, equivalent to the resurrection of the bodies of those that sleep in the dust. Thus each particular Saint, and the whole Church, being predestinated to be conformed to the likeness of the image of Christ, shall in this state answer that state of Christ in his own particular person, between his resurrection and ascension: which seems to have been his Paradisical state; his soul entering into Paradise at his death, his body at his resurrection re-assumed into the same state with the soul. The last head is, That there shall be a New Earth, to be the●seat of this New Kingdom. If the Earth be made New with the Newness of the Spirit; if that also be spiritulized, then will it be fit for glorified Inhabitants. The streets of the New Jerusalem are said to be as gold, and glass. Behold the nature of the New Earth, and the description of its spirituality. It shall be as pure gold for its solid simple substance, for its shining glory; It shall be as pure glass, for its transparency, clearness, and through-lightsomnesse. Octob. 19 1653. PETER STERRY. In pursuance of an Order, bearing date the 6. instant, for my perusal of this Treatise, penned by Dr. Homes, and to report my opinion concerning the same, I certify as followeth; THat all the Saints shall reign with Christ a Thousand years on earth, in a wonderful, both visible and spiritual glorious manner, before the time of the ultimate, and general Resurrection, is a Position, which (though not a few have besit ated about, and some opposed, yet) have gained ground in the hearts and judgements of very many, both grave and godly men, who have left us divers Essays, and Discourses upon this Subject. And (having perused the learned and laborious travels of this Author) I conceive that the Church of God hath not hitherto seen this great point so clearly stated, so largely discussed, so strongly confirmed not only by the testimony of Ancient, and Modern Writers of all sorts, but by the holy Scriptures throughout, as it is presented in this Book. Wherein also divers other considerable points are collaterally handled, all tending to set forth the Catastrophe and result of all the troubles, and hopes of such as fear God, as the preface to their eternal bliss. And whereas some have been, and still are, apt to abuse this Doctrine, by making it an occasion to the flesh, and of beating themselves in the expectation of a carnal liberty, and worldly glory; I find that this Author hath cautiously forelaid, and prevented all such abuses, by showing the exceeding spiritualness and holiness of this state: To which, as none but the truly holy shall attain, so having attained it, they shall walk in the height of holiness. And therefore I judge this Book very useful for the Saints, and worthy of the public view. Octob. 13. 1653. Joseph caryl. THE DAWNING OF THE DAYSTAR, Largely discussed in Five Books. THE DAWNING OF THE DAYSTAR, QUOTATIONUM quaedam SPECIMINA, nec non Epitome totius primilibri compendiaria, pro extraneis, praesertim Judaeis, Latin reddita. I. BOOK Of the General and main Position. LIBER I. De generali & summariâ Thesi. CHAP. I. The Position propounded. THe most Sacred Scriptures do frequently in many places affirm, that All the Saints shall reign with Christ a long time, namely a THOUSAND years on EARTH (SATAN the mean while being bound) which years are not yet begun, but do ere long; and from thence are at length to be fulfilled, in a wonderful both VISIBLE and SPIRITUAL glorious manner, at the RESTITUTION of ALL THINGS, and their NEW-CREATION, before the time of ultimate and general Resurrection. SAnctos omnes diutinè cum CHRISTO regnaturos, in TERRA scilicet MILLE annos (SATANA tunc temporis ligato) nondum incaeptos, brevi incaepturos, indeque implendos, tam visibili quam spirituali mirandâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloriâ ante resurrectionis ultimae generalis Epocham, a Sacrosanctissimis Scripturis passim asseritur. SECTION I. The Position expounded, §. 1 BY Saints, I mean all the Elect, from time to time extant afore that time, effectually called, whose characters (that we may know them) in relation to our Position, are in the Revelation limbed to the life, where both it and they are deciphered in one & the same table or frame, viz. Rev. 20.4. And I saw Thrones, and they sat upon them, and judgement was given to them; and I saw the souls of them that were beheaded for the witness of Jesus, and for the Word of God, and which had not worshipped the Beast, neither his Image, neither had received his mark upon their foreheads, or in their hands, and they lived, and reigned with Christ a thousand years. §. 2 In which words, I mind at this time, chief the three characters of them, that shall reign with Christ: The first is Beheading, synechdochically signifying all persecution, either more particularly (as it is here expressed) for the Witness of Jesus, that is, for asserting the Godhead as well as the Manhood of Christ, for which many Martyrs suffered in the Arian persecution, soon after Constantine's time; or more generally, for the Word of God, viz. the fundamental doctrines thereof, for which they suffered afore the Arian persecution, in the heathen-Roman tenfold persecution, and after, in the Antichristian-Roman persecution, and of late times in several Countries, in the Arminian and Socinian persecution: or for both. §. 3 The second Character is, not worshipping the Beast, no nor his Image. Those that shall reign with Christ, reverence not either apparent gross Idolatry, or specious refined (under the notion of prudentials) in divine worship. They disregard Antichrist, root and branch, body and tail. §. 4 The third Character is, They receive not the mark of the Beast in their hands, or foreheads; that is, they yield not subjection to Antichrist, secretly, or openly, neither profess him, nor contest for him, or for any thing against the truth. All these three Characters are here given to take in all Saints: For haply some Saints have somewhat subjected outwardly to Antichrist, but did not worship. Some perhaps have not subjected, but had not the opportunity or magnanimity to suffer. Others may be, have subjected or worshipped, and after, repenting, have suffered. §. 5 In other places of the Revelation, instead of this Negative, Have not the mark of the Beast, they are said to have the mark of the Lamb's Father in their forehead, Rev. 14.1. etc. They profess the truth of God, with faith in Christ Jesus. They are truly Saints, and fear the name of God, which is the Cognizance of those that shall reign with Christ, Rev. 11.15, 16, 17, 18. §. 6 All such Saints shall reign with Christ, as we have said (the Kingdoms of the earth then being actually and absolutely become the Kingdoms of Christ) the said Saints on earth visibly possessing the power and dominion over the earth, for a thousand years, literally and properly taken, and Christ most gloriously appearing at least at the beginning and ending of that thousand years: though we cannot yet so demonstratively and infallibly hold forth, that he shall continuedly be all that time personally present upon the earth. The Devil, the mean while, all that time, under what names or notions soever, either as a cunning Serpent, and secret Satanical Adversary, are as an open violent rampant Dragon, and reviling Devil, shall be wholly, and absolutely confined, and restrained, in effects, acts, and person, from the Precincts of the Church. SECTIO I. Thesis exposita. §. 1 PEr Sanctos, nimirum Electos intelligo omnes, tum vocatos, tum vocandos, quorum characteres sub REGNANTIUM notione in Apocaly psi, ad vivum subinde delineantur. Capite nimirum 20. v. 4. ad hunc modum. Vidi sedes, & sederunt super eas, & judicium datum est iis; & animas eorum, qui SECURI PERCUSSI SUNT PROPTER TESTI MONIUM JESUS, ET PROPTER SERMONEM DEI, quique NON ADORARUNT BESTIAM, neque IMAGINEM EJUS, NEC ACCEPERUNT CHARACTEREM IN FRON TIBUS suis, aut in MANIBUS SUIS; Viventque & regnabunt cum Christo MILLE annis. Capite vero 11. v. 15, 16, 17, 18. ad hunc modum, Septimus igitur Angelus clanxit & factae sunt voces magnae in Caelo, dicentes, facta sunt regna mundi, regna Domini nostri, & Christi ejus, qui regnabit in secula seculorum. Tum viginti quatuor illi senes, qui in conspectu Dei sedent in sedibus suis, prociderunt in facies suas, & adorarunt Deum, dicentes, Gratias agimus tibi Domine, Deus Omnipot●ns, Qui es, & Qui eras, & Qui ven turus es; quod adeptus sis potentiam tuam magnam, & regnum inieris, & iratae sunt gentes, & advenit ira tua, & praestitutum tempus mortuorum, ut judicentur, & des mercedem, SERVIS TUIS, PROPHETIS, & SANCTIS, & TIMENTIBUS nomen tuum, PARVIS & MAGNIS. §. 5 Apocalyps. denique Capite 14. v. 1. etc. ità depinguntur. Tunc aspexi & ecce, aderat Angelus stans super montem Zion & cum eo Centum quadraginta quatuor millia, habentia NOMEN PATRIS ejus scriptum in frontibus suis. EMPTI sunt e terrâ. Non sunt INQUINATI mulieribus, SEQUUNTUR AGNUM, etc. Venit hora judicii sui etc. Cecidit Babylon etc. Beati ab hocce tempore mortui two, qui domini causa mortui sunt, etc. Aderat nubes candida, & nubi insidebat quidam similis homini & Demessa est terra. §. 6 Omnes inquam hosce, splendidè regnaturos, cum Jesus Christo (quibuslibet terrarum Dynastiis, actu absoluté que in ILLIUS, aliquantisper apparentis potestatem succedentibus) visibiliter possidentes (ut Dan. 7.27.) Regna, Dominatus, eorundemque sub toto Caelo amplitudinem mille annis, ad literam propriè acceptis, Diabolo intereà tempor is ab Ecclesiae finibus omnimodè ablegato. CHAP. II. This opinion is not guilty of Novelty, or singularity. CAP. II. §. 1 TO remove in the first place the prejudice, that lies heavy upon this Position, of Novelty, and singularity, we shall produce approved Antiquity (both afore and since Christ) with a multitude of later Worthies, almost in every age hitherto congratulating with this truth. §. 2 Any of which we intent not for proof (which is deferred till the third Chapter, of this first Book, but especially to the whole third Book) but to remove impediments from men's minds, and to clear their understandings from an averse waywardness of spirit, and so to reconcile them to a patiented attention and tractable docility. HAnc Thesin (ne statim in ipso limine, tanquam privata cujusdam opiniola, tam novitatis, quàm singularitatis rea, condemnetur) prius quàm me demonstrationi accinxero, numeroso Constipatam satellitio eruditae antiquitatis, tàm ante quàm post Christum editae, in medium proferam. 1. SECTION Of Hebrew Antiquities. §. 1 FOr, the Hebrew Antiquities, to be set (for seniorities sake in part) in the Front, we have divers: whereof the first is the Targum or Chalde Paraphrase: which took its beginning from the Jews Captivity in Babylon: where their native Hebrew tongue grew out of use, so that the generality of them fare better understood the Chalde then the Hebrew. The Targum hath many pertinences to the point in hand, especially if we compare several Copies of it. For there is a Manuscript Targum, which upon Ester Ch. 1. reckoning up the several Monarchies that have, and shall be from the beginning of the world unto the end thereof, makes the computation thus: The first Monarchy was of God. Second under Nimrod. Third, under Pharaoh. Fourth, under Solomon. Fifth, under Nabuchadnezzar. Sixth, under the Medes and Persians. Seventh, under Alexander the Great. Eighth, under Julius Caesar. The ninth, the Kingdom of the Messia, or Christ. Where observe how the Jews place the Kingdom of Christ in order after the Roman Monarchy, and to be on earth, as the former were. But least this Copy, being a Manuscript, and so hidden from the eyes of most, should carry the less authority with it; let us consult the Targum, that looks all the learned in the face. §. 2 The Babylonian Targum, or ordinary Chalde Paraphrase faith upon, Gen. 49.10. That CHRIST shall come, whose is the KINGDOM and him shall the PEOPLE'S obey. Observe the plural PEOPLES, that is the Nations, indefinitely. §. 3 Which the Jerusalem Targum expresseth, more literally, and universally, The KING CHRIST shall come, whose is the KINGDOM, and ALL (mark the universality) KINGS (mark the persons) shall be subject unto him, viz. so (as the same Jerusalem Targum expoundeth on the 11. verse of that 49. of Gen.) that those Kings and Princes, that will not be subject unto him, he shall kill, making the Universe red with the blood of their slain, and the hills white with the fat of their mighty men, etc. But these things were not fulfilled at Christ's being on the earth in the flesh. It was above three hundred years after, ere one King, or Nation was subject unto Christ, viz. in the time of Constantine the Great, except some sprinklings of Converts here and there, called Churches; the Nations and Kings of the earth, either taking no cognizance of his interest, or else persecuted it, even as to this day they do, even ten parts of the world, for one that owns him. Neither hath Christ yet taken that material and sensible vengeance on them, by killing the disobedient, in order to a bringing in of the rest into a visible subjection to him. §. 4 Lastly, Paraphrast Jonathan in his Chalde Paraphrase of Hos. 14.8. hath these words, They (speaking of the Jews) shall be gathered together from out of the midst of their CAPTIVITY, they shall DWELL under the shadow of their CHRIST, and the DEAD shall LIVE, and good shall grow in the EARTH, and there shall be a memorial of their goodness FRUCTIFYING, and never failing; as the remembrance of the sound of the Trumpets over the old wine, which was wont to be offered in the Sanctuary; which things were never yet fulfilled on earth. We forbear to quote more out of their TARGUM, or Chalde Paraphrase now, because we shall afterwards oft cast an eye upon it in our discuss of several Scriptures, that tend to the PROOF of the point in hand. §. 5 To this let me add a touch out of the CAPITULA of RABBI ELIEZAR the GREAT, because near of the same Antiquity with the former; his words are these: As I live, saith Jehovah, I will raise YOU (speaking of the Jews) up in the TIME to come in the RESURRECTION of the dead; and I will GATHER you will ALL ISRAEL. §. 6 You see, both do harmonise to the same tune; the effect of their words the same, which is not yet fulfilled, in as much as to this day the generality of the Jews have not owned any MESSIA to be come in the flesh, but refused The MESSIA, Joh. 1.11. according as it was fore-prophesied, Esa. 53.3. He is despised, and rejected of men. And the remnant of believing Jews, never since, as yet saw that particular RESURRECTION of the dead, or that their gathering together out of the midst of their CAPTIVITY, or that general GOOD in the EARTH. And according to the Scriptures (of which by and by) these things are yet to come, afore the last and general Resurrection. §. 7 Of Hebrew Antiquities, SINCE the Incarnation of Christ, namely their Two TALMUDS (their SEDAR OLAM is of the same age near upon, with the Babylonish) something of which TALMUDS was extant near the Apostles time, if not ancienter, and of other Rabbins, we shall give you an account in divers particulars. In Gemara Sanhedrin, R. Ketina hath said in the last of the Thousands of years of the world's continuance, the world shall be destroyed, of which it is said (Esa. 2.11.17.) THE LORD ONLY SHALL BE EXALTED IN THAT DAY. And TRADITION agrees with R. Ketina, even as every seventh year of seven years is a years of release; so of the seven thousand years of the world, the seventh thousand years, shall be the thousand of Release, as it is said, AND THE LORD ALONE SHALL BE EXALTED IN THAT DAY. Likewise That Psalm (namely the 92.) is said to be a PSALM OR SONG FOR THE SABBATH DAY; THAT IS, THE DAY THAT IS NOTHING ELSE BUT REST. Asdruball also it is said (viz. Psal. 90.) A THOUSAND YEARS IN THY SIGHT ARE BUT AS YESTERDAY. By which it is plain to acute observers, that the ancient rabbinical Jews did clearly understand the Prophecy of Isaiah in Chap. 2. of the EXALTATION of the LORD (twice there repeated) as meant of the GREAT DAY, (which some Rabbins call the Day of JUDGEMENT, others the Day of MESSIA, others the Day of the RENOVATION of the WORLD) and of the REIGNING of CHRIST, which is elegantly and emphatically there limbed in its colours to the life, as it will more shine forth, when we come to an accurate discuss of that Chapter. In Mid●asch Tehillim upon the 90. Psal. v. 15. We thus read, MAKE US GLAD ACCORDING TO THE DAYS WHEREIN THOU HAST AFFLICTED US, That is by the Babylonians, the Grecians, and the Romans, AND THAT IN THE DAYS OF THE MESSIAH. And how many are the days of the MESSIAH? R. JEHOSUAS said, that they are Two THOUSAND years; and it is said, ACCORDING TO THE DAYS WHEREIN THOU HAST HUMBLED US: that is according to two days; for one day of the holy and blessed God are a thousand years, according to that, BECAUSE A THOUSAND YEARS IN THY SIGHT ARE BUT AS YESTERDAY. The Rabbins also have said, That according to the TIME to come, the DAY of the MESSIAH shall be one. For God which is holy and blessed in the FUTURE (that is AGE) shall make one day to himself, of which we read, Zech. 14. And there shall be ONE DAY, which shall be known to the Lord, not day, nor night, and it shall be at the EVENING-TIME Light. This Day is the AGE or WORLD TO COME, and the QUICKENING OF THE DEAD. §. 9 In their Book called Berachoth, we find this. Benzuma saith, It shall come to pass, that Israel shall not remember their departure out of the Land of Egypt, IN THE WORLD TO COME, and IN THE DAYS OF THE MESSIAH: (mark diligently how by World to come, they understand a time on earth, as Paul hath it twice, viz Heb 1.6. Heb. 2.5. THE INHABITED WORLD TO COME. So the Greek; so the sense. For no man could imagine that heaven above should be put in subjection to the Angels, so as to need the Apostles Apology there to prevent such an imagination.) And how (say the Rabbins in that Berachoth) doth this appear? By that which is written (in J●rem. 23.) BEHOLD THE DAYS COME, THAT THEY SHALL SAY NO MORE, THE LORD LIVETH WHICH BROUGHT THE CHILDREN OF ISRAEL UP OUT OF THE LAND OF EGYPT, & Which wise men interpret thus; not as if the name of Egypt should be blotted out, but because the WONDERS which shall be effected in the DAYS OF THE KINGDOM OF MESSIA, shall principally be remembered, and their departure out of Egypt less. §. 10 Note by the way that it is not agreed among the Rabbins, in what THOUSAND years of the world the said DAY of JUDGEMENT, or of MESSIAH, or RENOVATION of the WORLD, shall be. Some say, further off, in the seventh, others nearer, in the sixth, but others about the fifth. §. 11 But to go on, The TRADITION of the house of Elijah is, Those Just ones, whom God shall raise up, shall not return unto dust. But if you inquire what shall be to the Just in that thousand years, in which the holy and blessed God shall RENEW his World, of which it is said, AND THE LORD ALONE SHALL BE EXALTED IN THAT DAY: We must know that the Lord will give them, as it were, the wings of Eagles, that they may sty upon the faces of waters, Jesch. 40.31. THEY THAT HOPINGLY WAIT UPON THE LORD SHALL HAVE THEIR STRENGTH renewed, THEY SHALL BE CARRIED UPON WINGS, AS EAGLES. §. 12 R. Saadias' brings up the REAR gallantly, thus (on Dan. 7.18. The Saints of the most High God, shall receive a Kingdom) Because the children of Israel have rebelled against the Lord, their Kingdom shall be taken from them, and shall be given to the four Monarchies, which shall possess the Kingdom in this world, and shall lead Israel captive, and subdue them to themselves, Even TILL THE WORLD TO COME, until MESSIAH shall REIGN. §. 13 We shall, for a close of this Section awaken the Reader to have both eyes open upon this, That this reigning of the MESSIAH or CHRIST, so often mentioned by the aforesaid Rabbins, cannot be in the highest heavens after the ultimate day of judgement; for than he lays down all, and delivers up the Kingdom to God the Father, etc. 1 Cor. 15.24.28. Nor have these rabbinical predictions been ever fulfilled on earth, as experience can witness. And therefore necessarily they must be in effect, of the same judgement as is contained in our Position, or Thesis, which for that cause, cannot be adjudged novel, or singular. 1. SECTIO De Hebraeotum Antiquitatibus. §. 1 HArum prima est Targumenica. Targum, seu Chaldaeus contextus, celeberrima inter Judaeos Paraphrasis, hinc desumpsit originem, quò da Captivitate exolevisset lingua Hebraica, neque eam ampliùs intelligerent. Extat ab Onkelo in quinque libros Mosis; a R. Jonathan in Josue, Judicum, quatuor Regum, omniumque Prophetarum, excepto Daniele; Et a Josepho Caeco in Caeteros veteris Testamenti libros. Plura complectitur, quae Synagogae Judaicae faveant, passim tamen eam jugulat, dum luculentissimè de Méssiâ testatur. Guid Mich. le Ja in praefatione, seu instituti operis ratione. Ad Bib. Reg. Lutetiae edita. Multa sunt apud Targum (Collatis praesertim exemplaribus) ad nostram Thesin pertinentia. Targum seu Chaldaea Paraphrasis manuscripta in Ester Cap. 1. ad hunc modum & methodum, cùm temporis tùm loci computat Monarchias. Prima Dei fuit. Illa purum putum Hebraismum prositebatur. Nimrodus alteram tenebat Monarchiam. Pharaonis Monarchia facit tertiam. Huic Salomonis Monarchiasuccessit. Eam Salomonis, quinta subsecuta est, nempe Nebuchadnezzaris Magni. Huic Babylonici Tyranni Monarchiae, sexta successit, nempe Persarum & Medorum imperium. Alexandri Magni imperium facit septimam. Alexandri Magni, suorumque Satraparum imperium, Julii Caesaris octava tandem excepit Monarchia. Invadit hanc Julii Caesaris Monarchiam, illud Messiae regnum, quod nonum est imperium. Haec Jacob Colerus S.T.D. in Eliae Hutteri in Biblia Ebraea, praefatione. Ita in terris hanc, ut Caeteras, & post Romanam, Messiae locat Monarchiam. §. 2 Targ. Babyl. seu ordin. Chald. Paraph. in Gen. 49. v. 10. Donec veniat Messiah, cujus est regnum, & ei obedient populi. POPULI (dignum observatu) in plurali, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. §. 3 Quod Targum Hier osolimitanum ad literam magis, & latiùs seu universaliùs exprimit. REX CHRISTUS venturus est, cujus est REGNUM, & OMNES Reges se illi subjicient. Ita ut quoscunque regum, principumve, illi non subjecturos interfecerit, ad rubo rem fluminum ex sanguine interfectorum, & albedinem montium ex pinguedine potentum. §. 4 Paraphrastes demum Jonathan in Chaldaicâ sua paraphrasi in Hos. 14.8. haec habet verba, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. i.e. Congregabuntur (Israelitae) de medio suae Captivitatis; in umbrâ CHRISTI SUI habitabunt, VIVENTQUE MORTUI, & BONUM ACCRESCET in TERRA; Nec non erit memoriale bonitatis eorum fructificans & indeficiens, juxta ac memoria Clangoris tubarum super vino veteri, quod libari solet in domo sanctuarii; Quae res nunquam interris adhus impletae fuerunt. Multò plus Targum habet, quod (ut inutilis vitetur repetitio) in ventilationem Scripturarum Thesin probantium, comperendinamus. §. 5 Huic Jonathani Concinit R. Eliezer (qui paulò post Templum secundum floruit.) In Capitulis Magni illius Eliezer Cap. 34. haec comperimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. i.e. Vivo ego dicit dominus, quòd suscitabo vos, in tempore futuro, in Resurrectione mortuorum, et congregabo vos cum universo Israel IN TERRAM ISRAEL. §. 6 Haec verò, quae protulerunt, Jonathan & Eliezer, ad hodiernum usque diem, ut Judaeis universè, UMBRAM, imo personam CHRISTI sui rejicientibus (Johan. c. 1. v. 11. Jesch. c. 53. v. 3.) minimè impleta fuerint; ita pars illa, quorundam credentium, nunquam vel revixerunt, aut de praesenti eorum Captivitate sesquimillenariâ reduces, BONUM ILLUD IN TERRA vel Caecutierunt. §. 7 Ex Antiquitatibus Hebraeorum TALMUDICIS, Judaicis nimirum, & Babylonicis, a Ducentesimo Nonagesimo post natum CHRISTUM, ad annum saltem 120m. ascendentibus, reliquisque Rabbinorum post-natis abundè, si placet, excipiatis. [De Talmudicarum aevo Consulite Bucholcerum Indic. Chron. ad annum Mundi 4161. Christi 191. Helvicum Theatr. Histor. seu Chron. ad annum, quod mirum est Christi 500 Joh. Buxtorf in recensione operis Talmudici, ejus libro de Abbreviaturis Heb. vulgo annexo. M. Lightfoot in Miscellan, Cap. 7. De Christo confutante saltem Traditionem Talmudicam, Matth. 5. Christum ipsum Judaeos inscitiae arguentem, ex suâ ipsorum scriptâ lege; câ scilicet, ut probabile videtur, Talmudicâ, in quâ veteris Testamenti authentiam agnoverunt. Eâ autem ratione a CHRISTO dictum est Joh. 10.34. Nonne scriptum est in lege VESTRA?] 1. In Gemara Sanhedrin PEREK CHELEK, ita legimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Id est, Dixit R. Ketina, in UNO (nempe, ut intelligit, ULTIMO) mundi MILLENARIO vastabitur mundus, de quo dicitur, & EXALTABITUR DOMINUS SOLUS DIE ILLO Jesch. cap. 2. v. 11.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. i. e. Convenit Traditio R. Ketinae, sicut è septimis annis septimus quisque est remissionis annus; ita MILLENARIUS HIC, remissionis erit, MILLENARIUS, quemadmodum dicitur, EXALTABITUR DOMINUS SOLUS DIE ILLO & PSALMUS (scilicet 92.) dicitur CANTICUM DE DIE SABBATI, Id est, de die, qui totus est quies & dicitur (Psalmo nempe 90.) MILLE ANNI IN OCULIS TUIS VELUT DIES HESTERNUS. En (lectores perspicacissimi) veteres Judaei, Prophetiam Jesch cap. 2. de EXALTATIONE DOMINI bis repetitam de DIE MAGNO, an Judicii (ut R. Schelomo,) an MESSIAE (ut R. D Kimchi) an RENOVATIONIS MUNDI, (ut R. Asche &c.) an alio nomine appella● 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, etc. sic paraphrasticè emphasi non mediocri legitur. LAETIFICA NOS PRO DIEBUS QUIBUS AFFLIXISII NOS, scilicet per Babyloniam, per Graeciam & per Romanos, idque Laetifica in diebus MESSIAE, & quot sunt dies Messiae? R. Jehosuas dixit, quod sunt duo millia annorum sicut dictum est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SECUNDUM DIES QUIBUS NOS HUMILIASTI i. e. secundum duos dies. DIES ENIM una DEI SANCTI ET BENEDICTI SUNT MILLE ANNI, juxta illud; QUONIAM MILLE ANNI IN OCULIS TUIS TANQUAM DIES HESTERNA. Dixerunt etiam Magistri, quod secundum FUTURUM (quod Paulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imò & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.6. Heb. 2.5. appellat) DIES MESSIAE erit una. Deus enim sanctus & benedictus in FUTURO (nimirum seculo) faciet ei diem unam, de qua dictum est, Zechar. cap. 14. ET ERIT DIES una, ET IPSA EST NOTA DEO, NON DIES NEQUE NOX, ET ERIT, AD TEMPUS VESPERI ERIT LUX. Haec dies est SECULUM FUTURUM & VIVIFICATIO MORTUORUM. §. 9 Testimonium numer ato tertium e libro Berachoth lib. 11. c. 1. (scilicet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) quod sic se habet. Dixit Benzuma; Futurum est, ut Israel non faciat memoriam exitus ex Aegypto in FUTURO SECULO, ET IN DIEBUS MESSIAE (vide sis conjunctam Rabbini interpretationem.) Et quid est hujus rei probatio? Quod scriptum est, (Jerem. 23.) ECCE DIES VENIUNT, ET NON DICENT VLTRA VIVIT DOMINUS QUI ASCEND ERE FECIT FILIOS ISRAEL DE TERRA AEGYPTI, etc. Dixerunt sapientes, Non quòd evellendum esset nomen Aegypti de loco suo, sed quod mirabilia, quae fient in diebus REGNORUM (scilicet MESSIae erunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. principale, & Aegyptus erit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. accessorium. §. 10 Priusquam nos alia proferamus testimonia, animadvertant acutiores oculi, inter Rabbinos, quoto mundi MILLENARIO dictum JUDICII, vel MESSIae, vel (ut appellant R. Asche, R. Abba, R. Chanan) RENOVATIONIS MUNDI TEMPUS fore, non convenit. Quippe quod non nulli (longiùs) in septimum, alii (propius) in sextum, Caeteri (dignissimum observatu) in MILLENNIUM (circiter) quintum incidere promittunt. De quinto consulatur. Rabb. Asche. §. 11 Quarta hujus seriei antiquitas, ELiae Domo egreditur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. i. e. Doctrina Domus Eliae. Justi, quos Deus RESUSCITASIT (Resurrectione nimirum primâ, quam Magistri passim, nec non Author libri Sapientiae Cap. 3. v. 7, 8. agnoscunt) non redigentur iterum in pulverem. Si quaeras autem, MILLE ANNIS ISTIS, quibus, Deus sanctus benedictus RENOVATURUS est mundum suum, de quo dicitur ET DOMINUS SOLUS EXALYABITUR ILLO DIE, quid Justis futurum sit? Sciendum quod Deus sanctus benedictus dabit, illis alas, quasi aquilarum, ut volent super facie aquarum; juxta Jesch. 40.31. Expectantibus Dominum innovabuntur vires, efferentur alâ, instar aquilarum. §. 12 Respondet ultima primae antiquitatum Hebraicarum; quam R. Saadias ex doctiorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eximi is) suppeditat. Quippe qui in Danielis cap. 7. v. 18. SUSCIPIENT REGNUM SANCTI DEI ALTISSIMI sic prophetat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &. i e. Eò quod rebellarunt Israelitae contra dominum, auseretur ab illis ipsorum regnum, Dabiturque quatuor hisce Monarchiis, quae regnum possidebunt in HOC SECULO, Captivumque ducent, subjugabuntque sibi Israelem, usque ad FUTURUM SECULUM, donec REGNAVERIT MESSIAH. §. 13 Verùm enimverò MESSIAH nequaquam regnaturus est in SECULO, vel duratione in Caelorum altissimo Continuandâ (1 Ep. ad Corinth. ca 15. v. 24.28.) Nec dum in terris, haec Saadiana vel Caeterorum Rabbinicae praedictiones impletae fuerint; testanti experientid. Quarum authores, eodem fuisse animo cum n●strâ thesi, netesse est. Quae, vel hâc de causâ, tanquam novitia, aut singularis condenmari nequit. SECT. 2. Of Greek Antiquities. §. 1 OUr Greek Companions in this our own Position are divers. That we 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 only three, each according to his age. The first is JUSTIN MARTYR, who flourished about the year (after Christ) 141. so near the time of John the Evangelist (this John living till the hundreth year after Christ) In that 141. year after Christ, this JUSTIN gave in his Apology for Christian Religion, in writing to ANTONIUS the EMPEROR. To allow him a sufficiency of judgement and time to be a famous Philosopher (at that time so famed) and to write that Apology, we had need to allow him to be fifty years 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 be Godly by his pious Apology in those bloody persecuting times, and sealed to be so in his death, by the aftername and fame of MARTYR; I say this man, this great Justin Martyr professed himself, and many other Worthies in his time, to be of the same mind with our POSITION. His very words are these, I, and all that are every way orthodox Christians do know both the future RESURRECTION of the body, and the THOUSAND YEARS in Jerusalem that shall be re-edified, adorned, and enlarged, as the Prophets EZEKIEL and ESAY and OTHERS do declare. For so Esay, of this thousand years, Isa. 65.17. For there shall be a new heaven, and a new earth, and the former shall not be remembered, neither shall they come into their minds, but they shall find joy and rejoicing in those which I create: For behold I make Jerusalem to triumph and my people to rejoice, etc. to the end of the Chapter. But of that, [For the days of my people shall be as the days of the tree of life] he giveth this sense, viz. In these words we understand (saith he) that the one thousand years 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 die; We know he did not accomplish a thousand years, We know also that saying [That a day with the Lord is a thousand years] is to our purpose. Moreover a certain man AMONG US, whose name is JOHN, BEING ONE OF THE twelve APOSTLES OF CHRIST in that REVELATION which was showed to him, prophesied that those, that believe in OUR CHRIST, shall accomplish a thousand years, (mark, those that believe in Christ shall accomplish a thousand years) at Jerusalem, and after that the GENERAL, and in a word, the everlasting resurrection, and last judgement of all jointly together. Even that whereof also our Lord spoke, wherein [they shall neither marry, nor be given in marriage, but shall be equal with the Angels] being made the sons of the resurrection of God. For the gifts of Prophecy are extant with us even till this time. And as he speaks thus home to our Thesis positively, so he speaks as high against them, that are contrary minded, negatively, denying them to be true Christians. His words are these; But contrariwise I have signified unto thee (TRYPHO) that MANY, WHO ARE NOT ORTHODOX and PIOUS CHRISTIANS DENY THIS. §. 2 The next of the Greek Ancients is IRENAEUS, who flourished about the year 178. after Christ. He was the chief Minister of the Church at LIONS. He saith, he was the hearer of POLYCARP, which POLYCARP was the Disciple of JOHN. And IRENAEUS had that Agnomination or post-name for his godly peace making in the Churches. He wrote five Books against the Heresies of his time, which we have. In the second whereof he testifies, That to his time the gifts of casting out Devils, and miraculous healing of diseases continued (which shows that he lived near the Apostles times, which Irenaeus himself intimates in his fifth Book against Heresies near the end, That JOHN saw his vision of the Revelation almost in his time.) TERTULLIAN calls him THE MOST CURIOUS TRIER or SEARCHER OUT OF ALL DOCTRINES. Of this IRENAEUS the GREAT, in Learning and Godliness, Learned ERASMUS affirmeth in his Argument or Summary of the fifth Book of Irenaeus, against Heresies, that HIEROM asserteth him to be of the same mind with the CHILIASTS that are for the THOUSAND YEARS. The truth is, whosoever shall read that fifth Book of Irenaeus against Heres. with a piercing eye shall find, that Hierom hath given a right judgement concerning him. For Irenaeus there mainly disputing for the Resurrection of the bodies of the Saints, urgeth the Prophets for that Resurrection (who all speak mainly of the first Resurrection of the bodies of the Saints at the full call of the Jews.) And particularly p. 575. Irenaeus urgeth that of Ezekiel Chap. 37. v. 1. to v. 15. for it, (as before Justin Martyr urged Ezekiel for the one thousand years) which place is evidently for our position, as we shall see after, when we come to the proof thereof by Scripture. Li. 5. Page 576. Again he urgeth (as Justin Martyr did) that in Esa. 65.22. For as the days of the tree (he puts in, OF LIFE) shall be the days of them; which is as plainly, as if written with Sun beams, a part of the Prophecy of the Restauration of Israel, and the New Jerusalem, alleged by Peter, 2 Ep. 3. Cham and alluded to by John, Rev. 21.1. In another to place of the same fifth Book, Pag. 547. Irenaeus speaks much of the Saints after their first life here, that they shall inhabit Paradise, where Adam was placed at his first Creation. And elsewhere speaking of the Saints possessing the Kingdom of heaven, allegeth that place, Matth. 5.5. Blessed are the meek for they shall inherit the EARTH; which is taken out of Psal. 37.10, 11. yet a little while, and the wicked shall not be; Yea, thou shalt diligently consider his place, and it shall not be. But the meek shall inherit the EARTH, and shall delight themselves in the ABUNDANCE OF PEACE. And verse 28, 29. The seed of the wicked shall be cut off. The righteous shall inherit the LAND, and dwell therein for EVER. Lib. 1. p. 559. One instance more (for it would be tedious to you and me to allege all) Flesh and blood cannot inherit the Kingdom of God; as if one should say (saith IRENAEUS) The wild olive tree is not taken into the PARADISE of God. §. 3 The last of the Greek Antiquities that we shall allege, is out of Epiphanius, who flourished about the year after Christ 365.) whose words, after mention of Athanasius and Paulinus, are to this effect. Moreover (saith Epiphanius) others have affirmed that the OLD MAN should say, THAT IN THE FIRST RESURRECTION we shall accomplish a certain MILLENARY of years, enjoying the same things as now we do, namely keeping the Law, etc. By which it appears, that if not Athanasius or Paulinus aforementioned, some there were, in, or afore Epiphanius his time, that held the substance of our Thesis. Yea, it seems to me, that Epiphanius himself speaks something favourable of them that held this opinion by his words presently following, viz. And that indeed it is written of this sort of MILLENARIES in the Apocalypse of John, and that the Book is received of very many, even of them that are godly, is manifest; with more to the same effect. SECT. 2. De Graecorum Antiquitatibus. §. 1 GRaecorum, qui nostrae accinunt Thesi, primus est JUSTINUS MARTYR, in Dialogo cum Tryphone Judaeo Eyw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. i. e. Ego autem, & si qui sunt per omnia orthodoxae sententiae Christiani; & carnis resurrectionem futuram novimus, & MILLE ANNOS in Jerusalem instauratâ, & exorna●â, & dilatatâ, sicut Prophetae Ezechiel, & Esaias, & alii promulgant sic namque Esaias, de MILLE istorum annorum tempore locutus est. ERIT ENIM CAELUM NOVUM, ET TERRA NOVA, ET NON RECORDABUNTUR PRIORUM, NEQUE EORUM ILLA VENIENT IN CORDA: SED LAETITIAM, ET EXULTATIONEM INVENIENT IN HIS, QUAE EGO CREO, QUIA ECCE FACIO JERUSALEM EXULTATIONEM, ET POPULUM MEUM LAETITIAM & paulo post [NAM SECUNDUM DIES LIGNIVITAEDIES POPULI MEI:] In his verbis (inquit) MILLE ANNOS arcanè designari intelligimus. Ut enim Adae dictum est, quo die de ligno comedisset, eo die moriturum etiam esse; scimus cum mille annos non implevisse. Novimus quoque dictum illud quòd DIES DOMINI SIT SICUT MILLE ANNI, huc pertinere. Et vir apud nos quidam, cui Nomen JOHANNES, è duodecim Apostolis Christi unus, in câ quae illi exhibita est Revelatione Prophetavit; Christo credentes nostro Gr. Paris. edit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annos mille Hierosolymis peracturos esse; ac postea universalem, & (ut semel dicam) sempiternam omnium, unanimiter simul resurrectionem & Judicium futurum; id quod & Dominus noster dixit quod NUPTUM NEQUE DATURI, NEQUE ACCEPTURI, SED ANGELIS AEQUALES FUTURI SINT, utpote filii Dei resurrectionis. Apud nos enim huc usque etiam Prophetica extant dona. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. i. e. E contrà verò, eorum qui purae, piaeque Christianorum sententiae nonsunt, multos hoc non agnoscere tibi significavi. Eos enimtibi designabam, qui nomine quidem CHRISTIANI dicuntur, sunt verò ATHEI, & IMPII HAERETICI, quod omnino blasphema & impia & stulta doceant. §. 2 Graecorum Antiquorum secundus est IRENAEUS, qui storuit Anno 178. (circiter) post natum Christum. Hác aetate (inquit Abrahamus Bucholcerus, in Indic. Chronologi) IRENAEUS Ecclesiae Lugdunensis Episcopus, & Polycarpi auditor, contra Haereticos scripsit libros qui extant. Dicit alicubise ista scribere, Romanam sedem tenente duodecimo Episcopo Eleutherio, qui hoc tempore Pontificatum gessit. IRENAEI etiam temporibus adhuc durasse donum ejiciendi daemonia, et sanandi multos, testatur ipse lib. 2. adversus haereses. Hujus IRENAEI meminit TERTVLLIANVS eumque nominat omnium doctrinarum curiosum exploratorem. IRENAEUS aliquoties scripsit Johannem Apostolum, vixisse usque ad tempora Trajani; Polycarpum verò fuisse auditorem Johannis, & se Juvenem vidisse Polycarpum senem. Sic Bucholcerus. Nomen habuit IRENAEUS (ut aiunt) a componenda pace inter litigantes. De hoc IRENAEO Magno, doctissimus asserit Erasmus in Argumento ejus in Quintum librum illius Irenaei contra Haereses, Quin & HIERO NIMUS (inquit ERASMUS) alicubi testatur IRENAEUM sensisse cum CHILIASTIS, cum aliâs, tum enarrans EZECHIELIS caput trigesimum. Sed in hujusmodi multis, VETERES cum candore legendi sunt, etc. Sic Erasmus. In quam de IRENAEO sententiam facilè descendent, qui acutiori oculo perlegerint quintum illius IRENAEI librum contra HAERESES. Ubi plurimum disputans pro resurrectione corporum sanctorum, eos ipsos urget Prophetas qui tractant summoperè de eorundem, PRIMA RESURRECTIONE, ad plenam Judaeorum vocationem. Particularius ILLE (ut anteà JU. MARTYR pro MILLE ANNIS) urget Ezechielem pro RESURRECTIONE. Nominatim cap. 37. v. 1. ad 15. Quem locum de Thesi nostrâ intelligendum demonstratio ejus, 3. nostro libro instituenda, convincet. Vide sis IRENAEUM. Edit. Bas. in 8. Lat. Anno 1571. ad pag. 545. & 575. §. 3 Ultimus Graecorum, quem recitabimus, Epiphanius (qui floruit Anno circiter 365) haec habet verba. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. id est, Porro alii dixerunt, senem dixisse, quod in prima resurrectione, millenarium quendam annorum absolvemus in iisdem versantes, in quibus etiam nunc, nimirum & legem servantes, & alia &c. Unde liquidò constat vel Athanasium vel Paulinum, vel quosdam extitisse, circa, vel ante tempus Epiphanii, qui substantiam nostrae Theseos omnino defendebant. Imò mihi palam videtur, etiam ipsum Epiphanium, ex verbis ejus statim insequentibus, favisse aliquantulùm iis hanc opinionem tenentibus. Verùm (inquit) sicut quidam affirmarunt, hoc dixisse ipsum asseruerunt. Et quòd quidem scriptum est de millenariâ hâc sectâ, in Apocalypsi Johannis; & quòd apud plerosque liber receptus est, etiam apud pios manifestum est, etc. Epiph. lib. 3. To. 2. & juxta Edit Basil lat. A. D. 1578. sub Titulo exemplar Paulini Episcopi. p. 334. & C. 335. A. & edit Graec. Basil. p. 435. SECT. III. Of Latin Antiquities. THe first in Seniority, of Latin, Learned, Godly Ancients, that is for our Position, in TERTULLIAN, He Apologized for the Christians about the year after Christ, 180. His words in his fifth Book against Martion, are to this effect: Thou art a Priest for ever. But Ezechias, though he once was, yet he was neither a Priest, nor for ever, etc. But unto Christ will agree the order of Melchisedek; because indeed Christ, God's proper and legimate Highpriest of the Priesthood of the Uncircumcision (than specially constituted in the Nations, of whom he had more claim to be received) with vouchsafe at last to accept, and bless the circumcision and posterity of Abraham, when at length they shall know him. §. 2 Lactantius, very largely and learnedly discourseth the point, in his seventh Book of divine Institutions, who lived in the time of Constantine the Great, three hundred and ten years after Christ, so long since; proving it from the Scriptures, and withal alleading the consent of Philosophers, Poets, Sibyls, etc. all which to translate into English, would but be tedious to them that understand only that tongue (besides the increase of charge in Printing.) And for those that understand Latin and Greek, they have here at hand the mind of the Author, and his quotations in those languages, whereby to read him, and them, in their own idiom and phrase. But to give the English Reader a few summary heads of what is in this large citation of Lactantius, and his quotations, it shall not be grievous to me, nor unnecessary for him. In his seventh Book of Divine Institutions, Chap. 1. he saith thus. In the fourth Book (saith he) we have spoken of the first coming of the LORD. Now let us relate his second, which the Jews also acknowledge and expect; because it is of NECESSITY that he should RETURN to Comfort them, whom before he had come to call together. In this second Chapter of that seventh Book, Lactantius saith thus; It is ordained by the disposal of the highest God, that this unjust age, a certain space of times being run, shall have an end, when all wickedness being extinct, and the souls of the godly called back to a blessed life, there shall flourish a quiet, tranquil, peaceable and golden age, God himself then reigning. In his fourteenth Chapter of the same Book, he saith, That Plato, and many others of the Philosophers, whiles ignorant of the original of things, and of that top of time wherein the World was made, * said that many thousands of * ages have passed, since this * most beautiful world thus adorned hath existed; As per haps the Chaldeans, who (as Cicero hath delivered in his first Book of Divination) do dream * that they have contained in * their Monuments four hundred * and seventy thousand years. But we, whom the Divine Scriptures do instruct unto the knowledge of the truth, have known the beginning, and end of the World, of which end we shall speak in the end of this Book, as we did of the beginning in the second. Let therefore Philosophers know, who number thousands of Ages since the beginning of the World, that the Sixth thousand year is not yet CONCLUDED or ENDED. But that number being fulfilled of necessity there must be an end, and the state of humane things must been transformed into that which is better. This Lactantius doth largely and learnedly prove from Gods making the World in six days, and resting the seventh, Alleging the Prophet (as it is his expression) that BEFORE thy EYES, O Lord, a thousand years are but as ONE DAY, etc. We have, saith Lactantius, often said, That lesser and small things are the figures, and fore-representations of great things: And that this day of ours, which is bounded with the rising and setting of the sun, doth bear the image of the GREAT DAY, which a certain circuit of years doth determine. After the same manner, the forming of the earthly, man, did carry before it the formation in future, of an heavenly people. For, as when all things were finished, God made man last, upon the sixth day, and brought him into this world, as into an house well furnished; So now in the GREAT SIXTH DAY, the TRUE MAN is form by the Word of God, that is, the holy people is figured unto righteousness by the doctrine and precepts of God. And as then he was made of the earth, mortal and imperfect, that he might live a thousand years in this world. (He alludes to the Fathers before the flood who lived each of them near a thousand years.) So now the perfect man is framed of this terrestrial world, that being made alive by God, he may reign in this same world for the space of a thousand years. And saith Lactantius in the fifteenth Chapter of the said seventh Book. As it is in the Scriptures how, and for what necessity Israel went down into Egypt, there exceedingly multiplied, but oppressed with an intolerable yoke of Bondage, God smote Egypt, led his people through the red Sea, but there drowned the Egyptians, endeavouring to pursue the flying Israelites; so this famous exploit was a figure of a greater thing to be, which God will bring to pass in the last consummation of times; namely, that God will deliver his people from the grievous servitude of the world. But though God then smote only Egypt, because his people was but one Nation; yet now because God's people are over all the world, and every where oppressed by the world, God will smite all Nations, even all the whole world, and deliver his righteous people that worship him. And as then there were certain foresignes by which the the future ruin of the Egyptians was foreshewn; So at the last shall be prodigious wonders, by all the elements of the world, whereby may be understood, that ruin to all Nations is at hand. For so then shall righteousness become rate, and impiety so multiply, that if there be any good men then extant, they shall be as a prey to the wicked, etc. Then shall ruin overrun the world. The cause of which devastation and confusion shall be, because the Roman authority, by which now the world is over ruled (MY SOUL, saith Lactantius, FEARS TO SPEAK IT, BUT I WILL SPEAK IT, BECAUSE IT SHALL COME TO PASS) shall be taken away from the earth, and the EMPIRE shall return into ASIA, and the EAST shall have again the DOMINION, and the WEST shall be made servile. Nor may it be a wonder, that so huge and massy an Empire so long continuing, and strongly confirmed, should fall, seeing there is no thing made by man, but may be destroyed by man; even as the Emperialty was brought down from the Assyrians to the Persians, from them to the Grecians, and from them to the Romans. Seneca did not ineptly distribute the times of the CITY of Rome into Ages. The first he said was her Infancy under Romulus, etc. And her first old age was, when torn with civil wars, she turned to be twy-child etc. And if these things be so, what remains but death should follow old age? And that this shall shortly come to pass, the Sermons of the Prophets under the covert of other names, that all might not easily understand, do denounce. But the Sibyls do speak it openly that Rome shall be destroyed, because she hated the name of God, and opposed righteousness. And Hydospis a most ancient King of the Medes, even afore the Trojan race was set up, prophesied the same. Saith Lactantius Chap. 16. how that shall be, lest any one should think it incredible, I will declare: first the Regality and chief power shall be multiplied into many, and cut and minced into crumbs. Then perpetual civil discords shall be sown, and never shall be any quire. TEN KINGS shall stand up together, who shall not suffer the world to be ruled, but to be ruined. Then upon a sudden, shall rise up against them a most potent Enemy from the utmost bounds of the North, who, by means of three of that number (possessing Asia) extinguished, shall be taken into the society of the rest, and by them shall be made chief Of them all. This man shall domineer, vex, mingle divine and humane things, subvert Laws, establish his own, and shall waste, destroy, and kill. The name and seat of the Empire being changed, there shall follow the confusion, and vexation of all mankind. And that nothing may be wanting to the misery of men, a Trumpet shall sound from heaven, according to that the Sibyl hath denounced, giving a manifold lamenting sound; whereupon all shall tremble. Then from the wrath of God against unrighteous men shall rage's sword, and fire, and famine, etc. Then according to the Sibyls verses, The world shall be unworlded, etc. scarce the tenth part of men shall be left, etc. But saith Lactantius Chap. 17. I will yet plainlier explain how it shall come to pass; The conclusion of times being at hand, a great Prophet shall be sent of God, who shall convert men unto the knowledge of God, etc. And the wicked shall be destroyed, etc. which he shows in many and sundry particulars. Then Lactantius in the eighteenth Chapter of the same Book quotes divers Authors to that purpose; As Hydaspes, and Hermes, and the Sibyls; out of which two latter, he doth not only mind the main point he hath in hand, but also allege out of them, that Christ is the Son of God. And saith Lactantius, Chapter 19 of the aforesaid seventh Book; The circle of the whole earth being oppressed, at which time humane strength shall be unable to destroy the tyranny of immense power God, moved with the doubtful power of his people, and with their miserable lamentations, shall forthwith send the Deliverer. Then shall the midst of heaven be opened in a quiet black night, so that the light of God descending, shall appear over all the world, as lightning, which the Sibyls express thus, When as he shall come, darkness in a black midnight shall be as fire, etc. Of which there is a double reason: In the night he was borne, and in the night he suffered death: And so after these, in the night he shall receive the * Kingdom of the earth. This * is the Deliverer and Judge, * the Revenger, and King, and * GOD, which we call Christ. And he shall descend, his Angels accompanying him, etc. After this saith Lactantius, Chap. 20. The places of the dead shall be opened, and the dead shall rise again, and the GREAT JUDGEMENT * shall be performed by God * Christ concerning them; of which Judgement and Kingdom the Erythraean Silyl thus speaks, When that DAY shall receive its fatal, END, and the judgement of the immortal God shall come to mortals, then shall come upon men the GREAT JUDGEMENT and the BEGINNING, etc. as 'tis in that Sibyl. But, saith Lactantius, speaking to this of the Sibyl, Nevertheless all universally, shall not be then judged of God, but those only which are versed in the Religion of God. The Poets (saith Lactantius in the 22. Chap. of the aforesaid Book) by Poetical licentiousness corrupted that which they had received; for in that they fang, That men having finished a thousand years among the dead, they should be restored to life again, as Virgil saith, When all these souls have turned the wheel at the forgetful RIVER of death by the space of a thousand years, God calls forth these (unmindful) in a great Troup, that they may see again these places that are upon the convex face of the earth, and shall again begin willingly to return to their bodies. Herein their understanding deceived them (saith Lactantius) That the dead shall rise again, not after a thousand years of their death, but that being restored to life again, they may REIGN A THOUSAND YEARS WITH GOD. By God Lactantius means Christ, as he openly explained himself but a little afore. Of which Resurrection (saith Lactant. Chap. 23.) the Philosophers also endeavoured to say something, as corruptly as the Poets. For Pythagoras disputed that the souls of the deceased did pass into new bodies (but foolishly) as he said himself was made up of Euphorbus his soul; Chrysippus spoke better (who as Cicero saith, established the Porch of the Stoics) he in his books which he wrote concerning PROVIDENCE, speaking of the renovation of the World, brings in this, Seeing * things are so, it appears it is not impossible that we also when we have finished this present life, after certain wheelings about of times, should be restored again into this very estate in which we now are. And the Sibyl saith thus, It is hard indeed to believe, but when the judgement of the world, and of Mortals shall come, he shall send the wicked into darkness, etc. but those that embrace godliness, SHALL AGAIN LIVE UPON EARTH, GOD GIVING THEM BOTH SPIRIT HONOUR and LIFE. Chap. 24. Lactantius faith, I will add the rest. Therefore (saith he) the SON of the Highest and Greatest God shall come, that he may judge both quick and dead, according to that of the Sibyl, Then shall there be confusion of all mortals of the whole earth; and the OMNIPOTENT himself shall come upon his Tribunal, to judge the souls of quick and dead, and all the world. But when he shall do that, saith Lactantius, and shall restore the just that have been from the beginning, unto life, he shall * converse among men a thousand * year's, and shall rule them with * a most righteous Government. Which somewhere the Sibyl proclaims, Hear me, O ye men, the eternal King doth reign, etc. Then (saith Lactantius) They that shall be alive in their bodies shall not die, but by the space of those THOUSAND years, shall generate an infinite multitude, and their offspring shall be holy, etc. And they * that shall be raised from the * dead, shall be OVERDO THE DEAD AS JUDGES. But the Gentile Nations shall not be utterly extinguished, but some shall be left for the victory of God, that they may be triumphed over by the just, and brought under the yoke of perpetual servitude. A little afore that, the Prince of Devils, the forger of all evil, shall be * bound with chains, and shall * be in hold all the THOUSAND * yeeres of THECELESTIAL EMPIRE, under which, righteousness shall reign over the world. After whose coming, the just shall be gathered together from all parts of the earth, etc. and the holy C●●IE shall be placed in the * midst of the earth, in which the BUILDER thereof, GOD, together with his just ones ruling, shall ABIDE. Which City the * Sibyl thus points out, And the City which God made, the same he made brighter than the Sun, Moon, or Stars. Then all darkness shall be taken away, etc. The Moon shall be as bright as the Sun, and the Sun sevenfold brighter than it is, etc. The earth shall abound with fruitfulness, etc. The whole nature of all things shall joy in freedom from dominion of evil. All beasts and birds, not preying on one another, shall be at peace one with another, etc. quoting the Poets, touching the golden Age, showing their error in this, that mistaking the Prophets (who for the certainty of things, spoke of them as past, though minded them as to come) they thought they were all past. Alleging also the Sibyls, that in divers places affirm, that men shall live a most quiet and plentiful life, and shall reign together with God, and the Kings of the Nations shall come from the bounds of the earth, with their gifts, and shall adore and honour the great King, etc. These things, (saith Lactantius Chap. 25.) are those, which are spoken by the Prophets that they shall come to pass, whose ☞ testimonies and words I deemed not needfullto set down, because it would be an infinite work. If any ask when those things shall come to pass? I but now said above, that that * change must needs be, when * SIX THOUSAND YEARS * shall be completed, and that chief day of the last con ☞ clusion of them doth now draw near. Touching the signs, you may know them by the Prophets, etc. when this sum of six thousand years shall be complete, they teach, who have wrote of the quantity of the number of years since the Creation, according as they have gathered it out of the holy Scriptures, and divers Histories; which Writers although they vary, and the sum of their number differs, yet every man's expectation seems to be not beyond two hundred years hence. Yea, the thing itself shows that the fall and ruin of things will be in a short time; * only the CITY of ROME being now in safety, there seems no cause of fear in any such thing. But when that head of * the World shall fall, and be * a RUIN instead of ROME, * as the Sibylls' foretell, who * doubts, but the end to humane affairs, and the whole World is now come? We said (saith Lactantius Chap. 26.) a little afore, that in the beginning of the holy Kingdom, it shall be that the Prince of Devils shall be bound by God. But that same Prince, when the one thousand years, that * , when the 7000 years shall * begin to determine, he shall be loosed again, etc. and shall stir up all Nations under the dominion of the just, to war against the holy City, whereupon innumerable people shall be gathered together, who shall besiege it. Then shall the last wrath of God come upon the Nations, and overthrow them unto one man, with many terrible shake, etc. of the earth, and other wonderful signs, etc. and infinite slaughters of the wicked; the just the mean while being hidden. The last judgement upon the wicked Nations being ended, the just shall come forth of their hiding places, and shall find all covered with dead carcases, etc. All the race of wicked men utterly destroyed. Nor shall there be in this world any more any Nation, but the Nation of God. Then for seven years, there shall be no hewing down of woods, etc. And now there shall be no more war, but peace and rest eternal. * And when the THOUSAND years shall be completely ended, * the World shall be made new by God; and the heavens shall be folded together, and the earth shall be changed, and God shall transform men into the similitude of Angels, and they shall be as white as snow, and shall converse always in sight of the Omnipotent, etc. At that time shall be that SECOND and pullike Resurrection of all, in which the unjust shall be cast into eternal torments. This is the Doctrine of the holy Prophets which we Christians follow. So fare Lactantius near 1400 years since. I thought it too much to write out all the Latin and Greek for the Learned, seeing they may have recourse to the Author himself. And I thought it too much to render all the Latin here into English, lest I should burden the English Reader. Tu es Sacerdos in aevum. Nec Sacerdos autem Ezechias, ne in aevum, etsi fuisset. At in CHRISTUM conveniet ordo Melchisedec, quoniam quidem CHRISTUS proprius, & legitimus Dei antistes, Praeputiati sacerdotii pontifex (tum in Nationibus Constitutus, a quibus magis suscipi habebat) Cognituram se quandoque circumcisionem, & Abrahae Gentem, quum ultimò, acceptione, & benedictione dignabitur. Tertul. l. 5. contra Martion in Pros. cap. 9 LACTANTIUS (Tertulliano secundus praeceptor (testanti Bucholcero) crispi Caesaris filii Constantini, vir disertissimus floruit, Anno post Christum 314. qui in 7 INSTITUTIONUM DIVINARUM libro, ad Constantium (ut asseritur) scripto, splendenti tunc temporis tantâ religionis gloriâ, haec habet verba. Ut (inquit Cap. 1. istius libri) in quarto libro de primo Domini adventu diximus, sic in hoc, secundum referamus adventum, QUEM JUDAEI QUOQUE ET CONFITENTUR ET SPERANT, etc. quoniam necesse est ad eos CONSOLANDOS REVERTATUR, ad quos CONVOCANDOS prius venerat. Dispositione (inquit Cap. 2.) summi Dei sic ordinatum, ut injustum hoc seculum, decurso temporum spatio, terminum sumat, extinctâque protinus omni malitiâ, & piorum animis ad beatam revocatis quietum, tranquillum, pacificum, a●●eum denique seculum, Deo ipso regnante florescat. Plato (inquit Lactantius Cap. 14.) & multi alii Philosophorum, cum ignorarent originem rerum, supremumque illud tempus quo mundus esset effectus; multa millia seculorum fluxisse dixerunt, ex quo hic pulcherrimus mundi extiterit ornarus; sicuti fortasse Chaldaei, qui (un Cic. tradidit in lib. de divinatione primo) quadringenta, septuaginta millia annorum Monumontis Comprehensa se habere delirant, etc. Nos autem, quos divinae literae ad scientiam veritatis erudiunt, principium mundi, finemque cognovimus, de quo nunc in fine operis disseremus, quoniam de principio in secundo libro explicavimus. Sciant igitur Philosophi, qui ab exordio mundi enumerant seculorum millia, nondum sextum millessimum annum esse Conclusum, quo numero expleto, Consummationem fieri necesse est, ET HUMANARUM RERUM STATUM IN MELIUS REFORMARI. Cujus rei argumentum prius est enarrandum, quo ratio elucescat. Mundum Deus, & hoc rerum & naturae admirabile opus (sicut arcanis facrae Scripturae continetur) sex dierum spatio consummavit, diemque septimum, quo ab operibus suis requieverat, sanxit. Hic autem est dies Sabbathi, qui linguâ Hebraeorum a numero nomen accepit, unde septenarius numerus legitimus, ac plenus est. Nam & dies septem sunt, quibus per vicem revolutis, orbes conficiuntur annorum, & septem steilae quae non occidunt; & septem sydera, que vocantur errantia; quorum dispares cursus, & inaequales motus rerum, ac temporum varietates efficere creduntur. Ergo quoniam sex diebus cuncta Dei opera perfecta sunt; per secuta sex, id est annorum sex millia manere in hoc statu mundum necesse est. Dies enim magnus Dei Mille annorum circulo terminatur, sicut indicat Propheta, qui dicit: ANTE OCULOS TUOS, DOMINE, MILLE ANNI, tanquam DIES UNUS. Et ut Deus sex illos dies in tantis rebus fabricandis Laboravit; it a & religio ejus & veritas, in his sex millibus annorum laborare necesse est, MALITIAPRAE. VALENTE, AC DOMINANTE. Et rursus, quoniam perfectis operibus requievit die septimo, eumque benedixit; necesse est, ut in fine sexti millesimi anni, MALITIA OMNIS ABOLEATUR E TERRA, & REGNET PER ANNOS MILLE JUSTITIA; SITQUE TRANQUILLITAS, & REQVIES A LABORIBUS, QUOS MUNDUS TAMDIU PERPESSUS EST. Verùm quatenus id eveniat, ordine suo explicabo. Saepe diximus minora & exigua, magnorum figuras, & praemonstrationes esse; & hunc diem nostrum, qui ortu solis, occasuque finitur, diei magni speciem gerere, quem circuitus annorum determinat. Eodem medo etiam figuratio terreni hominis, Caelestis populi praeferebat in posterum fictionem. Nam sicut perfectis omnibus, quae in usum hominis molitus est Deus, ipsum hominem sexto die ultimum fecit, eumque induxit in hunc mundum, tanqam in domum diligenter instructam; ita nunc sexto die magno verus homo verbo Deifingitur, id est sanctus populus doctrinâ & praeceptis Dei ad justitiam figuratur. Et sicut tunc mortalis aque imperfectus e lerrâ fictus est, ut mille annis in hoc mundo viveret; ITA NUNC EX HOC TERRESTRI SECULO PERFECTUS HOMO FINGITUR UT VIVIFICATUS A DEO, IN HOC EODEM MUNDO PERANNOS MILLE DOMINETUR. Est (inquit Lactantius Cap. 15.) in arcanis sacrarum literarum, transcendisse in Aegyptum cogente inoptâ rei frumentariae principem Hebraeorum cum omnidomo & cognatione. Cujus posteri, cùm diutiùs in, Aegypto commorantes, in magnam gentem crevissent, in gravi atque intoler ando servitutis jugo premerentur; percussit Aegyptum Deus insanabili plagâ, & populum suum liberavit, traductum medio mari, cùm discissis fluctibus & in utramique partem dimotis, per siccum populus graderetur. Conatusque rex Aegyptiorum profugos insequi, Coeunte in statum suum pelago, cum omnibus copiis interceptus est. Quod facinus tam clarum, tamque mirabile, quamvis ad praesens virtutem Dei hominibus ostenderet; tamen prefiguratio, & figura majoris rei fuit, quam Deus idem in extremâ temporum consummatione facturus est. LIBERABIT ENIM PLEBEM SUAM DE GRAVI SERVITUTE MUNDI. Sed quoniam tunc una plebs Dei, & apud unam gentem fuit; Aegyptus tunc sola percussus est. NUNC AUTEM QUIA DEI POPULUS EX OMNIBUS LINGUIS CONGREGATUS, APUD OMNES GENTES COMMORATUR, ET AB HIS DOMINANTIBUS PREMITUR, NECESSE EST UNIVERSAS NATIONES, id est, ORBEM TOTUM CAELESTIBUS PLAGIS VERBERARI, Ut JUSTUS ET CULTOR DEI POPULUS LIBERETUR. Et tunc sicut signa facta sunt, quibus futura olades Aegypti ostenderetur, ita in ultimo fient prodigia miranda per omnia elementa mundi, quibus imminens exitus universis gentibus intelligatur. Propinquante igitur hujus seculi termino, humanarum rerum statum commutari necesse est; & in deterius nequitia invalescente, prolabi, etc. Ita enim justitia rarescet, ita impietas, etc. crebrescet, ut si qui tum forte fuerint boni, pradae sint sceleratis, etc. soli autem mali sunt opulenti, etc. Non fides in hominibus, non pax, non humanitas, non pudor, non veritas erit; atque ita non securitas, neque regimen, etc. Omnis terra tumultuabitur; frement ubique bella, etc. Tunc peragrabit clades orbem. Cujus vastitatis & confusionis haec erit causa, QUOD ROMANUM NOMEN, QUO NUNC REGITUR ORBIS (HORRET ANIMUS DICERE, SED DICAM, QUIA FUTURUM EST) TOLLETUR DE TERRA, ET IMPERIUM IN ASIAM REVERTETUR; ET RURSUS ORIENS DOMINABITUR ATQVE OCCIDENS SERVIET. Nec mirum cuiquam debet videri, si regnum tantâ mole fundatum, act andiu per tot, & tales vires auctum, tantis denique opibus confirmatum, aliquando tamen corruet. Nihil est enim humanis viribus laboratum, quod non humanis aequè viribus destrui possit, quoniam mortalia sunt mortalium opera. Sic & alia priùs regna, cùm diutius ftoruissent, nihilominus tamen occiderunt. Nam & Aegyptios, & Persas, & Graecos, & Assyrios, proditum est, regimen, habuisse terrarum, quibus omnibus destructis, ad Romanos quoque rerum summa pervenit. Qui quanto caeteris omnibus regnis magnitudine antestant, tanto majore decident lapsu, quia plus habent ponderis ad ruinam, quae sunt caeteris altiora. Non inscuè Seneca Romanae urbis tempora distribuit in aetates. Primam enim dixit infantiam sub Romulo, etc. Haec fuit prima ejus senectus, cum bellis lacerata civilibus, etc. quasi ad alteram infantiam revoluta, etc. Quod si haec ita sunt quid restat nisi ut sequeretur interitus senectutem? Et id futurum brevi conciones prophetarum denunciant; sub ambage aliorum nominum, ne facuè quis intelligat. Sibyllae tamen apertè interituram esse Romam lequanur, & quidem judicio Det quod nomen ejus habuerit invisum, & inimica justitiae, ALUMNUM VERITATIS POPULUM trucidârit. Hydaspes quoque, qui fuit Medorum Rex antiquissimus, à quo amnis quoque nomen acce pit qui nunc Hydaspes dictiur, admirabilis omnium (aliàs admirabile somnium) sub interpretatione Vaticinantis peuri, ad memoriam posteris tradidit, SUBLATUM IRI EX ORBE IMPERIUM NOMENQVE ROMANUM, muliò ante praefatus quàm TROJANA GENS conderetur. Quomodo (inquit Lactantius) Cap. 16. id futurum sit, ne quis incredibile arbitretur, ostendam. Inprimis multiplicabitur regnum, et summa rerum potestas per plu●imos dissipata, & concisa, minuetur. Tunc discordiae civiles in perpetuum serentur, nec ulla requies etc. donec REGES DECEM pariter existant, qui orbem terrae, non ad regendum, sed ad consumendum, patiantur, etc. Tum repente adversus eos, hostis potentissimus, ab extremis finibus plagae septentrionalis orietur; qui, tribus ex eo numero deletis qui tunc Asiam obtinebunt, assumetur in societatem à caeteris, ac princeps constituetur omnium. Hic, insustentabili dominatione vexabit orbem; divina & humana miscebit; infanda dictu, & excrabilia molietur, etc. leges commutabit, suas sanciet; contaminabit, diriplet, spoliabit, occidet. Denique immutato nomine, atque imperii sede translatâ, confusio, ac perturbatio humani generis consequetur, etc. Ac nequid malis hominum terraeque desit, andietur è Caelo tuba, quod hoc modo Sibylla denunciet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Itaque trepidabunt omnes & ad luctuosum illum sonitum contremiscent. Tum verò per iram Dei adversum homines, qui justitiam Dei non agnoverunt, saeviet ferrum, ignis, fames, morbus; & super omnia metus impendent. Tunc orabunt Deum, & non exaudiet, optabitur mors, & non veniet, etc. His & aliis pluribus malis solitudo fiet in terrâ; & erit deformatus orbis, atque desertus, quod in Carminibus Sibyllinis ita dicitur; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ita enim consicietur humanum genus ut vix decima pars hominum relinquatur, etc. De cultoribus etiam Dei, duae partes interibunt, & tertia quae fuerit probata remanebit. Sed (inquit Lactantius Cap. 17.) planiùs quomodo id eveniat exponam. Imminente jam temporum conclusione, Propheta magnus mittetur a Deo, qui convertat homines, ad Dei agnitionem, & accipiat potestatem mirabilia faciendi. Ubicunque non audierint eum homines, cludet Caelum; & detinebit imbres, etc. & quicunque conabitur eum laedere, procedet ignis de ore ejus, atque comburet illum. His prodigiis etc. convertet multos, etc. peractis operibus ipsius, alter Rex orietur ex Syriâ malo spiritu genitus, eversor, ac perditor generis humani, qui reliquias illius prioris mali cum ipso simul deleat. Hic pugnabit adversus Propheta Dei, & vincet, & interficiet eum & insepultum jacere patietur. Seà post diem tertium reviviscer; at que inspectantibus, & mirantibus cunctis rapietur in Caelum. Rex verò ille teterrimus erit quidem et ipse, sed mendaciorum Propheta; et seipsum constituet, ac vocabit, et se coli jubebit, ut Dei filium; et dabitur illi potest as, ut faciat signa, et prodigia; quilus visis irretiat homines, ut adorent cum. Jubebit ignem descendere de Caelo, et solem suis cursilus stare, et imaginem loqui, et fient haec such verbo ejus. Quibus miraculis etiam sapientium plurimi allicientur ab eo. Tunc erueve Templum Dei conabitur, et justum populum persequetur, etc. Qui crediderint, atque accesserint ei, signabuntur ab eo tanquam pecudes. Qui autem recusaverint notam ejus, aut in montes sugient, aut comprehensi exquisitis cruciatibus necabuntur, etc. et dabitur illi desolare orbem terrae mensibus quadraginta duobus. Id erit tempus quo justitia projicietur, et innocentia odio erit; quo mali bonos praedabuntur; non lex, aut ordo, etc. servabitur, etc. Itaque quasi uno Communique la trocinio terra universa vastabitur. Cùm haec facta erunt, tum justi, et sectatores veritatis segregabunt se à malis, et fugient in solitudines. Quo audito, impius Rex, inflammatus trâ cum exercita magno, & admotis omnibus copiis, circumdabit montem, in quo justi morabuntur, ut eos comprehendat. Illi verò, ubi se clausos undique, atque obsessos viderint, exclamabunt ad Deum voce magnâ, & adxilium caeleste implorabunt. Et exaudiet eos Deus; & emittetregem magnum de Caelo gui eos eripiat, ac liberet, omnesque impios ferro, igneque disperdat. Haec (inquit Lactantius Cap. 18.) Ita futurum esse, cùm Prophetae omnes, Ex Dei spiritu, tum etiam vatex ex instinctu daemonum cecinerunt. Hydaspes enim quem superius nominavi, descriptâ iniquitate saeculi hujus extremi; pios, ac fideles à nocentibus segregatos, ait, cum fletu, & gemitu extensuros esse ad Caelummanus, & imploraturos fidem Jovis. Jovem respecturum ad terram, & auditurum voces hominum, atque impios extincturum. Quaeomnia vera sunt, praeter unum, quòd Jovem dixit illa facturum, quae Deus faciet. Sed & illud non sine daemonum fraude subtractum est; missum iri a patre Filium Dei, qui deletis omnibus malis, pios liberet. Quod Hermes tamen non dissimulavit. In eo enim libro qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscribitur, post enumer ationem malorum, de quibus diximus subjecit, haec: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. i. e. Cùm haec facta fuerint O Asclepi, tunc Do●●nus, & pater, & Deus, & primi, & unius Dei Creator aspiciens quae acta sunt, & suâ voluntate, cum bonum objecisset temeritati, & errore revocato, malitiâque purgatâ, partim aquâ nimiâ diluens, partim igne rapido cremans, interdum bellis, & pestilentiis extergens, ad statum pristinum perduxit, & restituit suum mundum. Sibyllae quoque non aliter fore ostendunt, quà ut Dei filius à summo patre mittatur, qui & justos liberet de manthus impiorum, & injustos cum tyrannis saevientibus deleat è quibus una sic tradidit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. i e. Quidam à Deo missus Rex ad suos, omnes perdet reges magnos & viros optimos, etc. Oppresso igitur orbe terrae (Inquit Lactant. C. 19) cùm ad destruendam immensarum virium tyrannidem, humanae opes desecerint, etc. Commotus Deus, & periculo ancipiti, & miserandâ comploratione justorum mittet protinus lileratorem. Tunc aperietur caelum medium intempesta, & tenebrosâ nocte, ut in orbe toto lumen descendentis Dei, tanquam fulgur, appareat, quod Sibylla in his versibus locuta est. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec est nox, quae nobis propter adventum regis, ac Dei nostri pervigilio celebratur. Cujus noctis du plex ratio est, quòd in ea, & vitam tum recepit, cum pass us est; & postea orbis terrae regnum recepturus est. Hic est enim liberator, & judex, & ultor, & Rex, & Deus, quem nos Christum vocamus; qui priùs quam descendat, hoc signum dabit. Cadet repente gladius e coelo, ut sciant justiducem sanctoe militiae descensurum, & desiendet comitantibus Angelis, etc. Et virius Angeloram tradet in manus justorum multitudinem illam, quae montem circumsederit; & concidetur ab horâ tertiâ usque advesperum, & fluet sanguis more torrentis; deletisque copi is, impius solus, flugiet, & peribit ab eo virtus sua. Hic est autem qui appellatur Antichristus; sed se ipse Christum mentietur & contra verum dimicabit, & victus efsugiet; & bellum saepe renovabit, & saepe vincetur; donec quarto praelio, confect is omnibus impris, debellatus, & captus, tandem scelerum sucrum luet paenas. Sed & caeteri principes, ac tyranni qui contriverunt crlem, simul cum eo vincti adducentur ad regem; & increpabit eos, etc. Et damnabit eos, ac meritis cruciatibus tradet. Sic extinctâ malitiâ requiescet orbis etc. Post haec (inquit Lactantius Cap. 20.) aperientur inferi, et resurgent mortui, de quibus judicium magnum idem ipse rex ac Deus faciet, cui summus pater, et judicandi, et regnandi, dabit maximam potestatem. De quo judicio et regno apud Erythraeam Sibyllam sic invenitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & c.i.e. Cum dies iste finem fatalem acceperit, & ad mortales judicium immortalis Dei venerit, venict super homines, magnum judicium & initium &c. Nec tamen unìversi tunc à Deo judicabuntur, sed two tantum, qui sunt in Dei religione versati, etc. Corruperunt (inquit Lactantius Cap. 22. dicti libri septimi) Poetae, poeticâ licentia quod acceperant, etc. Nam quod peractis apud inferos mille annis, rursus ad vitam restitui, cecinerunt, Marone ita dicente. Has omnes, ubi mille rotam volêure per annos, Lethaeum ad fluvium, Deus evocat agmine magno. Scilicet immemores, supera ut convexa revisant, Rursus & incipiant in Corpora velle reverti. Haec eos ratio fefellit, quod resurgent defuncti, non post mille annos mortis suae, sed ut restituti rursus in vitam, mille annis cum Deo regnent. Quâ de anastasi (inquit Lactantius Cap. 23.) Philosophi quoque aliquid dicere conati sunt, tam corruptè quàm Poetae. Nam Pythagoras transire animas in nova corpora disputavit, sed inepte; & seipsum ex Euphorbo esse reparatum. Melius Chrysippus; quem Cicero ait fulcire porticum Stoicorum; qui in libris quos de providenti â scripsit, cum de innovatione mundi loqueretur, haec intulit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. i.e. Quod cum ita sit, apparet non esse impossible, & nos cum vitam finierimus, rursus vertiginibus certis temporis revolutis, in hunc statum in quo nunc sumus, restitutum iri. Sibyllae etiam dicit haec, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. id est, Et enim durum ad credendum, etc. sed cum jam mundi & mortalium venerit judicium, etc. Impios quidem in tenebras in igne mittet; qui autem pietatem colunt, iterum vivent in terra, spiritum Deo dante, honorem simul, & vitam ipsis. Nunc (inquit Lactantius Cap. 24.) reliqua subnectam, veniet igitur summi, & maximi Dei filius, ut vivos ac mortuos judicet, testante atque dicente Sibylla, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. i.e. Totius enim terrae mortalium confusio tunc erit, cum ipse Omnipotens venerit in Tribunali, judicare vivorum & mortuorum animas, et mundum universum. Verùm ille cum deleverit injustitiam, judiciumque maximum feceri t, ac justos qui à principio fuerint, ad vitam restauraverit, mille annis inter homines versabitur; eosque justissimo imperio reget. Quod alibi Sibylla vaticinans furensque proclamat; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. i.e. Audite me homines, Rex sempiternus dominatur. Tum qui erunt in corporibus vivi non morientur; sed per eosdem mille annos infinitam multitudinem generabunt; & erit soboles eorum sancta, & Deo chara. Qui antem inferis suscitabuntur, two praeerunt viventibus, velut judices. Gentes verò non extinguentur omnino, sed quaedam relinquentur in victoriam Dei, ut triumphentur à justis, ac subjugentur perpetuae servituti. Sub idem tempus etiam princeps Daemonum, qui est machinator omnium malorum, Cathenis vincietur. Et erit in custodiâ mille annis Coelestis imperti, quo justitia in orbe regnabit, etc. Post cujus adventum congregabuntur justiex omni terra, peratoque judicio, civitas sancta constituetur in medio terrae, in qua ipse conditor Deus cum justis dominantibus Commoretur, quam civitatem Sibylla designat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tunc auferentur à mundo tenebrae illae, quibus offundetur atque obcae cabitur coelum; & luna claritatem solis accipiet, etc. Sol autem septies tanto quam nunc est, clarior fiet. Terra verò aperiet faecunditatem suam, & uberrimas fruges suâ sponte generabit, etc. Mundus gaudebit, & omnis rerum natura laetabitur, erepta & liberata dominio mali, etc. Non bestiae per hoc tempus sanguine alentur, non aves predâ, sed quieta & placida erunt omnia. Leones et vituli ad praesepe simul stabunt, etc. Denique tunc fient illa, quae poetae aureis temporibus facta esse jam Saturno regnante, dixerunt; (Quorum error hinc ortus est, quod prophetae futurum pleraque sic proferunt, ut enunciant quasi jam peracta, etc.) Cedet & ipse mati vector, nec nautica pinus Mutabit merces; omnis feret omnia tellus. Non rastros patietur humus, non vinea falcem, Robustus quoque jam tauris juga solvet arator, etc. Sic etiam Sibyllae variis in locis. Vivent itaque homines tranquillissimam vitam, et copiosissimam, et regnabunt cum Deo pariter. Et reges gentium venient a finibus terrae cum donis etc. ut adorent et honorificent regem magnum, cujus nomen erit praeclarum etc. universis nationibus, etc. Haec (inquit Lactantius Cap. 25.) sunt quae a prophetis futura dicuntur, quorum testimonia et verba ponere opus esse non duxi, quoniam esset infinitum, etc. Fortasse quispiam nunc requiret, quando ista, quae diximus sint futura? Jam superius ostendi completis annorum sex millibus mutationem istam fieri oportere, & jam propinquare summum illum conclusionis extremae diem, etc. De signis, etc. a Prophetis licet noscere, etc. Quando compleatur haec summa, docent two qui de temporibus scripserunt, colligentes ea ex literis sanctis, & ex variis historiis, quantus sit numerus annorum ab exordio mundi. Qui, licet varient, & aliquantum numeri eorum summa dissentiat; omnis * tamen expectatio, non amplius quam ducentorum videtur annorum. Etiam res ipsa declarat, lapsum, ruinamque rerum brevi fore: Nisi quod incolumi urbe Româ, nihil istiusmodi videtur esse metuendum. * At verò cum caput illud orbis occiderit, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse caeperit, quod Sibyllae fore aiunt; quis dubitet venisse jam finem rebus humanis, orbique terrarum? Illa est enim civitas quae adhuc sustentat omnia. Diximus (inquit Lactantius Cap. 26.) Paulo ante, in principio regni sancti fore, ut a Deo princeps daemonum vinciatur. Sed idem, cum mille anni regni, boc est septem millia Caeperint terminari, solvetur denuo, & custodiâ emissus exibit, atque omnes gentes, quae tunc erunt sub ditione justorum, concitabit, ut inferant bellum sanctae civitati; & colligetur ex omniorbe terrae innumerabilis populus nationum, & obsidebit, & circumdabit Civitatem. Tunc uêniet novissima ira Dei super gentes & debellabit eas usque adunum, ac primum concutiet terram quàm validissimè, & a motu ejus scindentur montes Syriae; & subsident colles in abruptum; & muriomnium civitatum corruent; & Statuet Deus solem triduò ne occidat, & inflammabit eum, & descendet aestus nimius, & adustio magna supra perduelles, & impios populos; & imbres sulphuris, & grandines lapidum, & guitae ignis, & liquescent spiritus eorum in calore, & corpora conterentur in grandine, & ipsise invicem gladio ferient; & replebuntur montes cadaveribus, & campi operientur ossibus, populus autem Dei tribus illis diebus sub concavis terrae occultabitur; donec ira Dei adversus gentes extremum judicium terminet .. Tunc exibunt justi de latebris suis, et invenient omnia cadaveribus at que ossibus tecta. Sed et genus omne impiorum radicitùs interibit; nec erit in hoc mundo ulla jam natio amplius, praeter solam gentem Dei. Tum per annos septem perpetes intactae erunt silvae; nec excidetur de montibus lignum, Sed arma gentium comburentur; et jam non erit bellum, sed pax, et requies sempiterna. Cum vero Completi fuerint mille anni, renovabitur mundus à Deo; et Caelum complicabitur, et terra mutabitur; et transformabit Deus homines in similitudinem Angelorum, et erunt candidi sicut nix; et versabuntur semper in conspect● omnipotentis, etc. Eodem tempore fiet secunda illa et publica omnium resurrectio, in qua excitabuntur injusti ad cruciatus sempiternos etc. Haec est doctrina sanctorum prophet arum, quam Christiani sequimur. Haec Lactantius. SECT. iv Of later Writers, of what Nation or Language soever. SECT. iv Scriptorum neotericorum cujuscunque Nationis, linguae, vel Religionis. 1. PARAGRAPH IS of the most learned and pious Peter-Martyr, who most sound disputes for the general glorious Call of the Jews, yet to come, which is the beginning, bulk, and primipilarian rank in this millenary Scene of the Church's glory on earth, as entailed chief on them, and with, and for them upon us throughout all the Prophets; which we after make plain in falling upon them to make good our main Thesis in hand. I. PARAGR. Doctissimus pientissimusque Petrus Martyr, LOC. COM. Class. 2. Cap. 4. Paragr. 46. Tit. De Judaeis; haec habet verba: Nunc id superest ut de Judaeis, etc. peculiariter nonnulla dicantur: Nam ista hominum genera in urbibus, provinciis, & regnis passim feruntur, & unà cum Christianis habitant. De Judaeis cur tollerentur, ab Augustino, inter caeteras aliquae rationes afferuntur. Is de Civitate Dei, lib. 4. & 18. nec non super Psal. 58. & alibi, scribit idcirco ferri, quòd prae Caeteris hominum generibus promissionem salutis habuerint, neque sint deploratae spei, cùm subinde nonnulli eorum, licet pauci, ad Christum redeant. Caecitas, inquit Paulus ad Romanos, cecidit, ex parte, in Israel; ac si diceret, minimè universum. Ad haec, subjicit idem Apostolus, Cum ingressa fuerit plenitudo gentium, tunc omnis Israel servabitur, Et ne fortassis arbitrer is haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligenda, Paulus ea tanquam Mysterium tradit & ad suam confirmandam sententiam, vaticinium Esaiae Prophetae adducit, Iniquitatem scilicet, à Jacobo tum auferendam esse. Praeterea nunc inimici Deo scilicet propter nos dicuntur; verum amici propter patres. Idem Augustinus in quae stionibus super Evangelia lib. 2. qu. 33. (sitamen sint Augustini two libri) dum filii prodigi parabolam interpretatur, filium illum gentes referre ait: Nam in regionem longinquam discessisse scribitur, quoniam Ethnicitam procul à Deo recesserunt ut idola publicè, atque apertâ professione coluerint. Filius autem major natu, quo populus Hebraeorum adumbratur, non ita longè abiit. Et licet in paternâ domo non esset, quae est Ecclesia, in agro tamen agebat. Hebraei enim circa divinas scriptur as versantur, quas non rectè intelligunt, nec eo spirituali sensu, quo eas Ecclesia Christi cognoscit, sed terreno atque Carnali, Unde non ineptè dicunturin agro agere. Non ingreditur hic senior filius ab initio domum patris, sed postremis diebus ipse quoque vocabitur, & accedet. Affert quoque idem pater prohac sententiâ, quod in Ps. 59 prout ipse legit, habetur. Ne occidas eos, ne obliviscantur legis tuae, sed in virtute tuâ disperge illos. Orat, inquit, filius Dei patrem, ne illa gens aboleatur, sed per orbem passim vagetur. Aliae Provinciae victae à Romanis in leges, & ritus eorum cesserunt, ita ut Romani tandem efficerentur; at Hebraei, quamvis à Romanis superati fuerunt, nunquam tamen in jura, leges, & ritus eorum discesserunt, sua retinent adhuc ut possunt, vagantur difpersi. Nec legis Dei proisus obliviscuntur: Non sanè quòd in illam servandam prè incumbant, sed tantummodo legunt, & signa quaedam ac instituta retinent, quibus à caeteris nationibus discernantur. Videtur porrò Deus signum iis quemadmodum Caino, quòd interfecisset Abelum fratrem suum, imposursse; ne videlicet, ab omnibus interficiantur. Neque Christianis haec eorum per orbem dispersio inutilis est; quia ut rami fracti, quemadmodum ad Rom. habetur; nobis ostenduntur. Cumque loco eorum jam fuerimus infiti, dum eos tam infaeliciter excisos videmus, Dei gratiam in nos agnoseimus, & eorum aspectu cavere docemur, ut ne ob infidelitatem, cujus causâ illi sunt fracti, nos quoque similiter excindamur. Alia praeterea est utilitas, quae ad nos ex illorum dispersione redit, quòd nostri libri ab eis servantur sacra inquam Biblia, quae passim circumferunt, & legunt. Idem Petrus Martyr, libro dicto, classe praedictâ; sed Cap. 16. Paragr. 31, 32. hanc suam pr●fer● sententiam: Videtur autem adhuc dubitandum, utrum Judaei nostrae tempestatis, qui Christo minimè credunt, in hoc faedere inito cum Abrahamo, & posteris ejus, habeant aliquod jus, ita ut illo contineantur, vel potiùs eo intelligantur prorsus exclusi. Hoc ita mihi videtur explicandum. Si faedus suum habet fundamentum ac substantiam Christum, jam illi ex hypothesi ab eo sunt alieni. Deinde in faedere isto confiderantur illius Ceremoniae, & sacri ritus, qui jam post Christi adventum sint aboliti, etiamsi hodiè à Judaeis retinerentur, nihil ad hoc faedus faciunt; imò potiùs si serventur, illi adversantur, quod scilicet praecipuae rei faederis, id est Christo contradicant. Quare actu, & reipsâ negamus illos adhuc hodie contineri in hoc faedere. Quibus non negamus quod illis Paulus dat, scilicet iis cloquia Dei credita esse. Videmus enim quadam admirabili Dei providentiâ sacra Biblia apud eos conservari, quòd si non credunt, id non aufert quin suspiciendi sint adeo praeclaro Dei beneficio adhuc insigniti. Praeterea, o●m ad Rom. 11. Vaticinetur de illis Paulus, quod convertendi sint, ingressâ plenitudine gentium, illosque dicat inimicos propter nos, at dilectos propter patres; & de illis loquatur, cùm jam excidissent de Christo; id quoque mihi videtur illis tribuendum, quòd non sit adhuc exhausta Dei promissio erga illud genus, ex vi enim promissionis Deus aliquot assiduè ex illis vocat, & in posterum creditur pleniùs vocaturus. Rursus agnoscimus cum Paulo, illam bonam olivam cui excisi inserantur, esse illis propriam magis, quàm nobis, quia non modo inseruntur ex Dei praedestinatione, ut nos, sed Christo secundum carnem, sunt magis proximi, atque illorum genus quàm nostrum est adscitum. Unde Paulus ait, Judaeo primum, & Graeco. Quibus rationibus de illis loquens Apostolus etiam cum praevaricati essent, dicebat se admodum dolere de illorum interitu, illorum essent patres, adoptio, gloria, & testamèntum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae omnia interpretanda sunt non Ita, ut nunc actu ad faedus pertineant, sed quoad illos, qui ex illorum genere sunt, in illud cooptandi. Et haec dicta de eorum genere, id est de gente, prout veteres habuit patres, Apostolos, & credituros, non privatim pro unoquoque Judaeo, ita ut de incredulis, & obstinatis verificentur. Opera autem Dei sunt ita comparata, ut facilè sese juvent, nullomodo unum alteri est impedimento. Ideoque Judaeorum excaecatio, licet eis sit peccatum, attamen, qua Dei est opus, habuit bonum exitum, nempe Gentium conversionem, & conversio Gentium adjuvabit salutem quae danda est Judaeis; nam illos ad aemulationem provocabit. Dum verò hoc non fit, expendamus apud nosmet ipsos admirandum opus Dei; adhuc in tam adversis casibus, adeoque variâ & gravi captivitate seu dispersione perstant, & servantur; sua quantum possunt retinent; in divinis libris exercent sese, licet prave omnia intelligunt. Profectò nulli antiqui Trojani, Longobardi, Hunni, aut Vandali, sic sua retinuerunt, ut à cunctis populis, civili victu, & religione sejungerentur, & suam originem atque historiam, certis consignatam literis ostenderent, atque sic ubique dispersi, à suis institutis non discederent. Quod cùm in Judaeis accidat, est porrò Dei opus singulare, atque nobis non vulgariter commodat. Sunt enim testes nostrorum librorum; eosque ut suos, & authenticos circumferunt, quod & Augustinus annotavit. Nisi enim is populus extaret, conficta esse à nobis Ethnict Philosophi possent suspicari, quae de orbe condito, de Adamo, de Noha, de Abrahamo, Patriarchis, Regibus, & Prophetis credimus, & praedicamus. Servantur itaque perpetuò hoc tempore à Deo indubitatò, ad aliquam futuram salutem. § 2 Next to Peter Martyr, we allege Pareus, who also is much for a general and glorious call of the Jews, yet to come; which is a main part of the glorious future times we treat of. Yea their general Call, is the interest of the Saints now extant, that such a splendent time shall be; as the Prophets both of the Old and New Testament abundantly hint unto us, of which more after. For which time in the quotation adjoined here, out of Pareus, we have not only his judgement, and solid reasons, but the judgements and reasons of the learned, godly ancient Fathers presented to us, or us directed to them. Doctus David Paraeus Ad 11. Cap. ad Rom. Dub. 18. ita suam fert sententiam. Dub. Utrum locus ille Apostoli probet SUB FINEM MUNDI, maximâ Copiâ Judaeos ad Christum convertendos? Resp. Tametsi in utramque partem sint eruditorum probabiles rationes; affirmans tamen sententia potiùs retinenda videtur. 1. Quia desertè sic sonat Apostoli oraculum, Post quam plenitudo gentium introierit, totum Israelem servatum iri. Totus verò Israel, est tota gens Israelitica. Tota igitur convertetur ad Christum, extra quem nulla est salus. Nec totus Israel hìc signficare potest allegoricè totam Ecclesiam ex solis gen tibus collectam, cui aliqui fortè Judaei sese adjungent; sic enim Apostolus non revelasset mysterium, siquidem quotide manifestum erat, gentes maximo numero, & aliquos etiam Judaeos ad fidem converti. Nec loqui Apostolum de spirituali, sed de carnali Israele, ex v. 12. & 14. evincitur. 2. Manifestum est Apostolum voluisse Judaeos peculiari encomio ornare, & consolatione erigere. At nisi credatur praedicere Israelitarum plenam conversionem, nihil ad scopum dixisset. 3. Vaticinia, Prophetica, v. 26, 27. allegata, non desigularibus quibusdam Judaeis, sed de ipsâ populi multitudine loquuntur. Origines his addit, ex Hos. Cap. 2. Israel quaeret, salutem in stigatus dicens apud semetipsum illud Propheticum; revertar ad virum meum priorem quia melius mihi erat ante quàm modò. 4. Etiam Johanni Apoc. Cap. 7. Videtur revelata fuisse sub extremis temporibus futura Israelis plena conversio; quando quatuor Angeli prohibentur nocere terrae & mari donec obsignentur 144000. servorum Dei in frontibus suis ex omnibus tribubus filiorum Israelis, ex TRIBU Judae 12000. & ex reliquis TRIBUBUS singulis totidem. Quod O●aculum ad literam de CONVERSIONE JUDAEORUM planè intelligendum videtur, quoniam Israelitae signati in frontibus ibi discernuntur disertè a signatis gentibus, populis, & linguis reliquis, vers. 9 5. Adde, quod ex populis antiquissimis soli Judaei in tam variis casibus Captivitate, & dispersione perstant, & servantur adhuc Civili victu & religione ab omnibus separati; inde ab orbe condito originem, & historiam suam conservantes. Id haud dubiè admittendum, & singulare est opus Dei; quod indubitatò arguit hunc populum, ad aliquam futuram salutem conservari. 6. Denique patres complures in hanc sentent●am inclinant, quòd ingressâ Gentium plenitudine etiam Judaei sint reversuri ad Christum. Origines sic; Si pro eo ut introiret gentium plenitudo, caecitas facta est in Israel, pro omnibus quae fecerunt; sine dubio cum ingressa fuerit gentium plenitudo, caecitas cessabit. Videatur etiam Chrysostomus, Homil. 12. de verbo Dom. in Marc. Tom. 2. cum agit de ficu, verbo domini arefactâ. Hilar. lib. 11. de Trin. & sup. Psal. 58. & 60. Augustinus qu. 148. super Genesin utramque sententiam refert. Item Ambrose & Hieronymus in hunc locum. Dionysius Carth. Totus Israel, i.e. Totus populus Judaeorum salvus fiet credendo in Christum. Israelitae abducti (inquit Pareus) in Assyriam Captivitatem, dispersi sunt atque permixti gentibis toto terrarum orbe; nec unquam sunt recollecti in populum Dei, sed mansit dispersio etiam temporibus Christi, & Apostolorum hucusque, ut ex Epistolis Jacobi & Petri Constat. Haec Pareus. § 3 Lorinus a Jesuit in his COMMENTARY on Act. 1.6. quotes divers learned and godly Ancients, as Justin Martyr, Ireneus, Cyprian, Hierom, chrysostom, Theophilus, Alexandrinus, Austin, and Bede that understand this question of the Apostles in this Act. 1.6. Of restoring the Kingdom to Israel, of a temporal Kingdom. And because saith Lorinus, I see all these of that mind, it may be, saith he, understood of such a Kingdom. However (saith he) this error in the Disciples, yet ignorant, being rank among the carnal Jews, might be tolerated; But the error shall I say, or Heresy of the Chiliasts, or Millenaries is less to §. c. be borne, seeing Damasus the Pope condemned Apollinaris upon this consideration, or by this very name. (Observe, Reader, the wise reason Lorinus gives of condemning the opinion, what ever the particulars of it were; namely because the Pope condemned it. A reason to a grounded Protestant, to suspect that the opinion in whole was unjustly condemned according to that Proverb, It is good Religion that bad Nero persecutes) before which Apollinaris, besides heretical Cerinthus (saith Lorinus) Papias, Irenaeus Justin Martyr, Tertullian, Nep●s, Lactantius, Sulpitius, and others, I suppose less pertinaciously, were of this opinion. To which also Austin did once incline. And of others there is mention §. d. by Eusebius, Hierom, and our Ribera expounding the 20 Chapter of the Revelat. From which chief the said Fathers are to be thought to take hint of their opinion, besides the testimonies of the Old Testament, etc. And perhaps, both the later Fathers, and especially the Disciples of Christ did interpret the Petition of the Lords Prayer, Thy Kingdom come, and that place in Matth. 26.29. (Now Reader thou hearest Lorinus make a good Confession; And thou wilt hear more than this from him as he goes on) I marvelled (saith he) when I read in Tully Crispold, otherwise a pious man, in his manuscript Annotations upon this place, which are in our Library, thus; It shall in time come to pass (saith Tul. Crisp.) when the TIME OF NATIONS or THE TIME OF THE GENTILES shall be fulfilled, that the City Jerusalem shall be restored, and there shall reign the JEWS of the house of David, and the Priests of the Tribe of Levi shall offer Christian sacrifices, and also legal, albeit of these (legal ones) they shall offer but a certain, as it were, image and representation, as now some Christians taste a Lamb in the Passeover. Moreover there shall be Elias (perhaps the PROPER APOSTLE of them at that time;) The Apostles of Christ nevertheless, then also existing, yea, CHRIST himself at lest sometime appearing, and conversing among them. That is certain (saith Lorinus) That the KINGDOM is to be RESTORED to the ISRAELITES and JEWS before the end of the world, etc. as you have it in the Latin. Lay all together, and you may plainly perceive that Lorinus knew, and could not deny it, but that in all Ages since the Apostles learned men have been of our mind touching a glorious state of the Church yet to come before the ultimate day of judgement. § 3 JOHANNES LORINUS è societat Jesus, Commentariis in Acta Apostolorum haec habet, in versum 6. Cap. primi; scilicet [igitur] illativa (inquit Lorinus) significat Discipulos (quod mirum simul videri potest) non minus quàm cum de passione suâ loquente CHRISTO, primas pro liberis fedes mater illa postulavit, cum Christo egisset de regno Dei, etc. occasionem tamen accepisse interrogandi de regno temporali. Hoc muliò probabiliùs, ut etiam Oecumenius sentit quàm ut cum Chrysostomo de Judicii die, et consummatione seculi. Quid enim his cum restitutione regni Israel? Fieri potest, quoniam & alios patres video sequi Chrysostomum & Hieronymum, Cyprianum, Theophilum, Alexandrinum, Augustinum (cum Bedâ hoc loco, Justinus, Irenaeus, passimque) de temporali regno intelligatur, ut quamvis Discipuli non aliud quàm de RESTITUTIONE, seu ut duo illi peregrini lequebantur, de redemptione Israel interrogaverint, tamen Christus respondendo, etiam ad FUTURUM SECULUM respexit, quo tandem cognoscetur regnum ipsius non esse de hoc mundo. (Verùm pace Lorini Apostolus ad Hebr. cap. 2. & alibi, ponit regnum in seculo ●uturo, in mundo, quamvis non facit ex mundo, ut posteà abundantius disputabitur.) Sed age, audiamus Lorinum; pergit ad hunc modum. Tolerari potuit utcunque in rudibus adhuc Discipulis error apud Judaeos carnales vigens, etc. sed minus ferendus Chiliastarum, seu Millenariorum errorne dicam, an haeresis, cum Apollinarem, hoc nomine, Papa Damasus damnaverit; ante quem, praeter haereticum Cerinthum, Papias, Irenaeus, Justinus, Tertullianus, Nepos, Lactantius, Sulpitius (quamvis hic fuerit aliquando recentior) aliique minus, ut existimo, pertina citer, idem sibi de [generali] post Mille annos RESURRECTIONE & TEMPORALI QUODAM REGNO persuaserant. Quò aliquando Augustinus etiam propendet. De aliis meminit Eusebius, & Hieron imus, & noster Ribera, exponens Apocalypsis cäput vigesimum; UNDE illi po●issimum ita existimandi ansam sumpserant, praeter veteris Testamenti, quibus aequè ad illum suum errorem Judaei utuntur, testimonia, & fortasse in hunc sensum, tum posteriores patres, tum praecipue Discipuli Christi interpretabantur orationis Dominicae petitionem de Adventu regni, & verba illa Christi (Matth. 26.29.) Non bibam amodò de hoc genimine vitis, usque in diem illum, cum bibam illud vobiscum novum in regno patris mei. (Bene jam confitetur Lorinus sed audiamus ad finem.) Miratus sum cùm legi apud Tullium Crispoldum, pium ●aeteròqui virum, in manuscriptis notationibus ad hunc locum quae sunt in Bibliotheca nostrâ; Futurum olim, quando fuerit impletum, TEMPUS NATIONUM ut restituatur Civitas Jerusalem; ut ibi regnent de domo David Judaei, atque de tribu LEVI sacerdotes sacrificaturi CHRISTIANA sacrificia, simul etiam legalia, quamvis ILLORUM duntaxat quandam seu EFFIGIEM, & REPRAESENTATIONEM, ut nunc Christiani quidam agnum Paschate degustant; praetereà ut sit Elias (FORTASSE PROPRIUS TUNC ILLORUM APOSTOLUS) EXISTENTIBUS QUOQUE TAMEN CHRISTI APOSTOLIS, & CHRISTO IPSO saltem aliquando COMPARENTE, & inter illos VERSANIE, etc. Illud certum est (inquit Lorinus) RESTITUENDUM REGNUM ISRAEL ac JUDAEIS sub mundi finem, hoc sensu ut ad Christi spirituale regnum aggregati, transferantur demum in Caeleste. Siquidem disertè id reperimus apud JOANNEM, PAULUM ESAIAM, OSEAM, DANIELEM, MALACHIAM, etc. Sic Lorinus, contra nostram Thesin, necnon secum conflictans, multas authoritates omnis generis, & res pro Thesi profert. § 4 Doctor Alsted, a Germane hath written in a Latin Treatise for our Position, called Diatribe, that is, A Disputation concerning the Apocalyptical THOUSAND YEARS not those of the CHILIASTS (properly so called) and phantastics, but of blessed Daniel and John. §. a. Which we have well translated into English by that able Scholar Mr. WILLIAM BURTON. §. b. Who in his first Epistle before it gives this Testimony to the Author, Work, and Subject. The AUTHOR is of a general repute among us for learning, as any late Writer, we have received beyond the Seas, these many years; and the WORK is an explanation of the twentieth Chapter of the Revelation. The SUBJECT thereof is the assertion of the GLORIOUS KINGDOM OF CHRIST HERE ON EARTH; a matter, no doubt of great comfort, and consolation to the Church of God. I am not ignorant that Apocalyptical Discourses in general are liable to many censures; and that this divine Prophecy itself is as yet a sealed Book. Yet receiving myself MUCH SATISFACTION and SETTLEDNESS of MIND from THIS EXPOSITION thereof; I thought also God's people might reap some benefit thereby, and this is the main cause I have made it public. In his second Epistle before the same Translation, he gives us this account of the History of the opinion of THE THOUSAND YEARS. Let me tell thee good Reader, That it was the CONSTANT opinion of the Church in the very next age to the Apostles, that THERE SHOULD BEE A RESURRECTION BEFORE THE GENERAL RISING AT THE LAST DAY, and an HAPPY CONDITION OF THE FAITHFUL UPON EARTH FOR A THOUSAND YEARS. This we may learn from TERTULLIAN (against MARTION) and IRENAEUS, (in his Tractates against all Heresies) and JUSTIN MARTYR in his Dialogue with TRYPHO the Jew) And so goes on touching briefly out of JUSTIN MARTYR what we have afore largely quoted. And then he adds his own judgement in these words, I know not (saith he) whether so great a Testimony as this of JUSTIN MARTYR may be brought concerning any opinion among Christians (if you except the main Articles of our faith.) And the general consent of all the ORTHODOX, and in the Age next the Apostles, is no small argument or prejudice against the contrary opinion, or succeeding Ages. It seemed the HERETICS of those times, ESPECIALLY, or indeed ONLY, believed it not, and that for some private respect, because admitting thereof, they must needs also confess a RESURRECTION OF THE FLESH, and that the same God that is mentioned in the LAW and PROPHETS is also the FATHER OF OUR LORD JESUS CHRIST. I am sure CERINTHUS, that ARCH-HERETICK in those days, whom after ages do make the first broacher of this opinion, is never taxed for it by them, who have diligently noted his HERESIES. And perhaps if he had any sensual conceit hereal out (as it seems he had) he was beholding to JUDAISME for it; and he himself being a JEW, it was not taken notice of in him. But for a HRISTIAN to have such doting imaginations, it would render him more wild-headed. Yet no man ought to he blamed for maintaining a TRUTH in a JEWS company, either in THIS MATTER or any else; if with heed be pass by those gross fantasies which do blemish the truth. More deservedly may we find fault with DIONYSIUS, and his followers, the great impugners of this opinion, who when about the end of the third AGE, the dispute about it grew very hot, to lessen the Authority of the REVELATION, by the evident and undeniable proofs whereof, the matter in question was asserted (a foul impiety) they fathered it upon I know not whom, yet one of the same name, against the manifest witness of JUSTIN, IRENAEUS, and all the FATHERS afore them, who inscribe it to JOHN THE BELOVED DISCIPLE OF CHRIST, and EVANGELIST. Neither can HIEROME himself be excused, though a very learned man otherwise, but easy to be deceived, who with the same DIONYSIUS doth (upon an uncertain report) falsely affix to the opinion, of them who according to truth believed the THOUSAND YEARS happiness on Earth, the INJURY OF CIRCUMCISION, THE BLOOD OF SACRIFICES, etc. which old pieces of JUDAISME, or perhaps the dreams of some HERETICS being gathered out of a study of contention and ill will, were patched to this opinion of the PRIMITIVE CHURCH. But IF he CERTAINLY knew that the FIRST CHRISTIANS and holy MARTYRS did expect Circumcision, and Sacrifices in the Kingdom of Christ, how is he to be blamed that condemned them not for it, but left every man to the freedom of his own judgement, either to approve or dislike thereof, as Hierom expresseth himself openly. §. d. But what countenance soever this opinion hath, or shall find in this age, let me tell the Reader this one thing; that seeing there are so manifest proo●es of a GLORIOUS KINGDOM OF THE SAINTS ON EARTH, out of the Old Testament, there will be not better, or readier way to deal with the Jews in matter of their conversion, than not to wrest the pla●ne Prophecies of a SECOND & GLORIOUS APPEARANCE OF CHRIST, to his FIRST COMING, but rather to persuade them, that they must expect no other MESSIAH, who should fulfil all these promises (expecting what is to be expected) besides that JESUS OF NAZARETH whom their Ancestors crucified. And this way is every where almost insisted upon throughout the whole REVELATION. For whiles we force those most clear Prophecies concerning things promised in the SECOND COMING, to his FIRST COMING, the JEWS scorn, and deride us, and are more and more confirmed in their infidelity. But for the course which I have here set down, I am much mistaken, if it be not the same which was observed among them by PETER himself, Act. 3, 19, 20, 21. REPENT YE THEREFORE, and BE CONVERTED, THAT YOUR SINS MAY BEE BLOTTED OUT WHEN THE TIME OF REFRESHING SHALL COME FROM THE PRESENCE OF THE LORD. AND HE SHALL SEND JESUS CHRIST WHICH BEFORE WASPE PREACHED TO YOU, WHOM THE HEAVENS MUST RECEIVE UNTIL THE TIMES OF RESTITUTION OF ALL THINGS WHICH GOD HATH SPOKEN BY THE MOUTH OF ALL HIS HOLY PROPHETS SINCE THE WORLD BEGAN. §. e. But I forget myself. For indeed I think it more fit to publish what might be piously believed concerning this TENENT, rather in another man's sense and expressions, then in mine own, being more willing to learn, then obtrude mine own weaknesses. To this end I have also collected (He means in his Notes on his translation of ALSTED, put in the Margin, as I suppose) What some of the most eminent DIVINES of the Church of ENGLAND, Dr. HAKEWELL, Dr. TWISSE, Mr. MEDE, etc. (that thou mightest not think it only an Outlandish toy, or fantasy of yesterday, much less a savouring of POPERY) have thought, and published concerning this opinion. Besides the irrefragable judgement of divine TYCHO BRAHE, and with him the determination of CAROLUS GALLUS, omitted by ALSTED, and not long since one of the STATES PROFESSORS OF DIVINITY in the University of LEYDEN. § 4. DIATRIBE de MILLE ANNIS APOCALYPTICIS, non illis CHILIASTARUM, & PHANTASTARUM, sed BB Danielis, & Johannis, per JOHANNEM HENRICUM ALSTEDIUM. Francofurti. 1627. §. a. Hunc Tractatum fidelissimè W. BURTON (cum doct is suis Annotationibus in margine juxià positis) in nostram linguam vernaculam transtulit. §. b. Is in priori suâ Epistolâ translationi praefixâ, cùm AUTHORI, tum OPERI, tùm etiam SUBJECTO, hoc encomiasticum per hibet testimonium. AUTHOR eruditione, aequalis censetur aestimationis cuilibet Scriptorum recentium transmarinorum, mult is abbinc annis transactis. OPUS est exegesis vigesimi Capitis Apocalypsis. SUBJECIUM ejus est splendentis regni in terrâ Christi assertio; res maximi proculdubio solaminis Ecclesiae Dei, & consolationis. Non me latet Apocalypticos plerumque discursus, multis obtrectationibus esse expositos, ipsamque hanc Prophetiam etiamnum librum fuisse obsignatum. Quum verò ego ipse multum ex hâc illius exegese satisfactionis recepissem, statui apud me item Dei populum ex eâdem aliquid fructus posse emetere. Quod sanè praecipuum fuit in causâ me illam omnium publicam fecisse. In EPISTOLA ejus secundâ eidem praepositâ in hunc modum, opinionis nostrae HISTORICE rationem reddit. Quam brevibus sic accipite. Liceat mihi bone lector tibi narrare, perpetuam fuisse opinionem seculi Apostolis proximi RESURRECTIONEM fore ante ILLAM Die ultimo generalem, beatamque fidelium conditionem in TERRA MILLE ANNOS. Hoc nos edocebunt Tertullianus (contra Martion) Irenaeus (contra Haeres.) nec non Justinus Martyr (in Dialog cum Tryph. Jud.) ut prolixius è Justino nos anteà citavimus. Quibus Justini verbis hanc suam addit sententiam. Nescio (inquit) an tantum, ut hoc JUSTINI, testimonium pro aliquâ Christianorum opinione (exceptis fundamentalibus fidei articulis) afferri possit. Generalis autem ORTHODOXORUM consensus, seculo proximè post APOSTOLOS insequenti, non pusillum aestimetur argumentum, vel praejudicium contrà adversam opinionem aetatemque succedaneam. Videtur HAERETICOS eorundem temporum praecipuos, vel reverà solos, huic opinioni non credidisse, priva●â quâdam ratione; ne ILLA concessa Carnis fore resurrectionem, eundemque Deum, a league & Prophetis decantatum, patrem etiam fuisse Domini nostri Jesu Christi, confessionem ab iis extorqueret. Constat mihi CERINTHUM, tunc dierum Haeresiarcham, quem succedaneae aetates statuunt hujus opinionis originem, nequaquam de hâc, ab iis qui acura●è notarun● ejus haereses, perstringi invenimus. Fortasse etiam, si carnales aliquot phantasiae de HAC RE illi fuerint (ut videtur) ipse Judaeus judaismo acceptas refert, quae in hoc INDIGENA (non mirum) minime animadvertebantur CHRISTIANUM equidem redderet, minus insanum qui in istiusmodi phantasmatibus deliraret. Nemo tamen culpandus est, quòd veritatem defenderit, in hâc a●●âve materiâ, concomitante judaeo, modo illus mittat chimaeras quae veritatem desormarent. Digniùs muliò DIONYSIUM e jusqueasseclas, maximos hu●c epinioni Antagonistas, increpemus, qucùm expiranti, prope tertiam aetatem, valde efferverat haec disputatio; ad minuendam APOCALYPSIS authoritatem, cujus evidenti testimonio Quaes ITUM assereretur librum authori nescio cut supposititio, ejusdem nominis obtrudunt contra manifestisma JUSTINI, IRENAEI, omniumque PATRUM testimonia, qui JOHANNI DILECTO CHRISTI DISCIPULO & EVANGELISTAE penitus ascribunt. Nec excusari possit HIERONIMUS ipse, quàmvis aliàs doctus, sed captus facilè, qui simul cum eodem Dionysio (ex incertiori quadam famâ) mendosè affigit opinioni illorum qui juxta veritatem credunt Millenariam in terris faelicitatem, injuriam hanc circumcisionis, sacrificiorum sanguinis, etc. Quae obsoleta Judaismi fragmenta, aut forte Haereticorum somnia, ex contentionis studio, seu malevolè collecta, huic Primitivae Ecclesiae opinioni consarcinata fuerunt. Verum enimvero si exploratum habuerit Hieronimus, primaevos illos Christianos, Martyresque Circumcisionem & sacrificia in Christi regno expectasse, quantopere incusandus est quòd illos de isto crimine non damnaverit, sed quemque suae ipsius relinquit voluntati. Quae, (inquit) LICET NON SEQUAMUR, DAMNARE NON POSSUMUS: UNUS QUISQUE IN SUO SENSU ABUNDET. Hieron. In Hierem. cap. 19 vers. 10. §. d. Quamcunque verò gratiam ab hac aetate inierit haec opinio, hoc unum, lector, tibi narrem; quod cum testimonia sint adeò manifesta è veteri Testamento de splendido Christi in terris regno, non faelicior, aut promptior aliqua suggeratur via, quâ cum Judaeis de illorum conversione transigamus, quàm ut Prophetias de inclyto secundoque Christi adventu apertissimas ad primum non torqueamus. Suadeamus potius eos neminem alium MESSIAM, promissiones illas impleturum, expectare oportet (expectatis expectandis) praeter JESUM NAZARENUM, quem Majores eorum crucifixerunt. Hâc autem in viâ ubivis plerumque per totam Apocalypsin insistitur. Dum enim liquidas illas Prophetias de promissis ad secundum illius adventum cogimus in primum, Judaei nos contemnunt, ridentque, magis in suâ insidelitate stabiliti. Ea verò ratio quam ipse staetui, ni plurimum me mea fallat sententia, eadem est omninò, quam apud Judaeos observavit ipse Petrus Act. 3.19, 20, 21. RESIPISCITE IGITUR, ET CONVERTIMINI, UT DELEANTUR PECCATA VESTRA, postquam venerint TEMPORA REFRIGERATIONIS A CONSPECTU DOMINI Et miserit prius praedicatum vobis JESUM CHRISTUM, QUEM OPORTET quidem caeli capiant, usque ad TEMPORA RESTITUTIONIS OMNIUM, de quibus locutus est Deus à saeculo per Os OMNIUM SUORM PROPHETARUM. §. e. Verum ipse oblitus sum mei; qui sanè sum animo, longe praestare, ut ea quae piè de hac opinione sint cre denda, potius aliorum sensu, verbisque, quam meis evulgarem; qui mallem muliò ediscere, quàm meas obtrudere imbecillitates. Quem ad finem ipse collegi, quae, quidam eminentiores Theologi Anglicani, Hakewellus, Twisseus, Medus aliique publicarunt de hâc opinione, ex quibus eam, nugamentum aliquod exoticum, hesternamve phantasiam, aliudve quicquam quod sapiat Papismum, non dijudicares. Sententiam praeterea (Collegi) irrefragabilem Divini Tycho Brahe cum determinatione (quam omisit Alstedius) Caroli Galli, nuper Primorum Belgicorum professoris Theologiae in Academia Lugdunensi. § 4. In the fourth place let us hear Hierome Zanchy upon Hosea; The sum of whose mind demonstratively held forth is, That the ISRAELITES shall be restored from their earthly Captivity, unto, and into their own Country, though they were never yet so restored. See, who can, the quotation in Latin in his own words, which much conduceth to our Position, as we shall see more after. § 4. Hieronymus Zanchius in primum Cap. Hoseae v. 11. Et congregabuntur filii Juda, & filii Israel simul, etc. ita narrat arguitque. Erit magnus & illustris TOTI MUNDO dies (liberandi) Jezreelis antea disseminati inter varias gentium terras. Ergo omnino ascendent, i. e. redibunt à captivitate in patriam suam Judaeam, omnes Jezreelitae, tam Israel quàm Juda. Israelitae non fuerunt liberati unquam suâ terrenâ captivitate, nec redierunt in patriam, ut patet ex superioribus. Hoc etiam historiae docent, abducti enim ab Assur in Assyriam & Mediam, non leguntur ab eo fuisse dimissi. Regno verò Assyriorum Babyloniis per Merodacum subjecto, in captivitate itidem permanserunt Babyloniis subjecti. Cùm verò postea Deioces, qui primas apud Medos regiâ dignitate usus est, ab Assyriorum, Babyloniorumque jugo Medos liberasset, Israelitae multis de causis fuerunt è terris Medorum, in ulteriores regiones, nempe in Septentrionem, quò omnis spes redeundi ad suos, illis tolleretur, expulsi, & quidem dispersi. Qua de re vide●tur Funce. Comment. lib. 1. pag. 23. Itaque videamus, cum Media, Babylonia, & Assyria in manum pervenit Cyri regis, factâ libertate omnibus Israelitis redeundi in patriam, solos Jehudaeos, & Benjamin, quae conjuncta erat cum Judâ, & Levitas (qui quoniam noluerunt vitulis sacrificare, expulsi a Jeraboamo redierunt Hierosolymam, & cum Judaeis se conjunxerunt, ut est 2. Paralip. 11. v. 13, 14, cap. 13. v. 9) rediisse, ut est Ezrâ cap. 1. & cap. 2. Nisi fuissent reliquae Tribus in ulteriores regiones dispersae, illae potuissent quoque redire. Tempore etiam quo natus est Dominus, SAMARIA cum aliis terris Israelitarum occupata erat ab illis gentibus, quae eò missae fuerant a rege Assur, ISRAELITARUM loco, ut est. 2. Reg. 17. Itaque videmus Israelitas nunquam a captivitate terrenâ liberatos in patriam rediisse. § 5. Next hear A lapide a late writer, who though a Papist, yet was not so opposite to the point in hand, and the general conversion of the Jews (as were our late Bishops in England) but that he would speak thus much for it; That those words, Hosea 3. v. 5. Afterwards the children of Israel shall return, and seek the Lord their God, and David their King, and shall fear the Lord, and his goodness in the LATER DAYS are to be fulfilled in the end of the World, at which time the Israelites and Jews shall be converted to Christ, even as I have said (saith Alapide) Apocalyps 11. For then all Israel shall be saved, Rom. 11.26. The Reader that consults with the Latin in the Margin shall perceive more. 6. §. 5. R. P. Cornelius Cornelii A lapide in 3. Cap. Hos. v. 5. Et post haec revertentur filii Israel & quaerent Dominum Deum suum & David Regem suum, & pavebunt ad Dominum, & bonum ejus in novissimo dierum; haec habet verba. In fine (inquit) mundi quando sub adventum Antichristi, maximè post eum occisum, ISRAELITAE & JUDAEI qui ei viventi & regnanti adhaeserant, partim memores concionum & miraculorum Eliae & Enoch, partim aliorum concio natorum exhortatione convertentur ad Christum, ut dixi Apocalyp. 11. Tunc enim omnis Israel salvus fiet, Rom. 11.26. Hugo, Lyran, & alii passim. Secundo, Isidor, & a Castro haec facta putant in incarnatione Christi, scilicet inchoatè; tunc enim pauci ex Israel converti Caeperunt. Errant alii, qui haec praestita putant in laxatione Iudaeorum è Babylone factâ per Cyrum. §. 6. Rivet also upon the first Chap. of Hosea, doth discourse learnedly for the restitution of ISRAEL, in regard part of them, that is some sprinklings of them as a certain First-fruits, did return after the Babylonish Captivity. See who may, the Latin Column. §. 6. Quaeritur (inquit Rivetus in primum cap. Hoseae) ab interpretibus num ex hac Prophetiâ certo colligatur decem Tribus nunquam ex captivitate rediisse, quemadmodum aliae duae post aliquot annos ex captivitate Babylonicâ redierunt? Ratio dubitandi est, quod in hoc ipso capite subditur; Et congregabuntur filii JUDA & filii ISRAEL pariter, etc. & Ezek. cap. 37. Sub Symbolo duorum lignorum in unum coeuntium, vaticinatur, Judam & Israel conjungendos. Et Jer. c. 50. v. 4. apertè dicit, Venient in tempore illo filii Israel ipsi & filii Juda simul. Ubi videtur CERTASPES RESTITUTIONIS, etiam DECEM TRIBUBUS fieri. Nihilominus certum est REMpublicam illam DECEM TRIBUUM, nunquam postea coivisse. Et eorum captivitatem & dispersionem in populos, perpetuam fuisse nec solutam unquam fuisse, eorum captivitatem, quod Josephus ipse Anti. Jud. l. 11. c. 5. agnoscit; dum scribit, Duas tantum tribus per ASIAM & EUROPAM sub ROMANO degere imperio; decem autem Tribus fuisse ultra EUPHRATEM, infinita hominum millia, quae vix numero erat comprehendere. Nusquam etiam legimus in Scripturâ decem illas tribus rediise, quod de duabus legimus, & saepe praedictum, & postea impletum. SAMARITANI enim, quorum fit mentio saepe in Evangelio, nullo modo pertinebant ad filios JACOB, quos aliunde missos fuisse, tanquam novam aliquam Coloniam constat ex 2 Reg. cap. 17. v. 24. Et ideo Christus Matth. 10. Viam gentium, cum civitatibus Samaritanorum pro eadem re habet. In viam (inquit) Gentium nè abjeritis, & in civitates Samaritanorum nè intraveritis, sed ite potiùs ad oves perditas Israel. Non tamen negandum est, multos fuisse ex ali is tribubus, etiam tempore Domini nostri in Judâ; sed qui sub Judaeorum Republicâ degebant; quod factum fuisse ab eo tempore quo regnum Israelis divisum sub Jeroboamo, autor est Josephus, Antiq. lib. 8. cap. 3. Tunc ad Rehoboamum Hierosolymis degentem è totâ Israelitarum ditione confluxisse sacerdotes, & Levitas, & quotquot è plebe reliquâ erant boni acjusti patriam suam reliquisse, ut Hierofolymis Deum colere liceret, offensi Jeroboami tyrannide, qui eos ad vitularum suarum adorationem vi adigere volebat. Quae confirmantur ex historiâ 2 Paralip. cap. 11. v. 13, 14, 16. Ex his, & similibus potest solvi objectio pro restitutione Israelitarum, ducta ex eo quòd multorum ex decem Tribubus fit mentio, qui cum Judaeis habitabant post Captivitatem Babylonicam. Sic Rivetus. §. 7. Nicolaus de Lyrâ, goes further than these, affirming that the promise of the ISRAELITES great return from their dispersion, cannot be meant of the people of JUDAS return from the Babylonish Captivity, nor of any other subsequent temporal salvation, because according to the Hebrew Doctors, and truth, the people of ISRAEL, as it is contra-distinct from the people of JUDA, are not returned from Captivity, neither are expected by the Jews to return, till the coming of Messiah, whom the Jews expect yet to come. §. 7. Nicolaus de Lyrâ Part. 2, Part. 3, Part. 4. Ait de captivitate Babylonicâ redierunt tantum duae tribus & pauci ex decem tribubus qui evaserant manus regis Assyriorum; & postea habitaverunt in regno JUDAE, & cum duabus tribubus captivati fuerunt, & redierunt; non tamen omnes, sed plures de istis & de illis remanserunt in Babyloniâ, detenti amore uxorum quas ibi acceperant & prolis quam genuerant, & bonorum temporalium quae acquisierant. Illud non potest intelligi de reditione Captivitatis Babylonicae, nec de aliquâ aliâ sequenti salvatione temporali, quia secundum Doctores Hebraeorum, & secundum veritatem, populus ISRAEL prout distinguitur contra populum JUDA, sicut est hic, non est reversus de Captivitate, nec à Judaeis expectatur reverturus usque ad tempus Messiae, quem Judaei expectat venturum, sed quia Judaei, qui crediderunt ad praedicationem Christi & Apostolorum fuerunt pauci respectiuè, idcirco melius intelligitur quod dicitur hic, viz. Jer. 30.3. Et convertam conversionem populi mei ISRAEL & JUDA de generali conversione Judaeorum ad Christum In diebus illis. Hoc propriè in Christi adventu completur, cum duodecim tribus scilicet Evangelio credunt & terram Aquilonis relinquunt, & Diaboli imperium. Haec Nicolaus. §. 8. Doctor Mayer on the Epistle of James, touching the twelve Tribes scattered, etc. v. i. saith, That though this Epistle was intended for the two Tribes and an half of the Jews lately expelled from Jerusalem by Claudius Caesar; the ten Tribes after their carrying away by Salmanaser never returning to this day that we read of, yet James might have respect in his writing to the ten Tribes also, if haply by any means this Epistle should come to any of their hands. §. 8. Doctor Mayer in Epistolam Jacobi, haec habet verba; Initio hujus capitis nihil difficultatis inest, nisi quòd eos, ad quos scribit, duodecim tribus dispersas appellat. Si enim Epistola haec institueretur pro Judaeis, nuper per Claudium Caesarem Hierofolymâ expulsis, ut ante praefati sumus; Quaestio oritur, quo pacto illos diceret duodecim tribus, quae omnes non nisi duae fuerunt cum semisse; caeteris, à captivitate suâ per Salmanasarem, nunquam (uti legimus) ad hunc usque diem redeuntibus? Respondetur, dici potest Jacobum inter scribendum ad illas etiam respexisse, si forte ullo modo haec Epistola in illarum manus perveniret. Sic Mayer. §. 9 Doctor Prideaux our Countryman, however he be against us about the stating of the one thousand years (how justly, we shall afterwards, God permitting, dispute the case) hath in his Inaugurall Orations, these words: Rightlier therefore others think, that after the Roman Idol-madnesse is vanquished, and the Mahometan blasphemies are taken away from among them, the Jews shall lift up their eyes to the mountains of the Scripture from whence, by the Spirit inwardly illuminating, they shall attain light and salvation. This opinion, which refuseth legal rights, as deadly, declines Monarchy, as airy and utopian; nor thinks it sufficient to answer to the Apostles MYSTERY, if in any age, one or other of the Jews come to the Christian faith, neither approves in that hoped general Call of them, the return of Enoch and Elija, nor doth put before it, that fullness of the Gentiles, but according to the direction of the Text, sets it after; I say this opinion among the Ancients, chrysostom, Hilary, Austin, Ambrose, Hierom, Aquinas, Scotus, Cajetanus, and many others do embrace; only touching some accessories, now and then every one will abound in his own sense. They that defend it among the later Writers are P. Martyr, Grinaeus, Beza, Pareus, and most largely, a Commentator of our own, in his most learned Hexapla (namely Dr. Willet.) Nor do I see what solidly can be opposed. Thou wilt say when the Son of man shall come, shall he find faith on earth? Doubtless not so frequent in the hearts of justified ones, as floating upon the lips of hypocrites. For doth it seem strange, that among most Professors not so many sincere ones are to be found, seeing that out of many that are called, a few are chosen? But, That wicked one (2 Thess. 2.8.) shall reign so long, as till he be consumed with the spirit of the mouth of the Lord, at this glorious coming. How then can it be that between the ruin of Antichrist, and the end of the world, so famous a Call of the Jews should intervene? Most easily, because the Spirit shall not in a moment make an end of him, but gradually. And his coming may be said to be glorious, not with the full majesty of him as present at first; but by certain premised beams of him approaching. Mean while when and how, that which the Apostle here foretells is to be fulfilled is not requisite perhaps for us to understand to an inch, seeing it is a mystery. Nor might I think in the mean space that the Jews after such a conversion shall make a withdrawing from the Gentiles, but rather they with them shall integrate themselves into one and the same Church. Doctor Prideaux Anglus, quondam Theologiae professor Regius in Academiâ Oxoniensi, quamvis contra nos contendat de MILLE annorum statu & constitutione (quàm justè 4. Libro annuente Deo disputabitur) tamen in ORATIONUM suarum INAUGURALIUM sexta Parag. 7. DE VOCATIONE JUDAE ORUM, haec habet verba. Rectiùs igitur alii, post deletam Romanam Idolomaniam; Et è medio sublatis Mahomatismi blasphemi is, Judaeos arbitrantur oculos ad montes Scripturae elevaturos; unde Spiritu intus illuminante, lucem & salutem consequentur. Hanc sententiam quae legalia aversatur, ut mortifera, Monarchiam declinat, ut aeream sive utopicam, nec sufficere putat ad Apostoli MYSTERIUM, si QUOVIS seculo, unus vel alter Judaeus ad fidem Christianam accedat, nec probat in expectandâ istâ GENERALI VOCATIONE Henochi & Elijae reditum, nec praeponit istam plenitudinem Gentium, sed, ut textus dirigit, POSTPONIT; amplectuntur inter Antiquiores Chrysostomus, Hilarius, Augustinus, Ambrose, Hieronimus, Aquinas, Scotus, Cajetanus, & COMPLURES Alii, nisi quod de quibusdam accessorì is, non nunabundabit unusquisque suo sensu. Defendunt inter recentiores, P. Martyr, Beza, Grinaeus, Paraeus, & in Hexaplâ suâ doctissimâ Commentator è nostris copiosissimus (nimirum Doctor Willetus.) Nec video quid solidè potest opponi. Filius (inquies hominis cùm venerit, num reperturus est fidem in terrâ? Non adeò frequentem proculdubio in cordibus justificatorum, quàm natantem in labris hypocritarum. Ecquid enim rarum videtur, inter Professores plurimos, non adeo multos sinceros inveniri? Cùm ex vocatis multis, pauci subinde eligantur. At tamdiu regnabit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (2 Thess. 2.) donec absumatur spiritu oris domini in illustri illo suo adventu. Qui fieri igitur potest, ut inter Antichristi excidium, & mundi finem, tam celebris intercedat Judaeorum vocatio? Facillimè, cùm in momento spiritus ipsum non conficiet, sed gradatim, & adventu dicatur illustris, non plenâ statim praesentis majestate, sed praemissis appropinquantis radiis. Interim quando & quomodo implendùm illud sit, quod hic praedicit Apostolus, non requiritur forsan ut nos ad amussim teneremus, quia est mysterium. Nec aestimaverim interea Judaeos post talem conversionem, secessionem à Gentibus facturos etc. quinimo eos cum illis potius crediderim coalituros, etc. §. 10. Mr. R. Maton our Countryman, hath also written two Books in favour of our opinion; the one is called ISRAEL'S REDEMPTION, or the Prophetical HISTORY OF OUR SAVIOUR'S, KINGDOM ON EARTH; That is, OF THE CHURCH CATHOLIC, and TRIUMPHANT; with a Discourse of GOG and MAGOG. The second is entitled thus, ISRAEL'S REDEMPTION REDEEMED, or THE JEWS GENERAL and MIRACULOUS CONVERSION to the Faith of the Gospel, and return into their own Land; and our Saviour's personal reign on earth, clearly proved out of many plain Prophecies of the Old and New Testament, and the chief arguments that can be alleged against these truths fully answered, OF PURPOSE TO SATISFY ALL GAINSAYERS, and in particular Mr. ALEXANDER PETRIE, Minister of the Scottish Church in ROTTERDAM. The later of these I confess I have not read, but only seen. The former I have cursorily, and do find that though he apply and press the Scriptures he allegeth, but briefly, yet pertinently and solidly. §. 10. Magister R. Maton Anglus duos scripsit anglicè libros, quorum primum (quem legi) appellat REDEMPTIONEM ISRAELIS, seu PROPHETICAM HISTORIAM DE SALVATORIS NOSTRI REGNO IN TERRIS, etc. 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, etc. 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 Contemplate. 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, etc. 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 than we have, in some particulars (which are not so clear to us) having written (as we are informed) two Treatises of it. The first is express under his name, entitled, THE PERSONAL REIGN OF CHRIST UPON EARTH. The other is called, ZIONS' JOY IN HER KING COMING IN HIS GLORY; But doubtful whether his, being subscribed with this dark 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 Countryman, his Clavis Apocalyptica & Commentarius, both in Latin and English, is famously known to most that read books. §. a. Learned Doctor Twisse his PREFACE doth show the METHOD and excellency of Mr. MEDES interpretation of the Revelation. It will not be amiss to give an account of that Preface, in the sum of it, that by occasion hereof, other Nations that understand not English, may have it in Latin, 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 be wearied, may with her little wings spin up a little higher. But Mr. Mede hath many notions of so rare a nature, that I do not find he is beholding to any other for them, but only to his own studiousness under God's blessing. §. b. Observe God's direction of him in the course that he hath taken: As first, in his Clavis Apolyptica, wherein he hath drawn together the homogeneal parts of it, dispersed here and there, yet belonging to the same time. 2. The Author gave himself to write Specimina, Essays, wherein he goes over every part of this book (excepting the three first Chapters) taking a general 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 contains only his former Specimina. §. c. Whereas in performances of this nature two things are necessary; 1. A right discerning of the meaning of the words and phrase, and tropes and figures. 2. A right accommodation 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 battle in heaven, Rev. 12. and the casting down of Satan unto the earth, he shows that States and Kingdoms 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 Sun, Moon, and Stars, of lesser and greater magnitude; So in Kingdoms, King, Queen, and Nobles of several degrees. And as in the Earth there is great variety of Trees, Herbs, Flowers, etc. So in the people of any Commonwealth is found great variety of differences. And by this way Mr. Mede doth not only 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 Prophecies 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 outstripping others. §. d. 3. I have observed some notable distinctions in this Commentary of Mr. Mede, giving great light: As first, That between the Sealed Book with seven seals which he 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 he saith contains 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 contains the seven Seals and Trumpets; for the seventh seal produceth the seven Trumpets. The six first Seals contain the story of the Empire's continuance unto the days of Constantine included; in whose days, 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 Seal, 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 Emperors, for which cause ruin was gradually brought upon the Empire (till it was torn into ten Kingdoms.) The gradual was fourfold, which make up the contents of the four first Trumpets. 2. By the Antichristian world, the degenerated states of Christendom; For which, the three Woe Trumpets following, contain the three degrees of divine vengeance on them, 1. By the Saracens in the first Woe Trumpet. 2. By the Turks 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 CHRIST'S GLORIOUS KINGDOM HERE ON EARTH, is that Mr. Mede gives upon Revel. 21.24. Between the NATIONS THAT ARE SAVED, etc. and the NEW JERUSALEM; where clearly he makes it appear, that NEW JERUSALEM 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 Christ's coming, wherewith the Earth, and all the works thereof shall be burnt in the day of Christ's coming, 2 Pet. 3. 2 Thess 1. And the NEW JERUSALEM (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 which LIGHT the other, viz. The NATIONS THAT ARE SAVED (that is, saith Mr. Mede all the faithful servants of God, who shall be found alive here at Christ's coming) SHALL WALK IN. And I find that through the want of distinguishing these, the ancient FATHERS, and particularly EPIPHANIUS, have discoursed very wildly against the glorious Kingdom of Christ, here on earth, yet in just opposition to the CERINTHIANS, whose guise it was to discourse very carnally of the glorious Kingdom of Christ. The consideration whereof moved AUSTIN to relinquish the doctrine of Christ's Kingdom here on earth, which formerly he embraced, as himself professeth in one of his books DE CIVITATE DEI, where he treats thereof. §. f. 4. I have observed, that as Mr. Mede hath exceeded in merit all others afore him in this Argument, so others after him may go beyond him in some particulars. As Mr. Potter in the true discovery of the number of the Beast 666. with the divers mysteries in it, wherewith Mr. Mede himself was exceedingly taken, even to admiration, professing it to be the greatest mystery that hath been discovered since the beginning of the world. The same Mr. Potter differeth from Mr. Mede in the explication of the mystery of the two Beasts mentioned, Revel. 13. And I have seen an excellent Discourse thereupon, but as yet he hath not communicated it to the World. §. g. What cause have we (saith Dr. Twisse) to bless God for bringing us forth in these days of light, not only in respect of the great Reformation wrought in this Western part of the world, an hundred years since, and more; But also opening the mystery of the slaughter of the witnesses, which we have just reason to conceive to have been on foot divers years, not only by judicial proceed in the Martyrdom of God's Saints; but by the sword of War; 1. In the Low-Countries: Then in France: After that in Bohemia; Then in Germany (which how long it should continue Mr. Mede professeth to be uncertain;) And now amongst us, * The Preface of Dr. Twisse was Printed 1643. first in Ireland, then in England, and that by the Antichristian generation, with so manifest opposition unto truth, and holiness, under a Protestant Prince (in outward profession) as I think the like was never known since the beginning of the World. After this strange War, and slaughter of the Witnesses, which hasteneth to a period; the continuance of it shall be but three years and an half; in which space of time, they that dwell on the earth shall rejoice over them, and make merry, etc. because these Prophets tormented them that dwelled upon the earth. But after three days and an half, when the Spirit of life from God should enter into them, and they stand on their feet, great fear should fall upon them which saw them. And a voice shall be heard from Heaven, saying unto them, Come up hither. And they shall ascend up to heaven in a cloud, and their enemies shall behold them. But certainly when that comes to pass, the same hour there shall be an earthquake, and the tenth part of the City shall fall. This City undoubtedly is Rome, which Mr. Mede proveth curiously to be at this day precisely the tenth part of the City of Rome, as it was in St. John's days, when this Prophecy came forth. And in the Earthquake shall be slain of Names of men seven thousand, which Mr. Mede interpreteth of men of quality. It followeth THE SECOND WOE IS PAST. Now that Woe was the plague of the Christian world by the Turks, whereby is signified the destruction of the Turks, which people I take to be all one with GOG and MAGOG in Ezekiel, represented there as the great enemies of the Jews invading the Land of Jewry. And the Hebrew Doctors conceive that War of GOG and MAGOG to be yet to come. §. h. Here it may be objected that the Turk is Lord of the Land of Canaan already; I grant it. But when the time for calling of the Jews shall come, which Mr. Mede conceived should be wrought in a strange manner, by the appearing of Christ unto them, as he appeared unto Paul at his conversion, St. Paul acknowledging that grace to have been showed to him First, implying that the same grace should be showed to others after him; then I say, upon this their conversion, they shall gather themselves together from all places, towards the Land of Canaan, where shall be the place of Christ's Throne, in his glorious Kingdom here on earth. Upon which coming of the Jews into the Land of Canaan, the Grand Seignieur will be moved to raise all his power, gathered together out of all Nations under him, to oppose them, and at first shall prevail (as we read Ezeck. 38. Zech. 14.) but in the issue the Jews shall prevail (as it is in the 21. verse of Obadiah) And Joel 3.12, 13. etc. And Zech. 14.9. So that this implies the calling of the Jews a little afore. And whereas both GOG and MAGOG shall be destroyed by fire, Ezek. 39 and the MAN OF SIN by fire; Mr. Mede was of opinion, that all this is but one and the same fire, that shall be at Christ's coming, 2 Thess. 1.8. and 2.8. Then follows Christ's Kingdom, etc. the contents of the seventh Trumpet, Rev. 11.15. § 12. Clavis Apocalyptica & Commentarius doctissimi NOSTRATIS Medi, Latinè tum Anglicè prodeuntes, celebri innotuerunt famâ plurimis librorum lectoribus, de Thesi jam disputata. §. a. Cujus methodum & excellentiam doctissimus. Nostras Twissius, simul cum suâ ipsius sententiâ, de thesi nostrâ, ita nobis reddit. Multi Interpretes, (inquit Twissius, allusione factâ ad Prov. 31.29.) fecerunt apprimè, Medus verò superavit omnes. Nanus Gigantis humero insistens, longinquius prospiciat ipso Gigante: Et regulus tergo aquilae innitens, lasso alite, altius ascendat. Attamen plurimae sunt Medi notiones tam rarâ naturâ, ut quas nondum reperi cuipiam ni su is studiis (benedicente Deo) acceptas referri. §. b. In Clave suâ Apolypticâ partes Revelationis homogeneas passim dispersas, eidem verò tempori competentes in unum coegit. Qui (sic dirigente Deo) scriptis primum speciminibus, quamlibet partem ita peragit, ut universum cujusque scopum in transitu perspexit. In de ad ampliorem progreditur Commentarium, a 4. nimirum capite, ad 14. unde, quae sequuntur posteà, non nisi sua continent specimina. §. c. In duobus huic operi necessariis excelluit Medus. 1. In animad-vertendo verborum, phrasium, troporum & figurarum idiomate, & Genio; Utpote, in explicandis praelii mysteriis Apocalypsis 12. demonstrat Mundum Politicum aptiùs assimilari Physico, ex ipsâ Scripturarum ment, pari modo adumbrante. Uti enim Physicus seu naturalis ex Caelo constat & terrâ; Hâc, varia plant arum genera procreante; Illo, solem, lunam, stellasque magnitudine diversas continente: Ita Politicus ex nobilibus conflatur, laicisque, numerosâ varietate distinctis. Quâ explicandi ratione Lectores non tantum delectat, sed convincit, genuinum illum sensum admirantes. Praestat 2. in aptandis Prophetiis, quâque suo cujusque tempori accommodatâ. §. d. In ejus Commentario, celebres quasdam notavi distinctiones. Nominabo duas. Primam, duorum librorum; Majoris scilicet septem sigillis obsignati, universam historiam ab incaeptâ Evangelii promulgatione ad consummatum mundum, & sic FATA IMPERII continentis. Minoris Cap. 10. ECCLESIAE FATA comprehendentis. Primus habet septem sigilla totidemque tubas ab illorum septimo editas. Quorum sex priora historiam amplectuntur Imperii continuati ad dies Constantini, inclusos. In quibus miranda Imperii Ethnici in Christianum metamorphosis, tanquam, mundi quaedam dissolutio, initiumque novi repraesentata, a Medo nostro solidissimè nobis exhibetur. Septem deinde tubae intra septimum sigillum contentae, divina adumbrant judicia in mundum de rejectione Evangelii, effusoque Martyrum sanguine; primùm per Imperatores Ethnicos quorum Imperium eâ de causâ, gradatim persequitur ruina (usque dum in decem laceratur regna) gradatione quadruplici in quatuor tubarum prioribus adumbratâ. Postea autem per mundum Antichristianum, cui pro meritis tres Vae. Tubae insequentes triplicem exitii gradum clangunt inferuntque. Prima per Saracenos primum. Secunda per Turcas proximum cap. 9 Tertia per mundi finem ultimum cap. 11.15. §. e. Secundam, quam notavi, Distinctionem, magna praeferentem lumina, &c juvamen pro collustrando Christi regno in terris glorioso dat nobis Medus in c. 21. v. 24. Ubi manifestiùs nobis indicat, aliud esse Novam Jerusalem, aliud omninò gentes servatas ad lucem ejus ambulantes. Illam esse Christum, sanctosque a Christo ex citatos; QUOS SECUM dicitur ADDUCERE (1 Thes. 4.14.) Has verò sanctos esse omnes Dei servos, in Christi adventu vivos, ab igne, QUO CAETERA (adventanti Christo) COMBU RENTUR (2 Pet. 3. 2 Thess. 1.) servatos, & ereptos. Patres quosdam antiquos invenio, qui hanc distinctionem non observantes, contra gloriosum Christi regnum in terris erraticè disputarunt. Aequâ tamen oppositione Cerinthianis, quibus mos erat, carnaliùs de hoc regno discurrere. Quâ ratione motus Augustinus, pristinam, quam defendisset, sententiam de illo regno abjecit. Sic illum, quodam de Civitate Dei libro, hoc regnum tractanti, habemus confitentem. §. f. 4. Nec non animadverti, quòd ut Medus noster prae omnibus qui praecesserunt, de hoc argumento optimè meritus est, ita quidam succedanei illum etiam in quibusdam superare poterint. Sic Potterus Nostras adeò supereminuit in computando explicandoque Bestiae numero 666, ejusque mysterio, ut Medus ipse admiratione captus erat. Ille idem Potterus, a Medo diversus, de utriusque Bestiae mysterio Apocal. 13. optimum (quem vidi) tractatum de eo conscripsit, cujus mundum adhuc non participavit. §. g. Quantum nobis causae est Deum laudandi, qui nos peperit in diebus hisce luculentioribus; ratione tum occidentalis nostrae reformationis abhuinc annosplures centum peractae, tum aperti illius mysterii de TESTIUM occisione; Quam multos jam annos agitari, fateamur fas est: Idque non solùm ex judicialibus (ut simulatum est) causis in sanctorum Martyrio, sed etiam furente belli gladio, in Belgio primùm, deinde in Galliâ, in Bohemia deinceps, posteà in Germaniâ, denique inter nos, in Hyberniâ priùs, mox in Angliâ, (in Scotiâ tandem, scribenti verò Twisseo nondum extitisset) gladio inquam Antichristianae prolis, oppositione in veritatem sanctitatemque adeò manifestâ, idque sub principe (ut videbatur) Protestante, ut simile quid (opinor) a mundo condito ex●itisse nunquam innotuit. Post bellum hoc prodigiosum, TESTIUMQUE occisionem ad periodum jam festinantem, epocham ad tres solosannos cum semisse continuari oportet. Cujus temporis intervallo, terrarum incolae gaudebunt super illis, hilaresque erunt, mittentque alii aliis munera, quippe quòd hi duo Prophetae torserint terrae incolas. Sed post dies tres & dimidium, cum vitae spiritus a Deo prodiens in illos ingredietur, stabuntque in pedes fuos erecti, magnus sanè metus in eos qui ipsos spectârint, incidet. Vox autem magna de caelo audietur, quae ipsis dicet, ASCENDITE HUC; ascen dentque in caelum per nubem, conspicientibus illorum inimicis, Factusque fuerit proculdubiò in eadem ipsissimâ horâ terrae mo tus magnus, quo decima urbis pars decidet. Urbs haec, certo certiùs, est Roma, quam accuratè probat Medus esse hodierno die adamussim decimam ejus mensurae partem, quae fuit Prophetante Johanne. In illo autem terrae-motu occidentur hominum nomina septies mille; Quae, interpretanti Medo, sunt tot homines nominum, seu famae, terrae-motu occisi. Sequitur, vaesecundum abiit, quod Christiani mundi plaga ex Turcis fuit, ex quâ Turcarum ruinae omen praesignificatur. Quem populum autumo eundem ipsum esse cum GOG MAGOGQUE apud Ezechielem, ibidem representatos tanquam magnos Judaeorum inimicos, Judaeam invasuros; quorum bellum Doctores Hebraei adhuc esse venturum opinantur. §. h. Si objiciatur Turcam jam dominum esse terrae Canaan, Conceditur: verùm cùm illuxerit ille dies Judaeorum vocationis, mirum in modum (ut arbitratur Medus) peragendae, ex Christo iis apparente, quemadmodum Paulo; fatenti illam gratiam sibi primo exhiberi, quo innuitur eandem ipsam caeteris post se pari modo exhibendam fore; tunc inquam ratione Judaeorum conversorum, seque ex omnibus mundi plagis congregantium in terram Canaanensem, locum Throni splendentis Christi in terrâ imperantis, Grandis Seignior, irâ percitus, omnem ex omnibus mundi sub ditione suâ partibus vim copiarum, ad Judaeos propulsandos coget, initioque praevalescet, (Ezek. 38. Zech. 14.) tandem vero praevalebunt Judaei (Obad. v. 21. Joel c. 3. v. 12, 13. Zech. c. 14. v. 9) unde constat hic innui Judaeos ante haec esse vocandos. Quum verò Gog, Magogque per ignem sint perituri Ezek. 39 nec non Homopeccati etiam per ignem, Magister Medus eâ fuit opinione, unum eundemque ignem fore, ignem scilicet illum ad Christi adventum 2 Thessal. 1.8. & 2.8. post quem insequuntur Christi regnum, Caeteraque quae in septimâ continentur Tubâ. Haec Twissius, magnus ille Arminii Antagonista, & malleus. §. 13. A GLIMPSE OF ZIONS GLORY; OR THE CHURCH'S BEAUTY SPECIFIED. Published for the good and benefit of all those whose hearts are raised up in the Expectation of the glorious Liberty of the Saints. Preached by Mr. Jeremiah Burroughs, but set forth by his friend. § 13. Sionis gloriae eous, Seu Ecclesiae pulchritudinis specimina. Per Jeremiam Burroughes, in concionibus suis habita; sed per amicum suum edita, pro bono, beneficioque omnium, quorum animi in expectandâ gloriosâ sanctorum libertate eriguntur. §. 14. Luther (as we have it in the Epitome in Folio of all his works) expresseth three worlds, the original, or first World; the Legal world, to the end of the Old Testament; The Evangelical world, ever since the coming of Christ. And he intimates a fourth, quoting Heb. 13.15. calling it a City (according to Apocalypsis 21.) As the same Apostle Heb. 2.5. calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying the state that shall be at the resurrection of the JUST; which Luther upon the fifth of Genesis, Tom. 1. thus argueth. From Abel (saith he) We form a strong argument; If there were none which took care of us after this present life, Abel being slain had not been enquired after. But God enquired after Abel, when he was taken away out of this life; he will not forget him, but keep him in memory, and asks, Where is he? Therefore God is the God of the dead; that is, therefore the dead also live, and have God taking care of them in another life. The unworthy Guest (Matth. 22.) is excommunicated. And God inquires not after slaughtered Sheep and . §. 14. Lutherus (Epit. in Fol. omnium operum) tres recenset mundos, Originalem Legalem, & Evangelicum; quartum verò innuens, citato ad Hebraeos 13. ubi 15. habemus ejus nomen (ut Apocalyps. 21.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idque, ut ad Hebr. 2. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, statum ad primam justorum resurrectionem significantem; quam Lutherus in 5. cap. Genes. Tom. 1. ita arguit. Ex Habele (inquit) firmissimam conteximus rationem. Si nullus esset qui curam nostri haberet post hanc vitam, Habel occisus non esset requisitus. Sed Deus requiret Habel sublatum ex hâc vitâ, non vult ejus oblivisci, retinet memoriam ejus, quaerit, Ubi sit? Ergo, Deus mortuorum est Deus; id est, ergo etiam mortui vivunt, & habent Deum curantem, in aliâ vitâ. Conviva excommunicatur; Non requirit Deus oves, & pecora mactata. §. 15. The Lord Napier also in his plain discovery of the whole Revelation of Saint John, hath divers things tending towards our point, especially touching the time of the fall of Antichrist. §. 15. Magnus insuper ille Napierus, Dominus de Marchistoun Junior, in suâ Revelationis sancti Johannis Revelatione doctâ, multa habet nostrae opinioni conducentia, praesertim de ruentis Antichristi periodo. §. 16. Likewise the learned and godly Mr. Ephraim Huet, and Mr. Parker of New England; the first in his book called The whole Prophecy of Daniel explained by a Paraphrase, Analysis, and brief Commentary; The other in his late Exposition of Visions, and Prophecies of Daniel, have both of them held forth many very considerable things which are strong for our Position, as we shall have particular hints afterwards. §. 16. Docti piique praeterea Ephraim Huetus, & Parkerus, ●●erque Nov-Angliae nostrates; ille in suâ totius Prophetiae Danielis explicatione, per Analysin Paraphrasin & Commentariolum; Hic in Expositione suâ visionum & Prophetiarum Danielis, multa ediderunt grandia, quae fortiter pro nostrâ opinione contendunt, ut infra passim lectoribus innotescet. §. 17. Besides we have it learnedly and piously with much solidity and gravity asserted in our Pulpits by famous men, M. T. G. etc. in their elaborate Lectures. §. 17. Nec non habemus denique Thesin nostram, doctè pièque, multâ cum soliditate gravitateque in suggestula viris celebrioribus, T. G. etc. in elaboratissimis suis praelectionibus assertam. §. 18. Thus, I hope, I have said enough to the lovers of learned Antiquity, and variety of reading (if not too much to the English Reader, who shall dislike numerous Quotations) to set straight, and lay plain the minds of men, whereby effectually to deliver, and vindicate our Position, and opinion from the prejudice of singularity and novelty. Now by the grace of Christ let us gird on our strength to demonstrate our point by evidence of the divine Scriptures. §. 18. Ita me spero satis dixisse antiquitatis doctissimae, lectionisque multifariae amantissimis (si nequid nimis Lectori Anglicano cui, numerosae displiceant quotationes) ad dirigendos, complanandosque hominum animos, ex quo sententia nostra efficaciùs tum a singularitatis, tum novitatis praejudicio liberata asseratur. Jam verò (Christo auspice) demonstrationi Thesis nostrae ex divinarum Scripturarum evidentiâ nosrobore accing amur. CHAP. III Some preparations for the demonstrating of the main Position. CAPUT. III. Isagoge quaedam ad demonstrandam Thesin instruens. SECT. I. Something of the Saints LIVING a thousand years on earth. §. 1 SEeing of necessity, for distinctness, and clearness in our proof of the point, we must by and by take our great Position asunder into two main parts; we shall at present only make some preparations, and have things in a readiness for the demonstration thereof; namely by giving you some short hints in several small branches our of a ●ext or two, that there is such a thing, as our Position, in the word of Christ: Which light once perceived, we shall more willingly travel towards the Sunrising of further manifestations, and sooner understand the mind of that System of Scriptures, which after shall be alleged for the proof thereof. §. 2 2. In the 20. of the Revelation, vers. 4. the last clause, we have this beam of light: And THEY (that is the Saints, as before characterised in our first Chapter, and second Paragraph) LIVED and REIGNED with CHRIST a THOUSAND years. §. 3 3. How first is it said, They lived? Can it be meant only that they lived as immortal souls, in happiness in the other world? It cannot be. For St. John needed not to teach the Saints and Churches to whom he wrote Chap. 1. that which Heathens knew, and taught in their Philosophy (as innumerable instances might easily be given) that the souls of men were immortal, when their bodies were dead, and that the souls of good men suffering for well doing, wer● happy in the other world. Homer and the Philosopher's doctrine of Hades Elysian Fields, etc. reach fully as high as this. And further, as it is an unknown phrase, by a thousand years, to signify more than a thousand years, so it is well known, that since John's time have passed above one thousand and half of years, yea above one thousand three hundred years since the last of the ten Persecutions wherein the Martyrs were so slaughtered; or if we will extend their slaughtering further downward, through the following Arian persecution, and after that the Antichristian, how shall we pitch the compasses of our account so, as to pick up a select number of Saints, whose souls were just one thousand years in heaven before the last resurrection, this being spoken of Saints in general, and of their state after the full, and final fall of Antichrist, Rev. 19 (the Chapter immediately foregoing?) §. 4 Truly (to speak my very conscience, from clear light to me) by this their LIVING can be intended no other thing but their LIVING AGAIN. Perhaps there may be some reason of the varying of the phrase, as to say the Saints LIVED, but the wicked LIVED not AGAIN till the one thousand years were finished: Because the dead Saints are more alive, than the dead wicked. For the dead Saints, whiles dead, are alive not only in their natural souls, but in their spiritual 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 only to be asleep; And therefore said here TO LIVE, as if in a sort never dead. But whiles their bodies were dead, their souls were willing to live again 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 AGAIN in the one thousand years (whiles the Dead wicked lived not again till those one thousand years were ended.) Even as Revel. 1.18. most evidently, ALIVE, is put for ALIVE AGAIN. The words are Christ's of himself, now after his resurrection, spoken to John, I am he that am ALIVE (so the Greek) or LIVING, and was dead, and behold I am ALIVE. If he had been dead, and now was alive, he was properly alive again. So in the same sense the dead Saints are here said in this 20. Chap. v. 4. to LIVE, to signify they LIVED AGAIN. So the Antithesis and opposition here put between these and those in the next verse, gives it in to me with full evidence. But the rest of the dead (that is the wicked) saith the fifth verse lived not again (so expressly in the * So Syr. & Arab. Greek until the one thousand years were finished. Whence who that weighs things well, can infer less than this; that those Saints in the fourth verse lived AGAIN those thousand years (in which the dead wicked lived not again) and the Saints had been killed, as it is vers. 4. and Rev. 11. not only metaphorically, but physically in a great part, down to the total ruin 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, reign with Christ both here in this 20. chap. and in that 11. of the Revel. This to be spoken by the Antithesis, (Butthe rest of the dead lived not AGAIN.) That the Saints this while (of the one thousand years) lived AGAIN is further manifest, in that it is plain here, compared with vers. 12. that the wicked did LIVE AGAIN at the end of the thousand years. So UNTIL in vers. 5. imports, explained vers. 7. to end of the 12. vers. thus; When the thousand years are expired, Satan shall be loosed, and shall go 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, etc. 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 years all the wicked formerly deceased, lived again, personally and properly, soul and body being reunited; I, for my part, cannot infer less, then that the mean while, in the said thousand years the Saints lived personally and properly, in soul and body, gloriously reunited on earth. Object. 5. All that can possibly seem to be objected to the contrary (as far as I can see or hear) is this pretended Scruple; That this Antithesis, BUT the rest of the dead lived not AGAIN, carries not so much in it as we have estimated; because LIVING AGAIN is applied to a contrary thing, and to contrary persons, as if the sense should be this, The rest of the dead (wicked ones dead in sin) LIVED not AGAIN, all that thousand years; 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 years, they continued in an unregenerate estate, whiles the dead Saints LIVED in soul in glory in the highest heavens with Christ a thousand years, that is from their death for ever. Answ. We answer, that allegation, that LIVING, and not living AGAIN are applied to contrary things, and persons, speaks for the nature of an Antithesis, and for ours. If it be said by the objectors that the meaning of contraries is Heterogeneals, as spiritual death in sin, and eternal life in glory: We reply, it is indeed said so by them, but not proved. That is the question now in dispute, not to be begged, but to be won from us by argument, if we must part with our right. It cannot sound in my ears, to say that the Saints living a thousand years, signifies their living in soul with Christ for ever after their natural death, seeing it is confessed of all on all sides, that at the last general resurrection (if the Saints rise not till then) the souls of the Saints are brought down from heaven to their bodies, and not their dead bodies to be carried up into heaven to their souls. And that the last general judgement of Christ, appearing as man, judging men, so as all men may see the judgement to be just, is not a work 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 signify merely the sole act, or condition of our first regeneration. I well remember those Texts, Col. 3.1. If ye be risen with Christ, seek those things that are above. And Ephes. 2.5. When we were dead in sins, 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 only of quickening and rising, and raising. There is mention of SURRECTION, but not of RESURRECTION, much less of a FIRST RESURRECTION to signify 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 Jews shall be life from the dead. But this is spoken peculiarly of the JEWS, and of their RESTITUTION to the Church-glory on earth, of which we treat, as well as of their conversion, as divers pious learned conceive. Nor doth the Apostle here use the word RESURRECTION, much less FIRST RESURRECTION. I am also at a great loss how Regeneration can handsomely be clothed with the relation of a Resurrection or living again, according to Scripture-phrase. For there an unregenerate man is called a dead man, and sin, a death, and a state of non-conversion in sin, a lying dead intrespasses and sins, Ephes. 2. And so in a due and just opposition, the Apostle calls Conversion and Regeneration, a Quickening, a Rising, a Raising, a Life, but not a Quickening again, a Rising or Raising again. For an unregenerate man was not alive afore, in relation to any spirituals, which are the things we, and the Apostle speak of. The word AGAIN, in living again, rising again, according to Scripture and reason usually import a returning to the same kind of life as was afore. The Scripture saith of man in general, 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 Book of Genesis (as the Greeks call it) But it doth not say that the Regenerating of an unregenerate manis his raising or rising again, 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 only created perfection of nature. 6. But if some will have these things to seem sleight in their eyes, let us see what may be further added, entreating the Reader all along this Treatise to take me all together, to look with a general view upon the whole Arch of the Architecture; in which if there be 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 general, or of this particular point, touching the Saints first resurrection, in a bodily rising again at the beginning of the aforesaid thousand years, called here their LIVING i. e. AGAIN, meaning their bodily living again after they had lain 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 we saw before in their several 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 clearly depend (notwithstanding any appearance to the contrary by the late invention of verses.) And they lived, and reigned with Christ a thousand years, than it comes in as a Parenthesis (but the rest of the dead lived not again, until the thousand years were finished) than it follows, 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 again until the thousand years 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 be? unless we will dream that the rest of the dead were regenerated at the end of the thousand years, when comes the general judgement, v. 12. Therefore this word First-resurrection can no way relate to regeneration by the Word and Spirit. Plainly therefore to me this Text gives a distinct sound, That as the rest of the dead lived not again till the last resurrection at the end of the thousand years, so the Saints lived again at the First resurrection at the beginning of the thousand years. 7. It is likewise further considerable, that the Jews are to have a great share in this millenary life, this book being full of Representations, Prophecies, and Promises quoted out of the Old Testament made there to them; yea and John Chap. 16. mentions that Euphrates is to be dried up, as relating to their (the Turkish) Antichrist to fall, and they to be restored; and therefore (though John wrote in the Gentile Greek language) the Church's Song for her Restauration, and the destruction of her enemies, is set forth to be in Hebrew four or five times in six verses together, Rev. 19.1. etc. Alleluja, and Alleluja, Amen. Now as the Restauration of the Jews is mainly looked at all along, in all the Scriptures that concern the glory of the universal Church on earth; so it is spoken of as a further and greater thing than the conversion of their particular persons; namely the dry bones must live, and become a mighty Host or Army-multitude; and the two dry sticks of Judah and Israel shall grow into one, as engrafted Sciences into a stock, 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 shall awake, some to everlasting life, and etc. Dan. 12.2. (which cannot possibly be understood of the last general resurrection, as we shall demonstrate after in its proper place.) And Daniel himself at the end of one thousand three hundred thirty and five years, after the ceasing of the daily sacrifice (which falls into the time of calling and gathering the Jews, now not far off, as after shall be computed) shall stand in the lot, Dan. 12. v. last; upon which, and the like expressions Paul in the 11. of Rom. v. 15. saith what shall be the RECEIVING (using a more comprehensive word then converting) of the Jews be, but LIFE from the DEAD? (he saith not life from death as meaning only spiritual life, but) in a fuller phrase according to the Greek, importeth a Resurrection too, of the deceased believers. And then adds v. 26. That there should come out of Zion the DELIVERER, and shall turn away iniquity from Jacob; the Apostle then looking upon it as a thing to come, though Christ had already been come and gone. And speaks it in relation to the saving of the ALL of Israel, intimating that the bringing in of the Jews at the RESURRECTION OF ALL THINGS (as the Apostle speaks Act. 3.21.) would be a very GREAT and GLORIOUS business; so as all the world should not choose but behold it with admiration. And therefore this share of the Jews in this millenary enjoyment, will not endure that this twentieth of Revelat. vers. 4. should be slighted off with a metaphorical gloss. 8. For still me thinks, I see more may be digged out of this place, worthy of consideration; 'Tis said, The rest of the dead lived not again, as in relation to the dead Saints in glory, as the Objecters grant. Well, if the Saints were now corporally dead immediately before these thousand years, than the REST of the dead, the dead wicked also were then dead corporally; to which the context speaks further, saying, they lived not again now this thousand years, as they lived again at the end of the thousand years, vers. 12. at which time (the Text is plain) they lived again corporally. Why then do any doubt in the least to understand that the Saints, said to be alive these thousand years (by way of Anthesis, and Emphasis, for distinction from, and prelation and privilege beyond and above the rest of the dead wicked ones) are alive corporally; The Saints are really alive in body in the thousand years, as really as the rest of the dead, wicked are dead in body before, and in the thousand years, and alive in body after the thousand years are ended. The Rest imports a remnant of the same lump, or a kind of the same general. The Lump or General is that many are dead both Saints and wicked afore the thousand years began. But when the thousand years were begun, all the one kind, viz. the Saints, than found alive, and all the dead Saints raised to life, reign with Christ (of which by and by) but the Remnant, or other kind of the dead, viz. all the dead at the beginning of these thousand years (whereof thousands were newly killed for their opposition against the Saints in the last verse of the nineteenth Chapter immediately afore) lived not again all the said thousand years, but still lay corporally dead, as the Saints were corporally alive; no Satan to molest them all that while, as formerly. 9 For that also is deeply to be meditated in relation to the particular in hand, That it is evidently added, as an improve meant of the Saints condition these thousand years (of which we speak) that Satan is bound (all that thousand years, v. 2.) ●hat he should not deceive, no● stir up the Nations against the Saints, till the thousand years were expired, v. 3. v. 7. Now if the true meaning of the Saints living a thousand years were the glorious condition of their SOULS IN THE HIGHEST HEAVEN, what need was there in the least, of any mention of chaining up Satan, and from deceiving the Nations, and just to that thousand years; the Saints, if in glory that thousand years, being fare above the reach of Tumultuating Nations, yea and Tempting Devils? 10. But in as much as it is added here v. 7, 8, 9 That after the thousand years are expired, Satan shall be loosed, and shall deceive the Nations, and gather them together from all quarters, and they shall encomposse the CAMP of the Saints, and the BELOVED CITY. (i. e. New Jerusalem, Rev. 21.) it most necessarily follows beyond all gainsaying, that those Saints, that are here said to live the thousand years, did live that while on earth. And seeing many of them at least, that are said here to live this 1000 years are said to be such that had been beheaded for the witness of Jesus, and this their life is their recovery from that beheading, let them that can, without blushing, deny that they were not raised from the dead with a physical resurrection; for I cannot. If they hope for any help for their denial, from the word Souls, it will prove but vain, as we shall see after, when we come to canvasse this place again in answer to objections, in the fourth Book (if not afore on other occasions here and there.) For all we say now, is but an Essay or entrance. SECT. I. Analecta de sanctis in terrâ VIVENTIBUS mille annos. §. 1 PRiusquam pro distinctâ, & nervosiori Thesis demonstratione, eam in duas sejung amus partes; minutulae quaedam dilucidationes de illius toto, è Textu unico, alterove, sunt praemittendae. Ex iis quippe nos tanquam jubarum scintillationibus per rimam subsentientes, simile quid, juxta ac Thesin hanc alicubi in sacrâ paginâ extare propensiores multò solem versus orientem tetenderimus & mens Scripturarum systematis illam demonstraturi sagaciùs subolebitur. §. 2 2. E vicesimo Apocalypsis Capite, vers. 4. hoc aurorat jubar. VIVEBANT §. 2 (Sancti nimirum quos nuper characteristicè inspeximus) & regnabant cum Christo mille illos annos. §. 3 3. Qui primùm dicitur. VIVEBANT? An sensus ad●ò improbabilis §. 3 obtrudi possit, quo beatitudo sola animarum immortalium in Empyraeo obtendatur? Minimè. Nequaquam opus erat Johanni, haec Dei servis, sanctisque Ecclesiarum revelanti (cap. 1. v. 1. v. 4.) illos visione edocere, quod Ethnicis vulgò innotuit, inque Philosophiâ edoctum est. Quippe animas hominum esse immortales, bonorumque de bene meritis interemptorum in futuro seculo fore beatas, documenta cùm Poetarum tum Philosophorum, tam Latine quàm G●aecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deque Elysio eò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & sublimitatis perspicaciter ascenderunt. Tam ignota est praeterea phrasis per Mille annos (toties repetitos) plus quàm mille annos designari; quàm bene nota est haec computatio, nempe jam sesquimille annos a Johanne desuncto, imò mille trecentos ab ultimâ decem persecutionum, & plures, elapsos fuisse. Si verò, muliò inferius per persecutiones subinde insequentes, Arianam primo, Papalem deinde, deducatur computus, ●ubi, miror, bipes ratiocinii circinus figatur, intra cujus ambitum Sanctos inveniamus in Caelis, MILLE solos ante resurrectionem annos, justissimâ computi ratione, non PLURES? Quippe quod (ut supra) de sanctis in genere, idque post totalem Antichristi occasum fore, prophetatur. §. 4 Verò enimverò, si ex imâ edicam conscientiâ, radianti juxtà lumine, VIXERUNT hic loci, pro REVIXERUNT subrogari constat. Utpote Apocalyps. 1. v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, subtitui pro 'A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dictat cum Textu experientia (ego 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquit Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.) ita hoc in loco ' E 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficitur pro A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut comprobat Antithesis. Reliqui verò ex mortuis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non revixerunt, donec consummati fuerint illi anni mille, v. 5. Quis qui dicta librat accuratâ rationis bilance, hinc minus hoc inferre poterit, Sanctos (v. 4.) Mille istos annos REVIXISSE, in QUIBUS improbi (v. 5.) nequaquam REVIXERUNT. Beatique fuerunt in primâ illa RESURRECTIONE (v. 6.) in QUA impii non beatificantur; Indies interfecti ●uissent Physicè hi Caelites (v. 4.) vivente Abaddonapolyonte Antichristiano (cap. 18.24.) Interfectore tandem ISTO (essusâ in thronum ejus, irarum phiolâ cap. 16. v. 10.) interfecto, cum suo impiorum satellitio (cap. 19 v. duobus ultimis) REVIVI●CUNT sancti caelites, & REDIVIVI cum Christo mille annos co-regnant. (Quorum omnium schematismus, & adumbratio, anticipatione quâdam opportunâ, impiorum solamen, succinctè praemittitur, capite undecimo,) Haec, etiamque id genus alia ab Antithesi nobis suggeri tanto magis constabit, quanto accuratior versus quarti cap. 20. cum versu quinto duodecimoque instituatur collatio. Quâ ratione nibil manifestius erit quàm quòd RELIQUI MORTUORUM (impiorum scilicet) non REVIVISCENIES (quibus ex diametro oppo●●●ntur VIVI REGNANTES) physicè dicuntur REDIVIVI annis illis MILLE expirantibus. Non REVIXERUNT ((inquit versus quintus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, DONEC consummati sint mille illi anni. Illis verò consummatis, ut canorè sonat emphaticum illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu DONEC, explicante versu 7. sequentibusque ad vers. 14. (soluto nempe Satanâ seductore, ad finem mille annorum, seductisque ab eo gentibus) MORTUI, tum parvi tum magni STANT personaliter in conspectu Dei (mare Morte, & inferno, reddente mortuos) ex apertis libris adjudicandi. Eodem ergo sensu quo volumus unum oppositorum (nempe impios) dici REVIXISSE post mille annos; eodem ipso fas est dici alterum (nimirum pios) VIXISSE durante hoc millenario, scilicet propriè personaliter & physicè REVIXISSE. Inficias eat qui sanâ ratione queat. Object. 5. Quicquid vel specie tenus objici videatur (quantum mihi innotuit) est praetextus, Antithesin hanc, (sed reliqui mortuorum non REVIXERUNT) non tantum ferre ponderis, ut nos putavimus; cum REVIXERUNT, ut oppositum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VIXERUNT contrariis applicetur rebus, & personis, ad statuendam oppositionem Rhetoricam, non Logicam; unde hic solus (ut aiunt) sensus candidè eliciatur, Reliqui MORTUORUM, scilicet in peccato, non REVIXERUNT, nimirum Regeneratione spirituali (quae prima dicitur Resurrectio) in mille illis annis; dum mortui, intereà sancti VIXERUNT, nempe cum Christo in Caelis triumpharunt mille illos, annos id est (ut aiunt) a morte sua in aeternum. Answ. Ut brevius agam (quum postea libro 4. contra objectiones militandum est) respondetur: Contrarietates rerum, personarumque plus suadent Artithesin, quàm enervant. Vel si objectantes, sua verba deserentes, pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contraria substituerint Heterogenea (mortem nempe in peccato spiritualem, & vitam in gloriâ aeternam) quae hìc opponi volunt; in promptu est replicatio, Hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haec quaestio est, non petitione principii impetranda, sed argumentorum telis (si fiat) impugnanda. Asperè meas obtundit aures, dicere per sanctos a morte viventes cum Christo mille annos significari suam ipsorum vitam in Caelo aeternam; quum hoc in confesso est apud omnes, sanctorum animas (si non anteà), ad generalissimam resurrectionem in corpora e Caelis deduci, haud cadavera sursùm eò subvehi, animabus reunienda. Quibus in terrâ sponsalibus peractis, judicium quod sequitur generale Christi tanquam hominis apparentis, homines ut homines dijudicantis, utquilibet humanitùs intelligat fuisse justissimum, unius diei, annive opus esse nequit. Neque (adhuc quantum ego e scripturarum fonte hauserim) meo satisfit intellectui RESURRECTIONEM PRIMAM uspiam poni ad purum putum regenerationis actum designandum. Bene satis memoriâ teneo, ad Ephes. cap. 2. v. 5.6. ad Coloss. cap. 3. v. 1. & id genus alia, progressum sanctificationis promoventia; quae fateor vivificationis, & suscitationis, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scilicet resurrectionis unà, minimè verò RESURRECTIONIS, minùs multò PRIMAE, mentionem faciunt. Neque memoriâ excidit locus ad Rom. 11. v. 15. Dictus vero peculiariter de JUDAEIS, eorundemque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nimirum ASSUMPTIONE ad RESTITUTIONEM magnam; nullâ PRIMAE, vel RESURRECTIONIS mentione factâ. Nondum autèm invenimus vel repertum est, quo pacto Scripturarum more, REGENERATIO vel comptè vel commodè RESURRECTIONIS notione induatur. Quippe quae non-renatum appellant mortuum & peccatum, Mortem, etc. Ad Ephes. 2. Cui justissimâ Antithesi, Apostolus, Conversionem, regenerationemque debitè nuncupat vivificationem, suscitationem, surrectionem, vitam; nequaquàm verò re-vivificationem re-suscitationem, re-surrectionem, etc. nuncupat. Eò quòd Non-renatus non priùs vixisset ratione aliquâ spiritualium de quâ tum nos, tum Apostolus impraesentiarum disputamus. Voculae iilae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, re, in compositione [RURSUM] significantes, secundum Scripturas juxtà ac rationem, ad eandem speciem vitae reditum innuunt. Hominem in genere, Evangelio & spiritu transformatum, Scripturae dicunt RE-GENERATUM, aptâ systoichosi & analogiâ illius in INNOCENTIA Genesis, in libro ejusdem nominis editae: Hominis verò nonregenerati palingenesiam non dicunt RESUSCITATIONEM vel RESURRECTIONEM, quùm ante eam, nunquam spiritualiter vixit, suscitatusve fuit. 6. Verùm si velint aliqui ut haec leviuscula iis videantur, tentemus an grandiuscula aliquot superaddi possint, quae grandiùs hosce premant. Sanctorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VIVERE mille annos in terris, etc. (non regenerationem ex spiritu) primam dici Resurrectionem, velinde liquet, quòd Resurrectio haec, ut Sanctis (cap. 1. v. 1.4.) ita de Sanctis dicitur, ut characteristicè ante descriptis, ut & olim regeneratis. Ita verborum catena (non obstanti nuperâ versiculorum inventione) hoc solùm diagrammate explicata, stringit nos credere, Apocalyps. 20. v. 4, 5, 6. Qui securi percussi sunt etc. quique non adoraverant bestiam, etc. vixerunt, & regnârunt (ut Graece est, legimus) cum Christo mille annos, reliqui verò [sicut Parenthetice haec sunt perlegenda] mortuorum non revixerunt, donec consummati fuerint illi anni mille, Haec est resurrectio prima. Beatus, & sanctus qui habet partem in resurrectione primâ, etc. optima sanè cohaerentia. Incongrua autem pessimèque sonans foret altera conjunctio; Nempe, Reliqui mortuorum non revixerunt donec consummati fuerint mille anni, id est, inquiunt objicientes, non regenerati fuerint; haec est prima resurrectio. Ni somniaremus reliquos mortuorum regeneratos fore ad finem mille annorum adventanti ultimo generalissimoque judicio, v. 12. Prima itaque resurrectio nequaquam ad regenerationem referri queat. Sed Textus distinctissimum edit sonum, Quo vitae genere mortuorum reliqui non revixerunt usquedum ad ULTIMAM resurrectionem, absolutis mille annis; EODEM revixerunt sancti ad PRIMAM resurrectionem incaeptantibus mille iisdem annis. 7. Neque indignum videatur consideratione, Judaeos fore hujus MILLENARII participes, ut plurima in hoc libro (nempe Promissiones, Typi, Prophetiae) è veteri Testamento citata; quin etiam Euphratis exsiccatio cap. 16. Cantilena Hebrai●è 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, etc. (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, s●milibusque locis Apostolus affine utitur phrasi, ad Romanos 11.15. Quae (inquit) erit Judaeorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ASSUMPTIO (vox longè magis comprehensiva quàm CONVERSIO) nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Zion 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 dif●lari 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 nimi●um eadem ratione non REVIXISSE intra MILLE v. 5. quâ ad finem MILLE nondum redivivi statim excitantur, v. 12. Constat ve●ò 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, quàm vita illorum spiritualis minime est aequa. Pari intellago ratione, reverà Sancti intra MILLE Physice VIXERUNT, ut RELIQVI intra IDEM defuncti post ILLUD revixerunt. Vox eté●●m RELIQVI, non potest non implicare, quidpiam (quî dicam?) MASSAE residuum, TOTIUS 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 concu●renti 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, quàm 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; frustràque 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. etc. SECT. II. Something of the Saints REIGNING this thousand of years of which we treat. §. 1 1 THat the Saints are said, Revel. 20.4. not only to LIVE that thousand of years but to REIGN 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 reign 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 years, yet they did not REIGN, being inwardly slaves to sin and Satan in heart; and outwardly vassals to the Church through fear of her; and so they linger out (much ado) a refraining of themselves all the thousand years, till they be expired, and then Satan being lose, and they seduced by him, muster themselves together, hoping for mastery, which the sudden coming of the GENERAL JUDGEMENT, doth utterly anticipate, and frustrate, as we have it evidently in the 7.8, 9, 10, 11, 12 V. etc. 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 years, whereof we shall now give you but a glympfe (it being reserved for the peculiar subject of the fifth Book.) They shall now reign in Soul 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 Kingdom, and Dominion, and the greatness of the Kingdom under the whole heaven shall be given to the people of the Saints of the most High, whose Kingdom is everlasting, etc. Mark the words, Mark 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. etc. One hundred forty and four thousand are on Mount Zion with the Lamb, they were redeemed from among men, being the first fruits unto God, and to the Lamb, they were undefiled; and give glory to God, for that the lour of his judgement is come, Babylon is fallen. Revel. 5. (which is, both in the representation in the first eight verses, and in the Song, the sum of all the Revelation, and state of the Church as some most learnedly observe) in the tenth verse the Saints sing praise to the Lamb that He makes them unto God KINGS and PRIESTS, AND that they shall REIGN on EARTH (the self same words as in Rev. 20. v. 6. only the thousand years are not in Chap. 5. and on EARTH not express in Chap. 20. Reigning in both places is brought in with a copulative AND, as an additional to Kings and Priests to God.) I only allege these Scriptures now but to give you an hint of the Saints most eminent reigning in the thousand years in Scripture-language rather than in mine own words. I shall after, Christ assisting, in a more proper place of this Treatise, amply discuss these Texts to your content. Mean while the Reader cannot but see, if he observe well (and he must observe the Scriptures more accurately than ever, if he will see this truth now in hand) that these places hold forth a GLORIOUS REIGN of the Saints on earth over the whole earth in soul and body, upon the fall of the fourth Monarchy, and its two limbs, of seven and three Horns, (Dan. 7.24.) Pope and Turk, Rome and Babylon. And by this a meditating mind may presently divine much of the preeminence of the Saints state on earth yet to come, above former conditions. SECT. II. Analecta de Sanctis, hos mille annos in terrâ REGNANTIBUS. §. 1 1 SAncti dicuntur Apocal. cap. 20. v. 4. non solum Vivere, verum etiam REGNARE mille illos annos, ad distinguendos palam impios illo tempore non mortuos, religione Hypocritas, candorem simulantes, ob latum Ecclesiae imperium, in toto terrarum orbe; cujus vel gloria eorum oculos, vel ●ama aures, tremore intus occupante, obtundit. HI dum VIVUNT haud REGNANT, cùm totum illud MILLENARIUM serviant peccato, Ecclesiaeque sint mancipia. §. 2 2. Sancti verò ità eodem tempore REGNANT, ut praesens eorum conditio omnes supereminet ante MILLE annos transactas. Cujus faelicitatem hic tangere solùm licebit, cùm pleniorem de eâ tractatum in quintum librum, ut proprium illius subjectum, detulimus. Regnabunt (summatim dicere) hos MILLE annos tum animâ, tum corpore, in terris gloriosissimè. Hanc summam, per partes è quatuor Scripturarum loc is habemus absolutam; quas jam recensere sufficiet. Dan. cap. 7. v. 26. Sed judicium considebit, & dominatus EIUS (quartae nimirum Monarchiae) auferetur, profligando, & perdendo u●que in finem. REGNUM autem, DOMINATUSQUE, & amplitudo REGNI sub TOTO CAELO dabitur POPULO SANCTORUM excelsorurn, cujus REGNUM erit perpetuum, & omnes DOMINATIONES EI SERVIENT, & AUSCULTABUNT. Cujus testimonii verba, phrases, ordo, locus, & tempus, observanti animo rem nostram facilè comprobabunt. Apocalyps. 7.9. ad finem. Turba multa ex omnibus gentibus & tribubus, & Lingus (quae unica est in Caelis) amicti stolis albis & PALMAE in manibus eorum (quarum, vel similium, in Empyreo nullus planè usus) & clamabant voce magnâ, Salus a Deo nostro, etc. Tum me compellavit unus ex illis SENIORIBUS (quam relationem ignorant Caeli) isti amicti, qui sunt, undeque venerunt? (quos in Caelo si vidisset Johannes, inutilis fuisset quaestio.) Hi colunt Deum die & nocte, in Templo ejus, qui proteget eos umbraculo (sic Beza) Grecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (phrases ad beatitudinem Caelestem depingendam ineptae.) Non esurient nec sititient amplius etc. Agnus pascet eos, ducetque eos ad vivos aquarum fontes, & abstersurus omnem lachrymam. Quarum rerum, quod ad ipsum Caelum, haud opus fuit Johanni pignore aliquo, vel narratione. Apocalyps. 14. v. 1. etc. Agnus stat super Zion, & cum eo centum quadraginta quatuor millia, habentia nomen ejus, & patris ejus scriptum in frontibus (sancti proculdubio sunt bene noti in Caelo sine notis) Hi sequuntur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agnum quocunque eat (ideò non sunt in Caelo) sunt primitiae Deo, & Agno, (ergo Massa in Empyreo adhuc est peragenda.) Deinde Evangelizatur terrae incolis, tribuite Deo gloriam, nam venit hora JUDICII SUI, & alius Angelus secutus est, cecidit Babylon, etc. Trahat haec qui poterit ad ultimum Christi judicium, statumque beatorum, defendatque si queat Babylonem urbem illam magnam ante illud tempus non ruituram. Denique Apocal. c. 5. tum typo, tum cantico (Doctorum observatione) quoddam totius libri summarium Ecclesiaque restitutae status exemplar, infert, v. 10. (eodem pene cum v. 6. c. 20.) Sanctos laudantes non tantum quod Christus fecisset eos Deo Reges & Sacerdotes, sed etiam quod REGNATURI SUNT idque in TERRA. SECT. III. Something of the Saints Reigning WITH CHRIST this time of the thousand years. THis REIGNING of the Saints those thousand years is emphatically expressed, to be WITH CHRIST, Rev. 20.6. as in Rev. 5.10. The Saints are brought in applying it to themselves in faith with joy, Thou, O Lamb, hast made us Kings and Priests TO OUR God, and we shall REIGN on earth. So here in this 20. Chapt. v. 6. it is further Prophetically represented, and promised, That they shall be Priests OF GOD, and OF CHRIST, and shall REIGN with HIM a thousand years. The Book (as I may say) exactly answering to the Preface. 2. Now as Christ is said to Reign in that special manner after the full fall of the fourth and last Monarchy, body and limbs, as if, in comparison, afore that he did not reign; so proportionably the Saints reigning with him at this time, their reigning is so glorious, as if before that all their reigning was not reigning. 3. Let us see a small Landscape of all this together in a Scripture or two, alleged more briefly. For we must adjourn the large discuss of them till after, unless I should weary myself and the Reader with repetitions and disorder. Dan. 7. v. 9 etc. to v. 15. The Thrones were SET (so the original) and the Ancient of days did sit with a most numerous multitude before him, and the judgement, or Judicature was set. And I beheld then, because of the great words which the Horn spoke: And I beheld, even till the Beast was slain, and his body destroyed, etc. and I saw in the night visions, and behold one like the SON OF MAN (that is CHRIST) came with the clouds of Heaven, and came to the ANCIENT of DAYS (namely GOD the FATHER) that he might be set before him. And there was GIVEN to him (namely to CHRIST) THE Dominion, THE Glory, and THE Kingdom; (so the Greek gives it in emphatically, and the intent of the Prophet is to point out that Dominion, and that Glory, etc. which the other four Monarches had) And ALL PEOPLES, and NATIONS and LANGUAGES should SERVE him, whose dominion is for ever &c. (that is as long as the world below lasts) all which manifestly relate to a Kingdom of Christ on earth; compare v. 23, and v. 27. Thus far the Kingdom is given to Christ (as if in comparison he had none afore) The vers. 17. etc. it is said to be the Saint's Kingdom, in these words. These great Beasts which are four, are four Kings (that is, four Imperial Monarchies under four races of mighty persecuting Monarchical Emperors, of four several sorts; namely, First, Assyrio-Chaldean; Secondly, Medo-Persian; Thirdly, Grecian; Fourthly, Roman) which shall arise out of the EARTH that is by violence succeed one another in that inheritance of the world: But the Saints of the most High shall take the Kingdom (that is, that very Kingdom of the world, that the other four former Monarches had) and possess the Kingdom for ever, and for ever and ever (that is, in all ages as long as time shall be, as the original signifies;) adding v. 23. etc. to the end of the Chapter; The fourth Beast shall be the fourth Kingdom upon earth (that is the Emperor of the Roman Empire) which shall be divers from all the Kingdoms (namely in Rule, in Conquest, and Cruelty) and shall devour the whole earth, and shall tread it down, and break it in pieces (meaning that the Romans shall conquer the whole world, utterly defacing all Kingly dominion in the same.) And the ten Horns out of this Kingdom are ten Kings that shall arise (to wit, the Roman Empire at last is divided into ten Kingdoms, as John hath it several times in the Revelation, as a tendency to the ruin of that Empire, for it follows here) And another shall rise after them, and he shall be divers from the first, and he shall subdue three Kings; (That is, the Eastern, Saracen-Arabian, Turkish power ascending to a monstrous height of strength, differing from the former, in Nation, Religion, and Tyranny, shall take away three of the said ten Kingdoms) And he shall speak great words against the most High (see the Turkish Alcoran and shall wear out the Saints of the most High (that is in a great measure slaying so many Christians at one battle, as the tips of their right ears filled nine sacks) and think to change Times and Laws (that is, those of divine institution as appears also in his Alcoran) and they shall be given into his hand until a time, and times, and dividing of times (meaning that the Saint● shall by divine permission fall under the Turkish power three hundred and fifty years, from his first invading the Jewish Countries, to his full and final fall) But (saith the 26. v. etc. to the end of the Chapter) The judgement shall sit, and they shall take away his dominion to consume and to destroy it to the end (that is to say, The Ancient of days as fitting in judgement judgeth to vindicate the Saints, and so gives them opportunity, and virility to deprive the Turk of his Kingdom, and utterly to consume his power, and strength. And so in the 27. verse, The Kingdom and Dominion UNDER the whole HEAVEN, shall be given to the people of the Saints of the most High, etc. (That is the same Dominions of the whole world below, that the former tyrannical Monarches usurped, shall now be given into the hands of the converted Jews, and holy Gentiles adhering to them, to reign on earth with Christ, to whom these Dominions were delivered in the former part of this Chapter. This place of the seventh of Daniel hath been so large touching the Saints reigning with Christ on earth; that we shall add but one or two places more, and that very briefly, Revel. 11.15. etc. The seventh Angel sounded, and there were great voices in heaven, saying, the Kingdoms of the WORLD are become the Kingdoms of our LORD, and of his CHRIST (or of him as CHRIST) and he shall REIGN for ever and ever (that is throughout all AGES from hence forward over the Kingdoms of the WORLD, as if hitherto he had not, in comparison, reigned over them) And the four and twenty Elders etc. fell upon their faces, etc. Saying we give thee thanks, O Lord, etc. because thou hast TAKEN TO THEE THY GREAT POWER, and haste REIGNED, and the Nations were ANGRY) which shows this was not at the ultimate day of judgement) and the time of the dead that they should be judged is come, that is, the Saints should be vindicated, for so it presently follows, that thou shouldest give rewards to thy servants the Prophets, and to the Saints, and them that fear thy name; which what should it be but to reign on earth, as it is both before expressed in the Preface, Rev. 5.10. and after in the Catastrophe, Revel. 20.4. in regard of which reigning on earth they may be said to be the FIRST-FRUITS to God, Rev. 14.4. because this is but the beginning of God's work of glorifying his Saints. Let us close this Paragraph with Heb. 2.5. etc. to 10. The world to come (the Greek is the INHABITED world to come) must be put under man (though not under Angels) according to Psalm 8. (quoted there by the Apostle) which Psalm relates to Gen. 1.26. where God gives Adam dominion over all the Creation. But, saith the Apostle in his time, We see not yet all things put under him, only Jesus (as the pledge) is crowned with glory. Therefore say I, there is such a thing yet to come. Let not the Reader (if I may entreat so much) despise the allegation of these Texts for the present purpose, which are little more than barely alleged, only to hint the Saints reigning with Christ on earth. I desire to engage him upon this request but for a time, till I come to critically scan (if I may assume so much confidence to myself) these, and many other places of Scripture. And then upon his serious joint view of all, all together, if he can be of another mind different from me; let him, for me, abound in his own sense. §. 4 But to wheel about from, this digression to our own post, and business in hand, viz. the Reigning of the Saints WITH CHRIST at this time, and in this place aforesaid. Before they reigned but sometimes, over their corruptions, and Satan's temptations, but never over men; but now totally and finally over Sin, MEN, and Devils (as we shall demonstrate afterwards. Their living must be after a RESURRECTION, as the word is twice mentioned in this 20. of Revelation. Though they be made but spiritual Kings and Priests (as the Objecters will have it) in those words Rev. 5.10. He hath made us Kings and Priests to God; yet how shall the next words be figured off from their proper sense, where the Crown of Dignity is put upon the head of REIGNING UPON EARTH? He hath made us Kings and Priests unto God. AND (besides) We shall REIGN UPON EARTH. And as through abundance of confidence, begetting abundance of joy, the Saints are brought in expressing it in a triumphing song. And again they praise for the same thing in substance in a song, Rev. 14.3. And again the same matter in the same manner in effect, Rev. 19 first six verses. And the reason given is, because the Lord God Omnipotent reigneth, and hath avenged the blood of his servants, and the Saints are then extant to praise for it; and all this must be yielded to be on earth by whomsoever the rest of the Chapter shall be read out curiously; for whiles the Saints are all in Heaven (properly so called) Christ needs not (as it is v. 15.) rule the NATIONS with a ROD OF IRON, or as it is v. 18. etc. Call the fowls to eat the flesh of Kings, Captains, etc. and of horses, whiles he slays men with the sword. But I transgress, in anticipating, if not prejudicing myself in spending so much time, in touches, hints, and intimations, afore I come to the elaborate scanning of these and other Scriptures. SECT. III. Analecta de Sanctis in illo MILLENARIO CUM CHRISTO regnantibus. SAnctos cum CHRISTO regnare his mille annis, tam Canorâ profertur emphasi, ut nemo facile surdeat incurius. In praefatione Apocalypsis, cap. 5. praefatam aliquatenus; in libro cap. 20. liberè habemus prenunciatam. In 5. cap. ovantes canunt, Dignus es, Agne, qui accipias librum, & aperias, etc. quoniam mactatus es, & fecisti nos DEO NOSTRO reges & sacerdotes, ET (observetur illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeterea) REGNABIMUS in TERRA. Mirum, si regnaverint in terrâ Christiani, Christo ibidem non regnante. Verùm non ita ab effectu sejungatur causa. Sed vivent (inquit vicesimum Caput) & regnabunt CUM CHRISTO mille annos. 2. Ut verò Christus dicitur hoc Milleno ita in terris regnare, quasi illum comparatiuè, non anteà, ibidem regnâsse, dici videatur, Apocal. 11.15.17. Ita Sancti pari analogiâ dicuntur tunc CUM ILLO illic regnaturi, tanquam non regnantes ante haec videbantur. 3. Videamus jam utriusque mappam. Discutiamus postea, Dan. 7. v. 9 ad v. 15. Videbam, donec solia posita sunt (ita Textus originalis, it a & vetus interpres) & ANTIQUUS DIERUM sedit, coram quo myrias myriadum stabant. Judicio considente libri aperti sunt. Videbam tunc ex quo caepit vox verborum grandium quae cornu illud (parvum nempe illud ultimum grandiloquum v. 8.) loquebatur. Videbam usque dum occisa est bestia illa (scilicet decemcornupeta cum ultimo succrescenti cornu, eradicanti tria. v. 7, 8.) occisa est, perditurque corpus ejus, traditum incendio. Residui etiam bestiarum ablatus est dominatus; spacium tamen in vita datur iis us que ad tempus constitutum. Visionibus videbam nocturnis, quò● ecce cum nubibus Caeli SIMILIS FILIO HOMINIS (Christus nempe) Veniebat, deinde usque ad ANTQUUM DIERUM (nempe DEUM PATREM) pervenit, ut sisteretur ante eum. ETHUIC, Christo scilicet, datur dominatus, gloriaque ac Regnum ILLUD; Sic Graecè habetur emphaticè, ad mentem Prophetae, eundem domìnatum, illam ipsam gloriam, idemque regnum, penes olim quatuor Monarchas, jam Christo dari, ut patet ex sequentibus, ut omnes populi, nationes, & linguae ei serviant cujus dominatus est perpetuus, etc. id est nulla, post Christi dominatum & Regnum, sequitur in terris dominatio. Vel perpetuum dicitur hoc Christi Regnum, quod omni durante seculo est duraturum; ut sonat origo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quae omnia cunctis ni captis oculis apertissimè referuntur ad visibile Christi REGNUM in TERRA, (expressiùs v. 23.27.) collatis singulis quatuor Monarchiis quae praecesserunt ruentibus. HOC Regnum hucusque Christo datum, quasi nullum illi fuisset antea, jam sanctis datur, utpote cum Christo regnantibus, v. 17. etc. ad finem. Hae bestiae magnae, inquit unus ex astantibus juxta Danielem interpres, quae sunt quatuor, quatuor sunt reges e terrâ surrecturi, (id est quatuor Imperia Monarchica sanctos persequentia, in terrarum haereditate invicem succedentia, nempe Assyrio-Chaldaicum, Medo-persicum, Graecum, & Romanum,) Sed Sancti accipient Regnum, HOC ut Junius dat emphasin, qui possessuri Regnum (IPSUM ut iterum dat Junius) usque in seculum, inque seculum seculorum; Id est, interpretanti Ephraimo Huito, Sancti Judaei privabunt eas bestias suo dominatu, eundem possessuri, ad extremum mundi finem. His visis, Danieli optanti veritatem cognoscere de bestiâ quartâ, ab omnibus diversâ, dentibus ferreis, conculcante caeteras, deque cornibus decem in ejus capite, deque ultimo succrescente cornu, a cujus conspectu ceciderunt tria, ore ejus loquente grandia, gerenteque bellum cum sanctis, eisque praevalente usque ad ANTIQUI DIERUM adventum, judicium sanctis daturum, ità responsum est; Bestia illa quarta regnum quartum erit in terrâ, quod diversum erit ab omnibus illis regnis; consumet enim totam terram, etc. (Id est Imperium Romanum diversum regimine, victoriis, & crudelitate a caeteris, eorundent dominatus & regalia delebit.) Et cornua de●●m ex illo regno sunt decem reges qui exsurgent, post quos exsurget postremus, qui erit a prioribus diversus & tres reges deprimet. (Id est, ex quarto imperio, nempe Roma no, surrexerunt decem status inferiores ●yrannici, in quos hoc dividitur impe●●um, hâc praeparatione divinitùs factâ in ruinam ejus, ut opportunè jam cornu Turcicum tres illorum domat, dominaturque absolutissimè, ●ejectis legibus imperialibus Romanis, quâ ratione a decem omnino distinguitur.) Et loquetur (postremus ille) verba adversus excelsum, excelsique sanctos deteret, adeò ut cogitet se mutaturum tempora & jus (Id est quàm maximas inventas blasphemias contra Deum promulgabit, crudelique tyrannide, sanctorum debilitabit potentiam, consulet de mutandis temporibus legibusque divinitùs institutis.) Tradenturque in manum ejus, usque ad tempus, tempora, divisumque tempus. (Nempe Turca ita dicto conamine praevalebit, ut Sancti ejus dominio trecentos quinquaginta annos subjicientur.) Sed judicium considebit, & dominatus ejus auferetur profligando, perdendoque usque in finem. (Hoc est, judicante Jehouâ, sancti eripiunt illi reg●um, vim, r●bur, potestatem ejus devastantes.) Regnum autem, dominatusque, & amplitudo regnorum SUB TOTO CAELO dabitur POPULO sanctorum exce●sissimi. Cujus regnum erit in seculum, & omnes dominatores ei servient & auscultabunt. Quibus verbis, quid planiùs, quid pleniùs significari potest, quàm [idem illud sub toto caelo (in ●ERRA itaque) dominium, quatuor Monarchiis arreptum sanctis exhiberi?] Sic simul cum Christo in terrâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diu regnabunt Christiani. A Daniele transeamus ad Johannem Apocalyps. 11. v. 15. etc. septimus Angelus clanxit & factae sunt voces magnae in Caelo, dicentes facta sunt regna MUNDI Domini nostri, & Christi ejus, (vel ipsius Christi, (scilicet Domini nostri Christi, ut Christi) qui regnabit in secula seculorum (duranti nimirum TEMPORE) TUM viginti quatuor illi SENIORES (ignota in caelis relatio, ut & numerus) qui in conspectu Dei SEDENT in THRONIS (regnandi situs & indicium) prociderunt etc. dicentes Gratias agimus tibi domine, etc. quòd adeptus sis, vi scilicet, potentiam tuam MAGNAM (quae parva quodammodò videbatur anteà) & REGNUM inieris, quod initium aliquod innuit, & iratae sunt gentes. (Lugent homines die judicii non irascuntur.) Et venit ira tua (puniens scilicet Antichristum satellitesque ejus in terrâ) & praestitutum tempus mortuorum (primâ nimirum resurrectione) ut judicentur, (qui & quomodo statim sequitur) dare mercedem servis tuis, etc. (scilicet in Terrâ, ut probant sequentia) & perdas eos qui perdunt (praesenti tempore) TERRAM, cujus minima cura ad ultimum Judicium habenda est.) Tunc apertum est Templum Dei in Caelo, & visa est Arca pacti ipsius in ejus Templo, & facta sunt fulgura, voces, Tonitura, & terraemotus, etc. quae omnia magis contra, quam pro statu in supremo Caelo intelligant●r necesse est. Claudat hunc Paragraphum Apostolus ad HEBRAEOS 2. vers. 5. etc. MUNDUS ILLE FUTURUS (inquit) homini subjiciendus est, non angelis (Graece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ille habitabilis, seu inhabitatus mundus ille futurus, duplici emphatico) juxta, inquit, Psalmum octavum, ut concesserat Deus, Genes. 1. v. 26. quod respicit Psaltes. NUNC autem (dicit Apostolus) nequaquam HACTENUS videmus quòd omnia subjecta sunt ILLI, tantum JESUM illum (pignus rei) gloriâ & honore cernimus Coronatum etc. §. 4 Omnia quae recensuimus testimonia satis (ni fallor) suggerunt meditanti viro, eminentiorem in terrâ regnandi speciem sanctis adhuc restare. Olim dominati sunt quandoque, & ex parte, tentationibus, nec non peccato, nunquam vero generi humano. Quibus omnibus dicto MILLENARIO, seu tempore terricolis adhuc futuro, penitus semperque dominabuntur victores. Vitam eorum fore oportet, ut vita faeliciter resurgentium futura est; resurrectione ad designandum hunc statum bis repetitâ, Apocalypsis cap. 20. Si fiant spiritualiter tantum reges & Sacerdotes (ut objectores vellent) Apocalyps. 5.10. quo tropi invento profligabitur sequentium verborum literalis sensus, ET (praeter illud sacerdotium & regale) regnabunt IN TERRA? Verum ne in taedium incidamus repetitionum, nec non praejudicium subeat causa, leviusculis grandiorum anticipationibus, clausâ hâc sectione, ad ultimam transitur perstringendam. SECT. iv Something of the space of time, viz. The THOUSAND YEARS of the Saints reigning with Christ on earth. §. 1 THe time of the Saints reigning with Christ upon earth is so punctually and positively set down to be A THOUSAND YEARS, that I know not how, without perverting the Scripture, to make it more or less. It would seem to me a presumptuous thing to hear the holy Spirit, to tell John six times over in six verses together, namely Rev. 20. v. 2, 3, 4, 5, 6, 7. of a ●housand years precisely, touching the same business, in the several parts and appurtenances thereof never varying the phrase to a weakening, but four times (of the six) to a strengthening of it, with mighty emphasis in the Greek) as to say THE or THAT ●AME thousand years, if I the mean while should imagine another number. §. 2 I know no such phrase in all the Bible, of a thousand years put for any other number, but really for a thousand years, to encourage me to such a boldness of imagination. That of Peter 2 Epist. Chap. 3. v. 8. in God's account, is nothing against us. §. 3 Besides, the parts to which this number is applied, are so cemented together, as cause and ●ffect, distinction and opposition, etc. that they mightily strengthen and prove the just account of a thousand years. Satan is bound a thousand years, that he should not deceive the Nations, till that same thousand years should be fulfilled. Then the Sants lived and reigned with Christ THAT SAME thousand years (so the Greek) But the rest of the dead lived not again, until those thousand years were finished. Whiles the Holy ones are made Priests of God, and of Christ, and reign with Christ a thousand years. It is worth our noting by the way, that instead of adding here Kings to Priests (as Rev. 5.10.) it is supplied with this, That they reign with Christ a thousand years, so that when it is said Rev. 5.10. The Saints are made Priests and KINGS to God, their Kingly-hood is there meant in relation of that which there follows, viz. Their reigning upon earth, even as (for aught I know yet) all the Saints shall be able to serve and worship God immediately without the help of any Administrator, in the old Testament called Priests, in the New, Ministers, Elders, etc. §. 4 Nor is it of least consideration, that the thousand years (that we might not stretch or shrink this number, if we will observe the sealings of it at both ends) are bounded in with two most notable things, namely TWO RESURRECTIONS. The living of the Saints, (whiles the rest of the dead lived not) gins with the First-Resurrection. This saith v. 5. is the FIRST RESURRECTION as relating to the second at the end of the thousand years, v. 7. etc. to v. 14. And when Those thousand years are expired, Satan shall be loosed, he shall seduce the Nations, and go about to disturb the REIGNING Saints, and the beloved City, and then appeared a great Throne, and one sat on it, from whose face the earth and heaven fled away, and the DEAD, small and great, stood before God, etc. SECT. IV. Analecta de TEMPORIS spacio; nimirum de MILLE ANNIS, quibus Sancti cum Christo in terris sunt regnaturi. Apocal. cap. 20. v. 2, 3, 4, 5, 6, 7. §. 1 TEmpus sanctorum in terra regnantium toties adeò praecisè asseritur MILLE fore annos, caeteris concurrentibus, ut me latet penitùs quomodo mihi liceat, nisi pervertenti Scripturas, plusve minusve pronunciare. Audax nimium, ne dicam, stupendâ praesumptione, viderer, audito Sancto Spiritu sexies (haud minus) sexque contiguis versibus dictante, eundem justissimè numerum MILLE annorum, de eâdem ipsissimâ re, nunquam variatâ phrase, nisi quater in majorem emphasin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MILLE Annos in mille ILLOS annos, si ego interea fixero intervallum, a MILLE alienum. §. 2 Clàm me habenda est uspiam Bibliorum similis phrasis, quâ MILLE anni, minus mille annis reverà significant, ut ipse eò praesumptionis contrariae auderem. Aliud planè est quomodo Deus aestimet 2 Pet. 3.8. aliud est realis computatio, de quâ praesens instituitur disputatio, etsi apud Petrum, MILLE anni, ment divinâ contrahantur in DIEM, DIES vice versâ in MILLE annos ibidem prolongatur. §. 3 Partes insuper contextus & contenta, quae sigillatìm hoc MILLENARIO enumerantur, ita cohaerent tanquàm causa & effectus, distinctio, & oppositio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. ut exactissimo numerum MILLENARIUM nobis vo lentibus nolentibus retinebunt. Primùm dicit Johannes Satanam vinciri MILLE annos ut non seduceret ampliùs gentes, donec consummentur illi (emphaticè) mille anni. Deinde videt Apostolus sanctos securi percussos, bestiamque non veneratos, VIVENTES & cum Christo REGNANTES ILLOS (iterùm emphaticè quasi dicat eosdem) mille annos. Postea dicit reliquos mortuorum non revixisse, donec consummentur illi (tertiò emphaticè) anni mille, quibus concurrentibus prima exstat resurrectio, in quâ Sancti (expressè versu 6.) facti Sacerdotes Dei & Christi, regnant cum eo Mille annis. Quibus (quar●ò emphaticè) Mille annis consummatis, Solvitur Satanas, post quod ultimum sequitur judicium, seu universalis vel secunda resurrectio, v. 12. Dignum observatu arbitror, quamvis obiter, e versu sexto, Apostolum postquam dixisset Sanctos fieri Sacerdotes Dei & Christi, non addere (ut Apocal. 5.10.) fieri etiam reges sed in locum horum verborum substituit illa [& regnabunt cum eo mille annis.] Undè quid saniùs deduci queat, quàm Sanctos fieri reges Deo, cap. 5.10. in relatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 EORUM REGNARE IN TERRA, ibidem dictum fuisse. §. 4 4. Nec minimae aestimetur considerationis, ne hunc distendamus numerum, vel decurlemus, si modò, obsignatam esse mensuram, utrisque illius extremis, libet animadvertere. Duae quippe RESURRECTIONES, tanquam ambo intervalli limites figuntur immoti. PRIMA v. 5. ab incepto sanctorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VIVERE & REGNARE; quam relatione ad SECUNDAM dici necesse est; descriptam, v. 7. ad 14. quoad rem, quamvis non nominatam; ut omnibus ex charactere notissimam. Consulite lectores benevoli locum accuratissime, ut hic loci, huic FINIS LIBRI PRIMI. PRIMO LIBRO FINEM IMPONAM. THE SECOND BOOK OF THE PERSONAL APPEARANCE OF CHRIST, At least in the Clouds, TO THE CHURCH ON EARTH. CHAP. I. The general Position divided into two parts. §. 1 HAving cleared it in the former Book, that our Position is an ancient Scripture-truth, and that in the judgement of the flower of godly Antiquity, and later pious learned men: Next we must punctually distinguish how much CHRIST shall be seen, and be sensibly interested in this glorious state of the Church, and restitution of all things, for her use, and how much the Saints. For our Position doth couchantly, contain these two parts: 1. That Christ shall then, at least, appear visibly in person, more §. 2 or less. 2. That the Saints, under him, shall sensibly, and properly reign over the whole earth most gloriously. §. 3 The first of these it may be will not appear so clearly as the second. But whether not sufficiently, let the next Chapter testify. CHAP. II. Of ten several Scriptures out of the New Testament to prove the visible appearance of Christ, Personally to the Church on earth, at the time of her Restauration. SECT. I. 1. Place John points out Joh. 19.37. They shall look on him whom they have pierced. Which Scripture is, clearly, quoted out of Zech. 12.10. And I will pour out upon the house of DAVID, and upon the INHABITANTS of JERUSALEM the Spirit of grace and supplication, and THEY shall LOOK on him whom they have PIERCED, and they shall mourn for him (or concerning him) as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. §. 1 IT is true, that there was an handful of First-fruits (so called Rom. 11.16.) that truly then mourned for him whom they had pierced, Joh. 19.37. Act. 2. And there was some effusion of the Spirit, Act. 2. but was but First-fruits Rom. 8.23. But as the Prophecies of the Old Testament concerning Christ and his Kingdom are exceeding comprehensive and extensive; so the fulfilling of them is (as it is calvin's note) progressive and successive, in all ages to the last end of all. This small number of those mourners cannot, in my eye, complete and make up an answerable fulfilling of that which was promised to the INHABITANTS of JERUSALEM in general, and their several families of David, of Nathan, of Levi, of Shimei, and ALL THE FAMILIES THAT REMAIN, as they are expressly named in this twelfth of Zech. vers. 12, 13, 14. Consider it Reader wishly. §. 2 Those that would wave the power of this Text, and shun the dint of its argument for the point of Christ's Personal appearing at the great future Restauration, must of necessity make this Text either relate to the time about Christ's Passion, or to the time of Christ's coming to his last, and ultimate and universall judgement. But in my judgement they cannot refer it to either of them, there to find the just and complete and main fulfilling thereof. Therefore it must relate to the time of the RESTITUTION of which we speak. For from Babylon they were already returned, and Christ was not then pierced. §. 3 First they cannot justly devolve it wholly, or chief on the time of Christ's PASSION for these reasons: 1. This looking on Christ whom they pierced, is to be at THAT DAY, at some notable day, some most eminent famous great magnificent day, marked out in the Context with three eminent Characters; 1. is in v. 6, 7. In THAT DAY I will make the Governor of Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf, and they shall devour all the people round about, etc. and Jerusalem shall be inhabited again, in her own place, etc. The Lord also shall save the tents of Judah to a Glory, etc. But it was not so with Jerusalem at the time of Christ's Passion, when the ROMANS possessed it, and THEY, and the JEWS crucified Christ. The second Character is vers. 8. In THAT DAY shall the Lord defend the Inhabitants of Jerusalem, and he that is feeble among them, AT THAT DAY shall be as DAVID, and the House of David shall be as ELOHIM, Potentates, and as the ANGEL of God. Or (so as still to keep the increment, and gradual rising by stops, according to the true intent of the Prophet) The house of David shall be as ELOHIM, that is, as Angels, and as that Angel or Messenger of God, Christ, as he is called, Malach. 3. v. 1. latter part of the verse, and elsewhere several times. Now this was not the excellent state of Jerusalem at the time of Christ's Passion as the Reader can easily understand by the four Evangelists, without my amplifying of words. The third Character is vers. 9 And it shall come to pass at THAT DAY, that I will seek to destroy ALL the Nations that come against Jerusalem. But the Lord did not do this at the time of Christ's Passion, nor in many hundreds of years after, nor to this day. The struggling of the Maccabees came to little; sure enough not to so much as this Text imports; but notwithstanding (as after we shall hear more of the Maccabees) Jerusalem was more and more destroyed by the Nations that came against her. THE ROMANS now at Christ's Passion possessed it, as the four Evangelists, and the Acts plainly tell us. About forty years after (as Christ prophesied) TITUS the Roman Emperor destroyed the Temple. Some years after that, ADRIAN the Roman Emperor destroyed the City. And since that, the TURKS have miserably possessed it, and subdued and defiled it unto this very day. Therefore the day, or time of Christ's Passion, or then about, cannot be THE DAY here spoken of as the principal time wherein the Jews shall look on him whom they have pierced. St. John speaks of the thing, not of the principal time wherein this was to be fulfilled. But when they do look on him, etc. according to the main meaning of this Text, it must be AT THAT DAY so made glorious with those Characters; for so it follows v. 10. with an AND, viz. AND I will pour, etc. AND they shall look upon me. This is the first reason why this Text cannot look mainly at Christ's Passion or then about. The second reason is, because we read not that then they had any such humiliations, of families mourning apart, or jointly, as they did at Hadadrimmon in the valley of Megiddon, for good King Josiahs' death, 2 Chron. 35. For those are the platforms of their mourning, v. 11, 12, 13, 14. of this 12. of Zechary. §. 4 Nor can our opposites cast the meaning of this Text of looking on Christ whom they have pierced upon the time of the ultimate general judgement, for these reasons; 1. That were a late and unlikely time of repentance; Then is not a time of pouring out of grace, no time of gracious supplications. 2. Then is no time of mourning, but of joy to the Saints. 3. Then the mourning of the wicked is a graceless, horrid, despairing mourning, full of slavish fear. But the mourning here mentioned is a mourning out of much love to Christ, as is intimated in the describing it to be like one mourning for his only son, yea for his firstborn, yea as good people mourned for Josiah slain at Megiddo, or Megiddon, as it follows in v. 10. and v. 11. and 12. And therefore the likeliest main time to make out the true meaning of this Text is the time of the general Call, and conversion of the Jews yet to come, at the beginning of the Restitution of all things (of which we treat.) Then as sensibly to see him, as the other things in the Context shall be sensibly performed. 5. This place of Zechary the 12. v. 10. etc. will appear much more evident for the personal appearance of Christ, by the second place in the next Section, being a parallel, yea a quotation of this. SECT. II. Of the second place of Scripture for Christ's Personal Appearance at the great Restauration, viz. Rev. 1.7. Behold he cometh with clouds, and every eye shall see him, and they also which pierced him, and all kindreds of the earth shall wail because of him; even so Amen. §. 1 THe Context adjoining to this Text evinceth that this is spoken of Christ, and as adorned with such Titles and exploits as are most congruous to our Position, v. 4, 5, 6. Grace be to the seven Churches from him which was, and is, etc. and from the seven Spirits, etc. and from Jesus Christ, who is the faithful witness, and the first begotten of THE DEAD, and the PRINCE of the KINGS of THE EARTH; unto him that LOVED US, etc. and hath made us KINGS and PRIESTS unto God, and his FATHER, to him be glory and DOMINION for ever and ever, Amen. Behold HE cometh with Clouds, etc. He must yet come, so as to make good all these things to the Saints, and to manifest yet more his own GLORY and DOMINION. §. 2 What can be plainer than that this v. 7. is a quotation of Zechary 12.10. in the very same main phrase and words, with addition of more for explanation, and illustration? §. 3 Which cannot be meant of Christ's first coming in the flesh, because it is prophesied now so many years since Christ's ascension; but must relate to that coming, Act. 1.11. (of which more largely after) This same Jesus which is taken up from you into heaven, shall so come, in like manner as ye have seen him go into heaven; spoken when the Cloud (v. 9) received him, after that (v. 6.) they had asked of him whether at that time he would restore the Kingdom to Israel; Leaving his Angels to give them this answer, as he left them at his sepulchre to inform the comers to seek him concerning his Resurrection Joh. 20.12. etc. Every word almost of this 1. Revel. v. 7. intimates that this coming is meant of a coming after his Ascension, and yet before the ultimate day of doom. HE COMETH implies a future thing now after his Ascension; HE COMETH in the present tense or time, fairly intimates that it is not intended of his last Act that ever he will do, which is the ultimate judgement. BEHOLD implies some eminent coming, and none more eminent than this, for RESTITUTION OF ALL THINGS. A note above THE DISSOLUTION OF ALL THINGS. It is better saith Christ himself (in the Gospel) to save life, then to destroy it. HE cometh WITH CLOUDS, That is, IN the Clouds. As the Greeks in the same phrase say, A man with Armour, meaning, A man in Armour. The meaning is out of doubt, that this coming of Christ shall not be so obscure, as his Incarnation, or as his coming among the Disciples after his Resurrection; but he shall come conspicuous and glorious visibly to all upon the earth, which phrase must needs import a proper ocular sight of him with proper sense; For by faith we see him, though not visible in the Clouds, 1 Pet. 1.8. EVERY EYE shall see him, must needs signify more than a sight by faith. Faith and sight are so distinct, as that the Apostle makes them opposite, 2 Cor. 5.7. Heb. 11. oft. Therefore every eye seeing him, cannot signify a sight of faith only. There needed not any expression of EYE, or of his being in the Clouds to signify a sight by faith. We 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 KINDRED'S of the EARTH shall mourn. Sure his Antichristian enemies generally shall not see him by faith, whom he destroys 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 Kindred's of the earth he prays, and raiseth up his faith with an hearty Amen, that so it shall be. So that by all these things it is most evident, that of a time and state following Christ's Ascension, John speaks here. Nor on the other side can this Revel. 1.7. be understood of the ultimate day of judgement: 1. Because it is the same with Zech. 1.10. and so for the same reasons cannot be meant of that day of judgement. 2. Because this is set here, as the main and general Proposition to the Book of the Revelation, in which the Masterpiece 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 we shall see abundantly afterwards) and to make her reign with him on earth. 3. It were very incongruous for John in the last clause of verse 6. to applaud Christ's 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 Christ's Dominion, which done, Christ lays down all his Dominion, that God may be all in all, 1 Cor. 15.24.28. We may not imagine such incoherencies in John's 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 we 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 sum of both. Zechary the Prophet, and John the Apostle both prophecy in the aforesaid places of one and the same personal appearance of Christ visibly to the eyes of men on earth after his Ascension. But this cannot be understood of his appearance at the ultimate general judgement, because they speak of his pouring out of grace, and giving repentance to the families of the Jews, 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 be before the ultimate day of judgement; Which, when should it be but at the conversion of the Jews, and the throwing down of his apparent obstinate Antichristian enemies, as the circumstances of the said places before hinted, do clearly evince? SECT. III. OF THE third PLACE OF SCRIPTURE for Christ's Personal Appearance at the great Restauration of the Church, viz. Matth. 24. v. 30. And then shall appear the sign of the Son of man in Heaven; and then shall all the Tribes of the earth mourn, and they shall see the Son of man coming in the Clouds of Heaven with power, and great glory. §. 1 OBserve distinctly every clause and word; 1. Then shall appear the sign of the Son of man, that is, the Son of man shall appear for a sign that great things are at hand (as it follows in this verse, they shall see the son of man and mourn.) 2. The sign of the Son 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 Jew's as well as Gentiles) mourn. Why? They shall see the Son of man, that is, as man. How mourn? Doubtless Christ means, as Zechary meant, and John meant; namely the Jews, with godly repentance; and his obstinate open enemies with desperation for the ruin that is coming upon them. 4. Coming IN the Clouds, or UPON the Clouds. See now what was John's 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 spoke this, before his Ascension and going away above the clouds. Therefore it must needs be that this must be 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 Christ's Ascension, Act. 1. After that in v. 9.10. He was taken up and a Cloud received him out of their sight, the Disciples looking steadfastly 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 he be gone above the Clouds; Before he came at incarnation in the Virgin's womb, and in a Manger. But now after his Ascension above the Clouds he 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 four verses after, namely, v. 34. which Christ affirmeth, with grand asseveration, namely, Verily, I say unto you, THIS GENERATION shall not pass till ALL THESE things be fulfilled. And then he seals it, and binds it up in the next verse, viz. v. 35. Heaven and earth shall pass away but my words (and particularly those words aforegoing) shall not pass away. A seal doth sometimes represent the Writer, as well as the words of the writing. This doth something also explain the former passages of this Chapter; That heaven and earth shall pass at Christ's coming, that is in quality, not in substance, saith Oecumenius on the 21 of Revel. there shall be a new heaven, and a new earth, the old passing away (as Isa. 65.2 Pet. 3. Rev. 21.) but Christ's word for his Personal appearance to his people before the ultimate day of judgement shall not pass. For this appearance of Christ in the Clouds cannot, I say, be referted to the ultimate day of judgement, because Christ saith, This generation shall not pass (the Greek is pass away, it being the same word, as is rendered pass away, as referred to the passing away of the Heavens, and the Not passing away of his word.) But the main stick is in the words, THIS GENERATION, and ALL FULFILLED; That is, the Nation of the Jews, as a people most distinguishable from all Nations, shall not be extinguished, in Notion and Nation till ALL THOSE things afore spoken, by Christ, be fulfilled. But if Christ should not appear to them personally before the ultimate day of judgement, for they must (as the Prophet intimates Isa. 66.8.) be converted suddenly, at once in a miraculous manner, ordinary means having not prevailed with them these sixteen hundred years in the general, and then so by conversion congregate them together again, according to the tenor of all the Prophets (of which after) in all likelihood, as man may conceive, the whole Nation of them will be extinguished. They will lose the memory of their Genealogy (as those at their return from Babylon in less while, Ezra 2.62.) their language will be lost, their blood and persons swallowed up by mixture with other Nations; and so appear in the common crowd at the last judgement, no more distinguished than other People's and Nations. §. 4 Some would feign refer this 34. verse [This generation shall not pass till all these things be fulfilled] to the time of the destruction of the Temple of Jerusalem of which Christ gave a touch, v. 2. of this 24. of Matth. fulfilled, about forty years after Christ's Passion. But though that of vers. 2. might in part be then fulfilled, yet little reason is there, from thence to infer, that therefore then ALL things spoken by Christ, from vers. 3. to verse 34. were fulfilled, Christ in vers. 3. is put upon speaking to three distinct things, viz. 1. Of the Time, when THOSE THINGS, viz. the destruction of the Temple and City of Jerusalem shall be. 2. Of the sign of his COMING mark it) AND 3. Of the END of the world (of which largely after in its proper place) so that the ALL Christ speaks of from vers. 3. to 34. cannot be imagined to be fulfilled in the SOME things that were fulfilled at the destruction of the Temple. Christ here assures us that at the fulfilling of all those things aforesaid he himself will appear in the Clouds. v. 30. But at the destruction of the Temple Christ did not visibly appear in the Clouds. Nor did he then send his Angels with a great sound of a Trumpet to gather his Elect from the four winds, as he promiseth, vers. 31. But at his appearing at the sound of the seventh Trumpet at the beginning of the thousand years, of which we treat, he will so do, which is a thousand years before the last day of judgement, of which abundantly afterwards. Therefore these words, This generation shall not pass, or pass away, etc. must signify, that whereas many other Nations have passed away, and been extinguished, as those seven in Canaan, and many others since; leaving behind neither name, not thing to keep up their remembrance; this Nation of the Jews shall not be so extinguished, or annihilated, but shall continue a distinct Nation, at least in note and name, till all these things be fulfilled aforementioned from vers. 3. to vers. 34. §. 6 For the word here rendered Generation is not so proper to signify an Age of people (to which they usually allow an hundred year, as that word used for it Matth. 1.1. Our word here in Matth. 24.34. more properly by use and derivation signifies a Nation. And further, it is not said THIS, as pointing to a present Generation, but THE Generation, indefinitely pointing at the persons and times of many Generations. All which do much speak for this sense: That the NATION of the Jews shall not pass away, or cease to be a noted distinct people, till all be fulfilled. As Christ saith after, My word shall not pass away, that is, change, as the Heavens, and the earth shall pass away, that is, be changed, when that great Reformation shall come. So the NATION of the Jews shall not pass away to be changed into another people, or mixedly drowned, as an ingredient among many others to extinguish their name and Genealogies. But as to this day, so from hence forward, till that GREAT TIME, their name, kindred, and habitations shall be distinctly known, at least of all them that are of their own blood. So that still (as at this day) they shall live, be extant, expect, and profess they expect Christ's coming, and the sight of all these things to be fulfilled before their eyes, not a piece, but all. §. 7 Which cannot be deferred to the utmost last general judgement because of this reason also; that a little afore this mention of all things to be fulfilled to the Nation of the Jews before they pass away, Christ saith in vers. 32. and 33. That as by the Figtrees tender branch putting forth leaves, we may know that Summer is nigh; so when we see all these things fulfilled, we may discern that the Summer of the great Restauration of the Elect (vers. 31.) and of all things, for their use, like the world in Summer is at hand. For when Christ comes in the Clouds (vers. 30.) at the time here meant, it is Summer, that is, all things are in their prime and perfection; not Winter, when is the decay and dissolution of all things. I mean Christ's last coming at the ultimate judgement, is as a Winter, that destroys all; but his SECOND coming now again, afore that day of Doom, is a Summer. A fit similitude to express the Restitution of all things. That Winter ends all. But by this sign of Christ's coming in the Clouds the SUMMER is discerned, and discerned to be NEAR. §. 8 And further, that in verse 46, 47. well intimates, that the time Christ here speaks of is not the utmost last judgement, but of a glorious time afore on earth, viz. Blessed is that servant whom his Lord, when he COMETH, shall find so doing (that is well-doing 〈◊〉 in in verse 45.) Verily, I say unto you, he shall make him Ruler over all his goods. (Greeke is, shall set him over all that he hath.) Which phrases, one or other, suit fare better to the Saints reign on Earth, then to any thing of their condition at the last judgement. For then Christ lays down all his own rule and power, 1 Cor. 15.24.28. and therefore gives no power of rule to his people. §. 9 Upon these words, This generation shall not pass, let me tell you that thus far that Pareus, and others are of our mind. That though Others understand by Generation the whole World, yet it better pleaseth them to understand the JEWISH NATION, as upon whom these things shall be fulfilled, Matth. 23.2. Therefore the NATION shall not pass, but continue scattered, till the end of Ages, when they shall experimentally find the truth of Christ's predictions, though at present they do not believe. Thus fare they; with which we close this third Section. SECT. iv Of the fourth Scripture for Christ's Personal 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 ye be not soon shaken in mind, etc. as that the day of Christ is at hand; Let no man deceive you, etc. for that day shall not come, except there come a falling away first, and that MAN OF SIN be revealed, the SON OF PERDITION, who opposeth and exalteth himself above all that is called God, etc. so that he, as God, sitteth in the Temple of God, showing himself that he is God, etc. And now ye know what withholdeth, that he might be revealed in his time. For the mystery of iniquity doth already wo●●● only he who now letteth, will let, till he be taken out of the way. And then shall that WICKED be revealed, whom the Lord shall consume with the Spirit of his mouth, and shall destroy with the brightness of his coming. §. 1 SHould seem by this place that presently upon the Ascension 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 Christ's discourse to them forty days from his Resurrection to his Ascension, touching the Kingdom of God, which moved them to ask him, Wilt thou at this time restore again the KINGDOM TO ISRAEL? which Kingdom Christ did not deny, but only 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 suddenness then) that Christ would come again afore the ultimate day of judgement. For this Text speaks not of the general destruction of the wicked world; but precisely of the destruction of Antichrist by the brightness of Christ's coming; and so a way, and room is made for the gathering of the Jews and Gentiles into one universal visible Church, which is to be afore the ultimate day of judgement, according to the tenor of the Texts of all the Prophets of the Old Testament, and the Commentary of the Apostles of the New. §. 2 We 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 material to dispute whether the Pope or Turk be The Antichrist! For Antichrist is the body, viz. the race of them that effectually oppose Christ, as Christ; and the Pope and Turk are the two main limbs. So that in general they are one in many respects; First in the rise of their heresy. For Mahumetism was hatched by the counsel 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 Monk which he gave to Mahomet. Secondly, in Dominion. For Dan. 7.7, 8. There came up a little Horn among the ten Horns of the fourth Beast (which fourth, was the Roman Monarchy) before which little Horn (viz. the Turk) having eyes like the eyes of a man, and a mouth that spoke great things, three of the ten Horns were plucked up by the roots, which after is explained, v. 24. viz. The ten Horns, are ten Kingdoms that shall arise, And another shall arise after them, and he shall be divers from the rest, and he shall subdue three Kings. So that the Turk possesseth three of the ten Kingdoms that formerly were under the Pope. Thirdly, In their seat mentioned in this Text, viz. sitting IN or rather according to the Greek (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) OVERDO the Temple of God, the Pope ceased to be in the Church since the Council of Trent, where he execrates all the main Gospel-truths. And the Turk is said Rev. 9.1. To be a star fallen from the Heaven of the Church. But I say they both agree in sitting UPON or OVERDO the Temple of God. For as the Pope doth by his power sit over a great part of the Spiritual Temple, namely of Christendom (as they call it) in which are many believers, he there suppressing the propagation of the Gospel; so the Turk by his power sits over the Material Temple of God, viz. the place of it at Jerusalem, there impeding men from embracing the Messiah, preferring Mahomet as one greater than Christ. Fourthly, in the number of the name 666. (Rev. 13.18.) For as the numeral Letters either of the Greek λατεινοσ or of the Hebrew רמענוש (both suitable names of the Pope, who is a Latin and Roman) make up exactly 666. λ α τ ε ι ν ο σ 30 1 300 5 10 50 70 200 ש ו נ ע מ ר 300 6 50 70 40 200 So the numeral Letters of Maomet, which written in Greek (as R. M. in his A. C. writes it μαομετισ doth (as saith the said R. M.) make up just. 666. μ α ο μ ε τ ι Ϛ 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 Thessaly. For if the Pope be the Son of perdition, that is, actively and passively, to wit, he 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 Greek 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 Turk, Rev. 9.11. (For that Chapter cannot be understood but of the Turk, as every verse doth show to the observing eye.) I list not to stay the Reader with divers other agreements between the Turk (the Eastern Antichrist oppressing the Jews) and the Pope (the Western Antichrist oppressing the Christians.) They are both effectually Antichrist, evacuating Christ, as Christ; though the Turk doth it more openly, and so doth more apparently merit the entire name of Antichrist, as it signifies Against Christ. For he expressly advanceth Mahomet as a greater Prophet, above Christ, and hath made him a new Book of Scriptures, which he calls his Koran. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anti, Joh. 1.16. signifies For) though indeed he is against Christ in the effect of his process, viz. in his Headship, opposite to Christ the only head of his Church, in his Doctrine of Justification by works, enervating Christ's merits, and his Trentine Anathemaes cursing the fundamental truths of Christ in the New Testament. But these things we leave, as not the main of our present business. 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 brightness of his coming. And although these two Master-limbs of Antichrist should not fall together, but that the Pope be first bowed down (as he that by his imagery, Idolatry, and impurity in his worship of Christ, is the great stumbling block to impede the Jews embracing Christ, whereby to contend with the Turk for freedom to own our Messiah) and the Turk be ruined after him, perhaps at the end of the five and forty years of the Jews struggle with him Dan. 12 two last verses) yet this text (of the Thessalonians) stands firm, that Antichrist must fall by the Spirit of Christ's mouth, and by the brightness of his coming. The Spirit of his mouth is his Word (called Isa. 11.4. The rod of his mouth, and the breath of his lips, with which he shall smite the Earth and slay, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one, for the settlement of his glorious Kingdom of peace on earth, as the context in that 11. of Esa. gives it in) with this word Christ prefaceth and perfecteth the ruin of Antichrist. That is, first Christ destroys him morally, as he his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as this Text in the Thessalonians calls him) that is, exlex (as Zanchy renders it) the lawless one. For he leaves Christ's word, and substitutes his own, viz. Alcoran, Legends, Traditions, etc. And by them sets up Blasphemy, Idolatry, Heresy, 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 destroys him morally. Secondly, Christ by animating men by the same Spirit in his Word, to a corporal War against Antichrist, destroys him Physically, that is with a corporal destruction. By that Spirit of his mouth he rouseth up men's spirits to take up arms, and fight down Antichrist with a corporal War. So it is emphatically set forth, Joel 3.9. to 17.) inserted between two Prophecies, the first immediately preceding, v. 1. etc. 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 we shall remove, when we come after to the full discuss of the Quod sit, viz. That there is such a glorious state to come.) I say Christ shall with a corporal War, excited by his word, destroy Antichrist personally. For when, notwithstanding that Christ hath rendered 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 himself, opposing Christ in the power of his Gospel, the purity of his Saints and worship, and the glory of his Kingdom; then I say shall Christ's 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 speaks touching the corporal destruction of the bodily enemies of the Church, Jer. 48.9, 10. The Cities of Moab shall be destroyed. Cursed is he that doth the work of the Lord negligently, and cursed is he that keepeth bacl his sword from blood. So that Christ, with this breath of his mouth, prepares, or gins the ruin of Antichrist. The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, shall waste him, as an estate is wasted; or consume him, as a body by a consumption pines away. But by the brightness of his coming he shall make a full end of Antichrist (as to the preparation for his glorious Kingdom on Earth) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall abolish (as Beza renders it) shall make him a nothing, as the Greek word is often used. Which brightness of Christ coming to do this, is more closely to the Greek (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) rendered, by the manifest appearance of his coming. And so our last Translators could find the way to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in relation to Christ's Kingdom, by the word appearance, 2 Tim. 4.1. I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at, or according to his APPEARING, and his Kingdom. So likewise 1 Tim. 6.14. Keep this Commandment, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until the APPEARANCE of our Lord Jesus Christ. Suitably, it is our common phrase to call the day of the appearance of the star at Christ's birth, Epiphanie. By all that we have said, it is manifest, that as the first Schene of the ruin of Antichrist is acted by the Spirit of Christ's 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 work, without the appearance of his coming. As in that of 2 Tim. 4.1. First is his appearance, and then his Kingdom. For Antichrist must be down, ere Christ shall have an apparent Kingdom. And Christ must have his Kingdom, before the ultimate day of judgement, or else he will have no Kingdom; For than it is the Father's Kingdom, not his, 1 Cor. 15.28. §. 4 And most likely the method will be this: The Pope shall be destroyed by the breath of Christ's mouth; that will prevail with Christendom (as they call it) that will be effectual to all the Christian world that own Christ to be come already in the flesh; to excite them, seeing his mystery of Abominations (afore-named) to be discovered, to pull him down root and branch. But to the Jews, that to this day do not own the coming of Christ in the flesh, Christ must manifestly appear 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 Turk, from whence proceeds his ruin. §. 5 Nor may any man fantasy to himself, that he can put off what hath been said upon this Text of 2 Thess. 2. with obtruding a sense upon it, and devolving it upon the ultimate day of judgement; as if then were the just time of Christ's destroying Antichrist by the brightness, or appearance of his coming. For first, this were to overturn the whole tenor of Scripture, that tells us distinctly Rev. 17.16. of the means of the overthrow of Antichrist, viz. That the ten Horns, or ten powerful Dominions, Regalities, or Imperialities, shall hate the whore, and shall make her desolate, and naked, and shall eat her flesh (that is devour or destroy, by an Hebraisme imitating the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and her flesh, and not only her spiritual or moral estate) and burn her with fire: And the manner, and measure, and effect, Rev. 18. Rev. 19 19, 20, 21. viz. A millstone cast into the sea, the cessation of all music, mills, and trades, the extinguishing of all candles, are there used as types and signs of his destruction, and the wailing of Kings and Merchants. for his desolation are used to set forth the sequel thereof. And then it is added expressly, that the Beasts, and the Kings of the earth, and their Armies are gathered together to make war against him that sat on the horse, and against his Army, and the Beast was taken, and with him the false Prophet, and were cast into a lake of fire, etc. and the remnant were slain with the sword, etc. and all the souls were filled with their flesh. All which things shall find neither time nor place to be acted at the ultimate day of judgement. 2 There is a weighty consideration in this Text of 2 Thess. 2. to evince that it cannot relate to the ultimate day of judgement. For than is the destruction of all the wicked of the world (Rev. 22.10.) If any of Antichrist, precisely understood, as the brood of Turk and Pope be then extant, they are swallowed up, and drowned (as to the enumeration) among the crowd of Hypocrites, who shall then be judged, condemned, and executed as hypocrites (as oft the day of judgement is so described, Matth. 7.22. Mat. 25.41. Mat. 24.51.) But our Apostle in this 2 Thess. 2.8. speaks precisely of the distinct destruction of Antichrist as Antichrist. And therefore mentions him, and his brood, in a singular phrase, as a single man. In vers. 3. he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The man of sin. And in the same verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The son of perdition. vers. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. That opposer, vers. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That same lawless one. For if I may have leave to speak my notion, then in precise consideration we may thus distinguish; That as lapsed Adam with all wicked men (consired in him, Rom. 5.) is called the one and only first man, 1 Cor. 15. And Christ the second Adam, with all true Christians (reckoned in him, Rom. 6.) is called the one and only last man, 1 Cor. 15. So Antichrist is one middle person, partly a Man, and partly a Beast (as it is oft in the Revelation) in whom all Antichristian men, that are neither openly wicked without all show of Religion, nor yet sincerely Christians, are to be reckoned as one with him (as limbs and Trunk make but one body) one Antichrist. So that as Antichrist is a distinct thing in precise notion, from the dirty open wicked, so his destruction is distinct afore the ultimate day of judgement. For Rev. 11. 13, 15, 18. Antichrist is destroyed, WHILES Christ hath a Kingdom distinct from the Father's ultimate Kingdom. And WHEN the Nations were angry at Antichrists beginning to fall. And Rev. ch. 18. and c. 19 he falls, afore New Jerusalem is set up in Rev. 21. And in c. 20. it is set forth, as the cause of both, that Christ reigns (at least) in and by his Saints, on earth, a thousand years. So that the appearance of Christ, destroying Antichrist is at the beginning of the thousand years. For Christ appears as well at the beginning, as the ending of the thousand years. At the beginning for two main ends; the one for the conversion of the Jews (Zech. 12. Rev. 1.7.) the other for the destruction of Antichrist, as we have it in this 2 Thess. 2.8. which, though it doth not hold forth the last and ultimate general judgement, yet it holds forth a day of judgement, yea the beginning and preparation to that day of judgement; setting his sheep (as Matth. 25.) on his right hand first, speaking comfortably to them, for a thousand years, to make them triumph on earth, where they have been trampled on, and after, at the end of that thousand years, sets the goats on his left hand, condemning them at that time of the ultimate day of judgement. SECT. V Of the fifth Scripture for Christ's personal appearance at the great Restauration of the Church. Matth. 26.29. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's Kingdom. §. 1 THis Scripture is alleged by Mr. Burroughs, for one place, to prove the appearance of Christ personally, at the thousand years. It is true, saith he, this place is usually interpreted in a mystical sense. But there is no reason why we may not take it in a literal. And a little afore, he said, It is a good rule, that all Scriptures are to be understood literally, unless it make against the coherence of the Text, or against some other Scriptures. §. 2 It may be some may think that commonly this place is understood of Christ's conversing with the Disciples, after his Resurrection. But not so commonly, for the most renowned Calvin, Marlorat, Grotius, etc. are against that. §. 3 Besides, it is not said, Luke 24.42, 43. that he did drink with the Disciples after his resurrection; eat he did with them, to show the verity of his Humanity, now risen; but it is not said he drank, as if he needed it either for concoction, or to allay some corporal passion of heat. §. 4 It is true that it is said by Peter, Act. 10.41. touching himself, and the rest of the Apostles, We did eat and drink with him after he risen from the dead; which may signify their more familiar society with him (as Luk. 13.26. We have eaten, and drank in thy presence) but doth not assert Christ's drinking. It is said expressly, We did eat and drink, not that he did drink. Paul tells us, 1 Cor. 15. the body is raised a spiritual body; And, Christ is the first fruits of them that sleep; which signifies that after the resurrection of the body there is no need of drink, though Christ did then eat, to show himself to be true man, and therefore it is generally conceived that this cup, Matth. 26.29. was his * Sumpto poculo, renunciat Corporali potioni. Theophyl. En● rat. in Matth. 26.29. last parting cup that he drank in this present world; as never more to communicate with them in any sort of drinking, till he drank new with them in the Kingdom of his Father. † Quare non videtur loc intelligendum de vino, quod unâ cum discipulis biberit Dominus p●st resurrectionem suum. Nam etsi per dies illos quadraginta, sese illis subinde ostendit, atque etiam cum iis e●it, nulla tamen potus sit mentio. Nec moris erat apud Judaeos bibere vinum in prandiis ac caenis quotidianis, sed tantum in solenniotibus conviv●is, Pisc. Scholar in Matth. 26.29. See Piscator on Matth. 26. §. 5 And if any will needs presume, that he did drink after his resurrection some sort of drink or other: Let them stay their stomaches with this, that it is spoken in this twenty sixth of Matthew, with a double emphasis upon both Phrases, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will by no means drink from henceforward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this, this same fruit, or kind of the vine, until, etc. so that beyond all dispute, its evident, that Christ will no more drink of THIS KIND until that day, when he shall drink it new with them, in his Father's kingdom; which Emphasis at THAT day, with the distinction of his Father's kingdom, cannot relate to three days after; Christ then still being in execution of his main Mediatorship rising again, (Rome. 4.25.) for our justification, as he was delivered to death for our offences. §. 6 All which is pinned faster, by the phrase in the Adjective, not in the Adverb. For he saith not, I will drink it newly, but I will drink it new; which could not be within three days after, and in the winter time (when there was need in Judea of a fire in the High-Priests Hall, Luk. 24.55.) at which time, and in so short a space, there could not be made either new wine, or any mere natural creature new. But at the thousand years all things are made new, 2 Pet. chap. 3.13. Isa. 65.17. Revel. 21.1.4, 5. The learned Grotius saith * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simile est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Apocalypsi Grot. in Annot. in Matth. 26.29. The fruit of the Vine is said to be new, as it is said, New Jerusalem in the Apocalypse. Now we know that Jerusalem is new (in St. John's sense) in the time of the thousand years, as appears by collating Revel. 21.1. with Revel. 20.1. etc. † Ev 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nempe in regno lo Caelesti & glorioso, seu in convivio illo Nuptiali ac regio, in quo accumbent Abraham, Isaac, & jacob, & unâ cum illit, omnes electi ut docet Dominus supra 8.11. Piscat. in Mat. 26.29. Scholar And Piscator saith, That the Kingdom of his Father signifieth that Royal Nuptial, whereat Abraham, Isaac, and Jacob, and all the Elect shall sit down together with Christ. And it is said, Revel. 20.4. the Saints lived and reigned with Christ a thousand years. And Mat. 19 28. That they that have followed Christ shall (so is the right pomting and sense) I say shall in the regeneration, when the Son of Man shall sit on his throne, sit also upon twelve thrones, judging the twelve Tribes of Israel; * So Theophyl. points it, and saith, Per rege●nerationem aut●m resurrectionem intellige, which resurrection of all the Elect defunct, is at the beginning of the the manned years. where we have the fruit of the vine new, explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Another Genesis, or creation of the world (as Genesis is the name of the Book, containing the Story of the first Creation) which other Genesis is, whiles Christ sits on his throne (saith this text) afore he resign his kingdom to his Father, 1 Cor. 15. And (saith the Apostle, Rom. 8.21.) this second Creation is such as wherein the Creature itself, the whole Creation, as well as the election of Believers, shall be delivered from the bondage of corruption, into the glorious liberty of the Sons of God, etc. as it follows, vers. 22. & 23. That is, the Creatures shall be delivered from the blasting curse by Adam's fall; namely both from the vexation, wrong, and abuse of them by man's sinful use of them; as also from the vanity, weakness, and emptiness that is in them for fallen man's sake. Now this Nuptial royal Banquet must be at that Wedding, Revel. 21. ver. 2. ver. 9 which in order falls into the thousand years mentioned afore, Revel. 20. even as it is express, Revel. 19.7.9. that it follows the ruin of Babylon, mentioned Revel. 18. throughout the whole Chapter. The great * Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inquit Theophylactus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est non vulgari, neque communi, sed novo & singulari modo. loach Cametar. Commentar. in Matth. Joach. Camerarius upon that twenty sixth of Matthew, vers. 29, approves of Theophylacts' sense upon this new, and thus recites it;" New, that is saith Theophylact after a new manner, that is" not in a vulgar or common, but in a new, and singular way. To which let me add what further Theophylact there adds; † Vel etiam (inquit Theophylactus) sic intelligas, Novum poculum, revelatio, & sacramentorum Dei, hoc est in secundo adventu revelabuntur quae verè sunt nova, qualia non audivimus uspiam, Theophyl. Enarrat. in Com. Or else (saith he) by New, understand a new Cup, and the revelations of the mysteries of God; that is in his second coming shall be revealed what things are truly new; such as we have not any when, or where heard. §. 7 But it may be some will object, that it is said in the foresaid text, he would drink it new in his Father's Kingdom; and therefore that place is not so clear for Christ's Kingdom. To which we answer two ways; 1. That this Kingdom of Christ, in this text, may be called also his Father's Kingdom, because the Father gave it him, Psal. 2. v. 8. And therefore is Christ called there (in v. 6.) HIS King. And the Apostles pray to the Father, in the words of this Psalm to maintain his Son in his Kingdom, Act. 4.24. etc. whereof the glorious state of the Church in Constantine the Great his time, and other short shinings forth of the splendour of the Church in succeeding ages, were but types or prefaces. So Psal. 8.4, 5. What is man that thou art mindful of him, or the SON of man (the common stile of Christ) that thou visitest him, for THOU hast made HIM a little (time * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a little wail. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies (say the Critics) a little space of time. And so is the Greek, Heb. 2.7. See the margin 〈◊〉 here. ) lower than the Angels, AND (that is to say, after that) hast CROWNED him with glory and honour. THOU hast made him to have dominion over the works of thy hands. THOU hast put all things under his feet. All which the Apostle Heb. 2. v. 5, 6, 7. etc. expounds of Christ, and of the inhabited world to come (as the Greek is vers. 5.) and saith, that when Christ was ascended, yet then all things were not put under his feet. For all must be so, all (saith the Apostle there, v. 8.) that nothing must be excepted, except as 1 Cor. 15. God himself. But of this of Heb. 2. abundantly after. §. 2 Secondly, we answer: That it is the Kingdom of God his Father, because Christ reigns over it as in unspeakable union with the Godhead: That though he be but one person, yet he hath two natures; So that the sense is the Kingdom of my Father, that is, the Kingdom of God, as it is in the Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, it i● the Kingdom of a God-Christ, or a God-man Christ. For Father is ascribed in Scripture to the Godhead usually in relation to Christ incarnate. So that because the two natures are joined as Colleagues in one person, over this Empire, therefore it is called the Kingdom of CHRIST, and of GOD. And such a phrase, and upon such an occasion, as clearly relates to the Kingdom whereof we speak doth the Apostle use, Eph. 5.5. The words are these; This know that no whoremonger, nor unclean person, nor covetous man, etc. hath any INHERITANCE in the Kingdom of CHRIST, and of GOD. The Heathens never imagined that vicious persons should enter into their heavenly Elysian-fields, or the blissful immortality of souls. And Inheritance more suits to Earth then Heaven. And lastly, after the ultimate day of judgement Christ hath no Kingdom, 1 Cor. 15.28. Therefore this place of Ephes. 5.5. relates to the Great Restitution, as plainlier appears by paralleling another place which fully answers to that of Ephes. 5.5. viz. Rev. 22.11.15. The words are these; He that is filthy let him be filthy still, WITHOUT are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. the dogs, the whoremongers, etc. when is this? viz. in the time when the Throne of GOD, and of the LAMB shall be and appear glorious in the Holy City, the New Jerusalem, verf. 1, 2, 3. twice expressed. There is also the like phrase of calling it the Kingdom of God, and of Christ, in effect Rev. 12.9.10. And the great Dragon was cast out, that old Serpent, called the Devil and Satan, etc. And I heard a loud voice saying in Heaven, Now is salvation, and strength, and the KINGDOM OF OUR GOD, and the POWER OF HIS CHRIST. So that Christ as MAN jointly with GOD doth reign in this Millenary Kingdom. And therefore Christ speaks of new Wine. New in the Kingdom of his Father, before the ultimate ●ay of judgement. For after that day Christ hath no KINGDOM, nor POWER, but lays down all (as we have oft repeated it out of 1 Cor. 15.28.) God the Father is then to be all in all. And therefore that expression so frequent in Rev. 20. The Saint's hall reign with Christ a thousand years, cannot be meant of supernal eternal glory after the last judgement, because that place but now quoted of 1 Cor. 15.28. affirms, that then Christ himself is said NOT TO REIGN, but to lay down all, and to be subject unto him that put all things under him, that God may be all in all; so that then Christ only enjoys glory with his Saints, not reign (as Christ) in glory. SECT. VI Of the sixth Scripture for Christ's Personal appearance at the great restauration of the Church. 2 Tim. 4.1. I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing, and his Kingdom. §. 1 THe Kingdom of Christ here mentioned, cannot be referred to his past Government of the Church; for it is express in the future tense, now so long since his Ascension, that he shall judge the quick and dead at his appearance, and his Kingdom. §. 2 Nor can this Kingdom of Christ here spoken of, signify any Kingdom of Christ after the ultimate judgement, for then Christ hath no Kingdom; as but now, and oft before, was touched from 1 Cor. 15.28. §. 3 But when Christ appears next, to judge the quick and dead Saints, to reward them, and to destroy the then living incurable, and incorrigible wicked, by a particular day of Judgement, at the beginning of the thousand years, which is the Preface to the ultimate Judgement, Christ all that while being busied in executing that first Sentence of Judicature, (Matth. 25.) Come ye blessed of my Father, inherit a kingdom provided for you; according to Revel. 11.15, 17, 18. (of which much after, compare Revel. 19 three last verses) I say, when Christ shall then appear, he shall have a Kingdom. §. 4 The word appearance is the same in the Greek, as that 2 Thes. 2.8. so that Christ must appear to the inhabitants of the earth, where this his Kingdom is. For the present, (as it is said, Luk. 19.11, 12. by Christ himself) Christ is gone into a fare Country, viz. into Heaven, to take to him a Kingdom; that is, in the Metropolis Heaven he is to be crowned King of this his Kingdom he is to have on earth, but he is to return, and then to take account of his servants in this his Kingdom, and to dignify the well-doers. Christ must be the fifth Monarch, Dan. 2.45. Dan. 7.13, 14. I say, Christ is to be the fifth Monarch. The Jews now have no King, but in the last days they shall have David, (that is, Christ the Son of David) to be their King, Hos. 3. ver. 4, 5. And Christ in Acts 1. ver. 3. having for forty days spoken of the things pertaining to the Kingdom of God, and thereupon being asked by the Disciples, ver. 6 of his restoring the Kingdom to Israel, he doth not deny the thing, but only refuseth then to tell them the Time when it should be done. But after he tells us by John in the Revelation, as we shall see abundantly after. SECT. VII. Of the seventh Scripture for the Personal appearance of Christ at the great restauration of the Church. Acts 3.19, 20, 21. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come, from the presence of the Lord. And he shall send Jesus Christ, which was before preached unto you, whom the Heaven must receive, until the times of restitution of all things, which God hath spoken by the mouth of all his holy Prophets, since the world began. §. 1 THis place of Scripture is the more considerable, in that it is urged by some (that look upon things only with a cursory eye) against Christ's glorious Kingdom yet to come on earth; which if well weighed, speaks most strongly for it. §. 2 For 1. Time, and especially times twice mentioned in the Plural, cannot so well relate to a state after the last Judgement, when time shall be no more, Rev. 10.6, 7. And the Angels swore by him that liveth for ever, that there should be TIME NO LONGER, but in the days of the voice of the seventh Angel, the Mystery of God should be FINISHED. 2 This time or times are said to be spoken of by all the Prophets §. 3 since the world began; they therefore that pretend to be skilled in the Prophet's shame themselves, in denying that main thing which is in all the Prophets. Now all the Prophets since the world began, have not spoken of the last Day of Judgement; but of the Kingdom of the Messiah they all have spoken, and so much, and so plainly, that the Apostles minds did much run out upon it, even at the first appearance of Christ in the flesh, besides their Doctrines afterwards in their Epistles, etc. concerning it. So it seems by Matth. 20. ver. 20. in the request of the Mother of Zebedees' Children, (that is, two of the twelve Disciples, ver. 24. entreating Christ, that her two sons might sit the one on his right hand, the other on his left hand in HIS KINGDOM; and by the strife among the twelve, Luk. 9.46. who of them after Christ's Passion should be the greatest. The same we have, Luk. 22.24. when Christ was ready to suffer. And by the question of the Apostles, Act. 1.6. touching Christ's restoring the Kingdom to Israel; (in all which places Christ doth not in the least hint any negative to the thing itself.) And the Jews yet much expect the coming of the Messiah to restore them, now not long after one thousand six hundred and fifty. Insomuch that one ancient learned Rabbin on his Deathbed exhorted the Jews, that if the Messiah did not come about that time, they should embrace the Christian Messiah, as the true Messiah. And you heard afore in the first Book the hope of the learned Jewish Rabbins concerning that thing, with their quotations of the Prophets, upon which they grounded that their hope. And to this day that is a stumbling block to the whole dispersed of the Jews, that Christ is not yet come, because he yet takes no care (as they think) to restore and settle them according to the many Prophecies and Promises of the Old Testament. For this cause therefore Christ will appear (at lest for a time in the clouds) personally, to convince, and convert, and settle them. 4. One would wonder to see how many of the Prophecies, and Prophets of the Old Testament, godly and learned Dr. Alsted and §. 4 others do clearly allege for this Kingdom of which we speak. And therefore it must needs be our ignorance if we make a wonder at this point, questioning whether there be any such thing in the Prophets. 5 Peter also speaking to the Jews in his 2 Epistle doth several §. 5 times quote the Prophets and their Prophecies for this state of the Church which we speak, chap. 1.19. We have a more sure word of PROPHECY whereunto ye do well that ye take heed, as to a light that shineth in a dark place until the day star arise in your hearts. Now that the Lord Christ had come in the flesh, finished our redemption, the effusion of the Spirit had been abundantly fulfilled, the Gospel openly promulgated to the world, and in part they to whom Peter writes converted, v. 1. and Christ ascended, the Apostle calls it a dark time, in comparison of the rising of the Daystar (that is the Son of righteousness Mal. 4.) in their hearts (which cannot be meant of eternal glory after the last judgement) to which the Prophecy of Old Testament doth lead them, to wait for it, till it be fulfilled. And chap. 3.13. We according to his PROMISE look for new Heavens and a new Earth, etc. which promise is Isa. 65.17. And by the context there of inhabiting the earth, cannot be understood of supernal glory after the last judgement. §. 6 But what is particularly here mentioned in this third of Acts that these Prophets speak of? There are four notable things: 1 That there is now so long since Christ's ascension, a time of refreshing to come for the Jews (to whom these words were spoken) as well as for others: At which time their sins should be totally blotted out. For the state of the Church we speak of, by all we can gather from Scripture, shall be a sinless time as to the Church. 2 That this time of refreshing shall be as proceeding from the PRESENCE, or (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) from the FACE of the Lord, which evidently signifies a sight of Christ. 3 That God shall send Jesus which was before preached to them. He had sent him already by Incarnation. But yet notwithstanding, God will again send him. The Jews had yet many sorrows, therefore he shall be sent again for their refreshing. And they had their spiritual condition in part restored, but God will send again for the restitution of all things. 4 It is said Christ comes for the restitution of all things. Therefore this cannot signify Christ's coming for the destitution, or dissolution of all things. And therefore it altogether sounds of an happy time before the all-destroying last judgement. Restitution signifies restoring; Restoring signifies an attainment of that perfection that was lost, viz. in lapsed Adam, either in men, or things, Rom. 8.21. etc. The CREATURE itself ALSO shall be delivered from the bondage of corruption into the glorious liberty of the sons of God. For the whole CREATION GROANETH &c. until now, and not only they, but we ourselves also, etc. that have the FIRST FRUITS of the SPIRIT waiting for the Redemption of our BODIES. Lay all together, that both men and things groan after this estate; And that the Creatures shall share in it, as it relates distinctly with an emphasis to the bodies of the Saints, and then meditate whether it be likely that a supernal state of glory in the highest Heavens is here meant! No, the New state of things below, the New heavens, and the New earth which Peter speaks of 2 Ep. Chap. 3. v. 13. quoting it out of the Prophet Isa. 64.17. is the meaning of this, Rom. 8. The Heavens above need no making New; Nor have they earth in them. The New Jerusalem, to which the Kings shall bring their honour, comes down from heaven, Rev. 21. So that it is a new state of glory below. §. 7 This also would be well weighed in this place of Act. 3. that in as much as it is said, Until the restitution of all things, the state of things here meant, must of necessity be before the ultimate end of the world, as our opponents conceive of the end of the world: Because at the end of the world according to their opinion shall be the dissolution of the earth, and no need of the Heavens. If then shall be the restitution of some men (namely the Elect) to supernal glory, yet that will not amount to the phrase in the Text, viz. the restitution of ALL THINGS. But the Apostle tells us (as we touched but now) in Rom. 8. That all the Elect, and all the Creation expect a restitution of all things before the final and total end of all things. §. 8 Moreover it is said, That the Heaven must contain Christ until the restitution of all things, which clearly infers, that Christ must come out of Heaven when he shall restore all things. At the ultimate day of judgement is the destruction of Gog and Magog, and ten thousands of the wicked, Revel. 20. Again after the ultimate day of judgement he is not the Magnus' Restaurator, the Great Restorer, but is Subditus, he is himself subject, 1 Cor. 15.28. Therefore before that, he must come out of Heaven to restore all things. And how? even as it is express in Act. 1.11. spoken by Angels, and attested by Saint Luke there: This same Jesus which is taken up from you into Heaven, shall SO COME in I LIKE MANNER as ye have seen him GO IN TO HEAVEN. SECT. VIII. Of the eighth Scripture for the Personal appearance of Christ, at the great restauration of the Church. Matth. 23.38, 39 Your house is left unto you desolate, for I say unto you, ye shall not see me henceforth till ye shall say, Blessed is he that cometh in the name of the Lord. THis cannot be meant of Christ coming after his resurrection, for it is plain, that between the time of Christ's speaking this, and his coming with that acclamation, Blessed is he that cometh, etc. there must be a desolation, their house, or habitation, to whom he speaks, must be left desolate. §. 2 This speech is directed point blank to the Jews, and more keenly to them inhabiting Jerusalem. So the connexion, O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, even as an Hen gathereth her Chickens under her wings, and ye would not; behold, (mark the connexion, or inference) YOUR house is left unto YOU desolate; For, I say unto YOU, YE shall not see me, etc. Luke inserts, (Chap. 13.35.) Christ's great asseveration, VERILY I say unto you, ye shall not see me. And expresseth it more fully, that this wellcoming of Christ was not hard at hand, as at his resurrection, in that Luke saith, Ye shall not see me UNTIL THE TIME COME when ye shall say, Blessed, etc. And Luke as well as Matthew gives us, the Jew's not seeing of Christ till that time, with the emphasis of a double negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, ye shall by no means (or manner) see me till that time; which was verified in that only the Disciples or Brethren saw him at his resurrection. 3 What this leaving of their house desolate is, our Saviour expounds §. 3 presently; for having spoken in the last two verses of Mat. 23. Your house is left desolate, for I say unto you, ye shall not see me henceforth, etc. presently in the next sentence he is recorded to speak in the twenty fourth Chapter, vers. 1.2. (Chapters being of late invention, nonein the ancient books either in Greek or other Languages) is that of the buildings even of all they behold, that is, of the City, and express of the Temple, there shall not be left there one stone upon another that shall not be thrown down; so that (as Christ pursues the discourse, vers. 15.) They should see the abomination of desolation, set up in the HOLY PLACE, (expounded Luke 21.20. to be the compassing about Jerusalem, with Heathenish Roman Armies. And Luke 19.43. Thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground) And in the sixteenth verse of that twenty third Chapter of Matthew, They in Judea should fly to the mountains, and he that is in the field shall not turn bacl to take his . So that the leaving their house desolate is the destroying of the place, and face of worship in the Temple, and the grace and place of the City, for to that at last it amounted in two steps, whereof this was the first by Titus (the Roman Emperor) about seventy years after the birth of Christ, destroying the Temple; the second by Adrian the Roman Emperor, about the one hundred thirty fourth year after Christ's birth, destroying the City; so that the Jews never sacrificed there any more. * Buchole. Ind. Chron. Ad anuum 134 ut (inquit Bucholce●us) intelligeretur, Romanae potestati Indaeo● subj●cere, & politiam Mosaicam cum Metropolis suae ruina redactam esse in ni●ilum, effusâ jam super eam finali perpetuâque vastitate, arque ita sciretur spem omnem Judaeo●um, DE MESSIAE ADVEN TV (quam Barcochebas id est stellae filius, juxta ut simulare●ur prophetiam Balaami iste, Pseudo-Christus, & causa rebellionis hujus in Romanos, inducentis cladem, p●i●●s indiderat) extinctam, Hierosolymaeque ruderibus obrutam ac sepultam esle; Adrianus, Christianis, & aliis Gentibus urbem Jerusalem inhabitandam dedit & mutatâ veteri appellatione, de suo nomine, Aeliam nominavit. 4 The word in Greek (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) used here in this twenty third of Matthew, ver. 38. to signify left, is in itself of a mild signification, as in Latin missum facere, and in English, to lay aside a thing; so that it doth not in its own nature signify an utter forsaking, but only a leaving for a time, as the couched Antithesis show us, viz. left desolate UNTIL, and therefore the same Christ that is now going shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming, and whiles hereafter he is coming, these Jews of Jerusalem, and of judea, that before had been angry with them that had cried Hosanna to him (Mat. 21.9. to 16.) and anon cry, Crucify him, should in time to come welcome him with this acclamation, Blessed is he coming (so the Greek) in the name of the Lord. §. 5 Now this place of Scripture, and this performance cannot be referred either to the time between Christ's Resurrection and Ascension, or to the ultimate day of Judgement, and therefore must of necessity relate to a time since his Ascension, yet to come before the general Judgement. §. 6 Not to the time between his Resurrection and Ascension, because this is spoken (as we have demonstrated) to the generality of the jews, * Mat. 23. ult. Christus Judaeos ingratos ita alloquitur, Dico enim vobis, nequaquam me videbitis ab hee tempore usque dum dicatis, benedictus qui venit in nomine Domini. Quibus verbis Christus indicat Judaeos upsum ●andem aliquando visuros, non equidem in ultimo judicio, sed ante illud, quia non in ultimo judicio acclamabunt ipsi Benedictus, etc. (tum enim trepidabunt qui non fuerint conversi ad ipsum) sed illo tempore quo se ipsis ostendet ut convertat ipsos ad veramfidem. Alsted in locum, in Diatr. De Mil●an. who had killed the Prophets, and stoned them that were sent unto them (ver. 37.) whose house therefore is to be left desolate. They suffer in that destruction of the Temple, and City of Jerusalem (aforesaid) who, as to this time of Christ's 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, etc. but belied his Resurrection, Matth. 28. refused his Doctrine, A●●. 13.45. and persecuted his Apostles, Act. 4. Nor can this welcomming of Christ with, Blessed is he that cometh, etc. be referred to the ultimate general Judgement, because then is a time for the generality, of lamentation, not of acclamation; then no time of conversion of the jews 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 showeth, that the jews 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, etc.) for then shall they tremble that are not converted unto him) but at that time wherein he shall show himself to them, to convert them unto the true faith. Thus Alsted. I add, Nor can this be meant of the Jews seeing him only by faith. For it is opposed to their not seeing hence forward with bodily eyes between this speech, and that same until. 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 ye have SEEN him go up into heaven. Or with that Rev. 1.7. every EYE shall see him in the CLOUDS, which now promised after Christ's ascension is taken out of Zech. 12.10. etc. described to be a time (at first glimpse) of repentance, and pouring out of Spirit, unsuitable circumstances for the ultimate judgement, as hath been most largely afore declared. §. 9 Clearly therefore the meaning must be, that as Christ thought it requisite to appear visibly in the Clouds to convert so resolute an enemy to him as was Saul, so shall he think it meet to appear yet before the ultimate judgement to convert the Jews so long blinded, seeing unto this day nothing but desolation, rather than 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered For, may be translated Over, as to say, he should appear over them in the clouds, which is to be fulfilled saith the twelfth verse, one thousand three hundred thirty and five days, that is years, 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 Jews, that they shall joyfully and familiarly, as it were, speak to him, saying, Blessed is he that cometh in the name of the Lord. §. 11 So that * Matth. 23.39. Verba quibus caput hoc concluditur haec sun● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. de quo, ut aliis quibusdam, verè di●i 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. Cer●è quam praecipuè hìc amplectuntur, quo nitatur fundamento, nondum video; Cùm praesettim ea de quibus hic agitur, non minori cum gaudio pronuncianda videantur, quàm cùm Domino adveneniente Osanna exclamavit populus. In Iudi●●o autem tribui tetrosem impils, Iudaeis vel in primis, de quibus fusè ad hunc Evangelistam alibi Chrysostom●s, quis nescit? Dan. Heinsius the great Greek Critic, I think, well hits the nail 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 less joy, then when at the coming of Christ towards Jerusalem, the people cried Hosanna. But at the day of judgement, terror is inflicted upon the wicked, upon the Jews especially, of which, how largely chrysostom upon this Evangelist is, who knows not? By which Heinsius doth plainly hint, that he understands this place of a time afore the last judgement, 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 sat upon the mount of Olives, the Disciples came to him privately saying, When shall THESE THINGS BEE, and what shall be the sign of THY COMING, and of the END OF THE WORLD? THree things are here inquired into: 1 The signs of the destruction of the Temple, and City of Jerusalem (which destruction had been hinted, chap. 23.38, etc. expressed vers. 2. of this Chapter) 2 The signs of Christ's coming again, which he had intimated chap. 23.39. 3 The signs 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 signs of the first, viz. of signs of the destruction of the Temple and City of Jerusalem, Christ speaks in the last place (being of a particular and less concernment) in the 15, 16. etc. 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 fly into the mountains. Of which words we spoke 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 signs of his second coming (visibly to appear to them) from the fifth verse to the thirteenth, viz. there shall come, 1 False Christ's deceiving many. 2 Wars, and rumours of wars, 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 Christ's 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 days, and in these Nations to which we relate. §. 3 In the third place Christ speaks of the third, viz. of the signs of the end of the world, v. 13.14. But he that shall endure to the END, the same shall be saved. Of the other signs he said they did not signify that the END was immediately at hand, vers. 6. These signs shall be, saith Christ, BUT the END is not YET. But now he comes to speak of the sign of the End of the world, viz. that this Gospel of the KINGDOM shall be preached in all the world. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 published as by an Herald. And THIS Gospel of THE KINGDOM, as pointing at this particular of the good news of the Gospel that Christ should after all these dark clouds of the reign of wickedness, have a Kingdom on earth. And then (saith Christ) shall the END come, which must of necessity import one of these ENDS, and one of these ways must be signified by the publishing of the Gospel in all the world: That either the Gospel should be published in all the world (to Jews and Gentiles) as a sign, immediately before the End of THIS present world, that is, before the thousand years of the great Restauration. Or that the full and effectual manifestation of the Gospel should be in the time of that Restauration in those thousand years (which Paul calls Heb. 2.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That inhabited world that is to come, of which place, much after) as a forerunning sign of the ultimate general end of the whole world. Let the Reader take which he pleaseth; For either of them concludes for us, that after this sign (according as we interpret the sequel) shall be the beginning or ending of Christ's visible appearance to us on earth. As it follows vers. 29. Then shall appear the (sign of the Son of man (not for a mere short sentence of judgement, but) to gather his elect from the four quarters of the earth. Of which place much in Sect. 3. of this 2 Book. §. 4 To gather all into an apparent argument, the sum and signs of all is this. If Christ in showing the signs of his coming (the second time) doth clearly distinguish between his next coming, and visible appearing, and the end of the world, and for that end gives distinct signs of both; then Christ must come before the end of the world, and visibly appear. But so doth Christ clearly distinguish, and distinctly signify those two as we have showed; Therefore there is yet a time wherein Christ will come, and visibly appear before the end of the world. At first we know by the Gospels he came in a state of humility for salvation to sinners that should believe. The next time he comes in glory to reign visibly to the comfort of them that do believe, Rev. 20. first six verses. Third and last time for terror to the wicked, vers. 12. Of that second coming (the thing now under consideration) Christ having given signs (as hath been showed) he concludes in verse 30. They shall see the Son of man in the Clouds of heaven with great power and glory; which cannot be meant of the final sentence of the ultimate judgement, because of that in the 34 verse, bound with an asseveration and attestation before and behind, Verily I say unto you, this generation shall not pass, till all these things be fulfilled. Heaven and earth shall pass away, but my words shall not pass away. Of which 34. vers. much afterward. SECT. X. Of the tenth Scripture for Christ's visible appearance at the great restauration of the Church. Luke 19 ver. 11. to 28. He added, and spoke a Parable, because he was nigh to Jerusalem, and because they thought that the KINGDOM OF GOD should immediately APPEAR. A certain nobleman went into a fare Country to RECEIVE FOR HIMSELF A KINGDOM, and TO RETURN, and he called his ten Servants, and delivered to them ten pounds, and said unto them, occupy till I come. But his Citizens hated him, and sent a Message after him, saying, we will not have this man to reign over us. And it came to pass when he was returned, HAVING RECEIVED THE KINGDOM, than he commanded these servants to be called unto him, to whom he gave the money, etc. Then came the first, saying, Lord, thy pound hath gained ten pounds. And he said unto him, well, thou good servant, because thou hast been faithful in a little, have thou authority over ten Cities, and so proportionable to the rest. But those mine enemies that would not have me reign over them, bring them hither and slay them before me. §. 1 THis Parable was spoken a little before Christ's suffering, as appears by the order of the Story here, and in Mat. 25. It is penned by Luke, who wrote the Acts, where he carefully reports Christ's coming again, just as they saw him ascend, in relation to the restoring of the Kingdom, of which Christ spoke, and the Disciples enquired after, Act. 1.3, 4, 5, 6, etc. to 12. only saith Luke, Acts 3.21. The heavens must receive him for a time, and then he shall come from heaven, and cause the restitution of all things, as hath been opened. §. 2 The Preface to this Parable is a golden key, to open the curious Cabinet of the meaning of this Parable, that we may not rely upon a mere Allegory; Christ spoke this Parable, because he was night to Jerusalem, and because they thought that the Kingdom of God should IMMEDIATELY APPEAR. It doth not deny the appearing of the Kingdom, Christ is for it, only he is against the immediate (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the sudden appearance of it; he must afore that (as is the main sense of the Parable) go away into a fare country, viz. to Heaven, and leave talents in trust with his servants, giving them time to employ them; and to be so long absent; that his enemies grow so bold as to send after him with this high affront, they would not have him to reign over them; that is (according to the direct sense) Some seemingly professors by his long absence, should grow quite careless of improving the talents, or gifts of endowments to his honour; and others by his delay (as they counted it) should become professed enemies against him. §. 3 But whatever these mistakers dreamt, the truth was, that as the diligent Talenters expected, and accordingly acted, Christ went away to Heaven, not to return no more, but went thither to take to himself a Kingdom, which phrase, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signify a Kingdom peculiar to himself, as he is Christ: else how doth he take it or receive it to himself? And being installed into it, he is to return. He had his Kingdom of grace before he went away, as he oft mentioneth it in his Parables and Sermons; adding that that his Kingdom was not of this world. And he had the Kingdom of glory as his triumph over his Kingdom of grace, having finished his conquest on the Cross. So he needed not to return to receive either of these Kingdoms. It remains therefore that it is the Kingdom we speak of that he returns to receive. He went to Heaven (by ascension) to possess the Kingdom of glory, there to be installed into this on earth: That being the original of this; or that being the Emperiality, to which this the Tributary, or Province: Or Heaven being the Metropolis, this below the Territories. Sure enough express it is, that he went away into a far Country (which can be no other but heaven, Christ having never traveled bodily out of his own Country.) Secondly, that though he were before his going a Nobleman, and had the Regiment, or Government over a Royalty, he had servants, he had the command of employing them as he listed; And had the power of rewarding or punishing as he pleased; so that the unprofitable servant that improved not his Talon, he cast into utter darkness, where was weeping and gnashing of teeth (Matth. 25.30.) All which in that Matth. 25.14. etc. is called the Kingdom of Heaven, that is, the Kingdom of Grace, as appears in the former Parable of the Virgins, the same in sense v. 1. etc. Yet thirdly, it is said, this Nobleman went into a far Country to receive for himself another Kingdom, and to return, vers. 12. where, as his receiving the Kingdom is put before his returning: So on the other side, it is said, He returned receiving a Kingdom, vers. 15. * Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Arias renders in redire ipsum accipientem reg●um. (where his returning is put before his receiving the Kingdom;) so that both Kingdoms must be here meant, viz. Christ receiving the Kingdom of glory afore his return; and his Kingdom of visible power of reigning on earth after his return. For merely his Kingdom of glory in Heaven cannot be here understood, because touching his reigning there, it was in vain, impossible, and altogether unlikely for his enemies to send an ambassage after him, saying, They would not have him to reign over them. And merely his Kingdom of grace cannot be here understood, because that is otherwise expressed under the comparison of Talents (compare Matth 25.) And moreover it is here distinctly set down that he is to go into a far Country, and then actually to receive another Kingdom, partly before he returned, and partly after he returned, even as there is a diversity of actions; In that Kingdom of Grace, there is mentioned only the neglect of improving the Talents; but in this Kingdom of visible power received after his return, there is an high affront offered, they send a message that they would not have him to reign. Again, there is diversity of names. The former are called Servants; The latter are called Enemies. Add, that there is a different dispensation of justice. The unprofitable servant is put into a dark prison, but the enemies must be slain AFORE HIM. Therefore of necessity here must be hinted the Kingdom of Christ's visible power. That was it the Jews expected, yea and the best of them, viz. the Disciples, as we have heard afore, and therefore to that Christ here speaks. And for that Christ did not set up this at his coming in the flesh, delivering them from the Romans, therefore his Citizens his enemies hated him, and sent a message after him. They hated him as in relation of having him to be their visible King, or King of visible Dominion, when they cried at his arraignment, They had no King but Caesar. And they sent an embassage after him, when after his death in opposition to that kingly-hood they were angry with Pilate for writing in the Title set over him, in Hebrew, Greek, and Latin, THIS IS THE KING OF THE JEWS. §. 5 There are also several other passages in this Parable for Christ's visible appearance, and setting up his visible Kingdom of power on earth, yet before the ultimate day of judgement; As first, His giving to the improvers of their Talents, to one the rule over ten Cities, to another the rule over five Cities. And the Talon of him that had improved nothing, to him that had improved much, all which, compared with the preface of the Parable, touching the appearing of the Kingdom, cannot in any thing well relate to the state of mere supernal eternal glory in the highest Heavens. 2 His causing his enemies to be slain afore his face, suits not to Christ's mere Kingdom of grace, whose Dominion precisely considered, is in the power of the Gospel. Nor doth it comport and comply with the ultimate day of judgement, when instead of slaying enemies, there is a making them alive. And instead of punishing them before Christ's face, there is a sending them away from the presence of the Lord into eternal judgement. But these extremely well agree with Christ's appearing to set up his visible Kingdom of power. For then Christ shall destroy his Antichristian, Jewish, and Gentilish, and mixed Turkish enemies with the brightness of his appearance, as hath been opened upon 2 Thess. 2. in Sect 4. of this second Book. And shall slay them, corporally, Revelat. 19 latter end. §. 6 Indeed the whole Parable appears to them that can leave the commonr ode of Tradition, and wishly mind, and ingeniously weigh the passages and preface thereof, to aim at Christ's next coming to set up such a Kingdom, as shall not only perfect the spiritual deliverance of the Gentiles, but also to perform the temporal deliverance of the Jews from their dispersion, and corporal miseries. For the natural current of the Parable runs thus: Christ being near Jerusalem, the Jews thought the Kingdom of God would immediately appear. Doubtless it was far from their thoughts in the captive condition they were now in, to expect the appearance of the Kingdom of glory in Heaven. For the hundreds of promises of their deliverance from the corporal captivity were not fulfilled. And for the Kingdom of grace, these men little minded. And the better sort, viz. the Disciples and Believers had seen it appear already, therefore it is the other Kingdom of Christ, viz. that of his visible power and rule, to deliver them from their corporal enemies, that they supposed would immediately appear. Now to this, saith Christ, It will not immediately appear, but, I must, saith he, first go into a fare Country (viz. into Heaven) and there be instated, and Crowned King, and after that come again, and actually and visibly reign; the mean while, you to whom I have given Talents, that is, have endowed with gifts, must employ them, and at my return, as a sign of my visible actual power, I will take account of you, and cause mine enemies that oppose my visible reigning, to be slain afore me. §. 7 Now at the ultimate day of Judgement Christ receives no Kingdom, but resigns all his Kingdom, Power, and Dominion, 1. Cor. 15.28. CHAP. III. Of five places out of the Old Testament, to prove the visible appearance of Christ to the Church on earth, at the time of her restauration. SECT. I. The first place is out of Dan. 7.11. to end of the Chapter. §. 1 THis place we put first, because it doth give much light to the last place afore handled out of the New Testament; this vision much enlightening that Parable in ver. 26, 27. the close expounding that Parable, as the Preface, ver. 11, 12. explains, that it concerns the time following upon the ruin of the four Monarchies. §. 2 In the eleventh and twelfth verses the four Beasts, that is, the four Monarchies are slain (as it is expounded after verse 17. The four great Beasts are four Kings) instead of them, Daniel sees in a vision (ver. 13, 14.) One like the Son of Man, come WITH THE CLOUDS of Heaven, and came to the Ancient of days, and they brought him near before him; which notably agrees with that place last spoken of (Luke 19.11, etc.) where it is said, Christ went into a fare Country, to receive to himself a Kingdom, and return. And that visibly (saith this of Daniel) with the Clouds, or in the Clouds, as Rev. 1.7. in way of Preface to this his Kingdom, Rev. 11. Rev. 20. And (saith Daniel, ver. 14.) There was given to him that was like the Son of Man, DOMINION, and glory, and a KINGDOM, that all People, Nations, and Languages should serve him. Just as Luke 19.15. (according to the Greek) he returned receiving the kingdom. When he visibly returned, he received a Kingdom here below, else why did he return? Add, that here below he exercised visible destruction upon his enemies; for it is not said, as of the unworthy Talenter, he cast them into utter darkness, but he caused them to be slain afore his face. SECT. II. Of the second place of Scripture out of the Old Testament, for Christ's visible appearance at the great restauration of the Church. Jer. 25.5.6. Behold the days come, saith the Lord, that I will raise unto David a righteous branch, and a King shall reign and PROSPER, and shall execute JUDGEMENT AND JUSTICE in THE EARTH. In his days Judah shall be saved, and ISRAEL SHALL DWELL safely, and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. §. 1 FIrst, it is evident by the last clause, that the Lord Christ is the person here meant, it being his incommunicable name, Act. 4.12. 2 Cor: 5. last. §. 2 Nextly, It is as apparent by the whole Series of Jeremiahs' Prophecy, that this relateth to the times after Judah's Captivity in Babylon, Israel having been carried away captive long afore. §. 3 Lastly, It is beyond all objection, that Christ did yet never so reign upon earth as this Text holds forth, as may be made appear with few words in these particulars. 1. Christ must reign and prosper; That is, must be every way glorious and successful, so that Judah and Israel shall own him for their King, and call him, the Lord their righteousness. 2 He shall execute justice and judgement in the earth; it is not said, he shall preach justice or judgement, or execute it in heavenly places, but he shall execute it upon, or in the earth. 3. In his days JUDAH shall be saved, and ISRAEL shall dwell safely, viz. being gathered out of all Countries, ver. 3. But the Lord Christ did yet never thus reign. Instead of reigning, and prospering in the eyes of Israel and judah, he was as a branch blasted, a thing accursed, Isa. 53. ver. 3, 4, etc. so that the jews for the general dis-owned him, proceeding against him as a Malefactor, guilty of many of the highest Crimes; and for matters of justice and judgement in the earth, he refused to meddle with the smallest matters, as to give his opinion touching the Adulteress, or to divide the inheritance. Nor then, nor yet ever did Israel return from Captivity, and dwell safely: if we might say judah did, at Christ's first coming in the flesh, as we may not, because they were then under the Heathen Roman power as conquered, and tributaries, Luke 3.1. §. 4 Nor may any put this off, with Christ's Spiritual reigning, for so he did always from the Creation, but this is in the future tense, he shall reign, to signify his reigning so as never before. SECT. III. Of the third Scripture ●●t of the Old Testament, for Christ's visible appearance at the great restauration of the Church. Zach. 2.10, 11, 12. compared with Zach. 14. ver. 4, 5, 6, 7, 8, 9 Sing and rejoice, O daughter of Jerusalem, for lo I come, and will DWELL in the midst of thee, saith the Lord. And many NATIONS shall be joined to the Lord in that day, and shall be my people, and I will DWELL in the midst of thee; and the Lord shall INHERIT Judah his portion in the holy Land, and shall CHOOSE JERUSALEM AGAIN. And his feet shall stand in that day upon the Mount of Olives, and the Lord shall be King over ALL THE EARTH. In that day there shall be one LORD, and his name one. ZEchary Prophesied after their return out of Captivity in Babylon, see Zech. 1.1. compared with 2 Chron. 36.22. & Ezra, chap. 1. ver. 1. etc. to the end. Therefore this was not fulfilled in their return, for it is spoken of a future time to come. And Spiritually, God did always dwell among his people, and therefore nor can that be the full meaning of this place. And when Christ came, and was incarnated, this Text was not fulfilled, for then many Nations were not joined to the Lord, to be his people; nor so much as the generality of any one Nation; the Heathen Romans then inherited the portion of Judah, and filled all Countries with their persons, or powers; and instead of Christ then choosing Jerusalem again, he pronounced woe against it, and gave it up to desolation, which accordingly about forty years after Christ's Passion was fulfilled, Mat. 23. three last, and Matth. 24.1, 2, etc. Nor was the Lord King over all the earth, more than he had been before Christ's Incarnation. Instead of one Lord over all, there were many. SECT. FOUR The fourth place in the Old Testament for Christ's personal appearance. Micha 4. vers. 1, etc. to 8. In the last days it shall come to pass, that the Mountain of the House of the Lord shall be established in the top of the Mountain, and MANY NATIONS SHALL COME, AND SAY, Come, let us go up to the Mountain of the LORD, and HE shall JUDGE AMONG MANY PEOPLE, and rebuke the NATIONS afar off, and they shall BEAT THEIR SWORDS INTO PLOUGHSHARES, NATION SHALL NOT LIFT UP A SWORD AGAINST NATION, neither shall they learn war any more, but they shall sit every man under his Vine, and under his Figtree, and NONE SHALL MAKE THEM AFRAID. In that day I will assemble her that halteth, and will gather her that was driven out, and her that I have afflicted, and I will make her that was cast off a STRONG NATION, and the Lord shall REIGN OVERDO THEM IN MOUNT ZION, FROM HENCEFORTH and FOR EVER. NOw, when was ever this since the Creation? much less was it performed at Christ's Incarnation, when the Jews were under the Roman power, obstinate against Christ, and scattered to this day. SECT. V The fifth place for Christ's Personal appearance. Zephan. 3.14. to end of the Chapter. Sing O Daughter of Zion, shout O JSRAEL, the Lord hath taken away thy judgement, he hath cast out thine enemy, the KING OF ISRAEL, even the LORD is in the MIDST OF THEE. In that day it shall be said to Jerusalem, fear thou not, the LORD THY GOD IN THE MIDST OF THEE IS MIGHTY, he will save, he will rejoice over thee with joy; I will gather them that are sorrowful. Behold, at that time I will undo all that afflict thee, I will gather her that was driven out, and I will get them praise and fame in every Land, where they have been put to shame, etc. NOw, when was Christ ever so in the midst of Judah and Israel, as to do thus? therefore this is yet to be fulfilled. CHAP. VI The close of the second Book in a general brief Discourse of Christ's visible appearance to the Saints on earth, afore the ultimate Day of Judgement. §. 1 I Have spoken but briefly to the last Scriptures, and shall no longer insist distinctly upon this Head, of proving by peculiar places of Scripture the Personal visible appearance of Christ, at the setting up of his Kingdom before the end of the World, because we shall have many sprinklings of this, in the prosecution of the whole of the point, yet remaining about the Kingdom itself. §. 2 Only, mean while I would have the Reader observe from the Scriptures that have been alleged, That Christ must be a King visibly, it must visibly appear he is a King, or else men that are only sensible will never be convinced; which is the main intent of Christ's visible appearance, so that the Kings of the earth, that of all men are drowned in sensuality, shall come and submit to his Kingdom, Rev. 21. and elsewhere, as we have heard afore. §. 2 And is there not all reason that the King of Kings, the Son of Man, should be as completely and apparently King, as the Kings that are under him? They have not only Authority by Writs, Warrants, Proclamations, etc. to punish or encourage by their Officers, but they visibly are crowned, sit in the Throne, bear the Sceptre, and attended upon all just occasions with a visible power. Then it is all equity that Christ also should not only have sovereign Authority, but also a visible power, so as he may visibly appear to his very enemies, to be King over all the earth. §. 3 Yea earthly Kings have, as a providential care over all their subjects, even to the punishing of the rebellious; so also have they their secret way of insinuation and ingratiating towards their favourites, and their manifest glorious presence at Court in the Metropolitan and most magnificent place of the Kingdom. Therefore at lest no less must be allowed to Christ, viz. a providential power over all the world: A spiritual efficacy over his Kingdom of grace, or visible Church, and a visible glorious reigning over all his true Saints. §. 4 Now Christ is not King in glory in the highest heavens with, and over all his Saints; for all shall not be there (according to the common Tenet) till the Lord Christ hath resigned all his power according to 1 Cor. 15.28.) or at least when he hath brought all the elect souls to their bodies by a resurrection, and changed them whom he finds alive at his coming, and so brought them all to ultimate glory, just then he lays down all his authority. So that he doth not reign with, and over all his Saints in ultimate glory at all. §. 5 But he must be a visible King of visible glory over the Church, made very glorious upon earth at his next appearance afore the ultimate judgement, according to the Scriptures aforegoing. A great comfort to the bodies in the grave; that they shall not there lie so long as to the ultimate judgement, when all the wicked shall be raised (as is evident by comparing vers. 2. etc. of Rev. 20. with vers. 8. etc.) And a great comfort to them alive at his coming, that have waited for him faithfully to the last and worst of the Tragedy of evil times. §. 6 I need not speak to the first two Kinglinesses of Christ, viz. Providential of power, and spiritual of grace. But a word will do well here, to the last, viz. his visible glorious appearance before the ultimate day of judgement making all the world sincere, or altogether seeming Saints, and reigning over them as the alone Monarch. He must as visibly succeed in government, he four metals (Dan. 2.) and the four Beasts (Dan. 7.) both signifying the four Monarchies (viz. the Chalde-Babylonian the Medo-persian, the Grecian, and the Roman) as these four did visibly precede him in government, Dan. 2.44.45. The God of Heaven shall set up a Kingdom, which shall never be destroyed, and the Kingdom shall not be left to other people, but it shall break in pieces, and consume all these Kingdoms, and it shall stand for ever. And all this comes to pass in that the stone (Christ Jesus) cut out of the mountain without hands broke in pieces the iron, the brass, the clay, the silver, and the gold, Dan. 7.13, 14. The rest of the Beasts had their Dominion taken away. The Son of Man comes with the Clouds, and the Ancient of days gave him dominion, and glory, and a Kingdom, that all people, and Nations, and languages should serve him. So that Christ at his next appearance is the fifth Monarchy. §. 7 When the Lord spoke but little to Eve of his dominion over the seed of the Serpent, and consequently his succour of the seed of the woman, how did he anon, and after, and all along the New Testament begin to act in Types this visible Monarchy? He appears to Moses in a burning bush, to give a visible sign of his presence to deliver Israel out of Egypt. And appears to Israel in a pillar of a Cloud, and of fire, sensibly to signify he was their convoy. They are a Royalty (as Peter calls them) but God only their Monarch. Moses, and after Samuel, were only Interpreters between them and their Monarch. And therefore when they rebelled against Moses, it is reckoned as a rebellion against God. And when they refused Samuel, it is charged upon them that they refused God to be their Governor. The Ark is placed amidst the Camp, Numb. 2. as the pledge of God to be their General. Accordingly they carried the Ark in battle with them (1 Sam. 4.) as having that opinion of it. So verse 4. The people sent for the Ark of the Covenant of the Lord of HOSTS, which DWELLETH between the Cherubims. And so the Philistims conceived. For when the Israelites shouted at the coming of the Ark into the Camp of Israel, the Philistims (vers. 7.) are afraid, and they said God is come into the Camp. This Ark led them through Jordan, as it did (as it is conceived by the most learned) through the Red Sea. So when Israel was to re-edify the Temple, and to settle in their own land after the captivity, Christ appears as a Commander of an Army on horse back with troops behind him, Zech. 1. And as the Son of man sitting in judgement, as a King. Dan. 7. Some will perhaps say these were types of his incarnation. If that so, in some general semblance; yet these did more distinctly set forth his visible Monarchy to come. And therefore his incarnation is made a type or platform of his coming as a Monarch, Act. 1.11. And therefore as the Prologue to his visible appearance again as a Monarch to reign as Revel. 20. he appears as a glorious King, Rev. 1. with all circumstances to set forth the glory of his Royalty: much more therefore in consideration of all that Christ hath said and done in relation to that in the New Testament, may we expect him to come, and visibly appear at the setting up of his Monarchy. He tells Pilate he was borne to be a King, and therefore must be a King: But he would not set it up yet, afore his ascension, Act. 1. He must first go into a far Country, and after that receive his Kingdom, as we heard afore out of Luke 19 Chap. 1. Sect. 7. of this second Book; He must first ascend up on high, and then he leads Captivity captive, spiritually, as a Preface to his visible appearance to make the Church spiritually and Corporally glorious, which the Apostle immediately hints in that fourth of Ephes. Until we come to a perfect MAN unto the measure of the stature of the fullness of Christ, which by and by after that, in the same Chapter he calls THE NEW MAN WHICH AFTER GOD IS CREATED IN RIGHTEOUSNESS and HOLINESS: As alluding to the state of innocent Adam. And therefore as the first Adam did visibly appear as a glorious Monarch over the visible world, so shall the second Adam, according to the Prophets and Apostles Doctrine in Psal. 8. Hebr. 2. being divine Commentaries on Adam's Monarchy, Gen. 1. vers. 26, 27, 28. Of which place, God assisting, you shall hear abundantly in the next BOOK. FINIS LIBRI SECUNDI. THE THIRD BOOK PROVING That there shall be a most glorious state of the Church; and of all things in relation to the Church, and that on earth, yet, before the ultimate day of Judgement. CHAP. I. The partition of the ensuing Discourse. HAving cleared the visible appearing of Christ personally; In the second place we proceed to the proof of his reigning in this visible Kingdom on earth by his mystical body, his members, the Saints. Wherein we have two things to do: 1 To prove, That there is such a Kingdom yet to be on earth, as aforesaid, in the general Proposition. 2 What that Kingdom will be in the particulars. We shall manage the first by four means. 1 By Texts of Scripture. 2 By Arguments, drawn from Scripture. 3 By the common consent of all sorts of men, as if a law of nature. 4 By solution of all the main objections against it. CHAP. II. Containing the Scriptures to prove, That there shall be yet on earth before the last Judgement such a Reigning, such a visible Kingdom of Christ, such a glorious state of the Saints, and of all things as is before propounded. THE drift, scope, and sinews of strength, of all which places, fall into this demonstrative Syllogism. Those things which are prophesied in the word of God, and are not yet come to pass, must be fulfilled. But the great sensible and visible happiness of the Church on earth before the ultimate day of judgement is prophesied in the word of God, both in the Old and New Testament; Therefore it must be fulfilled that such a state be extant upon earth before the ultimate day of judgement. The major is granted by all that believe the word of God. The minor is proved by the ensuing Scriptures. SECT. I. The twentieth Chapter of the Revelation fully discussed, with a demonstration of the true meaning of the one and twentieth Chapter, being the exposition of the twentieth. §. 1 BEfore we take all the choice places of the whole Scriptures in order as they lie in our English Bibles, I shall pitch the foot of my Compass (to draw a right and clear circle) upon the twentieth Chapter of the Revelation: It being the manner and method of the Holy Spirit to declare things, especially of this nature, gradually, as the Church is meet to hear, the state thereof requires, and the time of fulfilling it draws nearer, and ●o speaks most and plainliest at last. Many other instances might be given, but that the subject under hand is vast enough of itself. All these advantages falling to the share of this twentieth Chapter of Revel. touching the point in hand, as the Catastrophe, result, and design of all that God hath spoken before in the Old and New Testament, it makes this twentieth of Revel. no less than a golden key to unlock the Bible, especially the Old Testament; that we may look further into other places of Scripture then merely to make moral observations out of them, and mean while do overlook the Prophetical intent of God in them. §. 2 In this twentieth Chapter of the Revel. vers. 1. it is said, AND I saw an Angel come down, etc. which AND, or (as the Translator of the Arab.) furthermore, or as in sense it oft signifies, then, imports that John saw immediately afore something in order to this: what was that? even that which our late invented distinction of Chapters and verses, puts in Revel. 19 v. 19 I saw (saith John) the Beast, and the Kings of the earth, and their Armies, gathered together to make war against him that sat on the horse, and against his Army (namely against Christ and his members, or Saints, vers. 11, 12, 13, 14.) And what was the issue of the War? That John goes on to tell us in the twentieth verse of this nineteenth Chapter. And the Beast was taken, and with him the false Prophet (that is the Antichrist either under the notion of humane Imperialty, or of Ecclesiastical Prophecy, or Teaching) were cast alive into the lake, etc. And the remnant were slain with the sword of him that sat upon the horse. AND (saith John in this twentieth Chap. vers. 1.) after this, I saw an Angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand, and he laid hold on the Dragon, that old Serpent, which is the Devil, and Satan, and bound him a thousand years, etc. which can mean no other thing, but Christ and his Saint's conquest over the Beast, and the false Prophet, and their Armies on earth, notwithstanding all the power and policy of their seducing Generalissimo, the Devil. Here then in all, is Christ and his Army, and Anti-christ and his Army conflicting, and they conflict with the Sword, and Antichrists Army is slain with the sword, and so slain with the sword, that the Fowls were filled with the flesh of them that were slain, (chap. 19 verse 20.) A strange thing to me if any should dream these things to be done only Spiritually, or in the world to come. There proceeded indeed the sword out of his mouth, that is, Christ bid his Saints to slay them (which afore and after ye have explained) but they were materially, or corporally slain, as the time, weapon, and their burial in the bowels of Birds challenge that sense; yea, mark further, the Army's ruin is put in Counter-destruction, or opposition to the ruin of their Chieftain, or Chieftains, whose destruction was to be cast ALIVE into the Lake, therefore the slaying of the Army with the sword, to be devoured by the Fowls, must signify a Corporal destruction. §. 3 Now this destruction, Chap. 19.20. cannot be at the ultimate Day of ●udgement, for that day is not till after the destruction of Gog and Magog, (which is long after the destruction of Antichrist) vers. 8, 9, 10, 11, 12, etc. of this twentieth Chapter, clearly distinguished from that destruction of Antichrist by two notable circumstances, including many other particulars of order, time, place, etc. ¶. The first Circumstance is, That Gog and Magog war against the Saints, whiles they are in their enjoyment of their glorious peace, after the said Saints had reigned a thousand years, ver. 7.8. when they had been partakers long afore, viz. at the beginning of the thousand years of the first resurrection, as a pledge that they should not die the second death at the second Resurrection, ver. 6. after that they had reigned, and as Kings and Priests, and too with Christ a thousand years, in the same sixth verse none of which particulars can consist with supernal ultimate glory, when Christ himself lays down all his power (1 Cor. 15.28.) And after they have enjoyed this condition a thousand years, then, and not till then gins the Gogicall-Magogicall war, upon which comes the destruction on Gogmagog, ver. 7, 8, 9 but the war of Antichrist in the nineteenth Chapter is, when the Saints are in great trouble; their blood had been poured out unavenged till then, vers. 2. the earth corrupted, ibid. The Nations are till now to be smitten, and to be RVLEED with a ROD of Iron, ver. 15. The Wine press of the fierceness and wrath of God Almighty to be trodden, ibid. with many the like intimations throughout the Chapter, of the different state of the Church now a thousand years before Christ came to destroy Gogmagog, as the sequel of the twentieth Chapter makes the compute. ¶. The second Circumstance is, That after the thousand years of Satan's binding, and Antichrists destruction, Satan is again let lose, he seduceth Gog and Magog, and then the Devil himself (Chap. 20.10.) is cast into the Lake of fire, WHERE WERE the BEAST, and the FALSE PROPHET, which had been cast in there formerly, Chap. 19 ver. 20. evidently pointing at the destruction of Antichrist, as finished long afore; the fore-being there of the Beast, and false Prophet, being made the description of Hell, as sometimes the portion of Hypocrites is the description thereof. §. 4 The next passage in this twentieth Chapter of Revelation is, what he saw, in ver. 4. John saw Thrones, and they that sat upon them, and judgement was given to them, and he saw the souls of them that were beheaded for the witness of Jesus, and for the Word of God, and which had not worshipped the Beast, nor his Image, neither had received his mark upon their foreheads, or in their hands; the meaning of all which you have in the next Chapter, viz. the 21. for vers. 1. it is said, And I saw a new heaven, and a new earth; little reason to mention earth, if it had been to describe a state in heaven above. The place is taken out of Isa. 65.17. (as Peter hints, 2 Pet. 3.13. We according to his PROMISE look for new heavens, and a new earth) I say, out of Isa. 65.17. where God promiseth unto the Jews to build new Heavens, and a new earth, but with all mentions their enjoying of houses and vine yards. In the second Verse of the one and twentieth Chapter it is said, John saw new Jerusalem, indeed that on earth is old; but nothing is old in the highest Heavens, so that nothing there can be said to be new, therefore this cannot be meant of that heaven. It is express, It comes down from heaven, therefore it cannot express a state in that supernal heaven, even as it follows, PREPARED as a Bride; which plainly evinceth that it is not meant of ultimate glory, where the Church is not prepared (that is done in this world) but perfected; as vers. 3. it is said, I heard a voice OUT of heaven, to import, that it was of things not in the supreme Heaven, viz. That the tabernacle of God is with men, where God WILL dwell with them; which if meant of the supernal Heaven, would have been expressed in a contrary phrase, viz. The tabernacle of men is with God; for there is no need of a promise to assure us, that in the highest Heavens God will dwell with us. Agreeable to which the fourth verse promiseth, that all tears shall be wiped away; of which promise, as in relation to the supreme Heaven there was not the least need, since God made it but known to the Sons of men that they shall inherit that place: all sorts, Christians, Heathens, etc. easily know, and believe, that there in that place are no tears, nor cause of tears; as appears in the Christians Creed, and the Heathens Doctrines of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and their Elysian fields. Every thing in that Heaven is so good that it cannot be made, (as in verse 5.) new, that is, better. No need there, of that in the sixth verse (either promise or performance) to give unto him that is athirst of the fountain of the water of life. It is enough for God to promise that Heaven, as Paul thought it enough to say, Phil. 1. I desire to be dissolved, and to be with Christ; if we be once there, we shall not thirst. Even as there (according to ver. 7.) shall be no striving to overcome, much less to overcome that in ver. 8. Fear and unbelief, etc. They in the supernal Heaven have overcome all things, therefore all these demonstrate that this Chapter is of a state on earth, not of one in supreme glory; of such a state on earth it is proper to say, as v. 7. He that possesseth it shall inherit all things; not only God's presence, but also all things, though as yet all things are not subject to Christ himself, Heb. 2.8. and he shall be God's Son. For if we believe, we now are the Sons of God, afore we come to ultimate glory, than this promised with a shall be, must signify a future estate; and on earth, because of other circumstances (as we are now enumerating) that are inconsistent with glory in the highest Heaven. In like manner the residue of this one and twentieth Chapter shows, that the meaning is not of supernal, eternal glory (according to former common opinion of divines) as ver. 9, 10. An Angel shows John the Bride, the Lamb's wife, viz. the great City, holy Jerusalem, descending out of Heaven from God, which cannot possibly be meant of a state in the highest Heaven; no Angel need tell John, or he us, that the Church shall be seen in that Heaven when there, it shall be seen without showing, by all the inhabitants there. Nor is this a direct, but a cross phrase, to express the state of the Church ascended, by its descending out of heaven from God. The souls of the elect must descend, to be united to their bodies on earth, there for a time to inherit all things (as said afore) before their ultimate glory. And for that description of New Jerusalem by measures, etc. from ver. 11.22. can it mean the spanning of Heaven, or the measures of the place of ultimate glory? The parts and particulars are all too short, and to no purpose; we believe more than all in this Text, without this Text; doubtless this Geometrical, and architectonical Iconi●me, or description is taken out of Ezekiel, from Chap. 39 to the end of the Book, in all the Prophet importing thus much, that Gog the enemy of Israel shall be destroyed, and they themselves shall be gathered from their captivity and measures out to them their New Testament estate, that it shall be more goodly, and glorious, than all their Old Testament state; and therefore when John hath this given to him, in Rev. 21. as an exposition of Ezech. 39.40, 41, 42, etc. Chapters, it would be but a dark dream to apply it to supernal eternal glory, which many circumstances forbidden; for if it be meant of that glory, why (ver. 14.) are only the names of the twelve Apostles to be inserted in the twelve foundations, and not the names also of the twelve Patriarches of the twelve Tribes? What need was there to tell us (ver. 11.) that the place spoken of here hath in it the glory of God, and a light like a jasper, clear as Crystal? or to mind us, (ver. 17.) that the cubits were according to the measure of a man? or to warn us, (ver. 22.) that John saw there no Temple? and for that in ver. 23, 24. That God and the Lamb are the light of New Jerusalem, ●nd they that are sazed shall walk in it, and Kings shall bring their glory and honour unto it. I ask any ingenuous man, whether he can (keeping his reason with him) apply these things to ultimate happiness in the highest Heaven? Is there a walking, or conversation of life in spiritual light? Is it not a quiet enjoying, and beholding the unspeakable manifestation of God's special presence? Do Kings and Princes there go and come, and bring their honour and glory to heaven? Or do they bring (as ver. 26.) the glory and honour of Nations unto it? Thus take altogether, quarrel not peecely with this or that fragment, but take the whole entirely; and then tell me ingenuously, whether this one and twentieth Chapter can mean any thing but a glorious state on earth before the ultimate Judgement, at which time is rather a destruction, than an extruction, or building? and therefore this Chapter clearly contains the admirable state of the Church of Jews and Gentiles for the space of that thousand years in the twentieth Chapter, the exposition whereof is the work now in hand, to which we return. §. 5 The third passage in this twentieth Chapter of Revelations is, that the Saints reign with Christ a thousand years, or the thousand years. This number of years is expressed six times in the first seven verses, twice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and four times with an emphatical Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Can any judicious man take this merely Allegorically, and not Historically, and literally? Can he upon good grounds make it to signify less than a thousand years? It is true, a thousand years in God's account (2 Pet. 3.) in regard of his present knowledge of all things, or knowledge of all things as present, and his eternal entity before, and beyond all things, are but as one day, but still a thousand years are a thousand years in themselves, how ever they be as nothing in comparison of God. But can man make a long time and a short time all one? Are a thousand years to him but as one natural day, or to the Saints here reigning? surely than the Saints privilege of reigning, or the binding of Satan for their sakes, will amount to a very small matter. Then on the morrow, Gog and Magog shall rise against the Saints, for at the end of the thousand years they shall rise against them. Or can any considering man make these thousand years to signify more than a thousand years, viz. eternity? the Scriptures have no such phrase (that I know) And divers of the Fathers afore the Flood, though in a worse life-cherishing state, lived within a few years of a thousand. Is there not a notorious eminent punctum, or point of the beginning, and period of the ending of these thousand years? They begin with the fall of Antichrist, the destruction of his Army (Rev. 19.19, 20.) and the wonderful binding of Satan, chap. 20. ver. 2. And they end with the losing of Satan, and the war with Gog-Magog. Is it possible now that any should refer this to the eternity of supreme glory? therefore as ver. 4. it must needs be meant of reigning with Christ on earth at least a thousand years, properly understood, as it is expounded, Revel. 5.10. for all the Saints that are found on earth at Christ's next coming, never reigned with Christ in heaven; and after the last Judgement, Christ doth not reign as Christ, but lays down all, 1 Cor. 15.28. §. 6 Let us in the next place take some main particulars of this twentieth Chapter, and compare the mystery of the things, with the history of times; John's science with our experience, and see whether we can make these all hold together, unless we understand them of a glorious Kingdom of Christ on earth, before the ultimate day of judgement. We will cull out but three particulars: 1 The resurrection of the Saints, vers. 4, 5. They must so live, as the dead wicked that while did not live: But the dead wicked did live that while in soul; therefore the Saints must live more than so, viz. must live that while in soul and body too. Again the Saints must so live at this first resurrection, as the dead wicked shall at the second resurrection. But the dead wicked shall live in soul and body at the second resurrection; therefore the Saints at this first resurrection live in soul and body. Let the Reader piercingly weigh the Text, and he shall find these syllogisms little less than demonstrations. As for the difference of grace and non-grace, that difference was made before death in the life time of the Saints and wicked. The second particular is, the casting of the Devil into the bottomless pit, and shutting and sealing him in it, that he may not seduce the Nations till the thousand years be finished, vers. 3. The third particular is, the letting lose of Satan at the end of the thousand years, to seduce all the Nations on the four corners of the earth, till he gather together an innumerable Army to encompass the camp of the Saints, the event whereof is, that that Army is consumed with five from heaven. After which immediately gins the last judgement, vers. 7, 8, 9 Now we shall challenge literas omnes, & literatos, all learned books, and men, when in all the one thousand six hundred and fifty years of the New Testament bypast, were these three particulars fulfilled. When did the Saints or Martyrs so rise? For still they have been, and are under persecution, or sore afflictions, in one or other, or several Nations more or less? When was Satan so bound, and imprisoned, as that he did not seduce the Nations? For to this day Lutherans, Protestants, Papists, Turks, Indians, Jews, etc. are seduced by him in matters of Error and War. And when was there such an innumerable Army encompassing the camp of the Saints, consumed with fire from Heaven, upon which immediately followed that day of judgement, when the Devil is cast into the lake of fire, a Throne is set, and the books are opened, etc. as it is v. 10, 11, 12? §. 7 It is true, some learned men do say, that the time of Satan's binding, that he could not seduce the Nations for a thousand years (to the making of an happy time for the Church so long) began three hundred years after Christ, and so ended one thousand and three hundred years after Christ. For say they, at the end of three hundred years after Christ the ten persecutions ceased, in which persecution (say they) Satan was lose to seduce the world. But those persecutions being ceased, the thousand years of the Churches comfortable condition began. So Mr. Brightman (on Revel.) and Mr. Fox (in his book of Martyrs) only with this difference, That one of them inserts within the said thousand, by them laid out, the five months mentioned, Revel. 9.5. as a so long interruption of their described quiet in those thousand years; understanding by those five months certain years, that is, that every day of those five months signifies a year, which, according to solary months makes the thousand year's end an hundred and thirty years lower, or according to lunary months, one hundred and twenty years later. Pareus gins the thousand years of the binding of Satan, etc. at the destruction of Jerusalem by Titus sixty nine years (as he accounts) after the birth of Christ; At which time (saith he) the Jewish Temple and Worship ceasing, the great impediment of the Gentiles embracing the Gospel, was removed: So that this while Satan was bound from seducing the Gentiles, or Nation. §. 8 Whence first let the Reader observe by the way, that all these three godly and greatly learned men do concur and fully agree with us in this, that the meaning of the thousand years is literal: That it signifies a thousand years properly taken; yea and to include sensible events, though they differ from us, and from one another in other particulars. §. 9 But for the opinions themselves, we cannot agree with them in the beginning of these thousand years, and consequently not in their ending. 1 ¶ Not with Mr. Fox, and Mr. Brightmen computation; First, because they include the ten Persecutions (which lasted three hundred years) within the time of Satan's being lose and seducing the Nations, preceding the beginning of their account of the thousand years, ten Persecutions include the Apostles time and the Primitive purest times; And so by consequence, Mr. Fox, and Mr. Brightman make those primitive times more corrupt, and more seduced than the ages following the ten Persecutions, which is contrary to Rev. 11.1. and Revel. 12.1. And contrary to experience out of all antiquity; that in those times the Church was far more pure generally than ever since. Secondly, because this compute of Mr. Fox, and Mr. Brightman makes the times following the ten Persecutions to begin an happy thousand years for the Church, and so to continue to one thousand three hundred years after Christ. But this is contrary to experience from all approved antiquity, who doth give us a particular account, that after that little time in the life of Constantine the Great, wherein the Church had some outward peace and prosperity, anon began the black-heresie, and bloody-persecution by the Arians, upon the neck of which followed Pelagianisme, and many other gross and grievous errors and heresies. 2 ¶ For the computation of Pareus, that cannot stand, for many strong reasons that batter it down: For first, the Jewish worship did not cease (as Pareus affirms) at the destruction of the Temple by Titus, but doth continue to this day. And instead of the exercise thereof in that one Nation of the Jews, it is practised by them in their Synagogues in most Nations in Europe, if not elsewhere also, as our Country-Merchants and Travellers are ear and eye-witnesses. If by Jewish worship Pareus doth mean that particular of it, of sacrificing, as if that at least ended at Titus destruction of the Temple, therein also is Pareus mistaken, as most Ecclesiastical Histories, and Chronologies abet us to affirm. For, say these Records when Titus had overthrown the Temple, the Jews sacrificed in the City as near the ruins of their Temple as they could. Yea when Hadrian, or Adrian the Roman Emperor had destroyed the City, they sacrificed at Mamre, where God appeared formerly to Abraham. Nor was their zeal to sacrificing so extinguished, when Constantine the Great beat them from Mamre: For anon after Constantine, Julian the Apostate the Roman Emperor encouraged the Jews to return to Jerusalem, there to rebuild the ruins, and offer sacrifice, till fire from heaven discomfited them, which falls far lower than sixty nine years after Christ, namely to about three hundred and sixty years after Christ: So that this Jewish worship lasted all the time of the ten Persecutions, in which Mr. Fox, and Mr. Brightman say, Satan was let lose, and not bound up as Pareus affirms. 2 Within this thousand years (of binding Satan) computed by Pareus to begin at sixty nine years after Christ, is found nothing for the Jews, nor their new Jerusalem, contrary to the scope of all the Scripture (as we shall hear abundantly after) which clearly drives at this, that the call of the Jews must be a great part of the glory of that state we speak of, and they the principal partakers thereof. 3 In all that thousand years which Pareus makes up, beginning at sixty nine years after Christ, and consequently ending at one thousand sixty nine years after Christ, all things are found to be in a quite contrary estate to Satan's binding from seducing. For in those ages were infinite monstrous Heresies and Apostasies (so well known to the learned that I spend not time to quote Historians.) For beside the Heresies afore touched, there arose within the said thousand years (viz. about six hundred and odd after Christ) horrid Mahumetism, spread to this day over a great part of the world. About which time the mystery of Papal iniquity had wrought to a great height: Both increasing for the general to this day. Both, the one by their Turkish wars, the other by their massacres, having poured out a sea of Saints blood. Now how can we say with any show of reason that Satan was bound this while from seducing the world, when he did so potently prevail? 4 Where are the Learned, or the Libraries to tell us of the rising, or of the reigning of the Saints, or Martyrs from sixty nine, to one thousand sixty nine after Christ? 6 If the thousand years begin at sixty nine years after Christ, and consequently end at one thousand sixty nine there hath been since that a thousand sixty nine to this year one thousand six hundred fifty two above five hundred and eighty years, which five hundred and eighty years cannot be counted a little season. It is said Rev. 20.3. After the thousand years are expired, Satan shall be let lose a little season: But by Pareus his account of the expiration of the thousand years at the thousand sixty nine years, Satan since that hath been let lose five hundred and eighty years (as we have said) which cannot be reckoned for a little season in comparison of the thousand years of Satan's binding (as is Saint John's sense) for it is above half as much as a thousand years. Seventhly, and lastly, If the thousand years are so long since expired, where, and when since that expiration hath appeared that after a little season was gathered together Gog and Magog encompassing the Camp of the Saints (upon a new seducement by the Devil) and were consumed by fire from heaven, upon which the day of judgement began? SECT. III. The usefulness of the Old Testament to the point in hand, touching the glorious state of the Church yet to come. §. 1 HAving laid the foundation of the proof of our Thesis (touching the glorious state of All things upon earth, yet to come) in the twentieth Chapter of the Revelation; Now let us take all the Bible afore us, both Old and New Testament in order, and hear what harmony they make as an Anthem, or Prelude before that glorious Scene gins. The Old Testament laid down the ground of our hope. The New Testament now so long since Christ's coming in the flesh carries on our expectation to look for such a thing. We shall cull out of the Old Testament those places that (to our best light) are most clear, and have some touches of explanations out of the New Testament. §. 2 And great reason there is to take before us the Old Testament, because the New Testament in speaking of this visible glorious Kingdom of Christ to be on earth, refers us to the Old. As Peter in 2 Ep. Chap. 3. v. 13. refers us to Esa. 65.17. We (saith Peter) look for new Heavens, and a new Earth according to his PROMISE, wherein dwells righteousness, which promise is that of Esa. 65. Not to repeat things spoken afore, Here is mention of Heavens in the plural. The one Empyrean Heaven is unchangeable: Therefore Heavens of pure manifestation of Doctrine, of pure practice of Gospel order, of a new state of the Church, of new peoples added to it, of a renovation of all things on earth must be understood. It must be meant of such heavens as God will shake, Heb. 12.26. spoken by a Jew (Paul) to the Jews (the Hebrews) after Christ's coming, and ascending. At which time of his presence in the flesh, though he shaken down the veil, viz. at his passion, and gave the Temple a shake by Prophecy Matth. 24.1.2. etc. which tumbled it down about forty years after his ascension, yet he had not to that time shaken down the veil off the Jews heart, 2 Cor. 3. Nor hath he to this day, as sad experience testifies. No nor the jewish worship in their Synagogues practised to this very time. Nor hath he set up things so as they must remain, instead of the things that are shaken. Therefore Peter's promise of new Heavens, wherein dwells righteousness, is yet unfulfilled. A phrase too short to reach so high as to advance the commendation of the Empyrean Heaven, as it is impertinent to tell us, that there shall dwell righteousness, where, we well know, was never any the least unrighteousness. We expect, and must expect by all circumstances upon that place, such a fulfilling of that Promise as shall create, or make new Heavens on Earth, wherein dwells righteousness here below, where formerly hath been unrighteousness. That place only can be said to be made new with the inhabitation of righteousness, that formerly had no righteousness, or little left, it being worn out. In like manner the same Peter, in 2 Ep. chap. 1. ver. 19 speaking of Christ's Kingdom, refers us to the Old Testament, viz. Numb. 24.17. We have (saith he) a more sure word of PROPHECY, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the Daystar arise in your hearts; which is taken out of that of Numbers 24.17. There shall come a star out of Jacob, etc. out of Jacob shall come he that shall have dominion, etc. At Christ's Incarnation this Star Christ did arise on some of their hearts, when the Star guided the Wise men to go to the place of Christ's birth, and there to worship him, and after, some few glean of people believed on him. But this while he was but as an evening Star; Peter saith now after his Ascension, that the time was yet to come that he should be a morning Star, a Sun upon the hearts of the generality of the Jews. And it were strange if any wise man should dream, that at the same instant Christ should call the Jews, and come to the last Judgement: That in the same moment the black cloud of the day of Doom should cover the world, and the Daystar of the Son of righteousness should arise on the numerous peoples of the Jews, scattered in all Nations. Thus in Act. 3.20, 21. we are referred to the PROPHETS since the WORLD BEGAN to know, and hope for the visible Kingdom of Christ on earth, of which we speak. One of which Prophets (to speak nothing of Acts 3. having spoken so much in the second Book) is Enoch, to whom Judas also refers us, ver. 14, 15. and quotes his words to supply the loss of his Book. Enoch the seventh from Adam prophesied, Behold, the LORD COMETH with ten thousands of his Saints, to execute judgement, and convince all that are ungodly of all their ungodly deeds, and of all their HARD SPEECHES. Something is in that, that he is numbered a seventh from Adam, a type at least in that, that Christ should come in the seventh Millenary, or thousandth of the whole Age of the world, at furthest. Which seven thousandth is fare nearer than generally we account (as after, God assisting, shall be demonstrated) at which time, according to the common consent of the Jewish Talmud, and Rabbins, viz. R. Ketina, R. Schelomo, R." Kimchi, etc. He shall bring a destruction upon sin, so as the world shall be refined from the curse, as Gold from the dross, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Lord alone shall be exalted, Isa. 3. And he shall shake the earth as at a day of judgement, as Hag. 2.6, 7. and the Lord shall be for a King, or instead of a King, to, or over all the earth. Then according to Psal. 90. shall be a Sabbath of rest, for a thousand years. I give you their own very words, phrases, and quotations; a sufficient Commentary on Enoch, who saith, the Lord shall come with Myriad of his Saints. Now after his Ascension jude allegeth Enoch, that the Lord shall come; he doth not say he shall go away to Heaven, but he shall come from Heaven; And how? As a judge, to convince and punish all that have persisted to utter hard speeches against Christ, viz. against him himself, or against him in his Saints; and this must be before the ultimate Day of Judgement, or else what privilege is it to the Saints) or, how is Christ's power vindicated afore he lay down his power? §. 3 So that you may perceive, that this matter in hand is an ancient Tenet, no new thing, as many ignorant of the Prophets make it, and wonder and talk against it. But we in obedience to Christ, do search into the Prophets, and as we are enlightened, and led, as overcome with the truth, so we have, and shall follow. §. 4 There is a second reason, leading us into the enquiry of the Prophets, viz. that thereby we may search out the grounds upon which the jews build their expectation of the coming of the Messiah, and in what manner they expect his coming, that so we may join issue with them in knowledge, hope, and prayer, or otherwise, within our sphere, to help them forward, and the business itself, against all the opposers thereof. We all, both Jews and Gentiles, that have been candid enquirers into the Scriptures have from the beginning looked for his further coming, Heb. 11. oft. By faith they saw the promise afar off, and saluted them (so the Greek.) And by faith they saw him that was invisible, etc. when he came in the flesh, the generality of the jews saw him corporally, but not spiritually, viz. as a man, not as the Messiah. But the generality of the believing Gentiles saw him spiritually, nor corporally. The Jews therefore still expect his coming, that they may see him both corporally and spiritually. And it will be no grief for the Gentiles, that have seen him spiritually, to see him also corporally. And though he will not come again to the Jews to be made flesh, yet he will come again to them in the flesh. And this later will be more glorious than the former, the greater containing the lesser, radiating more effectually upon the Jews, to a greater effusion of tears from them, and infusion of the spirit of Christ's grace into them, Zech. 12. which John prefixeth to his Revelation, Chap. 1. v. 7. as the end, Catastrophe, and upshot in a great part of that Revelation, as the fitting of them to entertain Christ's appearance, and to enter into the New Jerusalem. But this is not all. There is a third reason why we should look into the Prophets of the Old Testament, there being the main, and most Types, and Visions used in this Book of the Revelation: I will at present give but one instance, but a most apt one to our business in hand, viz. that in Revel. 20.4. And I saw Thrones, and they that sat upon them, and judgement was given to them, etc. and they lived and reigned with Christ, etc. which clearly is taken out of Dan. 7.9. etc. I beheld till the Thrones were set (so it should be translated * Our last Translat. have mistaken in translating it. The Thrones were cast down. I suppose they therein took Thrones tropically or figuratively for powers, and so they would make this sense of it, the powers (viz Monarchical and their appendices) were cast down, But they were not all down, till after the Judiciary sitting, v. 11. v. 21, 22. Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as some Chalde copies write it) signifies material Thrones whereon the Potentates do sit, whether we make the noun to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Hemantick, signifying, As it were (for the Talmud useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify a material Throne) or whether we make the noun to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a radical, so it signifies sometimes, a material place wherein to exercise, or act a gift, faculty, or power. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as other Chalde copies write it), also signifies material Thrones, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a material Throne. So that every way material Thrones to sir in, are signified by the words in the Text; even as the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly signifies, were lifted up, advanced, or set up; so plainly, that I cannot in the least imagine, nor conjecture what show of reason our last Translators had to render it, The thrones wore cast down. Our old Translation hath it, The Thrones were set up. And most justly: For whether we suppose the root to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies he lifted up, he exalted, or was made high, or exalted (to Schindler) or whether we make the ●oot to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Pagnin, Arias Montanus, and Hutter affirm, which also signifies he elevated, he exalted, or he, or it was high or elevated (so Arias Montanus in Apparat. viz. Dict. Syro-chald.) still our old Translation is right, The Thrones were set up. And so runs the stream of the most learned Translators in several languages. Pagnin, and Arias Montanus, Throni clati sunt. The Latin called Hier●ms, Throni positi sunt, the Syriak, subs●llia posita esse. The Arab. ecce sides positae sunt. So the Greek Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ti●dal in his English Translation, The seats were prepared. The best French Translation Interpretee par Jean Diodati hath it les Thrones fuerent posés. Protestant Bruccioli in his Ital. Translation, Furono portate side, and in his Commentary makes his meaning more plain, Throni suro●o essal●ati. The best High-Dutch, or Germane Translation by Luther is, Stule gesekt wurden, i. e. The stools or seats were put. And so the last, and best Low-Dutch, Stoclen gesette● werden. So that by all it appears that this was a vision of material Thrones, and of them set up, set, or settled for Divine power to sit upon, which is exceedingly confirmed by verse 10. and 26. where we have the sitting of the Judgement, or Judicature. ) and the Ancient of days did sit, and I saw, and behold one like the Son of man came with the clouds of Heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion and glory, and a KINGDOM etc. And the Kingdom and dominion, and the greatness of the Kingdom under the whole Heaven was given to the Saints of the most High, etc. Let us (for the advantage of the general work in hand, and the particular point now under consideration) weigh these two places together in the semblance of both Visions, in the circumstances of both, and in the sameness of intents in both. ¶. 1 In the semblance or likeness of both Visions in sundry particulars. 1 Semblance; I beheld till the Thrones were set. And why Thrones in the plural? And for whom? These many Thrones were set (in the Vision) ONE for the Ancient of days, whose Throne was like a fiery flame, v. 9 ANOTHER for the SON OF MAN, who came to the Ancient of days, and they brought him near before him, and there was given him dominion, and glory, and a Kingdom, and all people, Nations and Languages to serve him, v. 13, 14. THE REST for the TEN THOUSAND TIMES TEN THOUSANDS THAT STOOD BEFORE HIM, verse 10. viz. The PEOPLE OF THE SAINTS to whom the Kingdom and dominion, etc. under the whole heaven was given (under Christ the aforesaid Son of Man) vers. 27. So Rev. 20.4. I saw Thrones. The Second semblance is, that in Dan. 7. v. 10. where it follows, The Judgement or Judicature was set, (which confirms that our reading of the former verse) That is, the Judges sat as in the great Sanedrim, as after in vers. 26. and 27. The judgement sitting, the Kingdom, and dominion, and the greatness of the Kingdom under the whole heaven is given to the people of the Saints of the most high. In like manner in Rev. 20.4. it is said by John, I saw (saith he) those that sat on the Thrones, viz. those that had been beheaded for the witness of Jesus, and those which had not worshipped the beast, etc. nor received his mark, etc. Third semblance is in Dan. 7.22. judgement was given to the Saints of the most High, and the time came that the Saints possessed the Kingdom. In like manner, Rev. 20.4. it is said, Judgement was given to them, viz. to the Saints aforesaid, that having opposed Antichrist, sat upon the Thrones. As Paul saith, 1 Cor. 6.2. The Saints shall judge the world. Fourth semblance, in Dan. 7.22. it is said, The Saints possessed the Kingdom (viz. under Christ, to whom it is first in order given, vers. 14.) which cannot be at the ultimate day of judgement, when he resigns all, and therefore the Saints than have no Kingdom subject to them. Just so it is said, Rev. 20.4. The Saints lived and reigned with Christ a thousand years; which must be before the ultimate day of Judgement, at which time john saith, Time shall be no more, and Paul saith (1 Cor. 15.) there is no more reigning by any, but by God alone, that then must be all in all. Thus of the Semblance. ¶. 2 The next thing is the Circumstances, viz. 1 The signal, or note when this shall be, namely when the Son of man shall come in, or with the clouds, Dan. 7.13. In like manner, the signal, or note is in the Rev. Chap. 1.7. where it is said (as the general proposition to the whole Prophecy) Christ shall be seen in the clouds, at his coming to set up this Kingdom, which is explained according to our sense, Rev. 20. v. 1. That Christ comes down from heaven when he restrains Satan, and gives this honour to the Saints of reigning with him. 2 The time itself. The time is saith (Dan. 7.25.) after a time, and times, and half a time of the powerful prevailing of Antichrist (whether ye understand one limb, viz. the jewish Eastern, the Turk, called vers. 24. that same ANOTHER that ariseth and subdueth three of the ten Kings, or both, viz. the Western, the Christians Antichrist also, viz. the Pope, expressed in the ten horns or Kings of his Kingdom, v. 24. it makes no matter, if we mind our large discourse afore of the identity of both.) And suitably in the Revelation 11. it is said, that after the witnesses have Prophesied in sackcloth one thousand two hundred and sixty days, because the Woman, the Church was persecuted by Antichrist, Rev. 12.6. for the space of one thousand two hundred and sixty days, which in vers. 24. is called, A time, and times, and half a time, because Antichrist had power so long to prevail, viz. two and forty months, Rev. 13.5. which is all one with the one thousand two hundred and sixty days, or time, and times, and half a time, as here meant in the Revelation; I say after this time and times, and half a time, it is here said in that Rev. 11.15. That the KINGDOMS of this WORLD were become the Kingdoms of the Lord, and of his Christ, and of the Saints sharing in this Reigning, vers. 18. The third circumstance is the order of things in this time, viz. That in Dan. 7. v. 3. etc. to v. 9 There must be four Beasts come up from the Sea, 1 A Lion; 2 A Bear; 3 A Leopard. 4 A terrible one with iron teeth, and ten horns, and out of the ten, one little horn, that broke off three of the ten. The four Beasts, saith Dan. v. 17. are the four Kings, or Kinglyhoods, Royalties, Emperialties, or Monarchies of the world vers. 23. (as by several characters they are described in that Chapter.) The ten horns of the fourth Beast are, saith Dan. v. 24. ten Kings, that is, ten Kingdoms under him. All these four Beasts fall, as the main of the first by the second, and of the second by the third, so the main of the third, and the remainder of all the three former, by the fourth, Dan. 7.19.23. The meaning is, that as the first, the Assyrio-Chaldean Monarchy, whereof Nabuchadnezzar was the Golden-head, in daniel's time, Dan. 2. was broken by the second, the silver Medo-Persian, so this second by the third, the brazen Grecian, and this Grecian, and the remainders of all the other, were utterly subdued by the fourth, the iron Roman Monarchy. From this Roman at the time when it was something weakened, by a dividing of itself now the third time, which was about An. Chr. 799. into the Eastern and Western Empire, Constantinople being the Royal Seat of Metropolis of that, and Rome of this, the little horn that sprang out of the ten, and became divers from the rest, broke off three of the ten, (Dan. 7. v. 20.24.) that is, about the year one thousand, * Bucholc. Ind. Chron add an. 1009. Periodus Judaica inquit Helvic. ad an. 950. circiter. after Christ, the Saracens took Jerusalem, and have held it to this day. And about the year after Christ one thousand four hundred and fifty, Mahomet, alias Mahumete took Constantinople, where Constantinus Palaelogus, the last of the Grecian Emperors was utterly overthrown ** Bucholc. Ind. Chron. ad an. 1453. & inde (inquit) orientis imperium penes Turcas fuit. Sic Helvic. in Chro. Atque hinc (inquit) imperium orientis prorsus ad Turcas tran●rit. . So that the Turk plucked up by the roots (that is wholly subdued to him) three of the ten Roman horns or Kingdoms, to wit, Asia, Graecia, and Syria (of which Jury was a part) and became absolute Emperor of all the Eastern Empire *⁎* Vid. Huet in Dan. 7. v. 8. . But as for the rest of the ten horns of the fourth Beast, the Roman Empire, being the fourth Kingdom upon the earth, and divers also from all the Kingdoms, it is said it devours the residue of the whole earth (v. 23.) and shall tread it down, and break it in pieces. And thus the seven Roman horns, and the one Turkish Horn subduing three of the ten, shall go on in their dominions, to enslave the generality of the whole earth; blaspheming God, and making war with the Saints, until a time, and times, and half a time be finished, v. 24, 25. And then (v. 26.) the judgement shall sit, and they, i. e. the aforesaid judgement, judicature, or Sessions, shall take away the said dominion, and shall give it (v. 27.) to the people of the Saints of the most High. Suitable to this Circumstance of order in Rev. 13. 1. etc. There is a Beast rising out of the Sea, that is the Roman Emperiality, or Empire, Antichristed or Papized, that answers to all those four Beasts in Daniel 7. For this Beast is like a Lion in his mouth, like a Bear in his feet, like a Leopard in his adorned shining skin, or fair outside: And for his head it is sevenfold, with ten horns: which ten horns (say the learned) grew all on one head, viz. the last of the seven heads, said to have ten horns, because so at first, as we said but now (upon Dan. 7.) but it hath for continuance but seven horns, because the Turk (the King of the bottomless pit, Rev. 9.1. to 12.) broke off three. Again, as the Beast aforesaid in Dan. 7. must hurt but for a time, and times, and half a time, or dividing of times: So this Beast in this 13 of the Revelation that contains all four Beasts in Dan. 7. (because it hath the evil qualities, and Tyrannical power of all those four; And from this one, ariseth the other with one horn, breaking off three of the others ten) must continue, and have power to do (mischief) two and forty months (vers. 5. of this 13. of Rev.) which two and forty months is made all one with a time, and times, and half a time, Rev. 12.14. ¶ 3 The last thing wherein the seventh of Dan. and Rev. the twentieth agrees , in intents, viz. to set forth, that the Saints shall yet have a glorious Kingdom on earth, over which they shall (under Christ) there reign. For seeing both visions agree in form, and matter, and sense, who can doubt but they must intent the same thing. In that seventh of Dan. it is oft mentioned, and hinted in sundry passages, that the SON OF MAN must have the same Kingdom, or dominion, which all the four Beasts had successively, and he must give it to the Saints, vers. 13, 14. I saw one like the Son of Man, and there was given him dominion and glory, and a Kingdom, that all People, and Nations, and Languages should serve him: His dominion is an everlasting Dominion (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seculi saith Arias, and oft signifies but for a long time) expounded presently, everlasting, that is, shall not be destroyed, that is, by any other earthly Monarch, as the other four destroyed one another, vers. 17, 18. The four great Beasts are four Kings (expounded here, and verse 24. Kingdom's) which shall arise out of the earth: But the Saints of the most High shall take the Kingdom, and possess the Kingdom (which the other four Beasts had successively v. 19, 20, 21.) the same is repeated again with applications of the type or vision, v. 23, 24, 25, 26, 27. All which was never yet fulfilled; nor can the ultimate judgement be a time for it. In like manner, Rev. 20. Christ comes DOWN from heaven, v. 1. and chains up the Devil, and for a thousand years. To what end? Not for a state of glory in the highest heavens above, as all those passages testify: But that the Saints may rise and reign with Christ a thousand years (on earth, as it is express, Rev. 5.10. as a part of the proposition to the whole Revelation; that, and Chapter 1.7. making up the whole) I say to reign in New Jerusalem, which to that end also comes down from heaven, Chapter 21.1. and so long to reign, as till Satan be let lose again to seduce the Nations, that the ultimate judgement gins, verse 7. to the end of the Chapter. So that what dominion the King of the bottomless pit had Rev. 9.1. etc. to hurt for five months; and what dominion the Beast had for two and forty months' Rev. 13. and both under Satan, while he was lose, that very same in pure substance, though not in the evil quality, the Saints must have under Christ. So that where the Saints were hurt, beheaded and persecuted, even there they must rise, and reign under Christ a thousand years, v. 4. of this 20. of Rev. §. 6 Thus you see there is great reason why we should look into the Old Testament, as well as into the New, for this glorious estate of the Church yet to be on earth. Where note for conclusion of this third Section, That as God gave the Church in the Old Testament a glorious temporal estate on earth, as well as a spiritual, viz. That in Paradise on earth, so by the like reason he will give both to the Church of the New Testament on earth, described in Revel. 21, etc. as a second Paradise on earth. For the New Testament must not be inferior, but rather better than the Old, only with this difference, The Old Testament-Church (being then but in its infancy, had the temporal first, as a type of the Spiritual. The New Testament Church must have the Spiritual first, and the Temporal last, being then made completely up, and unto a perfect man according to the stature of Christ, Ephes. 4. SECT. iv Wherein the Promise to Adam, Gen. 1.26, 27, 28. paralleled with Psalm the eighth, as the eighth Psalm, with Heb. 2.5. fully opened, to prove our main Position, that there is yet to be on earth a glorious state of all things. Gen. 1.26. And God said, Let us make man in our Image, after our likeness, and let them have dominion over the fish of the Sea, and over the fowl of the Air, and over the Cattles, and over all the earth, and over every creeping thing that creepeth on the earth, 27. So God created man in his own Image, etc. 28. And God blessed them, and God said unto them, be fruitful, and multiply, and replenish the earth, and SUBDVE IT, and have DOMINION over the fish of the sea, and over the fowl of the air, and over EVERY LIVING THING that moveth on the earth, Psal. 8.1. O LORD our LORD, how excellent is thy name IN ALL THE EARTH, who hast set thy glory above the heavens. 2. Out of the mouth of babes and sucklings thou hast ordained strength, because of thine enemies, that thou mightest still the enemy, and the avenger. 3. When I consider thy Heavens, the work of thy fingers, the Moon and the Stars which thou hast ordained. 4. What is man that thou art mindful of him, and the Son of Man that thou visitest him. 5. For thou hast made him a little lower than the Angels, and hast crowned him with glory and honour. 6. Thou madest him to have DOMINION OVERDO THE WORKS OF THY HANDS, thou hast put ALL THINGS UNDER HIS FEET, etc. Heb. 2.5. For unto the Angels he hath not put in subjection the WORLD TO COME, whereof we speak. 6. But one in a certain place testified, saying, what is man that thou art mindful of him, or the son of man that thou visitest him? 7. Thou madest him a little lower than the Angels, thou crownest him with glory and honour, and didst set him OVERDO the works of thy hands. 8. Thou hast put ALL THINGS in subjection UNDER HIS FEET; for in that he hath put ALL in subjection under him, he left NOTHING that is not put under him. 9 But now WE SEE NOT YET ALL THINGS put under him; but we see Jesus, who was made a little lower than the Angels, for the suffering of death, crowned with glory, and honour, that he by the grace of God should taste of death for every man. §. 1 AS Saint john fetcheth in the Notions of the terrestrial Paradise to describe New Jerusalem, (of which Revel. 21.) or (which is all one) the glorious state of the Church that it shall have on earth before the last Judgement, Revel. 22. or else we shall make John to speak impertinently, for in supreme glory is no need of a river of water, or of streets, or of a tree of Life, or of twelve sorts of fruit, one for each month, or of leaves to heal the Nations, or to make him speak untruly, if any would turn it to an Allegory, of a fountain of Doctrine, or of more and fresh effusions of the Spirit, or of Christ, to bear any further fruit, he there laying down all, 1 Cor. 15.28.) even so the Prophet David falls upon a divine meditation of the estate of Adam in innocency, to compose a Prophetical Psalm of praise, for what God would do for his people on earth before the ultimate end of the world, as the Apostle Paul expounds him in the place aforesaid. §. 2 Should seem, that though some things by Adam's fall were irrecoverably lost, in specie, in their proper kind (though not virtually and equivalently) as man's freedom from corporal death, yet other things, as this dominion of man over all things was not so forfeited, but that in Christ first or last it is recovered. And therefore though David knew full well Adam's fall, as appears by Psal. 51.5. yet looking upon the SON OF MAN Christ in this Psalm, he holds up his head and heart, and sings out shrilly this praise, in this Psalm of hope, that this dominion shall be made good to man on earth to the utmost. §. 3 For surely there is no imagining of this state to be of Saints in the highest Heavens, that there they should have dominion over the Beasts, Fishes, and Fowls, or over wicked men properly that are then in the infernal Lake, wholly under the sole power of the Prince of Darkness; and this was not performed on earth unto David's time, who from his youth, to his end, was ever and anon in danger of Beasts, or bestial men, of the Lion, and the Bear, of Goliath, of Saul, of Absolom, of foreign enemies, etc. Nor was it ever since fulfilled, but that the Saints (the Members of the SON OF MAN) have been at the same pass, for the general, with David, or worse, as we have, and shall hear abundantly. §. 4 Yet this must be fulfilled visibly on earth, as saith the Psalmist in this eighth Psalm, so as the enemy and avenger among men must be stilled, ver. 2. And all the Creatures subdued, as it is in the rest of the Psalm, and both so as that the Saints mouths may be full of praise, according to the form of this Psalm, and this must be fulfilled too, visibly on earth, saith the Apostle in the said second of Hebrews, Unto the Angels saith he, ver. 5. God hath not subjected THE WORLD TO COME, of which WE SPEAK. No, for they are charged to be in subjection to Christ, chap. 1. ver. 6. Nor hath God said to any of the Angels, sit thou at my right hand, * Mat. 24.14 Luke 2.1 Luke 4.5 Luk. 21.26 Acts 11.28 Act. 17.6 Act. 17.31 Act. 19.27 Act. 24.5 Rom. 10.18 Hebr. 1.6 Heb. 2.5 Rev. 3.10 Rev. 12.9 Rev. 16.14 until I make thine enemies thy footstool, ver. 13. but this must be fulfilled on earth, to men in Christ through him. For the Apostles first phrase in that fifth verse of the second Chapter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is spoken with great emphasis, with a double emphatical Article, sounding as we speak in English, THAT SAME world, even THAT that is TO COME, and yet still meaning a state on earth: for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (rendered world) in propriety of signification, signifies the inhabited world, as men inhabit their dwelling houses (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house being of the Kindred of the world) and in common use, it is put to signify the world on earth; yea so used by the Holy Ghost in the New Testament at least fifteen times, * The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the first Aor. of subj. mood, (as I conceive) hath the signification of a future. Of this place of Scripture see more in this third Book, chap. 2. Sect. 10. and sometimes in those places earth is adjoined, for plainer expression, yea used so to signify the world on earth in most of the said places, as thereby to mean the Roman Monarchy; the Romans then ruling the whole earth, when the Apostles wrote, as in two of those places (viz. Luke 2.1. Act. 11.28.) the Roman Emperor is expressed by name. Yea last, so constantly used in the New Testament by the Apostles, so to signify as hath been said, that it is never used to signify the supremest 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 signify 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 WE SPEAK, doth more explain and demonstrate. For where did the Apostle speak 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 plainness of interpretation, according to the Greek * Our Translators in putting AND after the word saith, do go 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 speak thus in a recital of another's 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 recital. 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 tolerable. And 'tis against the contexture of the Greek, which plainly runs thus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which as rendered afore, runs smoothly; but as our Translatours render, and place the order of words of the whole verse, they do with a vain tautology, as it were join to saith two ENDS, for it runs thus, AND again 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 YE GOD'S. runs thus; But when AGAIN he bringeth in, or shall bring in the first begotten son into the WORLD, he saith; Whence they that will grant us least, will yield thus much, that would in Heb. 2.5. must signify the world on earth, or else they utterly overthrow the Apostles reference there, The world to come OF WHICH WE SPEAK. But we must by their favour infer 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. speak all that [For unto the Angels hath he not put in subjection the world to come] in form of a repetition of what he had said afore of the selfsame matter, which he no where afore mentions, unless in chap. 1. ver. 6. viz. BUT when AGAIN 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; † as they have needlessly, if not prejudiciously to the genuine sense 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 Again 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 think to signify again he saith. For more surety they have put two Ands, but it is safest for us to keep close to the Original (having chap. 2. ver. 5. with many other texts to hold analogy) which fluently runs (as we said) But when again he bringeth in the first begotten into the world, he saith likewise, Let all the Angels of God worship him; As to signify Christ's coming again into the world to come on earth, after the ruin of Antichrist, and all his adherents, as we say, the Old and New world, which was distinguished by the Flood ruining the ungodly, whiles the race of visible Saints still lived. And if all that I have spoken in the Text and Margin do 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 Son into the world Again? when the ninety seventh Psalms was penned, Christ had not been brought in at all in the flesh into the world (even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, as led by the hand.) And when the Epistle to the Hebrews was penned, Christ had been brought into the world but once, never since, again. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angel in the Revelation signifies also Men-Angles, that is, Magistrates (as well as Ministers) so viz. the Angelical Potentates, Kings, Emperors, Judges, and Powers over men, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim (Psal. 97.7. quoted by the Apostle † See more, Sect. 10. §. 2. ) signifies the same (Psal. 82.1.) so that according to the latitude of the words, and the design 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are made able to see it. But (that we may return to Heb. 2.) this was never yet since Adam's fall performed, viz. man so to be over all visibly on earth, as Adam was over all; which is David's application in Psal. 8. of Gen. 1.26, etc. and Paul's explication in this second of Hebrews, of Psalm 8. * Some weeks after I had penned these things upon Heb. 2.5. compared with Heb. 1, 6. etc. I met with Master Modes Opuscula (newly set forth) concurring with me in the Grammar, and sense sense of those places, with his learned reasons, which I have therefore here inserted in the Margin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anim (inquit) Terra est, non caelum. At ubi (inquies) de hac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in praecedentibus locutus est Apostolus, ut dicat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Aio ab istis verbis v. 6 cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. id est, cum verò ITERUM introduxerit primogenitum [suum] in orbem terrae, dicit, etc. Quae enim ex inde ex libro Psalmorum ●d finem usque capitis citantur [de adora tione Angelorum, de sceptro rectitudinis Dei, de novatione mundi, de hostium sub pedibus conculcatione] omnia, si Apostolo credimus, ad secundum Christi adv●utum referenda sunt. Admonitio autem, quae 4 primis versiculis cap. 2. haec excipit, per parenthelin est legenda; versu demum quinto ad propositum redit Apostolus, & prolix●●s exequitur quae dehumanae naturae supra Angelos prerogativa differuerat. Non A●gelis (inquit) subjeci● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de qua loquimur, Sed [& de quo] ali●ubi ●estatus est, Psalmographus dicens, Domine, quid est ●omo quod memor es ejus; aut ●●lius hominis, quod visita●? Modico mino●em Angelis fecisti cum, gloria & honore coronasti cum, etc. 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 transferun●, ut primo Chri●●i ●aventui accommodent, trajiciendo nimirum particulam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acsi scriptum esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum scriptum sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cujusmod● trajectionis exemplum nusquam uspiam ostendi potest. Et praeterea verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (praeterquam quod cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjungatur) futuri significationem habeat, cùm sit Aoristus second us iubjunctivi: porro notandum Ps. 97. (unde testimonium illud de Angelis Christum in secundo adventu adoraturis desumptum est) tam apud Septuagi●ta quàm vulgatum Interpretem hujusmodi Epigraphe praenotatum esse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psalmus David quando terra ei restituta est. Quid hoc re● esse dicemus? An Psalmus quo David Messiam in resurrectione celebrabit? An quem cecinit postquam ab Absolomo filio pulsus, Regno ●estitutus est? In Hebraeo hodierno Psalmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 version igitur Anglica v. 6 pro [And AGAIN 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, etc. Sic v. 8. pro [unto the Son] Malim [of the Son] ut antè v. 7. [of the Angels] name eadem sunt verba, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12. ut & apud LXX, sunt qui legendum existiment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, facili mutatione. Et ●ta habet Textus Hebraicus in Psal. 102.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 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 Adam's fall, they in the general 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 Psalm 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 general state of the universe, that the weeds are ready to eat up, or choke the corn. ¶ 2 And this was not periodically, that is totally and finally fulfilled on Adam in innocency. For first, David pens this Psalm above two thousand eight hundred years after, as a Psalm of praise for the Saints. 2 In Adam's 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 Psalm a Prophecy of future events. 4 To Adam in innocency the then present world of the whole universe was not actually subjected; his actual dominion was yet within the Territories of Paradise. 5 Much less 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 than 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 me to say, that the things aforesaid were not in his time fully fulfilled to Christ himself. For, the things to be put under Christ's feet is the WORLD, yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the INHABITED World, yea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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) we SEE NOT ALL THINGS put under him. He appeals (saith Pareus) to sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But NOW we do 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 God's right hand, UNTIL his enemies be made his footstool, Psal. 110.1. which our Apostle clearly applies to his ascension after his Passion, Heb. 10.11. Which Until, plainly signifies, that after his ascension, when Paul wrote, All things were not put under Christ's feet; All his enemies were not made his footstool; but the Jews 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That is (exactly to the words and order of them) But him that was made a little while, * So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in v. 7. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, must be distinguished; see the margin of your Bibles. a little lower than 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 be put in subjection according to the eight Psalm (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, only we see him, for the suffering of death, crowned with glory and honour, which is not a subjection of the INHABITABLE WORLD TO COME unto him; much less of ALL THINGS therein. The Angels are in Heaven as well as he, and so in place, they as well as he are above the things below. But Christ must have the inhabited world, and All things so subject to him, and ' under him as they shall not be to Angels. So that if we heed the Text, and that which follows, the Apostle tells us, that in one way and sense, Christ is exalted above all, viz. in his possession of the highest Heaven, through sufferings. But withal this is in another place then the inhabited world to come, viz. the world on earth yet to succeed, and upon another account then the precise formal dominion over it, viz. to taste of death for every man. And it was in prosecution of a design, verse 10. viz. to bring many sons to glory, not a perfecting of a thing finished, viz. of the achievement and attainment of his absolute dominion on earth, over Turks, Jews, Papists, and Heathens, etc. But this must be, Christ and his members must have absolute dominion over the world below, in that estate of it that is yet to come. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the habitation of the world is not to be subjected to the Angels (Heb. 2. v. 5.) They are but the Church's servants. It is an estate that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come after Paul's time, though Christ had before ascended. But it must be subject to MAN, and the SON OF MAN, v. 6. God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made him a little lower, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a little time. Christ, or Christians were not lower at all then Angels in nature or spiritual condition, but only in outward dominion and state of life (Phil. 2. Heb. 2.) and that but for a little time, till the time of that world to come on earth, which must be before the last day of judgement, for than is not any subjection of any thing to Saints, or Christ; but he, and so they to lay down all dominion, 1 Cor. 15.28. SECT. V Wherein the Promises God made to Abraham, Gen. 12.1, 2, 3. Gen. 15.4, 5, 6. Gen. 17.1, 2, 3, 4, 5, 6, 7. Gen. 18.18. Gen. 22.18. paralleled with other promises to his posterity, Gen. 26.4. Gen. 48.19. v. 26. and with the Apostles explications and applications of those Promises, Rom. 4. v. 3. to v. 25. Gal. 3. v. 6. to 17. Heb. 11. v. 8. to 17. are discussed, for the clearing of the said general Position. Gen. 12. v. 1. Now the Lord had said unto Abram, Get thee out of thy Country, etc. Verse 2. And I will make of thee a great Nation, and I will bless thee, and make thy name great, and thou shalt be a blessing. Verse 3. And I will bless them that bless thee, and curse him that curseth thee, and in thee all families of the earth shall be blessed. Gen. 15. v. 4. Behold the word of the Lord came to Abram saying, This shall not be thine heir, but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the Stars, if thou be able to number them: And he said unto him, so shall thy seed be. Vers. 6 And he believed in the Lord, and he counted it to him for righteousness. Gen. 17. v. 1. The Lord appeared to Abram, and said unto him, I am the Almighty God, etc. Verse 2. And I will make my Covenant between me and thee, and will multiply thee exceedingly. Verse 3. And God talked with Abram saying, Verse 4. As for me, behold my Covenant is with thee, and thou shalt be a Father of many Nations. * In the Heb. it is both in the 4. v. & 5. verse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, A Father of a MULTITUDE of Nations. Neither shall thy name be called any more Abram, but thy name shall be Abraham; for a Father of many Nations have I made thee. * Verse 6. And I will make thee exceeding fruitful, and I will make Nations of thee, and KINGS shall come of thee. V 7. And I will establish my Covenant between me and thee, and thy seed after thee, in their Generations, for an everlasting Covenant. Verse 8. And I will give unto thee, and thy seed after thee, the land wherein thou art a stranger, all the land of Canaan for an EVERLASTING possession, and I will be THEIR GOD. Gen 18.18. Abraham shall surely become a great, and a mighty Nation, and all the Nations of the earth shall be blessed in him. Gen. 22. v. 15, 16. The Angel of the Lord called to Abraham, etc. by myself have I sworn that in blessing, I will bless thee, and in multiplying I will multiply thy seed as the stars of Heaven, and as the sand which is upon the Seashore, and thy seed shall possess the gates of his enemies. ver. 18. In thy seed all the Nations of the earth shall be blessed. Gen. 26.4. The Lord appeared to Isaac, and said, I will make thy seed to multiply as the Stars of Heaven, and will give unto thy seed all these Countries, and in thy seed shall all the Nations of the earth be blessed. Gen. 48. ver. 19 And his father (Jacob) refused, and said, I know it my Son, I know it (that Manasseh is the first borne) he also shall become a People, and he also shall be great, but truly his younger brother (Ephraim) shall be greater than he, and his seed shall become a MULTITUDE of NATIONS * Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, THE FULLNESS OF THE GENTILES, whence the Apostles phrase, Rom. 11.25. The fullness of the Gentiles shall come. for 20. And he blessed them in that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim, and as Manasseh, and he set Ephraim before Manasseh. Gen. 49. ver. 26. The blessings of thy Father have prevailed above the blessings of my Progenitors, unto the utmost bounds of the everlasting hills, they shall be on the head of Joseph, and upon the crown of the head, etc. Rom. 4. ver. 11. And Abraham received the sign of Circumcision, a seal of the righteousness of the faith which he had, yet being uncircumcised, that he might be the Father of all them that believe, though they be not circumcised, ver. 13. For the promise that he should be the Heir of the world was not to Abraham, and his seed through the Law, but through the righteousness of faith. ver. 16. Therefore it is of faith, that it might be by grace, to the end the Promise might be sure to all the the seed, not to that only which is of the Law, but to that also which is of the faith of Abraham, who is the FATHER OF US ALL. ver. 17. (As it is written, I have made thee a father of many Nations, before him (or like him, as it is in the Margin) whom he believed, even God who quickeneth the dead, and calleth those things which be not as though they were) ver. 18. Who against hope, believed in hope, that he might become the Father of many Nations, according to that which was spoken, so shall thy seed be, etc. ver. 22. And therefore it was imputed to him for righteousness. Galat. 3. ver. 5. He that ministereth to you the Spirit, etc. doth he it by the works of the Law, or by the hearing of faith? ver. 6. Even as Abraham believed God, and it was accounted to him for righteousness, ver. 7. Know ye therefore, that they which are of faith, the same are the children of Abraham, ver. 8. And the Scripture foreseeing that God would justify the HEATHEN through faith, preached before the GOSPEL unto Abraham, saying, In thee all Nations shall be blessed. ver. 9 So then they which be of faith, are blessed with faithful Abraham. ver. 13. Christ hath redeemed us from the curse of the Law. ver. 14. That the blessing of Abraham might come upon the GENTILES. ver. 15. Brethren, I speak after the manner of men, though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereunto. ver. 16. Now to Abraham and his seed were the Promises made. He saith not, and to SEEDS as of many, but as of one, and to thy SEED, which is Christ. Heb. 11. ver. 8. By faith Abraham, when he was called to go out into a place, which he should after receive for an inheritance, obeyed, and he went out, not knowing whither he went. ver. 9, By faith he sojourned in the Land of Promise, as in a strange Country, dwelling in Tabernacles, with Isaac and Jacob, the Heirs with him of the same Promise. ver. 10, For he looked for a City which hath foundations, whose Builder and Maker is God. ver. 11, Through faith also Sarah herself received strength to conceive seed, and was delivered of a child, etc. ver. 12, Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and the sand which is by the sea shore innumerable. ver. 13. These all died in faith, not having received the Promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers, and pilgrims on earth. 14, For they that say such things, declare plainly, that they seek a COUNTRY. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their father's Country, a country on earth. ver. 15, And truly if they had been mindful of that Country (viz. Mesopotamia) from whence they came out, they might have had opportunity to have returned. ver. 16, But now they desire a better Country, that is, an HE AVENLY: wherefore God is not ashamed to be called their God, for he hath prepared for them a CITY. NOte first in the general, That that treasure of Promises of the Old Testament afore recited, how narrow soever they may look to men, as if their eye were intent only upon Jews, Canaan, and men under the Law; the Divine Apostles, the absolute interpreters of the Old Testament, do in the places of the New Testament annexed, extend their intent, sense, and meaning, unto all Nations of the world, in all Countries on earth, and under the Gospel, and so, as that they were not (in their judgement) then completely fulfilled, when they wrote; nor yet are, according to their sense, as the experience of all Generations since doth bear witness. The quicksighted eye, by bare reading over all the places afore collated will soon yield this first assertion without any more words of debate on our part. §. 2 More particularly, we may evidently see before our eyes the said Old Testament places extended, and intended according to the sense aforesaid by those of the New; as Gen. 12.1, 2, 3, etc. by Gal. 3.8. & Heb. 11.8, etc. Gen. 15.4. by Rom. 4. ver. 3. ver. 9 ver. 18. ver. 22. Gen. 17.1, 2, etc. by Rom. 4. ver. 11, etc. §. 3 And with great justice doth the Apostle so explain and apply the forequoted places to an Evangelicall state under the New Testament, in that those Old-Testament Scriptures have in them so many Evangelicall strains, all harmoniously agreeing to that glorious state we yet expect under the New Testament; viz. 1 ¶ Spiritual, yet visible salvation, delivered in the express term, form and tenor of a Covenant, and of the Covenant of Grace, that God will establish his Covenant with Abraham between himself, and him, and his seed after him in their generations, for an everlasting Covenant, to be A GOD UNTO HIM AND TO HIS SEED AFTER HIM, often above repeated, and illustrated and amplified with the plain expression of Faith, and of righteousness of faith, and of Gods accounting faith to the believer for righteousness, and of blessing and with such a blessing as comes only through the one, and only one of the seed of Abraham. 2 ¶ An happy and blessed possession upon the face of the whole earth, in spite of all their enemies, yea to the ruin of them that should rise up against them, saying, that Abraham in his seed should be Heir of the whole world. And that he would give them Countries, and Nations, and bless those that blessed them, and curse those that cursed them. 3 ¶ A numerous multiplication of the seed of Abraham both of Jews and Gentiles, who through that salvation should attain to that possession. A multiplication of them as the sands of the Sea (that washeth through all the quarters and Countries of the world) a multiplication of them as the stars of heaven (that surround the whole universe) both of them being innumerable. A multiplication of them into a multitude of Nations, etc. Accordingly of Abraham by Hagar came Ishmael, of whom came the Ishmaelites, Agarens, Hagarens or Hagarites, Itureans and Nabeans, etc. Ps. 83.6. 1 Chro. 5.19. * See junius upon that 1 Chron. 5.19. There came of Ishmael in all twelve PRINCES according to their NATIONS. And they dwelled from Havilah to Shur that is before Egypt, Gen. 25.16.19. Of Abraham by Sarah, first, came Esau, who is also called Edom, and dwelled in mount Seir, from whom came the Edomites, Idumeans, inhabitants of mount Seir. The fourteen Dukes that came of Esau by his several wives are particularly named by Moses. Gen. 36.15. to 20. Secondly, From Abraham by Sarah came Jacob, of whom came the twelve Patriarches, of whom came the twelve Tribes, ten (as we usually number) making the Kingdom of Israel, the other the Kingdom of Judah. Of Abraham by Keturah came (Gen. 25.1, 2, 3.4.) First, Zimran, who gave the name to Zamrans, in the Region of Cinedocolpites in Arabia Felix. Secondly, Jokshan, of whom was named Camasa in Syria Palmyrina, alias Palmerene (Jun. ex Ptolom. Geograph.) thirdly, Medan, of whom was named the Town Madiana in Arabia Felix (Jun.) and the Country of Madianaea on the South of Arabia (Hieron.) Fourthly, Midian, of whom came the Midianites (those arch enemies of the Jews, for which God commanded to vex them) of whom was Balaam, (which gave that wicked counsel against Israel.) Their main Country also had from them the name of Madianitis, in the borders of Arabia petraea. But because also some of them dwelled in the Country's adjoining to the Ishmaelites, therefore they are sometimes called Ishmaelites, though of so different an original, as aforesaid, Gen. 37.25.28 Judg. 7.33. and 8.24. Fifthly, There came of Keturah Ishbak, who was the founder of Laodicea Scabiosa in Suria. Sixthly, Shuah, of whom came the Saccai, inhabiting the East part of Syria by Batanaea (Jun.) Seventhly Sheba, whose posterity dwelled in Arabia deserta (Prerer. Jun.) Eightly, Dedan, of whom came the ‛ Dedaneans, who inhabited (as Hieron supposeth) in Aethiopia, or in the Country next to the Idumeans, as it seems to be hinted, Jer. 49.7, 8. or in Adadi in Syria Palmerene (Jun.) Ninthly, Epha, whose Country is named in Isa. 60.6. and is situated beyond Arabia, called Saba (Hieron. l. 17. in Isa.) Tenthly Epher, of whom, saith Josephus, Africa had its name. Of the rest named in that of Gen. 25. the Countries are not known, only they are said in verse 6. to dwell Eastward in the East-Country, that is Arabia, or Syria. So that we see many Kingdoms and Nations, both of Jews and Gentiles, thus far as we have computed, came out of Abraham's loins, according so the aforesaid promises: and how many Nations since, who is able to reckon? Now say the Scriptures out of the Old Testament, the multitude of Nations to come of Abraham are to partake of the Covenant as an everlasting Covenant, God to be their God; Yea ALL the Nations of the earth to be blessed in ABRAHAM, and to be blessed IN HIS SEED, often there repeated. 4 ¶. The Lord adds in the said Old-Testament quotations, an obsignation, or sealing (if I mistake not) of all the three particulars afore mentioned, viz. Of spiritual salvation; Of an happy possession of the earth; and of a numerous multiplication in Jews and Gentiles, over the face of whole earth, accompanied with that salvation, in that their enjoyment of that universal possession. 1 Of salvation, he gave them the seal of Circumcision, which was a sign and seal of the Covenant of grace, viz. of the righteousness of faith, Rom. 4.11. And it is said afore in that Gen. 17. that this Covenant, or token of the Covenant should be in their flesh for an everlasting Covenant; because, as in the substance, God would continue a Seal of his Covenant for ever (till the Restitution of all things) as the Covenant itself should be for ever; still the same salvation should be sealed; still the same use of the seal, to confirm the assurance of faith; still upon the same ground of the tenor of the Covenant of grace (as we shall see after) only the matter of the seal to be changed, viz. the Green wax of water to be put in the room of the Red wax of bloody Circumcision. Secondly, Of that happy possession upon the face of the whole earth, he gave them the seal of the seven Kingdoms of the whole Country of Canaan, and that for an everlasting possession, so as still (as it is annexed) to be their God. For from the time they first entered Canaan, according to the promise, they were never universally and absolutely expelled out of it; and shall there keep possession till they be most gloriously restored to the possession of it; the seed of Abraham, the believing Jews, and Gentiles ru●●ng there, and over the whole earth, as long as ever there shall be any habitation on earth, as the Rear of testimonies, yet to march up, shall abundantly testify. And if any enemies shall rise up against the Nations of Jews and Gentiles (the seed of Abraham by faith) they shall as surely conquer them, as they did the land of Canaan. Thirdly, Of their numerous blessed multiplication, God gives the seal of changing Abraham's name to Abraham. He should not be only Ab-rom, that is, an High-father, but Ab-Rom-Hamon an High-father of a multitude; even as he changed Sarais name to the same intent from Sarai, my Mistress, to Sarah, A, or the Mistress. §. 4 Suitably, how are the said promises to Abraham extended in their utmost breadth to his posterity, viz. Isaac, Jacob, Joseph, Ephraim, and Manasseh, Gen. 26.4. Gen. 48.19. Gen. 49.26. quoted afore at large, all sounding of an universal happy dominion over the face of the whole earth. §. 5 Consonant to this Old-Testament Platform, do the excellent Master-builders the Apostles in the New Testament rear the superstructure, with distinct reference to the places and particulars of the Old. ¶. 1. For Salvation, they often express it under the notion of the righteousness of faith, and of imputing faith for righteousness, and of being blessed through faith. ¶. 2. For Possession, it is afore expressed by the Apostle, that their leaving of Mesopotamia, their own native Country, and never returning, though they might, and after that their sojourning in Canaan so long, as strangers and pilgrims in Tents, and Tabernacles, though it was promised them for an inheritance, and doing all this by faith, not seeing the Promise fulfilled by sense, did argue, that they sought a Country, an heavenly one, a City that hath foundations prepared of God, made and built by God. All which, how can we better and safelier expound then by the Scriptures; which having told us, Rev. 20. we shall reign with Christ on earth (as the meaning hath been proved, even where Gog and Magog shall after make opposition) a thousand years; In the next chapter, viz. 21. they show us the place and state where, and how, viz. in the New Heaven, and New EARTH, in the holy City, new Jerusalem, coming down from Heaven, where God himself will be with them, and be their God, and all tears shall be wiped away, with many other Characters, and Circumstances (fully answering to that afore, of Heb. 11.) Which as we have before demonstrated, cannot be meant of the Highest Heaven, but of a state on earth. The like whereof we have in 2 Pet. 3.13. that the Saints shall enjoy a new earth, according to God's promise; which Promise, extant Esa. 65.17. will not endure to be interpreted, but of a state on earth, as the branches of it evince. ¶. 3. For Multiplication, As the generality of the world, Jews and Gentiles, have according to the flesh come out of the loins of Abraham; so the Apostles exposition of the Promises holds forth, that the generality of the world shall be the Children of Abraham by faith, and blessed in THAT SEED of him, viz. Christ. That they that are of the faith of Abraham, are the children of Abraham; That God would justify the HEATHEN through faith, according to the GOSPEL he preached to Abraham; That the sense of that Promise, In thee Abraham all the Nations of the earth shall be blessed, is, that they that be of faith, shall be blessed with faithful Abraham; That the blessing of Abraham shall come upon the Gentiles; That the promise to Abraham, that he should be THE HEIR OF THE WORLD was not to Abraham, and his seed through the Law, but through the righteousness of faith, that it might be by Grace, to the end the Promise might be sure TO ALL THE SEED, not to that only which is of the Law, but to that also which is of the faith of Abraham, WHO IS THE FATHER OF US ALL. ¶. 4. For the sealing of all these three likewise in the New Testament, Christ as incarnated, is called the Mystery, or Sacrament (as some Translate) of godliness, 1 Tim. 3.16. because in his flesh is the glorious representation of God (Heb. 1.2.) and the effectual communication of the excellencies of God to us, by union with him and us (Joh. 17.2. Joh. 1.16.) Christ, as testified unto from Heaven, (Mat. 3.17. Mat. 17.5.) is the sealed one, or the sealing to us, joh. 6 27. viz. That he is the only name under Heaven whereby we must be saved (Acts 4.12.) and he, as the meaning of all types, Joh. 1.17. is the impletion, or fulfilling of all the Promises to us; take him and take all, 2 Cor. 1.20. And to the end that we might be more sure of all these, he hath change of names, as a seal, interpreted to that sense, Matth. 1. Immanuel, that is, God with us (which the Apostle notably applies to our Salvation, Rom. 8.31.) and Jesus (ibid. Mat. 1.) for he shall save his people from their sins. And thus Christ is a seal of our Salvation. 2 ¶. Again, as Christ the true, or antitypical Abraham, or Isaac, is the everlasting Father of all to be saved, Isa. 9.6. took our nature on him (Heb. 2.) suffered, and ascended, (Mat. Chap. 27. Chap. 28.) so he is a seal, interest, or assurance that there shall be a multiplication of them that shall be saved by him, 1. By his FATHERHOOD, PATERNITY, or Father-ship, Isa. 53. ver. 10. He shall see his SEED. ver. 11. he shall see the TRAVEL of his soul; He shall justify many. Heb. 2.11. etc. He that sanctifieth, and they that are sanctified are ALL ONE: Behold, I and the CHILDREN which God hath given me, the Children partaking of flesh and blood, he partook of the same, that through death he might destroy him that had the power of death, that is, the Devil. ver. 16. For he took not upon him the nature of Angels, but the seed of Abraham, for it behoved him in all things to be made like unto his brethren, that he might be a merciful and faithful Highpriest, to make reconciliation for the sins of the people. verse 10. For it became him FOR WHOM ARE ALL THINGS, and BY WHOM ARE ALL THINGS in bringing MANY SONS unto glory, to make the Captain of their salvation perfect through SUFFERING. And that we might know that Christ is the seal, or interest, by his taking our nature, not only to save the Jews (as in this second to the Hebrews) but also the Gentiles; the Apostle discusseth that his taking our nature in another root (universal to all mankind) viz. Adam, called the second Adam, 1 Cor. 15. and mightily extends it as wide as the ruin that came by Adam, Rom. 5. v. 15. If through the offence of one, MANY be dead, much more the grace of God, and the gift by grace by one man Jesus Christ hath abounded to MANY. verse 18. As by the offence of ONE judgement came upon ALL MEN to condemnation, even so by the righteousness of ONE, the free gift came upon ALL MEN unto justification of life. 2 He is a seal, or interest of the multiplication of believers, by his suffering, Heo. 2.9. We see Jesus made a little lower than Angels, for, or by (as it is in the margin) the suffering of death, crowned with glory and honour, that he by the grace of God, should taste death FOR EVERY MAN. And Joh. 12.32, 33. And I, if I be lifted up from the earth, will draw ALL MEN unto me (this he said signifying what death he should die.) 3 By his ascension, Act. 1.11. compared with Act. 3, 21. This same Jesus, which is taken up from you into Heaven, shall so come in like manner as ye have seen him go into Heaven, whom the Heavens must receive UNTIL the TIMES of restitution of ALL THINGS, etc. 3 ¶ Christ, by reason of relation and union, is the seal or assurance of the possession, Rom. 8. Coheires with him, Eph. 2.6. Set in heavenly places with him. 4 ¶ As Christ is the seal, or sealed one of all those three, so also the Holy Spirit, Baptism, and the Lords Supper, are seals of all those. The Spirit, Eph. 1.13, 14. first in general, is a seal of all the promises, therefore called there, the Spirit of promise, saying, ye were sealed with the Spirit of promise. For as the promise promiseth the Spirit, so the Spirit dictated to the Penmen of the Scriptures to leave us those promises, and the Spirit brings home and applies those promises to every man's particular heart (2 Cor. 3.3. 1 Thess. 1.5.) Secondly, In particular, 1 The Spirit is a seal of salvation, in the same Ephes. 1.13, 14. After ye heard the word of truth, the Gospel of your SALVATION, after ye believed, ye were sealed with the holy Spirit of promise. 2 A seal of multiplication of Believers. For in that respect it is also there called (as we hinted but now) the Spirit of promise, in that it is promised. And how? Thus, that it shall be (Joel 2.28.) poured upon all flesh. A large promise of innumerable effusions. 3 A seal of the possession. So in the same Ephes. 1.13, 14. ye were sealed with the holy spirit of promise, which is the earnest of your INHERITANCE, until the redemption of the purchased possession. The redemption of the souls of the Ephesians was passed already; therefore the redemption of the body (of which the Apostle speaks, Rom. 8.22, 23. saying, That all the creation, as well as all believers, groan after it) must be meant. The Apostle calls it in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The redemption of much business, which more sounds of a state on earth, then in the highest Heavens. And that our Coheirship with Christ, Rom. 8. the Apostle Paul there saith, verse 21, 22, 23. it must begin on earth. And the Apostle John saith, We must reign with Christ on earth, Rev. 5.10. a thousand years, Rev. 20.4. Till Satan be there let lose, and Gog and Magog thereupon make opposition, verse 7.8, 9 Next, Baptism is a seal, as of salvation, (as all know) so of the possession, which that innumerable company of Jews and Gentiles, Exod. 12.37, 38. passing through the Red sea, Exod. 14. should have, if there baptised believed, 1 Cor. 10.1. etc. wherein God sealed to them among other things, that his power should be Omnipotent, and his mercy endure for ever (Psal. 136. v. 4. v. 13, 14, 15) in bringing them to the land of promise. Lastly, The Lord's Supper doth not only in the elements typify 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 sign of a Kingdom, and sitting on seats or thrones, a sign of judicature. §. 6 The sum of this Section is, that there shall come so many out of the loins of Abraham, both of Jews and Gentiles, to whom God will be their God, and bless them over the face of the whole earth, in the seed of Abraham, making them partakers of the righteousness of faith, etc. (as is afore more largely enumerated) that the generality of the whole world shall become believers, 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 remain 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 Turks, Arabians, Hagarens, Tartarians, Persians, Indians, etc. 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. We see not yet Ephraim's posterity (according to Gen. 48.19. afore quoted) to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fullness of the Gentiles, or to come in as the fullness of the Gentiles, which phrase the Apostle exactly keeping Rom. 11.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, until the fullness of the Gentiles come in, and so all Israel to be saved, interprets it of the conversion of the world of jews and Gentiles to faith in Christ. But alas, for the posterity of Ephraim, they are not delivered from their captivity temporal or spiritual to this day. Nor is one Kingdom of ten, over the whole world converted unto the faith. Nor is josephs' posterity blessed (according to Gen. 49.26.) to the utmost bounds of the everlasting Hills, 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 tenor of all the Scriptures) afore they can be received into Heaven. Of which more after, especially when we come to discuss 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 himself, 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 Prophecy in Numb. 24.16. to 25 is discussed as proof of the general 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 Sceptre shall arise out of Israel, and shall smite (or smite thorough) the corners (or Princes) of Moab, and shall destroy (Heb. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 do valiantly. Verse 19 Out of jacob shall 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, † That is, the first of the Nation warred against Israel, Exod. 17. but his latter end shall be, that he perish for ever. Verse 21. And he looked on the Kenites, and took up his parable, and said, Strong is thy dwelling place, and thou puttest thy nest in a rock. Verse 22. Nevertheless the Kenite (Heb. Kain * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) shall be wasted, until 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 enc●●y, that is ANTICHRIST shall set himself up as God. ! Verse 24. And ships shall come from the coasts of Chitim, and shall afflict Ashur, and shall afflict Eber, and he shall perish for ever. §. 1 IT will be a fair Preface to what we are to infer from these words to our purpose, if in the first place we 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 spoke this was Balaam, but set down by Moses as a most sure Prophesy, and therefore shows us what a full manifestation he had from God of this Prophecy, verse 16. It is not unusual with God sometimes for extraordinary ends to reveal some particular Prophecies to some men at some certain 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 Prophecy, but that God dictated to them some particular Prophecies; 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 bless instead of cursing. And of this Prophecy we have some touches and phrases repeated in the New Testament, 2 Pet. 1.19. Until the daystar arise, Rev. 22.16. I Jesus, etc. am the root of David, etc. and the bright and morning star; yea, and some of this Prophecy is punctually fulfilled in the Old Testament so long since as David's time, as we shall see after. §. 2 The matter of the Prophecy is very considerable to our business, if we understand it aright, wherein the Hebrews admirably assist (for of them there cannot be an apt Proverb, Ubi bene nemo meliùs.) Let us touch with their pen, a little on every clause; I shall see him] or see it, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the person and thing he prophesies of following, which Sol. Jarchi expoundeth, I see the praise of Jacob, and their greatness, 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 near, when a King shall arise out of the house of Jacob, and CHRIST shall be anointed of the house of Israel, and shall RULE OVERDO ALL THE SONS OF MEN: Mark that expression. It follows, There shall come a star out of Jacob.] The Greek translate, shall arise, or shine forth, which is applied to Christ by Peter in the said 2 Pet. 1.19. aforequoted, and by Christ himself to himself in the above cited Rev. 22.16. Both places being penned since Christ's ascension, and therefore can import no less then that it is yet to be 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 Jews, if he shine not to them afore; or for the consideration of Christ's relation to David, when he lays down all relations. But of these things by and by, in the inferences from the said place of Numbers. Of which it follows; And a Sceptre 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 Sceptre as well as David, and other Kings. And as his gracious Sceptre of righteousness over his people, Psal. 45.7. Heb. 1.8. So his powerful constraining destroying Rod, or Sceptre of Iron over his enemies, Psal. 2.9. Rev. 12.5. which two last mentioned places are prophetical of future times, not fulfilled (should seem) in the time of John's penning the Revelation, though that was long after Christ's ascension. And he shall smite the corners of Moab, or through the corners of Moab.] The Greek is, He shall break to pieces the Dukes of Moab † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Chalde is, He shall kill the Princes of Moab †, and shall 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 son of Adam, given to him in the room of Abel, slain; and Kaines posterity being drowned in the flood, only 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 down before him, and all Nation shall serve him. And in Phil. 2.10. 'tis spoken in the future tense * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (after Christ's ascension) and of all persons and things, not only of heavenly or spiritual, but of earthly, etc. To this exposition Sol. jarchi subscribes. All the sons of Seth, that is (saith he) ALL PEOPLES, which do ALL come of SETH the son of ADAM THE FIRST. We have one Rabbin behind, viz. Maimony, who in their Talmud † R. Maimony in Misn. Tom. 4. Treat. of King. c. 11. sect. 1. notably explains the whole Prophecy of Balaam briefly thus: I shall see him, but not NOW, that is, DAVID, I shall behold him, but not NIGH, this is THE KING CHRIST. There shall proceed a star out of Jacob, this is DAVID, and a Sceptre shall rise out of Israel, this is the KING CHRIST, and shall smi●e through the corners of Moab; this is DAVID, as it is written (2 Sam. 2.8.) And he smote Moab, etc. And he shall unwal all the sons 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 shall be a possession to David, as it is said, and all they of Edom became David's servants, 2 Sam. 8.14. And Seir shall be a possession, this is unto THE KING CHRIST, as it is said, AND SAVIOUR'S shall come up on mount Zion, to judge the mount of Esau, and THE KINGDOM 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 shall 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 corporal destruction of the Edomites by Christ. SEIR also shall be a possession. Seir, that is Esau, for there Esau dwelled, 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 do valiantness (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 go 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 shall do valiantness, and he will tread down our enemies. And Heb. 2.8. God will put all things in subjection under Christ's feet, who was the son 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 shall rise up out of the house of Jacob, which Sol. Jarchi openeth thus: And yet there shall be another Ruler out of jacob, and he shall destroy him that remaineth out of the City. Of the KING CHRIST he 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 City 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 shall live when God doth this. Targum Jonathan explains it thus; when the word of the Lord shall be revealed to give a good reward unto the just, and take vengeance on the wicked. verse 24, And Ships shall come from the coast of Chittim, and shall afflict Ashur, and shall afflict Eber, and he shall also perish for ever. The Chalde expoundeth Chittim to signify the Romans. The old Latin explains it by Italy (which is all one in effect, only the Roman Monarchy was larger than the Imperial Seat of it in the Kingdom of Italy.) Chittim, or Kitim was one of the sons of Javan, the son of Japhet, the son of Noah, Gen. 10.4. His posterity inhabited partly Greece (viz. Macedonia) partly (as Josephus affirms) Italy among the Romans, as also Cyprus, and Cilicia. All which places also by turns were sometime of the Greek Empire, sometime of the Roman Empire. By which reasons Chittim, alias Kitim is sometime taken for the Greeks, sometimes for the Romans, both which took their turns to afflict the Assyrians, and Eber, that is the Hebrews, or people of Israel. But the Catastrophe and fatal period is, that Chittim shall perish for ever. §. 3 Now these promises in their full latitude and extent were never yet fulfilled upon the earth (as they all import a fulfilling there) as it easily appears to a quick eye reviewing the Premises. This same Star CHRIST hath not yet shined upon the hearts of the generality of the sons of jacob, as it is expounded, 2 Pet. 1.19. He hath not yet as CHRIST, ruled as a King over ALL THE SONS OF MEN, as the Chalde before expounds the Sceptre out of Israel, as the Scriptures Psal. 2.9. bacl it. CHRIST hath not yet unwalled ALL THE childs OF SETH, that is all the children of Adam (as before made plain.) He hath not, that is, brought them off their own confidences to submit to him, or he hath not had (as the Chalde expounds before) dominion over all the children of men; according as Psal. 72. verse 11. and Phil. 2.10. confirm it, viz. That all Kings shall fall before Christ, and all Nations serve him, and every knee how and crouch to him. We see to this day for the general, rather the contrary. CHRIST as KING hath not yet (as Maimony excellently out of Psal. 72.8.) had dominion from sea to sea, no, nor so much as delivered Israel and Judah to this day, from their dispersion and captivity under Turk, Pope, Indians, etc. Exempt from the account but six or seven Nations (and those petty ones) of one fourth part of the world, Europe; with a spot or two of late Plantations in America; and the whole world of men are not yet so much as Professors of Christ. Nor hath Christ taken vengeance on them to this day. Kitim, alias Chittim, i. e. the Roman Empire, is not yet perished for ever, but to this day partly under the Turk, and partly under the Pope doth mischievously, and mightily oppose Christ. §. 4 Nor can a wise man dream that these things shall be fulfilled at, or after the ultimate day of judgement; for than is a late time for Christ to have dominion over all the sons of men. Then Christ's Dominion doth utterly cease. And this Text saith, that when God doth this, who shall live? plainly signifying, that when Christ doth thus as King, and Ruler over all the sons of men, advancing his Church, and among them as his great design, his Israel, there shall be a great corporal destruction of the obstinate enemies of him and them. But the ultimate day of judgement is not the kill, but the making alive corporally all the wicked that ever were since the Creation. SECT. VII. Wherein is produced and explained, Deut. 30. vers. 1. to the 10. as another proof of our general Position. Deut. 30. (verse 1.) And it shall come to pass when all these things are come upon thee, the blessing and the curse which I have set before thee, and thou shalt call them to mind among all the Nations whither the Lord thy God hath driven thee. (V. 2.) And thou shalt return unto the Lord thy God, and shalt obey his voice, according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul. (Verse 3.) That then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return, and gather thee FROM ALL THE NATIONS WHITHER THE LORD THY GOD HATH SCATTERED THEE. (Verse 4.) IF ANY OF THINE be driven out unto the OUTMOST PARTS OF HEAVEN, from THENCE will the Lord thy God gather thee, and from THENCE will he fetch thee. (Verse 5.) And the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers. (Verse 6.) And the Lord thy God will circumcise thine heart, and the heart of thy seed to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live. (Verse 7.) And the Lord thy God will put all these curses upon thine enemies, and on them that hate thee, which persecuted thee. (Verse 8.) And thou shalt return, and obey the voice of the Lord, and do all his Commandments which I command thee this day. (Verse 9) And the Lord thy God will make thee plenteous in all the work of thine hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good; for the Lord will again rejoice over thee for good, etc. §. 1 THese words may seem to some of a cursory eye, to say little to our purpose; but being weighed, they are very ponderous, and will soon turn the scales. The sum of obeying God's voice, and keeping his Commandments, so often here inculcated, is their keeping the Covenant they made with God, chap. 29. viz. As God to be their God, so they to be his people, and (as it is expressed) after the tenor of the covenant God made with their Father Abraham, etc. (Gen 17.) which was the Covenant of grace, as the Apostle expounds Rom. 4. even as here is mention of Gods bringing them out of Egypt, as a pledge on his part, and an engagement on their part, relating to their redemption by Christ, Hos. 11.1. Matth. 2.15. And here amplified by loving the Lord their God with all their hearts, so that it is upon Gospel terms the Lord treats with them; even as Moses application of them to the Israelites, ver. 11, 12, 13, 14. That the commandment that was given them was not hid from them, nor fare off, neither in the Heavens, to say, who shall go up, to take it for them, nor beyond the sea, to say, who shall go over, etc. to take it for them, but it is night● even in their mouth, and in their heart; I say, Moses application in those very terms is by the Apostle, Rom. 10.8. called the word of faith. §. 2 Now when thus the Jews shall obey God's voice, and do his Commandments, viz. believe the Gospel, being brought unto repentance, (hinted in the words call to mind, and returning, so expounded, 1 King. 8.46, 47. Isa. 46.8. Lam. 3.21. Luke 15.17) partly by afflictions, partly by prosperity called blessings, and curses, than the Lord shall deliver them from all their captivities, when and wheresoever they be. §. 3 For Moses aims not at this or that particular captivity, among Philistims, Egyptians, Babylonians, or, etc. that had been to little advantage, to deliver them from one captivity, to let them fall into another; and there to stick for ever. The words of the Promise are of a very comprehensive latitude, viz. if they be driven among all the Nations, ver. 1. or any of them be driven out to the utmost parts of Heaven, ver. 4. The Lord will gather them from all Nations, ver. 3. and will fetch them from the utmost parts of Heaven, ver. 4. §. 4 And as the Promise is of a great latitude, so of a great length; for this gathering of them is promised after the Babylonian captivity, jer. 29.1. Jer. 31.10. and after Christ was come in the flesh, it is delivered as a Prophecy by Saint John's Exposition, Job. 11.51, 52. That Christ should gather together in one the children of God that were scattered abroad; Of a thing to be done in after times, in the fullness thereof, compare Rom. 11. §. 5 Add to all the fullness of the Promise; they should be so delivered from all captivities, that all the curses should be on their enemies, and all blessings temporal and spiritual should be on them; for so it follows, that upon their deliverance out of captivity, If any of them be driven out (ver. 4.) unto the utmost part of Heaven, from THENCE will the Lord thy God gather thee, and from THENCE will he take thee. And (ver. 5.) the Lord thy God will bring thee into the Lana WHICH THY FATHERS POSSESSED, and he will DO THEE GOOD, and MULTIPLY thee above thy fathers; and (ver. 6.) The Lord thy God will CIRCUMCISE THINE heart, and the HEART OF THY SEED, to love the Lord thy God with all thine heart, and with all thy soul, etc. And (ver. 7.) The Lord thy God will put all these CURSES ON THINE ENEMIES. And (ver. 8.) thou SHALT RETURN and HARKEN TO THE VOICE OF THE LORD, AND DO ALL HIS COMMANDMENTS. And (ver. 9) The Lord thy God will make thee plenteous, or fruitful IN ALL THE WORKS OF THY HANDS, IN THE FRVIT OF THY BODY, in the fruit of thy CATTLES, in the fruit of thy LAND: (and mark) FOR THY GOOD. And the Lord will REJOICE over thee for good. §. 6 Now let the ingenuous Reader confess, whether ever these promises were thus fulfilled! For we know not either by Scripture, or History, that ever the Ten Tribes returned from their captivity. And we do know by the Scriptures, that many of the two Triles returned not with the rest, 1 Chron. 4.21, 22, 23. (read the place exactly) * Josephus in his Antiq. asserteth thus much. And we are sure by experience to this day, that thousands of them are in Captivity (as we may say) under the Turkish and Roman Empire, and ten thousands of them dispersed among the Indians, and Protestant Christians in Poland, Holland, etc. as Rab. Ben Israel hath given us an account in his Book Spes Israelis, so that the Jews themselves, not only the unconverted, but some that are converted to Christianity, confess these things never yet to have been fulfilled, as I myself have been an ear witness from M. Melos, a Jew of Portugal, converted to the faith. §. 7 Much less are the Jews so delivered, as to have their hearts circumcised, to love the Lord their God with all their heart, and to obey his voice in the Gospel, as the Apostle before expounded; or to be blessed with all temporal blessings, or to have all the curses put upon their enemies. §. 8 Therefore these things are yet to be fulfilled; for God must be true, (as the Apostle saith) though all men (that deny it) be liars. The Jews must be called, and the fullness of them, and the Gentiles must be brought in (Rom. 11.26.) by a deliverer that comes out of Zion, turning away ungodliness from Jacob, to the performance of God's Covenant with them, which the Targum (called Jonathans') saith, must be performed by the hand of ELIAS, and by the hand of KING CHRIST; And indeed a few were converted by John Baptist, and Christ, but the generality of the Jews were in blindness after that, in Paul's time, Rom. 21. Besides, what was the conversion of a few, to the fulfilling of the all of these promises in their several particulars to the all of the Jews? As it is said afore, If ANY of thine be driven out unto the utmost part of the heavens, from thence will the Lord thy God gather thee; and the Lord will make thee fruitful in ALL THINGS, and for thy good. §. 9 And these things must be fulfilled before the ultimate general Judgement, or else there will be nor time nor place for these things, as to circumcise hearts, to keep Commandments, to inherit Canaan, to be blessed with outward blessings, etc. as is before expressed. SECT. VIII. Wherein is alleged, Deut. 32. ver. 15, etc. to ver. 44. for the proof of the main general Proposition. In Deut. 32. ver. 15. to ver, 19 are set down the sins of the jews; But jerusalem waxed fat, and kicked, etc. Then he forsook God, etc. they provoked him to jealousy with strange gods, and they sacrificed to Devils, not to God, etc. In ver. 19 etc. to ver. 35. is set down the wrath and revenge that God would exercise upon them for those sins; When the Lord saw it, he abhorred it, or despised them, because of the provoking of his sons and daughters. And he said, I will hid my face from them, etc. They have moved me to jealousy, etc. and a fire is kindled in my anger, and it shall burn, etc. I will heap mischief upon them, etc. I said I would scatter them into corners, etc. In ver. 35. etc. to 44. is set down Gods comforting of the jews, and his terror to their enemies, ver. 35. To me belongeth vengeance and recompense; their (enemy) foot shall slide in due time, for the day of their calamity is at hand; and the things that shall come upon them make haste, ver. 36. For the Lord shall judge his people, (or shall plead the cause of his people) * So Piscator, Causam populi sui age●. and REPENT HIMSELF for his SERVANTS, when he seethe that their POWER IS GONE, and there is none shut up, or left. Ver. 37. And he shall say, where are their gods, their rock in whom they trusted? etc. ver. 38. Let them rise up and help you, and be your protection. ver. 39 See now that I, even I am he, and there is no God with me; I kill, and I make alive; I would, and I heal; neither is there any that can deliver out of my hand. ver. 4. For I lift up my hand to Heaven, and say, I live for ever. ver. 41. If I whet my glittering 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 arrows drunk with blood (and my sword shall devour flesh) and that with the blood of the slain, and of the captives, from the beginning of revenges upon the enemy. Ver. 43. Rejoice O ye Nations (or GENTILES, as the Apostle renders it, Rom. 15.10.) with his people; for he will avenge the blood 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 Jews we have known, 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 rejoiced with the jews, as sharers in the same general salvation, spiritual and temporal, as this Text imports, according to the letter here, and the spiritual 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 comprehensiveness this Text amounts. The two great streams ran cross 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 Jews generally decried their Christ with Crucify him, Crucify him. And of the Gentiles no Nation became Christian, till after Constantine the Great his time, which was above three hundred years after Christ's incarnation, and above two hundred years after the death of the last of the Apostles. Indeed St. Paul doth in express 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 Jews and Gentiles must rejoice in the common Gospel-salvation. But withal he had told you before, Chap. 11. that at that present the generality of the Jews were under spiritual blindness, and were so to be, till the fullness of the Gentiles were come in, and so they continue blind to this very day. So that instead of a reciprocal rejoicing in one another's spiritual salvation, they conceive with great indignation us to be in an error, and we with equal sorrow, conceive them to be in an error. 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 years in the ten persecutions, and after under the Pope, as all the Jews to this day are either dispersed as a despised people, by and among all Nations, or under the Turkish slavery, the more is the grief 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 Jews (according to the many, and amplified high expressions in this 32. of Deut. to that sense) is of itself most manifest. For neither the Romans, nor the Turks (both the grand oppressors of the Jews, for above this sixteen hundred years between them) are with any signal sign, or considerable mark, destroyed with a corporal destruction. As for the destruct on the enemies of the Jews in the Macchabean wars, it doth not in any proportion amount to the elevation and latitude of these Deuteronomian promises. We know all those Heroic 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 wars 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 helped with a little help (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 Jews all this while do but shift and change their oppressors, 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 Turk, and to regain the holy land; for the Turk keeps his footing to this day, with inlargements. Christian Kings have been so busy in bangling with them of their own Religion, that whiles they divide, that grand Blasphemer most insolently reigns as the greatest Monarch now on earth. §. 4 Therefore we conclude that this place of Deuteronomy is not fulfilled till that come to pass, 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, etc. And the remnant were slain with the sword, and the fowls are filled with their flesh; So that according to the intent and terms of this Text of Deut. 32. there is an avenging of all the servants of God, viz. of Jews and Gentiles, and a total corporal ruin 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 fullness of jews and Gentiles, if it come not afore; therefore they must have it afore, that they may, as is said afore, jointly rejoice together in each other. SECT. IX. Wherein is considered the words of Nehemiah, Chap. 1. v. 8, 9, 10, 11 For proof of the main of the general Proposition. Nehemiah 1.8. Remember, I beseech thee, the word that thou commandedst thy servant Moses, saying, If ye transgress, I will scatter you abroad among the Nations. Verse 9 But if ye return 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 will 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 ear 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 King's Cupbearer. §. 1 THese words, we see, are spoken by Nehemiah to God in prayer. He plants the footing thereof upon God's promise, quoted out of Deut. 30. v. 1. to 10. (discussed but now Sect. 7.) viz. That though God should for their sin scatter the whole Nation of the Jews, consisting entirely of twelve Tribes (for in that mighty body they were, when Moses wrote that of Deuteronomy) and disperse them among al● the Nations, and cast them out unto the utmost part of Heaven, yet that God had promised he would gather them from thence, and would bring them into the place that he had chosen to place his name there. §. 2 So that this great Saint Nehemiah, lays the great foundation of his faith in prayer for the restoring of the Jews 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 return of the Two Tribes. As whiles he was in the Babylonish Captivity for so many years, his soul 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 work, in what of the latitude and extent thereof, it was yet unfulfilled. Nehemiah, should seem, was clear in that sense of perfecting the return of the whole twelve Tribes, and to have a better settlement in their own land, than 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 ourselves 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 clearly held forth in several 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 Jews in any of the Captivities that were to follow Moses his words, either Philistian, Syrian, Egyptian, or Babylonian, should stick 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 forenamed 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 years (for their return was about the 3514 year from the Creation. And Nehemiahs' journey to Jerusalem which he began with his prayer, was not till Anno mundi 3527.) The good man had in his eye, not only the building of the walls of Jerusalem (which was but a small matter in comparison) but the return 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. etc. 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 return of the rest, and for assurance of Christ's coming of Judah (where God continued them till that was done, Christ was born, for time and place, etc. 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 show) to fetch them from thence? §. 7 Therefore we conclude, as Nehemiah prayed, believed, and hoped, so we to this day see, that Moses his promise (urged by Nehemiah) is not the one half 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 years after. And the prayers of the Saints under the Altar, Rev. 6. shall be answered, though now since above one thousand and five hundred years they are not fulfilled. SECT. X. Wherein several places of the Psalms put together into a method, according to their aspect towards our main Position, are taken into consideration for the confirmation thereof. There are three main Heads of our Position, most pathetically and emphatically prophesied, and promised in the Psalms. 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 ENJOY a Sabbatisme on earth. §. 1 TOuching the first, we have many passages of several Psalms, which, partly in their own nature, and partly by the Apostles quotations, explications, and applications, are so curiously wreathed together, that in that posture we 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 only quote it according as occasion requires. It is all along in matter and style notably accommodated to our work in hand. It is spoken to Jews 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 mixed with the Roman power, so that both of them jointly concurring, did put to death Christ, and persecute the Apostles, the Apostles thereupon convert the second Psalm, with a part of the eighth Psalm (for I suppose there is recorded but the sum) into a prayer, and do turn the bent of that their prayer both upon Jews and Gentiles. They lift up their voice to God with one accord, and said, Lord, thou art God, which hast made Heaven and Earth, and the Sea, and all that in them is &c. (as it is Ps. 8.) who by the mouth of thy servant David hast said (Psal. 2. v. 1. etc.) why did the HEATHEN rage, and the PEOPLE imagine vain things? The Kings of the earth stood up, and the Rulers were gathered together, against the Lord, and against his Christ. For of a truth against thy holy child Jesus, both HEROD and PONTIUS PILATE, with the GENTILES, and people of ISRAEL were gathered together, for to do, etc. And now Lord behold their threaten, etc. Both which Psalms are prophetical of our point. The eighth Psalm we opened afore, and now we shall the second, out of both which Psalms (though Luke records the story but briefly, only giving a touch upon the beginning of both) the Apostles, no doubt, urged in their prayer, whatsoever was in them pertinent to their desire of the advancing Christ, there being fare apt pertinences to that in the sequel of those Psalms, then in the beginnings. The sum of their desire is, that God according to his promise in Psal. 2. Psal. 8. would set up the power and glory of Christ unto a predominancy over Jews and Gentiles, notwithstanding all their fierce opposition at present. And for a testimony that God did allow their application of those Psalms as right, and did accept of their prayer grounded thereon, he fills them with the Spirit, and shakes the place where they prayed. Now this second Psalm is not yet fulfilled, not the Apostles prayer upon it fully answered. It is true, that about forty years after Christ's death, came to pass that great destruction upon the Jews, their Temple, City, and Country too, prophesied by Christ, Matth. 24.1. etc. And within fewer years, Herod came to a miserable untimely end, Act. 12. as also did Pilate, and after him successively two and thirty Roman Emperors, as the Ecclesiastical story shows us * M. Fox in his Martyr. And about three hundred years after the incarnation of Christ, Constantine the Great, and many of his soldiers being converted unto Christianisme, overthrew in battle his Antichristian Colleagues, and their Armies that opposed it. But Prophecies and Prayers, as streams, run on in a current, still growing greater and greater in accomplishment, till they rest in the main Ocean, the fulfilling of the full design of God, according to the entire Platform God drew forth in the express terms of his Promises. This Psalm therefore according to that rule was not fully accomplished, when the Apostles turned it into a Prayer, notwithstanding all the great things that Christ and his Apostles did, towards the convincing of Jew's and Romans, and converting many. For what needed the Apostles to pray for a further fulfilling of that second Psalm, if then it had been fulfilled? No, nor is that Psalm in any full measure fulfilled to this day, the Heathen unregenerate Gentiles, and the obstinate Jewish people are of the same temper still, and tamper the same oppositions against Christ. And God hath not hitherto so spoken to them in his wrath, and vexed them in his sore displeasure, as to make them know that he hath set HIS KING upon his holy hill of Zion; nor hath he given unto Christ the HEATHEN for his inheritance, and the UTMOST PARTS OF THE EARTH for his possession, to break them that are incorrigible with a rod of Iron, and to dash them in pieces like a Potter's vessel, to the making of the Kings and Judges of the earth wise, to serve the Lord in fear, etc. Most Kingdoms are yet mere Heathens, and the most of Kingdoms named Christians are Heretical, or disobedient unto Christ: and Zion itself, where Christ will mainly manifest his kingliness, is under the Turkish Mahometan Blasphemers, as it was under the bloody Heathen Romans, all the time of Christ and his Apostles; and the Jews, that are a main part of his Kingdom, are to this day unconverted. There must yet come a time, when Christ's anger must be but kindled, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as a little, and yet then must ALL they be happy that trust in Christ. Mark accurately; There must be a time when Christ's anger must be but kindled, in comparison of the last Judgement, and but as a little time * So the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft applied to time, is for degree ●is in kindle. , in respect of the speedy event of making All them that trust in Christ to be happy. Now if you apply this to the time past, since the Apostles made their prayer upon this Psalm, it is near one thousand six hundred and twenty years, which you cannot call a little time, much less can you call it a little time from David's penning of it to this time. And if you look forward to the ultimate judgement, than Christ's anger is not only kindled, but it is totally on a flame, and for ever; the fire never goes out. So that the fulfilling of this Psalm, must be in a time between our present Age and the last judgement. It must be at a time when Christ's anger hath but a little time to be kindled, and anon the Trusters' in Christ to be blessed, which must be when the generation, or succession of the wicked opposers of Christ are perished, who perishing are not said to be at their journey's end, at the ultimate end of the world; but in the way, in some notable way, or race they ran (in their Generation) in opposing Christ, as Revel. 19 the three last verses. These wicked ones must perish, and the trusters in Christ be blessed, at some notable time of eminent manifestation of Christ, as he is Christ, and King of Zion (which must be before his laying down of his Mediatorship, and power at the end of all) I say, at some notable time of eminent manifestation of Christ. For this phrase in this Psalm, THIS DAY HAVE I BEGOTTEN THEE, is always applied to such eminent manifestations of Christ, the latter still being greater than the former. As first in this second Psalm, at the declaring the decree, and proclaiming Christ to be King, conversively of his Church, and coercively over all the world of enemies; Secondly, at Christ's resurrection, Acts 13.23. and 33. Thirdly, in relation to Christ's appearance ere long, to all the world, to set up his visible Kingdom on earth (of which we speak.) 2 ¶. For (saith the Apostle, Hebr. 1.5, 6.) unto which of the Angels said he at any time, Thou art my SON, THIS DAY HAVE I BEGOTTEN THEE? And again, I will be to him a Father, and he shall be to me a SON? But when AGAIN (to give it you as afore, in terms and order of words, close to the Original * Thus Arias doth order them. When the Apostle would say, And again, he saíd in verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in this sixth verse he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which last word is in the second A●rist in the subj. mood, which sounds future, and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But again. ) He SHALL bring his first begotten Son 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 Son, but when again he shall bring his first begotten Son into the world, he hath given command that all the Angels shall worship him, as his only begotten Son. That this text speaks of Gods bringing his first begotten Son again into the inhabited world, now after Christ's ascension (when the Apostles wrote that) we have afore largely discussed, Book 3. chap. 2. Sect. 4. & §. (id est, sectiuncula) 4. I only add, be heedfully mindful of the Apostles expression in the future, now after Christ's coming in the flesh; and that after the general judgement Christ, as Christ, shall lay down all his dominion over Angels and men, and therefore it must be of some middle time between our present generation that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Hebrews, 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 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is, Bow down to him all ye Gods, which (as we said afore) comprehends as all Angels, so all Kings, Potentates, and Magistrates, called by God himself, 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 YE ARE GOD'S (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) if he called them gods to whom the Word of God came, etc. And indeed they can properly bow, or crouch down (as the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precisely signify) as the Angels can do it only virtually. And on the other side, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angel is oft used in Scripture, to signify eminent men in Office, Mal. 4.1. Rev. chap. 2.1. chap. 2. chap. 3. But granting, that the Apostles design being to prove Christ to be above Angels, doth render the Hebrew Text according to the Septuagint Greek (than a common Translation in frequent use throughout the world, since the late Greek Monarchy over all) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship him all ye his Angels: yet this is as true, that as the Apostle closeth that his discourse in that first of Hebrews with a touch of Christ's 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 footstool; so that 97. Psalm doth really include and intent our position in hand, viz. Christ's visible glorious Kingdom 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 rejoice, let the multitude of the Isles be glad thereof. Or, the Lord reigning, the earth SHALL rejoice, and the many Islands SHALL * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be glad ** 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This LORD is Christ, as the Apostle applies it, Heb. 1.8, 9 Now Christ had reigned in his ordinary providence and power from the creation to the Psalmists time, etc. as appeared in overthrowing his, and his people's enemies, and preserving his people, in the flood, in the fire on Sodom, in his miracles in Egypt, Wilderness, and the Red-sea, in his victories over the several Nations in Canaan etc. And after the last judgement it is improper to say Christ reigns in glory, 1 Cor. 15.28. And Christ never yet so reigned as is described in this first verse of this 97 Psalms, That ALL the EARTH (without limitation) shall rejoice at that his reigning, and the multitude of Isles shall be glad. By Isles, according to an ancient usual 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 PEOPLE'S or NATIONS renew their strength * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 tax or tribute upon the land, and upon the ISLES OF THE SEA. And Isa. 24.15. Glorify 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 Psalms, vers. 1, All the world of Jews and Gentiles must be glad and rejoice at the reigning of Christ; as it follows in the sixth verse, The Heavens declare his righteousness, and ALL the people see his glory; ALL, without exception, which two clauses cannot be aptlier applied 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 reign on earth; New Jerusalem, a New Heaven, and a New Earth being brought down from Heaven, wherein (as Pet. 2 Ep. 3. chap. enlargeth) dwelleth righteousness. But ALL PEOPLE yet never saw that his righteousness 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 Jews and Gentiles. 4 ¶ But all must ere the last judgement, either sincerely, or seemingly worship him, Psal. 22.27, 28, 29. which Psalm is concerning the whole of Christ's passion, as it is plain, First, by the Title (which is of the Canonical Hebrew Text.) A Psalm * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 several passages to Christ's 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 Psalm touching Christ, though in the first Scene sets forth Christ's 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 Christ's manifestation of his sameness of nature with the sons 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 God's name to the world, viz. ALL THE ENDS OF THE WORLD shall remember, and turn unto the Lord, and ALL THE KINDRED'S OF THE Nations, or GENTILES * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall worship before him: For the Kingdom is the Lords, and he is the Governor among the Nations, or GENTILES. All they that be fat upon the earth shall eat and worship. In all which we see the effect, effectual conversion. The Generality and Universality, in many ALLS. The time in general; viz. It is to be after Christ's suffering upon the cross: 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 Christ's passion to this day. Therefore it is yet to be fulfilled on earth. 5 ¶ According to Psalm 86.9. ALL NATIONS whom thou hast made, shall come and worship before thee, O Lord, and glorify thy name. A place mightily considerable. So that so great a promise and prophesy 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 glorify his name, must not be ended with flams of humane glosses, but must be really, and truly, and fully accomplished, though as yet it was never completely 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 final Day of Doom, this ALL must be brought to ALL THAT of Worshipping, and Glorifying God's Name. 6 ¶ Just as we have it in that little Psalm the 117. but greatly Prophetical. Praise ye the Lord ALL NATIONS, praise him ALL YE PEOPLES * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How shall all these do this, unless Christ convert all them, but those refractory ones whom he confounds? Surely therefore this is a Prophecy that God will in time before the ultimate day of judgement convert generally all Nations, as Paul extends it, Rom. 11.10, 11, etc. to the coming in of the fullness of Jews and Gentiles, rejoicing together as one Church. Therefore according to Paul, David had a most comprehensive, and extensive sense when he spoke these things; and therefore shall be fulfilled according to its true latitude and elevation, without the mincing distinctions of men's brain. For a seal of assurance whereof the close of the Psalm hath three weighty clauses. First, That the MERCIFUL KINDNESS of Jehovah to the sons 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 Psalms, touching the universal power Christ shall have over the whole world, afore the last judgement, though most yet rebel against him: Next we come to the second head, viz. The just time when Christ shall attain this. 1 ¶ That place Psal. 97.7. Worship him all ye 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 etc.] as if it were merely a new proof of Christ's superiority above Angels, is most truly rendered according to our reading, afore set down again and again with reasons to justify 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 Son, this day I have begotten there, but instead thereof, he speaks a thing that doth much lessen the dignity of Angels, and more dignify Christ above them, Let all the Angels of God worship him; so that the first And must be turned into But (proper to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as there placed) and that same Again is not to signify another proof of Christ's superiority above Angels, but to signify 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 been fulfilled as to the ALL of the Magnificents', and Great-ones of the earth, who contrariwise for the general have despised, if not opposed Christ, even as it will be too late and an unseasonable time for them to do it at the ultimate judgement, when no adoration, or worship is then received from Christ's enemies, but sentence is given by him upon, and against them. The time therefore when this shall be fulfilled is, saith the Apostle in this first to Heb. (penned after Christ's ascension) When God shall bring his first-begotten Son AGAIN 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 Emperors, and Senate of Rome did not worship him, but refused him, and persecuted him, and his members, most bloodily, for near three hundred years, after whom the Arians, and next to them the Papacy, took their turns to maintain that stream of blood running down to our times. But when he shall bring his first-begotten Son again into the world in his visible royal exaltation, than they all shall worship him; I say as the Text says, ALL but they that are ruined for their refractoriness. The phrase, When he bringeth again (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 shall worship him, as the Epistle to the Hebrews, in the Hebrew copy expressly renders it in the future * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 greatness) of setting up New Jerusalem, the great restitution of all things; so the Kings, Princes, Emperors, Potentates, Powers, and Angels of Churches SHALL WORSHIP HIM. They shall, they must do it afore Christ lays down his power at the ultimate day of judgement 1 Cor. 15.28.) and afore they be condemned men (when nothing will 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 Christ's universal visible power over the whole world, the one hundred and tenth Psalm sings excellent harmony, a Psalm so eminent, that it is quoted no less than seven times in the New Testament, and so apt for our purpose, that as the two and twentieth Psalm is of the Passion of christ (so expounded, Mat. 27.) The sixteenth Psalm of Christ's Resurrection (so expounded, Act. 2.) the sixty eighth Psalm of Christ's Ascension, (so expounded, Eph. 4.) So this 110 Psalm is of Christ's 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 Sy●iack thus: It is a Psalm concerning Christ and his victory over the Devil (who rules in the children of disobedience, and gathers the Nations together to oppose Christ's Kingdom.) And upon those words, v. 2. Rod of thy strength] ●oth say, a 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 bevaties of holiness.] That is, Thou (Christ) art King of thy holy and beautiful Church, and of thy Princedom over the Saints shall be no end, (that is, as daniel's phrase is oft, After Christ no Monarch on earth shall succeed. Christ in that respect also is Alpha and Omega, the first Monarch spiritual, and the last visible) And upon those words, Womb of the morning, thus, Thou wast before the w●mb of thy mother, which can be said of no Prophet but Christ, of whom it is said, ●s. 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. expo●unt de Melchisedech & Abraham, sed dumum est Zion de Abraham explicare. And upon those words, The Lord hath sworn] juravit Deus cum Davide & semine suo. Ex. R. Os●ad. in Psa. 110. De Christo. Sedeas, quia non adhue est tempus revelationis tuae. And upon the word Priest, Messiah fililus Ioseph qui erat occisus. Now we know the Apostles quotes this Psalm oft after Christ's ascension. ver. 1. The Lord said to my Lord, sit thou at my hand till I make thine enemies thy footstool, etc. By the LORD is meant JEHOVAH, as it is express in the Hebrew. By my Lord (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is meant Christ, who according to his humanity is David's Son, but according to Deity is David's Lord, as Christ himself 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 Psalm, The Lord said to his WORD. And because Christ is David's Lord, therefore though Psalmist (David himself) infers, that he must rule over David's poesterity, though now for present, with many others, they be enemies. Sat thou at my right hand, till I make thine enemies thy footstool. Which phrase cannot with any congruity be merely 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 terms with men, when once made believers, as that they are one with him, joh. 15. joh. 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 ascension, and after his first sitting at the right hand of God. But to this day, now after 1600 years since that time, Christ hath not ruled over the generality of the jews, either the ten Tribes, or two Tribes either corporally or spiritually, besides Indians, Turks, etc. 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 remains to be done before the full and final destruction at the ultimate day of judgement. 3 ¶ Sat thou on my right hand till I make thine enemies thy footstool, is like that Act. 3.21. whom the Heavens must receive until 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, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 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 general judgement. For before that Christ at his next coming must receive a Kingdom, Luke 19.11. etc. (which hath been largely cleared afore, 2 Book, Sect. 10.) he must (in order of nature) at his next appearance first have a Kingdom, 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 lays down all his authority, 1, Cor. 15.28. 5 ¶ The Apostle adds further light to this in his quotation of this of the 110. Psal. in Act. 2.32, 33, 34, 35, 36. This jesus 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 hear. For David is not ascenascended into the heavens; but he saith himself, THE LORD SAID TO MY LORD, SIT THOU 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 ye have crucified, both LORD, and THE CHRIST; (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) For from hence we may boldly conclude the sense of the Apostle, that by Christ's ascension 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, installed, 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 return and receive a Kingdom. So that Christ must have, besides his anointing with his Spiritual power, another Lordship to subdue all his enemies to be his footstool; and this the house of Israel must know assuredly now after Christ's ascension, as after his ascension the Apostle there made that application of the one hundred and tenth Psalm. But sure enough to this day neither doth the house of Israel know this assuredly, nor are his enemies his footstool; but contrariwise Christ in his repute, and in his Members, and his Gospel is their footstool. 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 Kingdom to God the Father, when he shall have put down all rule, and all authority, and all power; For he must reign till he hath put all enemies under his feet. The last enemy that shall be destroyed is death; For he HATH (mark, 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 SUBDVED UNTO HIM (observe now the Apostle speaks in the future time) then also shall the Son himself 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 Psalm, and in the twenty seventh verse is quoted part of the eighth Psalm, which is the reason why the Apostle speaks there in the past time. Not that the things were then fulfilled when the Apostle penned that, 1 Cor. 15. for presently in the twenty eighth verse he speaks 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, etc. Howbeit the sense is a Prophecy of things to come, that they shall be all subject to Christ, as they were to Adam, as this our Apostle applies 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 Psalm. First, the Apostle lays it down for a sure Position, in the twenty fourth verse, that the END OF ALL is not, till Christ hath delivered up the Kingdom to God the Father. 2. He gives us a sign in the same verse, when he will so give up the Kingdom, viz. When he hath put down all authority, rule, and power. 3. The Apostle proves this out of this one hundred and tenth Psalm, ver. 1. FOR (saith the Apostle, ver. 25.) he must reign till he hath put all enemies under his feet; which is all one with making his enemies his footstool; and plainly holds forth to us (by this connexion) that, part of Christ's putting down all authority and power, is to put all his enemies under his feet; which (saith the Apostle) must be so universal, that all enemies (to Christ or his Members) as well things, as persons, must be comprehended, even Death itself, 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 SUBDVED UNTO HIM. Christ had before that about eighteen years bypast * Christ ascended about Anno 34. Paul writ his first Epist. to the Corinthians about Anno 52. risen and ascended, yet notwithstanding the Apostle speaks of putting all his enemies under Christ's feet, as of a thing yet to come; which doth excellently confirm that sense 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 do we, or have we, now about one thousand six hundred years since that, seen all things subject to Christ, whereof the Apostle gives us six signs of assurance; for, saith the Apostle, 1 If all things were subject to Christ, than the END cometh, ver. 24. 2. The full end is not till Christ resign up all, viz. the Kingdom, and Dominion, etc. to God, ver. 24. 3. That before that be done, Death must be destroyed, as one of the enemies to be put under Christ's feet, ver. 26. By the destroying of death is not only meant a Moral, or Spiritual destruction of it, that it shall not prejudice our Salvation, for so it hath been destroyed to all Believers 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 years (of which we speak) when all the Elect deceased, shall rise from the dead, the wicked deceased not rising till the end of the said thousand years, 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 final Judgement. But because the Apostle here mentions Death as an enemy to Christ's Kingdom (for the death temporal, or eternal of the wicked is a friend to Christ's Kingdom) he must of necessity mean the abolishing of corporal death from the Saints, which is performed at the beginning of the thousand years, which placing of Death in the order and relation of the last of the enemies of Christ, and his Church, do 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 we have showed) 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 show you a mystery, we shall not all sleep, but we shall be changed in a moment, in the twinkling of an eye, at the lad Trumpet (for it shall sound) both the dead shall be raised incorruptible, and we shall be changed * So according to the best Greek Copies, howbeit the common translation holds forth effectually, what we intent. Saint John in the Revelation tells us, that the last Trumpet is the seventh Trumpet (according to the many instances wherein God delights in the number of seven) so that six (as it is expressed in the Revelation) sounded afore this, and saith, That the last end of all is not till the last Trumpet. But there is a great interval and space within the time of the last Trumpet, many things being to be done within that compass; so that at the first beginning of the last Trumpet the enemy so falls, that the Kingdoms of THIS world become the Kingdoms of the Lord, and of his Christ, that is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of the Lord his Christ, in spite of all enemies and their anger, the dead Saints are raised, and a reward given to them, Revel. chap. 11. ver. 15, 16, 17, 18. (which is a summary preface, or a prefaciatory sum, to the Catastrophe, or upshot of the Revelation, to follow unto the end, as touching the Saints) And in Revel. 20. & first seven verses is expressed, how long this visible Kingdom of Christ on earth shall be, and consequently so long is the space of the last Trumpet, viz. a thousand years. But the last end of all, the ultimate period shall not be till the last end of the last Trumpet, Revel. 20. vers. 12, etc. Now let the Reader compare and consider all that Paul hath spoken in this quotation, of, and upon the one hundred and tenth Psalm, touching the subduing of all things to Christ, and the five notes of the time when it must be; together with John's explication, and confirmation of Paul's last Trumpet, and then let him tell me: 1 Whether these things must not of necessity be fulfilled upon the earth? 2 Whether these things are not yet to come, yet to be fulfilled? 3 Whether they must not be fulfilled afore the ultimate end of all, when Christ resigns up his Kingdom to the Father? 7 ¶ But there is yet one quotation more of this hundred and tenth Psalm, insisted upon by the Apostle, which gives us further light, in Heb. 10. ver. 11, 12, 13. Every Priest (saith he) standeth daily in ministering, and offering oftentimes the same sacrifice, which can never take away sin; but this man after he had offered one sacrifice for sins, SAT DOWN ON THE RIGHT HAND OF GOD, FROM HENCEFORTH EXPECTING TILL HIS ENEMIES BE MADE HIS FOOTSTOOL, etc. Two things are here at first sight evident before our eyes, viz. 1. That the Apostle quotes the words of the one hundred and tenth Psalm: And 2. That the Apostle applies them to explain the eminency of Christ's Priesthood above the levitical, in that the levitical Priests offered daily, Christ but once; they oftentimes the same Sacrifice, he only once; they took not away sins, he did; they stood as Servants, he sat down as Lord, according to Psal. 110. ver. 1. Now observe how this suits to our purpose: For it is express here that Christ did effectually attain to reign spiritually, in overcoming Sin, and Satan, witnessed, in making perfect atonement for the sins of all that are sanctified, and his overcoming death (the wages of sin) And the Devil the Gaoler of death by his Resurrection, Ascension, and Assession at the right hand of God; whereby in regard of the place, he got above all his enemies: And yet for all this, to that very hour that the Apostle wrote this, Christ's enemies were not made his footstool. But, saith he, still there he sits from THENCEFORTH EXPECTING TILL his enemies be made his footstool (as he doth to this day.) Plainly signifying that Christ must have another-gates Regiment, and Government, another manner or degree of subduing his enemies then that. Which can be no other, than a sensible visible subduing of them. Which as we on earth expect, so he in heaven (saith the Apostle) sits continually expecting the same. For his enemies on earth continuing his enemies (under that notion so to be subdued) are never subject to him spiritually. And further (as the Apostle minds us) Christ expects that further subduing of his enemies, upon his Fathers promise made to him, Psa. 110. Now at the ultimate day of judgement there is no more subduing of any thing to Christ, seeing then Christ lays down all, and he the same, himself is subject 1 Cor. 15. Therefore this being yet unfulfilled, must be performed afore that day, and according to the sense of the 110 Psalms, of which all this while we have spoken but upon the first verse. There are divers other passages more in this Psalm, that much concur to, and explain our point. 8 ¶ Verse 2. The Lord shall send the rod of thy STRENGTH out of Zion: Rule thou in the MIDST OF THINE ENEMIES. Mr. Ainsworth, and our New Annotationists parallel this with Psal. 2. And withal assert that the Jewish Expositors generally, do acknowledge the second Psalm to be concerning the Messiah, and infer, if that, than there is as much reason for this. Now as in Psal. 2. it is said, Christ shall rule his enemies with a ROD OF IRON, and break them (incorrigible) as a Potter's vessel, even so in this Psalm it is said the Rod of Christ's STRENGTH * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of authority or power, which I should wonder if any dare to restrain to mere spiritual efficacy, especially if we heedfully observe that which follows, Rule thou (as with that Rod * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in the midst of thine enemies. Now tell me, how doth Christ rule spiritually in the midst of his enemies? And if you grant with us, that a sensible corporal rule must be here admitted, then cast about, and consider, that Christ hath no rule at the ultimate day of judgement (1. Cor. 15.) And before that to this day, Christ hath not so ruled amidst his enemies in most Nations. Therefore it is yet to come, afore the ultimate day of judgement. Verse 3. Thy people shall be willing (or Voluntaries) in the day of thy power (or Army, as Ainsworth asserts) Now Peter assures us that the great day of Christ is a thousand years (2 Pet. 3.) And we must of necessity yield that this day of power, must signify a distinct determinated time, and then to be measured out, when Christ's power shall most eminently appear above any former appearance. Now whether we take this in a spiritual sense of acting grace after conversion, or in an Ecclesiastical (as our Annotationists) that Christ's people shall be assembled unto his Church, whose increase shall be (as it follows) so abundant and wonderful as the drops of the dew, falling from the womb of the morning; or in a corporal sense, that men shall be willing to pull down Christ's Antichristian enemy in the day of his Army, raised up to that end; and whether we understand it specially of the Jews, by special emphasis his people, first chosen to be a Church, and after of his blood & kindred, or generally of all sorts of Nations; when saw we, or our forefathers, since the Incarnation, that day of power wherein the generality of either sort, in either of the said senses, were a willing people? But on the contrary, in all ages, ten for one, are obstinate against Christ, and more especially the Jew's. And therefore that God may be true, this must be fulfilled before that ultimate day of judgement, which doth not mend, but end the incurable enemies of Christ. Verse 4. The Lord hath sworn, and will not repent, thou art a Priest for ever after the order of Melchisedech. The Apostle hence infers (Heb. 7.) the exceeding eminency of Christ's Priesthood above that of Aaron. First, In that Christ was made so by an oath (not so the order of Aaron) which obligation by the oath of God the Apostle (Heb. 6.) urgeth upon the Jews, as a great ground of faith, and that they should not doubt, as he will not repent. Secondly, In that as Melchisedech, so Christ must be (above the order of Aaron) a Kingly Priest, a most righteous and peace-bringing King, and that at Salem. Now seeing Christ, by the oath of God, was made King of Salem (the contract of Jerusalem) we must expect that infallibly to be fulfilled, according to Psal. 2. and v. 2. of this 110 Psal. He hath indeed been at Salem (alias Jerusalem) and there acted, in his offering up himself visibly, as well as spiritually, the Priesthood. But he hath not since the Apostles writing of that Epistle, acted any visibility of his Royalty, or Kingly-hood there, which is clear by that in Verse 5. The Lord at thy right hand shall strike through Kings in the day of his wrath. So that when this Psalm is fulfilled, to exalt Christ according to the tenor thereof, than the Kings of the earth, that submit not to Christ, must be stricken through by the wrath of God. But since Christ's Incarnation, generally, all the Kings of the earth, of all men, have been least subdued to Christ (their Nobles siding with them) and have acted most opposition against him, drawing all their peoples into confederacy with them. But saith this Psalm, there must be a day of God's wrath, wherein he will strike through Kings that stand out against his Son. And this stroke must be a corporal stroke, as it follows. Verse 6. He shall judge among the Heathen, and fill the places with dead bodies. He shall wound the HEAD * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (for it is in the Heb. in the singular number, and therefore ill rendered in our English Bibles plurally Heads) over many Countries. The words are plain for a bringing in of Jews and Gentiles into a submission unto Christ, or they must be slain on heaps. Now hitherto the generality of Jews and Gentiles, both Kings and peoples, do not yet submit to Christ; nor are they strucken through, or slain in heaps. And at the ultimate day of doom the judgement is by fire, not by sword, and unto eternal death, not temporal: And therefore this yet to come before that day. In fulfilling whereof, the Lord shall wound that same HEAD over many Countries, that is (as Dr. Alsteds', and Mr. Ainsworths' opinion pleaseth me well) he shall wound the head of Antichrist, that pretends to be Head over many Countries (or if we say the wicked Rulers of the world, who unite under an Antichristian head, it comes to one effect) This head the Lord must wound, or (to render it nearer the Hebrew * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transfixit sic, Arias & Pagn. ) pierce through. So that the Lord will not only wound a part of the Head-ship, as if it should be healed again (as Rev. 13.) But he will utterly destroy (as Jael did Sisera, when she pierced his head through, Judg. 4.) the last and greatest headship of that head, as in Rev. 19 three last verses. And then, Verse 7. Christ shall lift up his head: That is, his power shall be visibly exalted above his Capital enemy, as visibly as his enemies were exalted against him. Thus of two of the Heads touching Christ's Kingdom yet to come, deduced out of the Psalms; Viz. 1 The Universality of Christ's power. 2 The time when to be fulfilled. 3 Now follows, viz. The Sabbatisme the Saints shall then enjoy. §. 3 For this third Head out of the Psalms, viz. the Sabbatisme which the Saints shall enjoy in the time of Christ's future visible Kingdom on earth, we have in the 95. Psal. from vers. the seventh to the end. (v. 7.) To day if ye will hear his voice, (v. 8.) Harden not your hearts as in the provocation, and as in the day of temptation in the wilderness. (v. 9) When your fathers tempted me, proved me, and saw my works. (10.) Forty years long was I grieved with this generation, and said, it is a people that do err in their heart, and they have not known my wales. (11.) Unto whom I swore in my wrath, that they should not enter into my rest. 1 ¶ This Psalm was penned more immediately for the Jews as it was penned by the Psalmist a Jew: and is first urged upon them by Paul a Jew, Heb. 3.7. etc. to the end of the Chapter, by way of exhortation to hear Christ's voice, whereby they may not miscarry as their forefathers did in the wilderness, and so miss of entering into God's rest. Secondly, propounded by the same Jewish Apostle, to the said Jew's now scattered (Heb. 4. v. 1. etc. to v. 12.) by way of consolation, that in these words is a clear intimation, and concession that some of the Jews (though they in the wilderness did not) shall enter into Christ's rest; which the Apostle collects by a strong consequence thus: The several premises of the argument from that 95 Psalm he lays down in the 5, 6, 7, and 8 verses, viz. 1. For God saith, IF THEY shall enter into my rest. Seeing therefore it remaineth that SOME must enter therein, and THEY to whom it was first preached, entered not in because of unbeleef. He limiteth a CERTAIN day, saying, so LONG A TIME, as it is said, to day if ye will hear his voice harden not your hearts; that is, long after the Israelites were entered into Canaan under the conduct of Joshua, the Psalmist in his time saith, to day if ye will hear his voice, etc. For if Jesus, (that is Josuah, being so written in Greek viz. Jesus; and Jesus and Josuah are of the same signification) had given them rest, he would not afterward have spoken of another day. These two premises being laid down, the Apostle infers a general conclusion serving to both, v. 9 viz. There remaineth therefore (even to the Apostles time, and by equal reason down to this time) a rest to the people of God. Observe the Apostle declines the word Jews, or Israelites, and useth a more general word, including Jews and Gentiles that shall believe, calling them the people of God. Observe further, that the Apostle expresseth the REST that he asserts yet to remain by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Sabbatisme, as we may say a Sabbathisme, that is a rest answering to the Sabbath that God appointed to man in the state of innocency. For by the Apostles argument, God so ordered it from the beginning, that one REST should aptly typify another. 2 ¶ These things being premised, the main question hence is, what REST is here meant? we grant that subordinata non sunt contraria, things subordinate will well enough submit unto an agreement, in their descending line of order. And so no doubt but that the Apostle includes herein as the internal spiritual rest of grace; so also the eternal rest in ultimate glory. ALL the rests mentioned in Scripture, harmoniously typifying one another. The rest of the Sabbath should seem by the Apostles method typified the rest in Canaan, and that in Canaan another rest yet to come, etc. But the precise question is, what REST most distinctly, and more immediately the Apostle here drives at, and argues for. First, For the rest on the Sabbath, the Jews had both past and present; therefore that cannot be the mind of the Apostle. Secondly, For the rest in Canaan, that their forefathers had long since, and in the Apostles time, some remnant of Jews was there, as appears by the History of the Acts, Chap. 2. Chap. 15. etc. Thirdly, For the spiritual rest by grace in the state of regeneration, and actings of faith, hope, joy, etc. the Jews, to whom Paul writes, knew so well, that the Apostle needed not to use so many arguments to prove it unto them: For they knew it, partly by the book of the Old Testament, partly by their sacrifices of Propitiation and Peace, partly by the examples of many Saints, mentioned with fame in their Bible, partly by experience in many of them I mean, they being converts, they felt what was the inward spiritual rest, peace, and comfort by grace, Heb. 6.9. BELOVED we are persuaded better things of you, and such as ACCOMPANY SALVATION. 3 ¶ Fourthly, therefore at first sight one would be apt to think that the Apostle in this Chapter, must mainly mind the eternal rest in ultimate supernal glory. But pardon me, that I cannot bring my spirit to believe that to be the Apostles main and immediate meaning, for these reasons. First, the Apostle needed not so much to labour (as in this Text he doth by several arguments) to prove to the Jews, THAT there is a state of ultimate glory, and an eternal rest therein, being a thing in the quod sit, viz. that there is such a thing, in a good measure known to the heathen in their doctrine of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Homer brings in the friends of the widows whose husbands were slain in the Trojan war comforting them with this, That their deceased husbands souls were gone, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the invisible world of eternal bliss. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (mentioned so much by Homer, to signify an happy, and eternal rest) and of the Elysian fields, so oft repeated by their Poets, whom they called their Prophets, and their Philosopher's Treatises of the Immortality of the Soul. Secondly, none dares say, that all the souls of all them whose bodies fell in the wilderness (of which the Apostle speaks) went to the Hell of the damned, and that none of them went to the eternal rest in Heaven; but ought rather to think, that at least many of them entered into that eternal rest: because the Apostle saith precisely (Heb. 3.17.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their carcases (he saith not their souls) fell in the wilderness, as the Scripture notes it as a mark of God's favour, that though Nadab and Abihu were punished with death by fire, yet nor their bodies, nor were consumed, Levit. 10.5. And though the good old Prophet were slain by the Lion for his sin, yet he was not devoured or torn by the Lion, 1 King. 13.18. Thirdly, the great want the Jews were in, at present, when Paul wrote to them was, that they, the twelve Tribes, for the most were scattered (as Peter expressly shows 2 Pet. 1.1. and James, chap. 1. v. 1. more fully) into many Countries. And hereby they were perplexed from the quiet enjoyment in their spirits, either spe or re, of any sort of rest. For an outward rest is the fair opportunity both in hope, and hold, to enjoy all sorts of rests. And therefore the Apostle striveth so much, with so many arguments, to prove to the Jews, that now after their dispersion so many hundred years, ten Tribes continuedly for the space of three Monarchies, and the fourth begun; and two Tribes, by turns as long, there yet remained to them, according to all the Prophecies of the Prophets, an external rest yet to come. And therefore as most parallel, and pat to that, he takes up the comparation, collation, and parity of the Rest of God after the Creation, and their rest on the Sabbath, and the rest that many of their progenitors, had in Canaan, as most apt arguments to hold forth to them, being Jew's, an external rest which yet did remain for them according to the said Prophets, as a thing yet not fulfilled: But when it shall be fulfilled, then in it they shall have a fuller enjoyment of their spiritual and ecclesiastical, or Church-peace. Just as Peter spoke to them (scattered as aforesaid) not only touching their spiritual rest, and state of grace, which he allows them then to have in actual possession, when he wrote to them, by acknowledging their precious faith 2 Pet. 1.1; but also of the external rest they should have for a thousand years, in a new earth, 2 Pet. 3. and bids them stick to the Prophets, till Christ the Daystar should arise upon them, being now ascended. Even so Paul likewise in this fourth to the Hebrews doth mainly speak to their outward condition, in which their Spiritual was involved. And this is more fairly probable, because the Disciples themselves having seen Christ's Incarnation, Passion, and Resurrection, with all his singular Doctrines, and transcending Miracles, did yet notwithstanding inquire, and look for a visible state of rest, Acts 1.6. 4 ¶. Upon these considerations there is a strong impression on my spirit, that though a relative intimation of internal and eternal rest needs not to be excluded, yet the Apostles main design is, precisely to hold forth the eminent external rest that the Jews shall yet enjoy on earth, being gathered into one Church with the Gentiles, enjoying thereby spiritual peace, so as becomes an exact preface to ultimate glory; and for that end the Apostle calls it, (as we said afore) not glory, not a state in the highest heavens, but a Sabbatisme, and (Heb. 2.) in the inhabitable world; and this he saith in this fourth Chapter doth yet remain, and to the people of God. A Sabbatisme signifies a rest upon a seventh, most likely (as Judas also hints, ver. 14.) in the seventh and last Age of the world, and its remaining signifieth, it is yet to be fulfilled, and to all the people of God; that is, both Jews and Gentiles. And further to explain this Sabbatisme, the Apostle minds them that they had enjoyed a Sabbatisme every seventh day, which was a rest principally upon account of immediatnesse, to their bodies, though with it a spiritual rest (out of which weekly seventh was form their Pette-Jubile, of the seventh year's rest, and their Great Jubilee of the seven times seven years, viz. beginning at the end of the forty ninth year) and their yet longer rest in Canaan, which also was a kind of Sabbatisme, for they divided the Land of Canaan in the * So Bucholcerus in his Ind. Chronolog. fiftieth Jubilee from the Creation (Anno mundi, 2500.) which was a Jubilee of Jubiles; and when they returned out of Babylon, where they had been seventy years, it was about the seventieth Jubilee from the Creation. Now saith the Apostle to the Hebrews in effect thus; You must have a Sabbatisme, a Sabatticall rest, that must meetly correspond with those former rests of the seventh day, and of that in Canaan, and of the Sevenths therein enjoyed, and so to be a corporal rest, and on earth, as the others were. You have had the seventh day's rest ever since the Creation, as God on the first seventh having finished his Works, rested; and you have had your sevenths of rest in Canaan; First, your seventh year; then secondly, your Jubilean seven-seventh: Thirdly, your seventieth Jubilean of seven sevens, and yet there is another Sabbatisme, or Septenary rest still remaining. Now what Sabbatisme, Septenary, or seventh of rest can we find out, beside those aforesaid, but the seventh thousand of years that is the last thousand years of the world, before the ultimate general Judgement? This the Rabbins (R. Ketina, R. David Kimchi, R. Schelomo, etc.) assert with one consent, grounding themselves upon the Scriptures; their words in sum are these: As every seventh year is a year of release, so the seventh thousand of years of the world is the time of the release of the world, according to the ninety second Psalm, ver. 1. or Title, etc. A Psalm for the Sabbath Day, etc. And Psalm 90. ver. 4. A thousand years in thy sight are but as yesterday. And ver. 15. Make us glad, according to the days wherein thou hast afflicted us, and the years wherein we have seen evil. And indeed since their desolation, destroying their Temple, than the City, and at last making their daily Sacrifice to cease, unto the time of Rabbi David Kimchi, Rabbi Mosche Kimchi, Rabbi Schimschon, Rabbenu Mosche, Rabbi Mosche Ben-Tafon, R. Meir, R. Menahem, R. Schem-Toff, R. Izhac. R. Mordechai, Rabbenu Ascher (that wrote upon the Talmud) Rabbi Aharon, Rabbenu Jaaiof, and several others) is about a thousand years. What these Rabbis say of this Sabbatisme see after upon Isa. 2. And to settle the Jews more fully in their expectation of this Sabbatisme, the Apostle calls them off from their former Sabbatismes, both the lesser of weeks, and of the greater in Canaan, according to the Prophet Micha, chap. 2. ver. 10. (which was in Hezekiahs' time, being a time of great prosperity in Canaan, Micha 1.1.) Arise ye, and departed, for this is not your rest, because (mark the reason) it is polluted, etc. which intimates, that Micha as well as Paul in their Prophecies looked at the rest that shall be unpolluted, as it is said, Revel. 21. in the new earth shall be no unclean thing. For suitable to the Prophet Micha, our Apostle in this fourth to the Hebrews, ver. 10. saith, That in the great Sabbatisme on earth, we shall cease from our work, as God did from his. In words it is in the past time, but in the intent and meaning it is in future; as if he should say, When any man hath entered into his rest, or shall have entered into his rest, Pareus saith, the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Aorist, put for (at least) the present; but the connexion of the context both before & behind is clearly for the future. For in ver. 9 it is, there remaineth yet a rest, and in the eleventh verse, Let us labour therefore to enter into that rest; 1. Lest any man fail of it. Now for our own works, sins are most properly our own works, because, saith Pareus, they are done by us, and not approved of God; so that then we Sabbatismum eum agere incipimus, quando apeccatis cessamus, that is, than we do act this Sabbatisme, when we cease from sin; which the Prophet well confirms, Isa. 58.13. and chap. 65.2. where he calls sins and sinning, a doing, or finding our OWN pleasure, a doing our OWN ways, a speaking our OWN words, a watching after our OWN thoughts. For sins are not (as bodily labours, or afflictions) either commanded of God, or commended of God, or intended for the service and glory of God. Now when we shall enter into the rest (we speak of) in the new earth, we cease from these our own works of sinning, for into that state no unclean thing shall enter, Revel. 21. therefore we (though Believers) are not yet entered into Paul's Sabbatisme, because we do not yet totally cease from those our works. 5 ¶. Object. But it seems by the third verse of this fourth Chapter to the Hebrews, that a Spiritual rest is understood in this Chapter, and such as into which every Believer at his first believing doth presently enter; for saith the Apostle there, We which have believed, do enter into his rest. To this Pareus saith well, Answ. Nondum ingressi sumus, sed ingredimur, ut suit versu tertio. (Par. in 4. ad Heb. ver. 10.) we have not yet entered into his rest, but we do, as ver. 3. meaning the future, we shall; for so immediately follows the proof of a rest yet remaining, into which all Believers shall enter, and therefore Theophylact renders it in the future; so also the old Latin (from whence Learned men conceive that so it was in the ancient Greek Copy, according to which that Latin Translation was made, and the Arabian Translation is in the future, and so is Hutters Hebrew Translation. It is true, that by faith we presently enter into the rest of Justification of our persons (Rom. 5.1.) and into the rest of expectation, or hope of possession of glory (Rom. 5. ver. 2.) But all this will not serve to take in all the sense of the Apostle in this of Heb. 4.3. because immediately in that very third verse the Apostle falls upon a proof of a rest (touching which the Hebrews were not yet satified, and settled in their minds, though of ultimate glory they doubted not) I say, of a rest yet remaining, and to them that do believe. Nor can this be meant of ultimate glory for this reason, because we cannot be said there in any tolerable sense to enjoy a Sabbatism, that is (as the Apostles proof clearly drives at) a rest upon, or in a Seventh, viz. in the seventh Trumpet, in the seventh Viol, in the seventh thousand years of the world; for if this Sabbatisme, or Seventh, be eternity, than it is there swallowed up in an infinite, that cannot be numbered. But if this Sabbatisme be a distinct determinate time, bounded with two Resurrections, the one at the beginning, the other at the end, than 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 septenary. If a stream flows 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 complete 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. , 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 find that consult Chronologers; so shall this be as distinct likewise. The rest of the Sabbath began with God's rest after the finishing of his works; the rest in Canaan began with the conduct and Wonders done under Joshua, etc. so this Sabbatisme of the last thousand years is begun, and bounded with notable Landmarks; it gins with the binding of Satan, the fall of the Beast, and with the first Resurrection; and terminated with the losing of Satan, the rising of Gog and Magog in arms, 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; unless 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 believer hath several rests. But we must have according to the Apostle a Sabbatismaticall rest (a rare word is used by the Apostle, to signify 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 Christ's power, whiles he is in power, from our own works, 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 restful enjoyment in time and place according to former Sabbatical Rests. Therefore it must be on earth, and a timeing, not an eternising. And thus for the Book of Psalms, 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 Prophecies, but that we shall find many clear places for the point in hand. §. 1 THe first place is in Chapter 2. Verse 1. The word, etc. concerning Judah and Jerusalem. Vers. 2. It shall come to pass in the last days * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last days. that the mountain of the house of the Lord shall be established in the top ** 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, In or upon the HEAD of the Mountains of the mountains, &. and ALL Nations shall FLOW unto it. Verse 3. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths. For out of Zion shall go forth the Law, and the word of the Lord from jerusalem. Verse 4. And he shall judge among the Nations, and shall rebuke many people, *⁎* Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Many people's. and they shall beat their swords into ploughshares, and their spears into pruning hooks; Nation shall not lift up a sword against Nation, neither shall they learn war any more. Verse II. The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day (all which Verse is repeated again, Verse 17.) Then it follows Verse 18. And the Idols he shall utterly abolish. Verse 19 And they shall go into the holes of the rocks, and into the caves of the earth for fear of the Lord, and for the glory of his Majesty, when he ariseth to shake terribly the earth. (This whole Verse is again repeated, Verse 21.) §. 2 The first verse plainly shows, what ever the Analytical conceits of men may assert, that this Prophecy is ultimately and plainly concerning, yea for, or in the behalf, or favour of Judah, and Jerusalem, as the * Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 su per, propter, juxta, secundum. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symm. ut refert Nobilius & Drusius, pro. citat. Eus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. p. 43. in Hier. pro Juda & jerusalem. Hebrew bears, and Greeks and Latins affirm. Though by and by, Verse 6. the jews are showed the reason why they should go into afflictions afore they have the deliverance mentioned in this Chapter; Yet when it is said (verse 2 and 3) It shall come to pass in the last days, that many people's shall say, come, let us go up to the Mountain of the Lord, to the house of the God of jacob, etc. for out of Zion shall go forth the Law, &. there can be no less intended, then that this Prophecy doth ultimately concern the Jews welfare, when they, and the Gentiles converted, shall make one glorious Christian Church on earth. To this our late Annotationists on the Bible do well consent, and in some terms fairly hint part of our Thesis. Here (say they, in this second Chapter of Isa.) gins a Sermon, contained in the three Chapters following, concerning the RESTITUTION 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 main body of the Jewish people, for their manifold gross, and grievous sins, at length concludes with Chap. 4. §. 3 The Learned grant * junius, Piscator, Alapide Grotius, Engl. Annot. that those promises in the words aforequoted out of this Chapter do relate to the time of Christ's coming, and do confess the general, that the jews in a sublimer sense do understand them of the times of the Messiah. And one of them steps a little higher, and bids us for that to compare, Dan. 2.35. where all the four Metals are utterly broken to pieces, and the little stone cut out of the mountain became a great mountain, and filled the whole earth. But I shall, God assisting, give you a more particular account, viz. that both jews and Christians do understand the promises in this Chapter of a visible glorious estate of the Church yet to be on the face of the earth, before the ultimate end of the world. Of the latter sort we will name only the famous Piscator, Alsted and Heurnius. Of the former in brief thus: Their Talmud, Gemara Sanhedrim pereck. R. Ketina, etc. assert that this world doth continue six thousand years. In one it shall be destroyed, so as to be purified as gold, and freed from the CURSE, of which it is said, Isa. 2. The LORD ALONE SHALL BEE EXALTED IN THAT DAY. And R. Scelomo (quoting also this second of Isa.) saith, The Lord shall arise, and shake the earth terribly in the day of judgement, when he shall break the wicked. (It is usual with the learned jews to call this glorious time of Christ's visible Kingdom on earth a day of judgement; not dissentaneous to the wont of Scripture to compellate and compare any great time of Reformation as a day of judgement, Psal. 50.1. etc. 1 Pet. 4.17.) And indeed (as John shows us Rev. 11.) in the beginning of this most glorious visible Kingdom, there is a beginning of the day of judgement, in that the wicked alive, that submit not to Christ, are destroyed, and the living Saints have a reward given them, together with the resurrection of the deceased Saints, which St. john calls the first Resurrection. R.D. Kimchi saith, In that day, in the days of Messiah, when the Lord shall execute his judgement on the wicked, THE LORD ALONE SHALL BE EXALTED, Isa. 2. The Lord alone shall be exalted (saith he) is as much as to say, AND THE LORD SHALL BE KING OVERDO ALL THE EARTH. We might quote more, but for haste and brevity. §. 4 And this must be IN THE LAST DAYS (saith the second of Isa.) or nearer the Hebrew, IN THE LAST OF DAYS, or, UTMOST END OF DAYS. Therefore if the Prophet had looked at no further time than that of Christ's first coming in the flesh, he would not have called that, the last of days, since which have passed above one thousand six hundred and fifty years. The last of days properly signifies those, after which Eternity next and immediately follows; As it doth after the completing of the thousand years of this visible Kingdom. §. 5 These things being premised, let us view whether the promises aforequoted, out of the second of Isaiah, have been fulfilled to this day. 1 ¶ Surely that in the second verse, and part of the third, That the mountain of the Lords house shall be established on the HEAD of the mountains etc. and peoples shall come and say, Come ye, and let us go up to the mountain of the Lord, etc. hath not been hitherto fulfilled and completed. For as yet, neither the visible power and glory of Christ, nor of his Church (so as for Gentiles to say, Come, let us go up, etc.) hath been established over the HEAD, the Pope of the seven Hills of Rome, or over the Turk, the HEAD of the four Hills of jerusalem or over the height of power and glory of the Hills of the generality of the PEOPLE'S, Gentiles, or Nations of the world. The Church at jerusalem, such as it was, in Christ's time was in Captivity under the Heathen Roman Empire, and so continued till the rise of the Roman Bishops, and immediately after that thraldom, were subdued to the Turks, who keeps them in that thraldom to this day. The Heathen Romans refused at the first, the Lord Christ by vote of the Senate, and after persecuted his Church for many years. And the Turks blaspheme Christ in their Alcoran, and hath warred against his Church from age to age since their rise. And the rest of the world for the generality, are Indians, Barbarians, and Semi-beasts, that know neither God, nor themselves, nor what Christ is, nor what a Christian is. 2 ¶ Nor was the house of the Lord established in the top of the mountains, that is upon Zion (the highest of the four Hills of Jerusalem;) For presently after Christ's death, persecution scattered Christians from Jerusalem, Act. 8. And within forty years (or thereabout) after Christ's ascension the Temple of Jerusalem was destroyed, and after a while the City, and for about three hundred years onward, the Church of Christ was extremely persecuted, by the Heathen Romans, and anon after (Constantine's time only excepted, or little more) they were sorely persecuted by the Arian Heretics. So that instead of all Nations going up to the house of the Lord on the top of the Mountains for divine worship, Christian Jews and Gentiles were scattered among all Nations. And though Act. 2. there were a handful of several Nations at Jerusalem, if they were Gentiles, and not rather Jews, yet this was fare from ALL NATIONS FLOWING to it, saying, Come, let us go up to the house of the Lord, and he will teach us of his ways, and we will walk in his paths. For the generality of those very men (Act. 2.) mocked the Apostles, whiles they taught them the ways of the Lord. And as at jerusalem, so in the Countries round about, the Christians were every where persecuted, as the history of the Acts doth all along give us a particular account. 3 ¶ Nor is that fulfilled to this day which is prophesied in the fourth verse; Christ hath not hitherto so judged among the Nations, and rebuked many people, that they have beaten their swords into plough shares, and their spears into pruning-hooks, so that Nation hath not lifted up sword against Nation, neither learned war any more. 4 ¶ Nor hath that been yet fulfilled which is in verse 10, 11, 12, etc. to v. 17. That men have so dreaded the Majesty of the Lord that they have hid themselves; That the lofty looks of men have been humbled, and their haughtiness bowed down; That THE LORD ALONE HATH BEEN EXALTED. That the day of the Lord of hosts hath been upon EVERY ONE that is proud and lofty, upon all the Cedars of Lebanon, and Okes of Bashan that are lifted up, upon ALL the high mountains and hills that are lifted up, upon EVERY high tower, upon every fenced wall, upon ALL the ships of Tarshish, and upon all the pleasant pictures, to bow down, and bring down low all these, so that the Lord alone may be exalted in THAT DAY. Alas, ever since Christ's coming in the flesh, the whole world generally hath been very high, proud against the Lord Christ; Antichrist hath been much exalted, and the Lord hath been least exalted, his Honour, his Cause, his People have been trampled on. In the time of Constantine the Great, some little was done in the Roman Empire for a little time, for the Church of Christ; but anon Arianisme arose, than Papism mounted up, than the Beast did arise. The Church is put into a wilderness-condition, the witnesses prophesy in sackcloth one thousand two hundred and sixty years, which are not yet expired, for they have not yet lain dead in the Grave three days and an half. 5 ¶. Nor is that in the 18, 19, & 20. verses yet fulfilled, That all Idols are abolished, that God hath so shaken the earth, that he hath made the inhabitants thereof to cast away all their Idols, and to hid themselves for fear. The Territories of the Papacy extending over France, Spain, Italy, part of the Low Countries, part of upper Germany, part of Polonia, part of the Indies, etc. are full of Idols, and do openly worship them (as they say) in the sight of the Sun. The great shake of these is not till the Witnesses have lain dead in the Grave three days and an half (Revel. 11.) and then is the great fall (ibid. ver. 11.) and when those things are shaken down, than the things that cannot be shaken, viz. pure worship, purely Spiritual, and pure Saints shall remain unmoved, Heb. 12.27. §. 6 Nor can it be rationally imagined that these things shall not be done till the ultimate day of the general Judgement, for then there is no time of establishing of the mountain of the Lords house upon the top of the mountain, no proceeding of the word out of Zion, no running and hiding from the presence of the Lord, for the Sea and Grave, etc. shall give up their dead. And all good shall be turned into an eternity of absolute glory. Therefore the time of fulfilling of the Prophecies, and Promises of this second of Isaiah is yet to come, afore the ultimate day of the last general Judgement. * The Diatribae pars 4. of Mr. Mede lately coming forth, and come to my hands since I penned this eleventh Section, I thought it convenient to insert into the Margin, at least, his judgement of this second of Isaiah, ver. 2, 3, 4. which I will give you in his own words: HILLS, or MOUNTAINS (saith he) are States, Kingdoms, or Societies of men, which consisting of degrees, rising unto an height one above another, are compared unto Mountains raised above the ordinary plain, and level of the earth. The MOUNTAIN OF THE LORDS HOUSE, is that State, and Society of men, which is called the Church, and People of God. REGNUM CAELORUM, the Kingdom of Heaven, i. e. a Kingdom, whose, both King, and King's Throne, have their place, and residence in the Heavens. These words therefore are a Prophecy, or Prophetical promise of the GLORIOUS EXALTATION, WONDERFUL ENLARGEMENT, and UNHEARD-OF-PROSPERITY of this Society of men, called the CHURCH, above all States, and Societies of men whatsoever. The glory and EXALTATION is expressed in the word, THE MOUNTAIN OF THE LORDS HOUSE SHALL BE ONE DAY EXALTED, ye mounted not only above the lesser hill; but above the highest mountain, though at this time it were depressed, and trampled under foot, by the proud enemies thereof. The ENLARGEMENT is in the word, ALL NATIONS SHALL FLOW INTO IT, i. e. though at the time of this Prophecy it were reduced to a small remnant, yet the time was to come, when it should not only consist of one Nation of the Jews, as than it did, but of all Nations under the whole Heaven. The PROSPERITY thereof gins to be described from these words, ver. 4. THEY SHALL BEAT THEIR SWORDS INTO PLOUGHSHARES, etc. i. e, though the greatest part of JACOB were already captive, and Judah and Jerusalem in a continual fear, and no less danger of the Armies, and invasion of the King of Babel, yet the time should one day come, that the People, or Church of God, should not only be the most exalted state upon the earth, and the most ample, and universal Dominion that ever was in the world, but the most peaceable, quiet, and flourishing State that ever was, since man was FIRST CREATED. This is the Prophecy; But now comes the Question, Whether this, as we have described it, be, and hath already been fulfilled? or whether if already any ways fulfilled, whether it be not in part only performed, and the full accomplishment reserved for time to come, & c.? For here the Church is to be established on the tops of Mountains, etc. so that no other State shall over-top, or overlook it, much less trample it under feet. Now whether there was ever such a time, when this was completely fulfilled, etc. I leave it to any man's indifferent judgement, who can compare the description of the Prophet, with the stories of fore past, and present times. In the times immediately after Christ's PASSION, I think any man will grant the Church then was neither VISIBLE, nor GLORIOUS. In the time of the PERSECUTING EMPERORS, when the Church had taken foot among the Gentiles, and the Nations began to flow unto it, it was a Society indeed VISIBLE, but not GLORIOUS. I am sure it was not in the TOPS of the MOUNTAINS, but the Imperial Mountain of ROME, not only overtopped it, but over trampled it under their feet. In the time of CONSTANTINE, and thereabouts, after three hundred years cruel persecution, the Sun seemed as it were to break forth of a Cloud, but presently that glory was eclipsed, and even the visibility of the Church in a manner covered, with the thick and a Universally overspreading cloud of ARYANISME This ARIAN cloud was no sooner blown over, but, another great cloud of that fore-prophesied APOSTASY of the Church begun to arise, whereby the Church's glory was not only eclipsed, but at length again the visibility thereof wholly overshaddowed with the thick darkness of Idolatrous ANTICHRISTIANISME, until after a long day of darkness, it pleased God of late, somewhat to dispel the cloud, etc. and we hope, when the cloud shall be wholly consumed by the beams of the Sun of the Gospel, the Church shall become not more visible than yet it is, but far more glorious than ever hitherto it hath been. WHEN THE FULLNESS OF THE GENTILES (as St. Paul speaks) SHALL COME IN. For we shall find in the Prophecies of the Scriptures, that there are two sorts, and times of the CALLING OF THE GENTILES, First, that which should be in the REJECTION OF THE JEWS, as St. Paul saith, to PROVOKE THEM TO JEALOUSY. [Such a calling as should be in a manner occasional, that God might not want a Church,] the time the jews were to be cast out. So Rom. 11.15. The CASTING AWAY OF THE JEWS, is the RECONCILING OF THE WORLD, i.e. The CALLING OF THE GENTILES. Whence we may see, that the Apostles were not to preach Christ to the Gentiles, until, being first offered to the jews, they refused him And this is that calling of the Gentiles which hitherto hath been many years. But there is a second and more glorious calling of the Gentiles to be found in the Prophecies of Scripture; not a calling as this is, wherein the Jews are excluded, but a calling wherein the Jews shall have a share of the greatest glory, and to have a preeminence above other Nations, when ALL NATIONS SHALL FLOW UNTO THEM, and walk in their light; for the calling of the remainder of the world (which is not yet under Christ) is reserved for the solemnising of the jews RESTAURATION. This is that calling, and that time which he calls the FULLNESS of the GENTILES, conjoined with the saving of ALICE ISRAEL, Rom. 11.25. This is that time whereof he speaks [That if the present FALL of the jews be the RICHES OF THE WORLD, and their DECAY the RICHES OF THE GENTILES, how much more shall their FULLNESS be the fullness of the Gentiles.] This is that glorious time which the Prophecy 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 hewed out of the mountain 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 blows 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 Mountain, and filled the whole earth. This is the time of the fullness of Christ's Kingdom, the FULLNESS of the Gentiles; This is the time when THE MOUNTAIN OF THE LORDS HOUSE shall be established on the TOPS of the MOUNTAINS, namely when the small stone of Christ's Kingdom, which is now in being, shall smite the brittle feet of the last remainder of the Roman State, now subsisting in the Popedom, in whom the divided toes of too many Kingdoms are united, &c SECT. XII. §. 1 THe second place in Isaiah for our Thesis, is chap. 9 ver. 6. For unto us a child is borne, unto us a Son is given, and the GOVERNMENT shall be on his shoulders, and his name shall be called WONDERFUL, 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 KINGDOM to ORDER IT, and to ESTABLISH IT with judgement, and with justice from henceforth and for ever. The zeal of the Lord of Hosts will perform this. Of this place we shall speak more briefly. §. 2 This text is very comprehensive, apparently gripping within its arms a large tract of Time from Christ's Incarnation, throughout all the process of his Government, until the end of the ultimate Judgement, as the words from henceforth and for ever do express; therefore the Reader must not hang down his head, poring only upon the Birth of Christ, as it is said in the beginning of this text, To us a child 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 Kingdom (he shall sit) to order it, and to establish it, etc. 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 do, 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 Prophecy, yea and divers years before his Father Ahaz sat upon the Throne. For Hezekiah was five and twenty years old at his father's death, whereas Ahaz his father had reigned in all but sixteen years, 2 Kings 16.2. and chap. 18. v. 2. §. 4 Leaving therefore all improbable and impertinent conceits of men, let us come to the business, to find 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 fair preface, meetly conducing to the true sense of the words, which we intent: That the deliverances (say they) of God's people, and the pulling down of such mighty POTENTATES, whether SECULAR or SPIRITUAL (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 Messiah the eternal Son of God, whom God shall raise up to be the King and Governor of his Church; so they. But we have a more sure word to confirm this interpretation, Luke 1.31, 32, 33. And the Angel said unto Mary, etc. Thou shalt conceive in thy womb, and bring forth a Son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest, and the Lord God shall give unto him the Throne of his FATHER DAVID, and he shall reign over the house of JACOB for EVER, and of his Kingdom 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 only, 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 burden, and the staff of his shoulder, and the rod of his OPPRESSOR, as in the day of MIDIAN * Observe gideon's victories used to signify this deliverance; therefore not only spiritual. &c. and it shall be, as with battle 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 Warrior with noise, and garments rolled in blood, shall be also unto burning and fuel of fire. ) cannot, without violence, be wrested to signify only spiritual deliverances, as our Annotationists also affirm with us, whose words upon the fourth verse are these, Having declared the greatness of their joy, he proceeds to show the ground of it, their deliverance and freedom from the straits and thraldom of their enemies, as well CORPORAL as Spiritual. Therefore this Text is Gods giving security to his people, of deliverance of them, from temporal, as well as spiritual oppressions, troubles, etc. by Jesus Christ, after that he hath finished the works of his incarnation, by passion, resurrection, ascension, and assession at God's right hand, according to Psal. 110. of which we have spoken plentifully afore. Secondly, That Christ was invested with these Attributes and Omnipotentiall Properties (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. as it is the Hebrew) of purpose to multiply his Princedom, and for peace without end. The Jews observe, that the close-shut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man in the middle of a word, as here in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is a final letter) signifies the stability of the thing spoken of, as open 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of a word, as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehem. 2.13. (which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is a middle letter) signifies the brokenness 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' Kingdom. Thirdly, That the words Princedom, Government, and for peace, and spoken in a way of Prophecy of what should be added to the Church above that they enjoyed already, cannot but signify more than Spirituals. Fourthly, That this is yet more apparent by that which follows both here, and Luke 1.32. of the Messiahs sitting upon the Throne of DAVID, and upon his Kingdom, and to establish it with Justice and Judgement (speaking in the phrase of an excellent politic Government.) It needs not that Christ should sit on David's Throne, and Kingdom, to Spiritually govern, and keep in peace his universal Church. Nor needed there a Promise that Christ's Spiritual Kingdom 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 Christ's Spiritual Kingdom, that it should be for ever; the Jews having now been a Church so many hundreds of years. Fifthly, The close, in a way of God's great engagement, the zeal of the Lord of Host will perform this, must of necessity signify something more, than the ordinary thing of Christ's having a Spiritual Kingdom on earth. What need such high words, solemn protests, and most serious pawning of the zeal of God (which is love in a flame) to signify the performance of that which had been long since done, and as an ordinary thing was to continue, viz. Christ's having a Spiritual Kingdom 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 David's race, upon David's Throne, it should sensibly appear that Christ should possess that Throne, else why is it here Prophesied, that the Messiah shall sit upon David's 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, etc. 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 poured down 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 Spiritual power and grace. But the Line of David's 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, etc. so he:) And that to be performed for ever; that is, so as no visible power must reign after him. Seventhly, Isaiah Prophecies in the time of the division of the Kingdom of the Jews into Judah and Israel, see chap. 1. ver. 1. etc. And Saint Luke tells us, chap. 1. ver. 33. that this must be fulfilled by Christ's reigning over the whole house of Jacob, which contains 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 appear to be wonderful and mighty, and to increase in his Government, (as Isaiah speaks) and to be Great (as Luke speaks.) §. 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 Prophecy, and see what of this text hath been really fulfilled. Surely this text was not fulfilled in the Jews return from Babylon, for the ten Tribes did not then return, to make up the house of Jacob, or the Kingdom of David. And besides, of that prosperity there was soon an end, in the miseries of the Maccabean Wars, and the Roman Conquest was over them afore Christ was borne. §. 7 Nor was it ever fulfilled since Christ's coming in the Flesh, for he never yet sat upon the Throne of David, nor any other, deputatively (for him) of that Tribe, the Sceptre being then, and thence to this day departed from Judah. The visible Government (as the text imports) was not all this time upon Christ's shoulders, the time was not come, as Christ tells us, Act. 1.6, 7. Act. 3.21. The visible Government since Christ's coming in the Flesh hath been upon the shoulders of the Roman Emperor, or the Pope, or the Turk. When the time comes that the Government shall be on Christ's shoulders, he shall reign as David (as Isaiah speaks) and over the house of Jacob (as Luke speaks) that is, over all the twelve Tribes, and that for ever; that is, none visibly ruling them after him. But at Christ's Incarnation, only two Tribes were about Jerusalem and Judea, but under the Romans visible Government, and for the general, refused Christ's spiritual Government, Act. 13.46. 8 Nor can this be imagined rationally to be fulfilled in Christ's Spiritual §. 8 government: for this Spiritual government (if we may so call Christ's giving of Ordinances, and grace into the heart) extending itself equally to Gentiles, as well as to Jews, if not more for these one thousand six hundred and fifty years past, to the Gentiles, what privilege or pre-eminence is given in this to jacob's House, or David's Throne, more than 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 Emperors, or Grand-Signiours, or of the great Cham's of Tartar, or, etc. when they, or their Nations are converted, at the coming in of the fullness of the Gentiles. Besides, who of Believers at the time of this Prophecy did not know, that Christ's Spiritual Kingdom of Grace should be for ever, and full of more than 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 general Judgement, when Christ lays down 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 forbear inserting it into the Margin, which in sum is this. Galilee was the third Province of those three into which Canaan or Phalestine was divided in Christ's time, and was on the North part, remotest from jerusalem, 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 Solomon's 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 near the Sea, or Lake of Galilee, or Cana (of which, and Christ's first Miracle there, joh. 2.) and Mount Tabor. From Capernaum along the Sea side, through Bethsaida, lay the great road from Syria into Egypt, supposed to be that called in Scripture, The way of the Sea. In Christ's time two of the said Provinces, viz. Judea and Samaria were under the Roman Precedent Pontius Pilate. The third, Galilee, was under Herod (or Au●ipas) the Tetrarch: because he had but the fourth part of his Father's Kingdom, who beheaded john Baptist, and closed with Pilate when Christ was condemned. In this Province of Galilee was Christ's 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 Prophecy in Esay 9.1, 2, 3, etc. 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 janoah 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 Prophecy, That they should have the first and principal 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 Prophecy of Christ, I know not what is. Compare Mat. 4. of his dwelling in Capernaum, the Metropolis of Galilee. The Jews could not see this, but would not believe 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 darkening this Prophecy of Isa. 9 and Matthewes application of it; for my part I am persuaded, that the four or five first words of this ninth of Isaiah, belong to the last verse of the former Chapter, as jerom, and the Chalde refer them; and that the words following begin a new Prophecy in this manner. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 infer that, 1 Cor. 1.26, 27. God takes the foolish things of the world to confound the wise, etc. For Galilee, and her inhabitants, in comparison of judea were reputed ignoble, strangers, being remote from jerusalem, and the Temple, and part of the lot of the ten Tribes which Salmaneser captivated. Howbeit, some of the two Tribes after their return, especially in the prevailing times of the Maccabees, settled there, but at length were subdued by the Gentiles, but still dwelling there, and replenishing that Land with their own people; yet so, as many of the Gentiles dwelled among them, in so much that in these and the aforesaid respects, they were despised of those that dwelled in judea, 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 Kingdom of God is at hand, repent ye, and believe the Gospel; which Matth. 4. is called the Kingdom of Heaven, which is all one with Kingdom of God. See Dan. 6.24. The heavens bear rule, that is, God. Luke 15.21. I have sinned against heaven, and in thy sight, Matth. 21.15. The Baptism of John, was it from heaven, or from men. Mark the Exegesis, Luke 15. and the Antithesis, Matth. 21. which show God to be meant by Heaven. The Kingdom of Heaven, or of God, is the Kingdom of Messiah, or Christ, Dan. 2, 44. and Dan. 7.13. (read the places) From which places the jews call the Messiahs' Kingdom, the Kingdom of God, or of Heaven, because first, it is in this place of Daniel said, The God of heaven shall set up his Kingdom. And in the other place, That the Son 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 jews at his coming, and approved it, in oft use of it, Matth. 13. The Kingdom of Christ is his Church, or the Christian Church, etc. I must add one thing more for the understanding of this Kingdom of Christ, which I have hitherto described, namely, that it hath a twofold 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 down all authority, power, and rule, and subdue all his enemies under his feet, 1 Cor. 15. etc. By which, that Mr. Mede includes the Kingdom 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 brief collation of the tenth Chapter preceding, and the twelfth following, and therefore too large to write out. In lieu thereof we shall express the several passages from whence we deduce any argument. §. 2 To speak as shortly as we may to this place of Scripture: In the tenth Chapter preceding, the Lord threatens Judah, that for their hypocrisy in Religion, and their unrighteousness in their deal, he will send against them the Assyrian. But then withal it is threatened, that because the Assyrian would afflict the Jews without consideration of God's hand in it, and should manage the rod with insolent cruelty to the Jews, that God will bring destruction upon the Assyrian for deliverance of the Jews. 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, etc. and the Spirit of the Lord shall rest upon him, the Spirit of wisdom, etc. and he shall not judge after the sight of his eyes, but with righteousness shall he judge, etc. 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 again, in the time of Judah's 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 Prophecy 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 Prophecy, must the superstructure be extended, viz. to the coming 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. etc. For we must know (to give you Mr. Medes notion Alicubi, as near as I can) That the old Prophets for the most part spoke of the coming of Christ INDEFINITELY, and in GENERAL, without that distinction of first and second coming, which we have more clearly learned in the Gospel. For this reason, those Prophets (except Daniel who distinguisheth those come, and the Gospel out of him) speak 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 appear by many instances from the Creation hitherto, that the grand promises of great deliverances have their successive and gradual 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. etc. Thus saith the Lord, O my people, that dwellest in Zion, be not afraid of the ASSYRIAN, He shall smite thee with a rod, and shall lift up his staff against thee after the manner of EGYPT. For yet a very little while, and the indignation shall cease, and mine anger IN THEIR DESTRUCTION, etc. And in that day his burden shall be taken away from thy shoulder, etc. 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 return 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 down 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 ascension. For example: ¶ 1. First, that in verse 1. There shall come forth a rod out of the stem of Jesse, etc. is applied by the Apostle, Act. 13. v. 22. etc. to v. 42. to Christ as the eminent seed of David, of the seed of Jesse, conjoining a quotation out of Psal. 2. Thou art my Son, this day have I begotten thee: which with other passages in that Psalm (as hath been demonstrated) signifies Christ's visible Kingdom 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 himself 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 everliving seed of David may reign to the end of this world, and that in some peculiar way, privilege, and relation, and proportion to David, or else the dint and vigour of Isaiahs', and the Psalmists Text, and the Apostles Commentary is made to languish. Which privilege, peculiarity, relation and analogy to David, what can it be, but a visible Reigning, or Kingdom of Christ? For Christ's Kingdom, purely spiritual, by his Word and Spirit, what doth it more relate to David then to other Christian Kings and Princes of the Gentiles converted from Heathenism? or how more over David's people or Kingdom, more than 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 only the OBJECT of faith to the Gentiles, but that the Gentiles shall be his SUBJECTS, he reigning over them. How reigning over them? Mark curiously the Apostles words, and you may perceive something. Again (saith the Apostle) There shall be a root of jesse, and he that shall RISE to REIGN 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 reign, spoken by the Apostle after Christ's Resurrection, and Ascension, and rendered (as you hear) by our Translators under a future notion, He shall rise to reign. Yea follow the words yet closer, even home to the very doors of the Original, and you will see (I think) yet more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. There shall be a root of jesse, and he shall RISE AGAIN to reign over the Gentiles, or stand up AGAIN, to reign 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 were had been (in the opinions of most men) buried in oblivion, and his glory covered, he must rise again from that obscuring himself from men, to reign over them. Which the Prophet Daniel c. 12. calls His standing up as a great PRINCE to deliver his people; which shall begin, saith the Angel, one thousand two hundred and ninety days, that is, so many years, from the ceasing of the daily sacrifice, and shall be five and forty years in finishing, ere all the jews enemy shall be thrown down. After which immediately gins the great Restitution of all things, the Resurrection of the Saints, Daniel standing up in the lot. ¶ 3 So that this Text of the 11 of Isaiah is most clearly to be extended beyond the jews deliverance out of Babylon, unto Christ's personal coming, and on the other side, cannot be confined, stinted and terminated in Christ's first personal coming, in his Incarnation, but must be carried on far beyond that, as these arguments following will evince. First, after the Prophet had in the first of verse this 11 of Isaiah prophesied of Christ's coming, and verse 2, 3, 1 Arg. of his qualification with gifts, and graces, then in the fourth verse he prophesies that Christ with righteousness shall judge the poor, and reprove with equity, for, or in behalf of the meek of the earth, and shall smite the earth with the rod of his mouth, and with the breath of his mouth shall he slay the wicked. But Christ did not reprove in the behalf of the meek, nor slay the wicked at his first coming in the flesh. But it is extended by the Apostle, 2 Thess. 2. (after Christ's ascension) unto future times, when Christ shall destroy Antichrist (who was not revealed when the Apostle wrote) whose destruction is the introduction to the future Restitution, as hath been afore demonstrated upon that 2 Thess. 2. etc. in our second Book. Secondly, when the Prophet had prophesied of Christ's coming, and the excellency of his person and gifts in the 1, 2, 3, 4, and 5 verses, 2 Arg. before he comes to the main of the Prophecy, whereon I shall chief insist, in verse 10, 11, etc. he inserts between in the 6, 7, and 8 verses, a Prophecy that the Wolf shall dwell with the Lamb, and the Leopard shall lie down with the Kid, etc. meaning the restitution of the creatures from the enmity of the curse by Adam's fall, according to Rom. 8.19, 20, 21, 22, 23. For which (saith the Apostle) not only the Saints, but the creature itself earnestly expects, and the whole creation groaneth to be delivered from the bondage of corruption, and vanity, to which it is now subject, and to be put into the glorious liberty of the Sons of God. Which yet never was; nor can it be imagined to be at the ultimate day of doom, and therefore is yet to come. I know full well that divers understand this part of this Prophecy metaphorically, of men by nature fierce as beasts, to be made tame and loving by the power of the Gospel at Christ's first coming. Too common a fault in Writers, through laziness or blindness to take the sent and cry of the former, and to run with full mouth after them. But if this be a sufficient argument to assert the sense of a place of Scripture, we can produce both Jews, and Christians, averring that this place is to be understood literally, of the change of the nature of the wild Beasts at the restitution (of which we speak.) The Jews take this according to the Letter, as if the Prophet should say: In the time of the Messiah the Wolf, the Leopard, the Lion, and the rest of the wild Beasts shall be made tame, and shall no more hurt just and good men. And thus much is acknowledged by Alapide upon this place. Calvin * Unde sequitur eum formare ipsis (fidelibus) ingenia, caelesti suo spiritu, quanquam longius spectat Prophetae oratio. Perinde enim est, acsi promiiteret BEATAM MUNDI REPARATIONEM, etc. Calv. in Isa. cap. 11. v. 6. & 7. also doth in his own judgement assert hence, the change of the nature of wild Beasts, and the restitution of the Creation as at first. Hence, saith he, it follows that God will form the spirits of Believers by his holy Spirit. Howbeit the speech of the Prophet looks fare beyond this; For it is all one as if he should promise, that there shall be a blessed REPARATION of the world. For he describes what was that order from the beginning, before that unhappy and sad subversion, or disorder befell us, by the fall of man, under which we now groan, etc. Surely there had been no disagreement between the Creatures of God, if they had stood in their first and perfect original, etc. Seeing therefore when Christ shall come, he shall by abolishing the Curse, reconcile the world to God, the INSTAURATION OF A PERFECT STATE is not impertinently ascribed to him. As if the Prophet should say, THAT GOLDEN AGE shall return, in which, before the fall of man, full felicity flourished. Thus Calvin, with much more to very good purpose to our point, which I forbear to repeat, or quote other latter Writers * Mair, etc. of the same opinion, because I may have occasion in that kind to speak more to this Text, upon the WHAT this glorious RESTITUTION shall be. Mean while I attain what I aimed at, that if some Learned men be opposite to us in their giving the sense of this place, we have other Learned men to balance them, and that (as I conceive, grounding upon Divine reason) upon a better account. For to that the Analogy of other Scriptures concur, Rom. 8. ver. 19 etc. Psal. 8. compared with Heb. 2. fully opened afore. To that also agrees that full enumeration of all the worst, and most hurtful Creatures; whereas a less reckoning, or a shorter expression would have served, to signify an agreement among men by the power of the Gospel. Which whiles some so peremptorily defend to be the full meaning of this place, they had done themselves much right, and given us some satisfaction, if they had showed us that effect of the Gospel at Christ's first coming, answerable to the mind of this Prophecy, viz. That it should exceed that agreement and peace that was in the Nationall Church of the Jews afore Christ's coming, and that since Christ's coming that hath been, as better, so more general. But alas this they cannot do, and therefore we cannot embrace a sense that cannot be found out. For as Christ himself at his first coming said, I came not to bring peace, but a sword, and to set those of the same family one against another; so we know by the Histories of the four Evangelists, and of the Acts of the Apostles, that great Oppositions, mighty Tumults, hideous Persecutions followed upon Christ's first coming, and so continued from Age to Age; the stream of a deep torrent of blood running in the channel of the Heathen Roman Empire for three hundred years, anon the black stream of Arian Heresy, 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 handful of Saints throughout all Nations. So that the small gleaning sprinklings, or first-fruits, that were reconciled to God, and to one another upon Christ's first coming, are drowned as i● were in the Ocean and sea of enmity, that from thence forward until now remains with great animosity. And therefore we believe another sense of these words, viz. That at Christ's next appearance there shall be a general peace between men, and between the Creatures, and between both, as it follows in the next Argument. For it follows 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 MOUNTAIN (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 Christ's first coming; as a fountain, and spring stream, which, the further it ran, the larger it was; suitable to Ezekiels Prophesy 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, until now, the knowledge of the Lord hath not increased to a sea, to cover all the earth, so as to drown 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 mountain. Sure enough it appears by the sacred Story, in the Gospel, Acts, and the Revelation, and by experience, both leading us down from Christ's Incarnation to these times, that at least three parts of four 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 Mountain; 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 Jerusalem. Jerusalem both City and Temple are laid waist by the Roman Emperors; the Ten bloody Persecutions by the Heathen Romans are continued for three hundred years; the Arian Persecution follows that, the Papal Persecution follows that, the Turkish overtakes that; and both continue to this day, the Jews joining 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 follows in the tenth verse, Arg. 4 And in that day there shall be a root of Jesse, which shall stand for an ensign of the peoples (so the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) To it shall the GENTILES seek; and his REST shall be glorious. In which words the Prophet mainly looks at the great call of the Gentiles, as the Apostles (the best Expositors) have since, to that purpose alleged 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 confirm the Promises made unto the Fathers; and that the GENTILES might glorify God for this mercy, as it is written, For this cause I will confess thee among the Gentiles (quoted out of Psal. 18.49.) And again he saith, Rejoice ye GENTILES with his people, (quoted out of Psal. 117.1.) And again Isaiah saith (viz. in the eleventh of Isa. ver. 10.) There shall be a root of Jesse, and he that shall rise to reign over the GENTILES, in him shall the Gentiles trust, etc. Now as there were few of the Gentiles that were brought into the faith, when the Apostle quoted and applied these words to this sense (we heard but now in the former argument, how generally the Gentiles have, and do oppose the Gospel to this day throughout the world) so the Prophets close in this eleventh of Isaiah, ver. 10. HIS REST SHALL BE GLORIOUS * Which the Hebrew heightens, being in the Abstract, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory, pure glory. doth more evidently demonstrate that this place of Scripture, as to the main intent, is not yet fulfilled. For if we will understand inward rest, the believing Saints afore Christ's 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 Prophecy to foretell that which had been in past time, and was at the present. And if we would understand here eternal glory, yet we cannot, for two reasons; 1. Because in this tenth verse it is said, Unto the ensign Christ, the Gentiles shall SEEK, which cannot consist with eternal glory; no seeking then. 2. Because of that in the eleventh verse immediately following, And it shall come to pass in THAT DAY, that the Lord shall set his hand again the second time to recover the remnant of his people, etc. from Assyria, Egypt, Pathros, etc. (things inconsistent with the state of eternal glory) which last words bring us down to the fifth Argument. The fifth Argument, Arg. 5 Why this place of Isaiah is not yet in the main intent of the Prophet fulfilled, is, because of those words in the eleventh verse of this eleventh of Isaiah, viz. And it shall come to pass in THAT DAY, that the Lord shall set his hand AGAIN the SECOND TIME, to recover the remnant of his people (which shall be left) from ASSYRIA, and from EGYPT, 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 again the second time, to recover the remnant of his people from the places; which clearly infer, as relatives, that God must do 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 aught we can find. For Isaiah Prophesied forty years afore the captivity of the ten Tribes, and above seventy years afore the captivity of the two Tribes, as Bulcholcerus states the account. You see before your eyes by the length of his Prophecy, viz. consisting of sixty six Chapters, and by the many Kings, under whose reign 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 and Hezekiah reigned, five or six Kings over Judah. And the Ten Tribes were not carried away captive into Assyria, till the sixth year of the reign of Hezekiah, 2 King. 18.9.10. And therefore it seems that Isaiah prophesied the Prophecy of this eleventh Chapter, when Hezekiah was not come to the Crown, nor were any of all the twelve Tribes in captivity in Assyria the first time, and therefore could not be supposed to be delivered thence the first time. But before this Text can be fulfilled, they must be in Captivity in Assyria the first time, and be delivered the first time (as it is hinted in the Text, they had been in Egypt the first time, and been delivered thence the first time.) Now they were in Captivity in Assyria the first time (as we touched afore) in the ten Tribes, in the reign of Hoshea King of Israel, 2 Kin. 18. And in the two Tribes, in the Reign of Zedekiah King of Judah, 2 Chro. 36. So here is the total Captivity of all the twelve Tribes in Assyria the first time: And their deliverance out of that Captivity the first time (the first that we can possibly reckon) is set down in the book of Ezra Cham 1. and Chap. 2. etc. where for the general the two tribes of Judah and Benjamin returned to Jerusalem, as is plain by their Genealogies, they were of the two Tribes, excepting some others that went up that could not show their Genealogies. So that if we make the most of the first recovery or deliverance, we can put the emphasis no where, but upon the return of the two Tribes. Nor can we find where at the soon, to pitch this great emphasis of Gods recovering his people the second time, but upon that time when he shall bring back the rest of the Tribes, viz. The ten Tribes, which were (and still are) in Assyria, from thence, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the Isles of the Gentiles. Thus for the least and soon Second time we can possibly find out, of their deliverance out of Assyria, and the parts , which is not fulfilled to this day. But a greater Second, and of the same length too, is this: This same [Again the Second time, etc.] may import two considerations: First, Two parts of the recovery, or deliverance of the All of the twelve Tribes from Assyria; the first time of the two Tribes, the second of the ten Tribes, of which we have spoken afore. Secondly, Two distinct times of deliverance of the twelve Tribes, both the two, and of some of the ten, but especially of the Two. Object. (The conceit of some, that the Second out of Assyria, answers to the first out of Egypt, is in my opinion but weak: Because they must be delivered, according to this Text, the Second time out of Egypt, as well as out of Assyria. Sol. And therefore these are co-eve, co-etanean, of the same age, and not successive. I say Second doth import (as appears by history, both divine and humane, abetted with experience) a Second deliverance of the twelve Tribes (more or less) from Assyria, as well as from Egypt, but specially this Second time, centres upon the two Tribes, called by the name of Jews, (of whom Christ came) as the ten were called Israel. Which as briefly as we can we open thus: That whereas God brought up the two Tribes from Assyria to Jerusalem by Ezra (as his book makes large mention) the Jews there continued for about three hundred threescore and ten years pretty quiet, till that Antiochus Epiphanes comes up into Judea, enters the City, spoils the Temple, robs the City, and kills a many of the Citizens as the learned Chronologers quote out of Macchab, 1.1. In which Macchabean wars, the Jews were much wasted and scattered. Yet after that act of Antiochus, the generality of the two Tribes that were left, and the sprinklings of the ten Tribes as is supposed, Ezra 2.62. (as many as came up with them under Cyrus by Ezra) abode there, about a hundred sixty and six years more (with much trouble in the ensuing Macchabean wars, and the Roman invasions and domination succeeding them till Christ should be borne at Bethlehem in Judea, that the Scripture might be fulfilled touching that place of his birth. But they crucifying Christ, affronting his Gospel with sacrificing, and persecuting his members, and with all (divine justice therein most righteously recompensing them) rebelling against the Romans their Governors, God and men conspired in a further prosecution of this second scattering (on foot by the Antiochian Macchabean, and Roman wars) Titus the Roman Emperor some forty years after Christ's ascension, destroying their Temple, and after him Adrian destroying the City of Jerusalem; After whom Constantine the Great scattered them from Mamre, and then God himself scattered them, being about to rebuild the Temple (by the encouragement of Julian the Apostata) by fire from heaven, and wonders on earth. After all which, the Saracens, Arabians, and Turks invaded their land, and miserably scattered them, and so they continue (excepting a few Jews in, and about Jerusalem) to this day dispersed in the Isles of the Sea, or of the Gentiles, viz. in the West-Indies, Italy, Poland, Spain, Portugal, Low-Countries, Media, Persia, Assyria, etc. (as we shall see presently) and in most Countries in the world, as the Rabbins in their books plainly confess. So that Gods setting his hand THE SECOND TIME to recover his people out of ASSYRIA &c. cannot be straightened to the return of the two Tribes under the conduct of Zerubbabel and Joshua, with Ezra, for this was but the first time. They are again scattered. And the Ten Tribes as well as the Two, are his people; and the promise is, Rom. 11. of saving all ISRAEL. Therefore the whole work of restoring all the twelve Tribes now lies on God's hands to recover them from Assyria the second time, in this sense also. And he must do it universally, including the generality of all his people that are scattered, and from all places, as (saith our Text) from ASSYRIA] the common name of the Empire at their first captivity there. Of which there is abundant mention in the books of Kings, Chronicles, and Ezra. And there were of the Jews there in the time of Jeremiah the Prophet, Jer. 44.1. And from EGYPT.] Which likely afterwards was added in part or whole to that Empire, as several times in the reign of several Kings of Israel and Juda, many Jews were carried thither. Of whose scattering there unto the Apostles time, see Act. 2.10. And from PATHROS] There was Pathros sometime belonging to the Territories of Egypt, there being mention of the Country of the Inhabitants called Pathrusim, Gen. 10.14. whose place or land of habitation may very fitly be called Pathros, and was a Province of Egypt. Jer. 44.1. The word of the Lord that came to Jeremiah concerning all the Jews, which dwell in the land of Egypt, etc. Then (v. 15) All the men, etc. even all the people that dwelled in the land of Egypt in Pathros answered Jeremiah, etc. See also Ezek. 29.14. and chap. 30. v. 14. And those Pathrusim were of the lineage 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 easy and usual 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 margin Petra) whence Arabia Petrea. Others say, it is a part of Lybia, inhabited by the Pharusii mentioned by Pliny and Ptolemy, and seated near the Atlantic Sea. Of the Jews 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, etc. See Act. 2.9, 10, 11. And 1 Pet. 1.1. And from HAMATH] that is, Cilicia in Asia the less. Of their scattering there, see likewise Act. 2. ibid. and 1 Pet. ibid. Paul also an Hebrew saith of himself, that he was borne at Tarsus a chief City of Cilicia. And from the ISLANDS OF THE SEA, that is, the maritine Countries bordering upon the Sea, or any Kingdom 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 Seamen, 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 Prophecy of this Chapter is not yet fulfilled. Arg. 6 The words of that twelfth verse are, And he shall set up an Ensign for the NATIONS (Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the GENTILES, that is, The unbelieving 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 JUDAH that is, the two Tribes) from the FOUR CORNERS of the EARTH, For first, we see that this recovering of God's Elect, the Second time is of the jews, together with the Gentiles, which recovering them the second time we never saw yet. At Christ's first coming at his Incarnation, most jews and Gentiles held off from embracing the Gospel; as we see in the story of the Evangelists and Acts of the Apostles. And soon after Constantine's time, and downward, more of both fell off. And at this day all the jews, and the most of the Gentiles continue in infidelity. Therefore this gathering of both is yet to come before the destruction of all unbelievers at the ultimate judgement. Secondly, observe how distinctly the Prophet names, 1 The Gentiles; 2 The outcasts of Israel, that is of the ten Tribes; 3 The dispersed of judah that is of the two Tribes, which was not done at the return 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 jews, Israelites and Gentiles must be called and gathered together from the four corners of the earth, that is, from all parts of the world, which is larger than Babylon, which is not done to this day, but the jews and Israelites are still found inhabiting in all quarters of the world, as Travellours and Seafaring men see with their eyes, and the Rabbins confess in their books. And yet further it appears that the Prophecy of this Chapter is not to this day fulfilled by that in verse 13. etc. to the end of the Chapter. Arg. 7 The sum whereof is, That all envy between judah and Ephraim shall cease, and that all other that will not obey and comply with the jews 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 jews from Assyria, as there was to them at their coming up out of Egypt. But the jews 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 do 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 Prophecy of the eleventh Chapter is not yet fulfilled. For the jews never yet were so delivered (as in the 11. Chap.) as in praise therefore to sing that Song of in the twelfth Chapter. Their harps are hung up, as at their scattering in Babylon. I myself have heard some of them bemoaning themselves, that this their last captivity, or dispersion, is longer than 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 people's, but rather in refusing Christ, have obscured his name. Nor have they (as verse 5.) praised for the excellent things that God should do for them in all the earth. Now let the wise and understanding Reader review all that hath been said, and be judge himself whether the Prophecy 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 Christ's hands, 1 Cor. 15.28, etc. No dwelling of the Wolf 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, etc. (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. etc. 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 joined with them, and they shall cleave to the house of JACOB. Vers. 2. And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PEOPLES shall take them, and bring them to their place. And the house of Israel shall possess them in the land of the Lord for servants and handmaids; and they shall take them CAPTIVE whose CAPTIVES they were, and they shall rule over their OPPRESSORS. Vers. 3 And it shall come to pass in THE DAY, that the Lord shall give thee REST-FROM THY SORROW, and from the FEAR, and from thy hard BONDAGE, wherein thou wast made to serve; That thou shalt (Vers. 4.) take up this Proverb against the King of BABYLON, and say, HOW HATH THE OPPRESSOR ceased, the GOLDEN CITY CEASED. The Lord (Vers. 5.) hath broken the staff of the WICKED, and the Sceptre of the RULERS. He (Verse 6.) who smote the people in wrath, with a continual stroke, he that ruled the Nations an anger is persecuted, and none hindereth. The WHOLE EARTH (Verse 7.) is at REST and is QUIET, they break forth into singing, etc. The rest of the Chapter, being appurtenances, illustrations, etc. of this here presented. §. 2 It is worth noting that our New Translators even in those Episcopal times, which were so adverse to this our point, do concur with us so far, as to give us the Contents of the Chapter in these words, Gods merciful RESTAURATION of ISRAEL. And they speak well, and are not alone in their opinion, the stream of Interpreters generally concurring, that this Chapter intends, Gods joining of jews and Gentiles into one Church, which is something to the point in hand in the general. §. 3 But let us weigh the words more particularly and exactly, for a discovery whether yet to this day they have been fulfilled. It may be that some may be apt to imagine that this making of jews and Gentiles into one Church, one sheepfold (as it is called john 10.) was fulfilled when the substituted or subrogated Gentiles were brought in, in the Apostles time (beginning in Act. 10.) But they utterly mistake, if they so think. For those Gentiles, and downwards, were and are but substitutions and subrogations of them whiles the jews fall off, till the fullness of the said jews should be brought in, and then, and not till then, is the fullness of the Gentiles brought in with the Jews into one Church. So that the FULLNESS of the Gentiles is not yet brought in much less the fullness of the jews. For as in john the first, Christ coming to his own, his own received him not. So after they crucified him, and persecuted his Apostles. Whiles in the Old Testament, Christ called the jews, the Gentiles hung off. And whiles he called many Gentiles in the New Testament, the jews generally fell off. And although there were some sprinklings of jews and Gentiles converted in the Apostles time, and after that many Gentiles; yet what is all that to the fulfilling of this Text of Isa. 14. I will yet choose ISRAEL and bring them into their own Land, and the STRANGERS shall be JOINED to them, and they shall cleave to the HOUSE OF JACOB. For neither in the Apostles time, nor downward to this day, have the GENTILES (called here Strangers) joined to Israel, or cleaved to the house of jacob (Israel and the house of jacob signifying the ten Tribes) nor to the generality of the two Tribes, because neither two Tribes, nor ten Tribes have joined and cleaved to the Lord Jesus. To make plain, and prove all this that we have said, we will scan first the Apostles discourse Rom. 11. and secondly, the particular expressions of this Text of Isa. 14. ¶ 1. The Apostle Paul giving us an account of his time, and downward, Rom. 11. tells us in the 30 verse. As ye Gentiles in times past have not believed God, yet now have obtained mercy through the jews unbeleef, even so also have the jews now not believed, that through your mercy they also may obtain mercy. That is, that the Church of Christ (as needs must, whiles he is head) being continued, at least by vicissitudes of jews and Gentiles, the Gentiles now, upon the present falling off of the jews, being in possession of the Gospel, may continue the same, throughout the successions of the Church, till the time of the vocation of the jews, that the said Jews may be called thereby through the Ministry, prayers, and examples of the Gentiles. So that the Jews and Gentiles for the generality, have been since the first mention in the Old Testament of this distinction of Jews and Gentiles to this day, as two buckets to a Well, if one were full, the other was empty, thus continually keeping their vicissitudes, and turns in embracing, or non-imbracing of the word of Christ, which the Apostle further shows us in that 11. to Rom. in the distinct graduals thereof, giving two to each of them, the two of the jews thus, 1 There was their root, or first-fruits, or initiation. 2 Their branches or lump, or fullness, vers. 12.16, and 18. The two graduals of the Gentiles thus: 1 SOME wild branches; 2 Their fullness, v. 11. and 25. Then mark the close of the Apostle concerning both, vers. 25. and 26. When the FULLNESS of the GENTILES shall come in, then ALL ISRAEL shall be saved, quoting several Prophecies of the Old Testament to prove the same. Whence we must necessarily infer these two conclusions, That the conversion of the jews and Gentiles heretofore, and downward until now, are still but the root, first-fruits and beginnings, the most persons of the Jews, and most Nations of the Gentiles to this day not knowing the Lord Christ. 2. That Jews and Gentiles are not to this day one Church, according to the Prophecy of this 14 of Isa. viz. That the Strangers of the Gentile Nations shall be joined to the Jews, and shall cleave to the house of Jacob; and according to the stating of the question by Saint Paul in this 11 of Rom. viz. That when the fullness of the Gentiles shall come in, ALL ISRAEL shall be saved. For let us but ask experience whether ever these were yet fulfilled to the full of these places? ¶ 2 This will be far more plain by a punctual scanning of all the passages in this 14. of Isa. First, that in the first verse [I will saith the Lord) yet choose ISRAEL, and have mercy on JACOB] must needs be extended beyond the return of the Captivity of the two Tribes from Babylon, and beyond the conversion of a few of them in the Apostles time. For Jacob and Israel, must of necessity comprehend the ten Tribes, the Prophet Isaiah prophesying long after the division of the whole twelve into two Kingdoms; two into the one, and ten into the other. And therefore the Prophet Isaiah well knew the distinction between Judah and Israel, Chap. 1. v. 1. and useth it in relation to our point, Chap. 11. v. 12. afore opened. And therefore he minds here well enough, what he distinctly means when he saith. Jacob, and Israel, as comprehensive at least of the ten Tribes, to be delivered as well as the Two. For secondly, when he saith in this same first verse, Strangers shall be joined with them; that is, with Jacob and Israel, he could not intent to leave out the most of the Jews, viz. ten for two, to whom those Strangers were to join. Nor was this done at the return of the two Tribes from Babylon. Then Strangers of the Gentiles joined not with them. Nor was it done at the joining 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, indefinitely spoken without limitation. ☜ I have often admonished that the grand prophesied promises, touching Christ's Kingdom, have their gradual, successive, progressive impletions. Redux Juda, Juda returning from Babylon was a Type. The conversion of an handful of them in the Apostles time was but the first-fruits, Rom. 11. But the fullness 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 compliance. For that must be the sense and good news of this promise, or else Christians shall have loss, and that in things concerning salvation. Fourthly, nor did we ever see that also in the second verse fulfilled that the Captive Jews shall take them captive, whose Captives they were, and rule over their oppressors. For neither in their return from Babylon did the Jews take captive their Captivators, but returned by voluntary consent of King Cyrus; nor at Christ's coming did they take any captive, but rather were captives under Augustus and Tiberius, Emperors of Rome, and of Babylon too, as subdued by those Romans, the universal Monarches then of the whole world. If any should be of so eyrie a fantasy, as to evaporate this into a figure, that at Christ's coming, the Jews took their Captivators captive in a spiritual sense, of conversion; let such remember themselves that Converts are the greatest Freemen, Joh. 8.32. And that for the Jews then (alas for them) the veil was on them, 2 Cor. 3. So that they were generally in a spiritual Captivity themselves, like Samson when his eyes were put out. And that Dan. c. 12. intimates that the jews Conquest over their enemies should be corporal. 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 PEOPLE'S or Gentiles should take the jews, and bring them to their place, etc. Calvin on this place grants thus much, That this was not done after the jews coming out of Babylon; giving this reason, That the Gentiles were so far from being the conduct, and assistance to the jews in their return and settlement, and to contribute their service to them therein, that they did not only trouble the jews, 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 jacob, and Israel were not then in the land of the Lord. Nor are they to this day. But are for the general 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 pieces the fourfold-mettaled image of all the four Monarchies of the earth. Whereas yet the Roman Monarchy in great part stands to this day. Sixtly, The twelve Tribes of jacob 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 freedom. Nor were they freed from that bondage in Christ's time, being then Captives under the Romans. Nor from their fear, but for fear of the Romans if they should own 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 OPPRESSOR ceased. The Lord hath broken the SCEPTRE of the RULERS, and the staff 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 show 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 man's 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 reign in Mount Zion, and in Jerusalem, and before his Ancients gloriously. * R. Kimchi upon this Chapter hath these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This parasha, or Section is to be (fulfilled) hereafter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the destruction of Edom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterward he shall remember the salvation of ISRAEL. To understand what he means by Edome, he bids us (upon v. 16.) Look 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the destruction of ROME mentioned in the whole book of God. To these few words, I shall need to speak but few. THAN, 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 pass, 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 days 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 jews the subsequent words also in the next verse (the Text we are now upon) do mightily concur. The Moon shall be confounded, etc. when the Lord shall reign before his Ancients. The original and rise of which then, you now see; That upon the great destruction of the impenitent Gentile-Potentates and Powers, the jews (and if you will include the penitent Gentiles, it shall not grieve us) shall be visited in mercy; And the Moon shall be confounded, etc. that is, the glory of the Church shall be such, as the light of the Moon, and brightness of the Sun shall be nothing to it. At which time, as it follows the Lord of Hosts (in Christ jesus, saith Diodat) shall reign on Mount Zion, and in jerusalem (types of the universal 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 jerusalem, calls for that notion. §. 3 Calvin again clearly intimateth in many circumlocutions, that his sense of this Text is, that Christ (speaking in the future of time after calvin's time) shall establish his Church on earth in a most glorious estate. Ego non dubito quin persequatur Propheta, etc. 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 visit his people, and shall purge his Church from their filthinesses, he shall settle his Kingdom, and that so illustrious, that it shall obscure the Sun and Stars with its splendour; which kind of speech is usual with the Prophets, as we have already seen. But here Isaiah speaks of the BODY of the Church, and not only of the HEAD: Seeing therefore the Lord will ESTABLISH HIS KINGDOM 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 darkness. Which that he might express to the life, be names these things that above all are most splendent. The word RULING is improperly drawn (to signify) God vengeance. For although God be said to reign, when he acts the office of a Judge, yet this speech so comprehending within it, concerning THE KINGDOM of God in MOUNT ZION, it always hath the notation of mercy and salvation. For he 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 usual in Scripture. For he taketh a special 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 chief over Discipline and Manners, by whose moderation, and prudence, the rest are to be governed. Under their names he comprehends all the people, not only 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 dismembred body, or confused Mass. Neither is it impertinently added, BEFORE the ANCIENTS, that the Jews might know that the power of God should be MANIFEST and ILLUSTRIOUS, etc. For SO HE REIGNS, that we 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 KINGDOM OF CHRIST, in that all splendour is obscured, and ONLY the glory of Christ must be eminent and CONSPICUOUS. Whence it follows, that THAN at length, God shall enjoy 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 less than a sense favouring a visible glorious Kingdom of Christ on earth, though something of it (as he saith) must be comprehended by faith above sense. To which visibility of Christ's Kingdom on earth, the correlative in 22, and 23. verses answering to our relative THAN in our Text, of punishing the Kings of the earth upon the earth, etc. doth strongly bear witness. §. 4 Now lay altogether, and then judge, when was this Text ever fulfilled? Surely in a literal sense, as to corporal Transactions, not at their return from Babylon. For then the Babylonians were not punished, nor put in prison. Nor were the jews in an outward glorious condition, but as in subjection still to Babylon, and made a scorn by Sanballat, Tobiah, etc. with the multitude of their adherents, hindering their building, discouraging their work, raising lies, laying plots to endanger them. So that they were as long, near upon, in repairing the Temple and City of jerusalem, and settling 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. literally, and corporally fulfilled to them, at Christ's being on earth, being then also under captivity and reproach by the Romans; † 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 until these our times. §. 5 Nor can these be fulfilled 〈◊〉 ultimate judgement. For then Christ RULES not, 1 Cor. 15. v. 24. v. 28. SECT XVI. §. 1 THe sixth place in Isaiah is that which follows 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, THAN shall the Moon be confounded, and the Sun ashamed, WHEN the Lord of Hosts shall REIGN in Mount Zion, and jerusalem (&c. explained afore) he now gins this Chapter with a solemn praise to God, for his preparation to, and manifestation of that his glorious Reign. To give you the main passages of the whole Chapter, v. 1. O Lord thou art my God, I will exalt thee, etc. v. 2. For thou hast made of a City, an heap, of a defenced City a ruin; a palace of strangers to be no City; it shall never be built. v. 3. Therefore the strong people shall glorify thee, etc. v. 4. For thou hast been a strength to the poor, and needy in distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones, is a storm against the wall. v. 5. Thou shalt bring down the noise of the strangers as the heat in a dry place, even the heat with the shadow of a cloud, the branch of the terrible ones shall be brought low. v. 6. And in this Mount shall the Lord make to all people a feast of fat things, etc. v. 7. And the Lord will destroy in this mount, the face of the covering cast over all people, and the vail that is spread over all nations. v. 8. He will swallow up death in victory and the Lord God will wipe away all tears from off all faces; and the rebuke of his people he shall take away from off all the earth, etc. v. 9 And it shall be said in that day, Lo, this is the Lord, we have waited for him, etc. v. 10. In this Mount shall the hand of the Lord rest, and Moab shall be trodden down under him as straw to the dunghill. v. 11 And he shall spread forth his hands in the midst of them, as he that swimmeth etc. and shall bring down their pride together, with the spoils of their hands. vers. 12. and last, And the fortress of the high fort of thy walls shall he bring down, and lay low, and bring to the ground, even to the dust. Chap. 26. vers. 14. They are dead, they shall not live, they are deceased, they shall not rise, etc. vers. 19 Thy dead men shall live, together with my dead body shall they rise, awake and sing, ye that dwell in the dust, etc. §. 2 This Chapter (you see by the connexion with the former) is to the same purpose as that former Chapter; and its sense is extended to the state of the Church of the New Testament, that is yet to come, by Apostolical Expositions and applications in all the main parts of it, which are three, Vi●● 1 The Destruction of the enem●●● ●f the Church, v. 2. amplified more afterwards. 2 The Deliverance of the Church, v. 4. enlarged more in the rest of the Chapter. 3 The joyful state of the Church upon that their deliverance, and their joy in it, v. 6, 7, 8, and elsewhere in the Chapter. All which three parts are, I say, by the Apostles carried down to the state of the New Testament Church never yet fulfilled. I will give three Instances. The first Instance. St. joh. in Rev. 7. makes these three parts a state yet to come. v. 1, 2, 3. you have the Destruction of the enemy. There were four Angels, that had power in their hands to hurt the four quarters of the earth, both by sea and land, as soon as the servants of God should be sealed. Those that were to be hurt, were those that had held the servants of God under tribulation, v. 14. And those enemies were to be hurt by a storm, viz. by the blowing of the four winds upon the sea, the earth, and the trees, v. 2, 3. even as the Prophet Isa. in that 25 Chap. v. 4. calls the state of the wicked a storm, and compares it in their opposition against the godly, to a blast of a storm dashed against the wall, whose fury the wall stops, breaks, and scatters, so that they are sheltered that stand under it. So that plainly here is the destruction of the enemies of the Church prophesied by john, in like phrase and forms of speech, as were used by the Prophet Isa. in that 25. Chapter. Next, for the deliverance of the Church, St. john likewise prophecies of it in that seventh of Rev. in the same figurative speeches as the Prophet had used, viz. That the Lord shall be among his people, in manner of dwelling (v. 15.) And his people shall hunger no more, nor thirst any more, nor shall the same light on them (or as it is in the Greek, fall upon them, that is a way of smiting, blasting, or scorching) or any heat (v. 16.) For the Lamb which is amidst them shall feed them, etc. and shall wipe away all tears from their eyes (v. 17.) To which St. Paul speaking of the resurrection of the Saints, which is before the ultimate day of judgement in 1 Cor. 15. as we have, and shall demonstrate, annexeth this, Then shall be brought to pass that saying, Death is swallowed up in victory. And again the same Apostle Paul speaking of the conversion of the Jews 2 Cor. 3. as of a thing to come after his time, but yet not fulfilled, but shall be fulfilled at the great Restitution, of which we speak, he useth this expression, and gives forth this Prophecy in the 15 and 16 verses of that 2 Cor. 3. But even to this day, when Moses is read, the vail is upon their hearts. Nevertheless when they shall turn to the Lord, the veil shall be taken away, viz. By the presence of the Lord. All which expressions of john and Paul, in relation to the Church's deliverance, are full to the sense and words of the Prophet in that 25 of Isaiah, viz. This is the Lord, we have waited for him, for in this mountain shall the hand of the Lord, rest, v. 9, 10. (whereby to signify God's presence amongst his people.) And shall be a succour to his people from the fury of their enemies, as the heat is sheltered off with the shadow of a cloud, v. 3, and 4. And he will feed them with a feast of fat things, v. 6. And he will destroy the covering cast over all people, and the vail that is spread over all Nations, v. 7. (therefore among the rest, that is upon the Jews) And (v. 8.) he will swallow up death in victory, according to the words of Paul, 1 Cor. 15.54. And chap. 26. of this Prophet, v. 19 compared with v. 14. They shall not rise, but thy dead men shall rise. * Upon this place of Isa. 26.14.19. hear what the Hebrew Rabbins, the Septuagint, the ancient Jews, and the ancient Greek and Latin Fathers, say, and hold; R. Solomon saith, They shall live that died for thy sake (bringing in the Prophet as speaking to God) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. that is, The Royal, Regal, or Kingly decree went forth from thy face or presence, saying, MY DEAD BODIES SHALL RISE AGAIN The dead bodies of my people, whose bones fell for my sake, to them there shall be a resurrection. This by way of an Antithesis answers to that v. 14. above written. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 REPHAIM (express in the Hebrew Text, though obmitted I know not why, in the English, which the Chalde and Jerom render GIANTS) SHALL NOT RISE AGAIN, but these shall rise again. Thus R. Solomon. The REPHAIM be interprets of the WICKED 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are remiss; namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who remit, or slack their hands from the Law. The Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hieron. vivent mortui tui, interfecti mei resurgent. And that the ancient jews did interpret this place of Isaiah touching the resurrection of the dead, appears by that Gemara Sanhedrim, Cap. 11. The Sadduces ●●kt R. Gamaliel, whence he could prove that God would quicken or make alive the dead; he answered them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Out of the Law, Deut 31.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Prophets, Isa. 26.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the holy writings, Cant. 7.9. The Greek and Latin Fathers likewise interpret this place of the Resurrection of the dead, viz. Irenaeus, l. 5. c. 15 and c. 34. yea and of the Resurrection of the just. Tertul. de Resur. c. 3 1. Cyril. & Aug. lib. 20. de Civit Dei, Clemens Romanus in Ep. ad Cor. As for the third part, the agreement between Isaiah and john prophesying of the joyful state of the Church, and their joying in it, he that hath but half an eye may see that it signifies, that great will be the glory of the Church, when those things mentioned by Isaiah and john shall be fulfilled, and can signify no less than a glorious restauration of the Church on earth, as all circumstances concur in both places. Even as, great was the Prophets and the Evangelists joy, personating, or representing the Church in a way of Songs of praise. John in the 9, 10, 11, 12 verses of this seventh of the Revelation, speaks of the Churches triumphing, on this wise. After this (saith he) I beheld, and lo, a great multitude, which no man could number, of all Nations and Kindred's, and People, and Tongues, stood before the Throne, and before the Lamb, clothed with white Robes, and Palms in their hands, and cried with a loud voice, saying, Salvation to our God that sitteth upon the Throne, and unto the Lamb. And all the Angels stood round about the Throne, and about the Elders, and the four Animals, or living creatures, and fell before the Throne on their faces, and worshipped God, saying, Amen, Blessing, and Glory, and Wisdom, and Thanksgiving, and Honour, and Power, and Might be unto our God for ever, and ever, Amen. Which expressions of Praise meetly suit to the words of our Prophet in the five and twentieth of Isaiah, vers. first, second, third, and fourth; O Lord, thou art my God, I will exalt thee, I will praise thy Name, for thou hast done wonderful things (by faith here praising God for things to be done, as if done; as the Church doth in that seventh of the Revelation) for thou hast made, saith Isaiah, of a City an heap, etc. Therefore shall the strong people glorify thee etc. for thou hast been a strength to the poor, a strength to the needy in his distress, etc. And verse 9 It shall be said in that day, Lo, this is our God, we have waited for him, and he will save us: This is the Lord, we have waited for him, we will be glad and rejoice in his salvation. Thus of the first Instance. The second Instance. John likewise in the 21 Chapter of Revelation first four verses, applieth those three parts of Isa. 25. (( viz. the Church's salvation, the enemy's destruction, and the Church's exaltation) unto a future glorious state of the Church yet to be upon the earth. I saw, saith John there (in a Prophetic vision) a new heaven, and a new EARTH, (which sounds shrilly of a state on earth) For the first heaven, and the first earth were passed away; and there was no more Sea. Pareus confesseth New in quality, not in substance, which plainly condescends to a glorious state of the Church to be on earth; the highest heaven above being of so much better a substance physically (as the Philosophers rationally contend) that it needs not to be made better in quality. Therefore the meaning must be, that the lower heavens, and the earth below, shall be qualified with freedom from all evil, as to the Church, and the inhabitants thereof high and low, shall be made better both physically and morally. The old heaven, and earth, must pass away. The enemies of the Church must be removed, or converted. Adam's curse shall cease (Rom. 8.) and in this state shall (as in 2 Pet. 3.) dwell righteousness, and absolute pure worship. And the cessation of Sea, signifies also the removing of all enmities against the Church fare from her. For if it be taken figuratively, it signifies no more brinish, brackish waters of false doctrine in the Church (as waters sometimes in Scriptures signifies doctrines) and not more wicked men among the Church (compared Isa. 57 to the troubled Sea) for there shall be (as John tells us in this 21 of Revelation) no unclean thing to enter into this estate: If taken literally, with some acute wits, it signifies that at the time of this great Restauration, the Sea shall be no longer totally liquid, and fluid, but at least at top, in most parts of the habitable world crusted over, consolidated, and compacted to be as a Chrystaline heaven below, to be an highway for all parts of the world to travel each to other, for spiritual communion, without any impediment of wind or weather. Then (being a time as of a New creation) there will be no need of trafficking for riches. Nor shall the knowledge of the Lord be bounded from the poor Indians, who have not the help, art, or animosity of Navigation to learn of Christians. Then nor the Egyptiack Sea, with the seven streams, nor the great Euphrates, etc. shall hinder Jews, or Gentiles from personal, & spiritual communion, and communication. God would rather either thus alter, or else dry up all Seas, than the glory and welfare of his Church should be hindered. To that we have said touching the meaning of the cessation of Sea, our grave new Annotationists concur thus fare; No more Sea (say they) either literally, for there will need none for trade: The fire perhaps at the world's end will dry it up; or figuratively, no more war against, nor trouble in the Church. The Church shall not be like the raging Sea, but like the quiet earth. So they. Saint John goes on in the description of the glorious state of the Church on earth, of which Isaiah prophesies; I saw, saith St. John, New Jerusalem coming down FROM Heaven, saying, The Tabernacle of God is WITH MEN, and He will DWELL with THEM, and they shall be his people, and God himself shall be WITH THEM, and be their God (all which clearly relate to a state on earth) and God shall wipe away all tears from their eyes, and there shall be no more death, nor sorrow, nor crying, nor pain. Which words exactly answer to Isaiahs' words, in v. 8. of swallowing up death, and wiping away all tears. Third Instance. In like manner St. John carries down other passages of Isa. 25. to the times to succeed long after him, not fulfilled to this day. For what is there spoken in Isa. 25. v. 2. and v. 12. of making the City of strangers an heap, a defenced City a ruin, a Palace to be no City, an high Fortress into dust, etc. to the great joy of the Saints, so that they shall sing for joy of it (Isa. 26.) the same things John applies to the fall of Antichrist, and the ruin of his nest, viz. the City where he rests, Rev. 16.19. we have it once: The City of Nations fell, and great Babylon came in remembrance before God. But in Revel. 18. we have it three times, viz. v. 2. v. 10. v. 18. SECT. XVII. UPon the seventh place in Isa. viz. Isa. 33. v. 20, 21. I will only ask this question of all the men and books in the world; When was that ever fulfilled, since Isaiahs' time, which is here spoken, viz. Thine eyes shall see Jerusalem a quiet habitation, a Tabernacle that shall be taken down; not ONE of the stakes thereof shall EVER be removed, neither shall ANY cord thereof be broken; But there the Lord will be to us a place of broad rivers, and streams, wherein shall go no Galley with Oars, nor gallant ship pass by: I say, when since Isaiahs' Prophecy was this fulfilled? For about seventy years after his beginning, to prophesy, Jerusalem was taken by the King of Babylon, and the King and Nobles carried away captive into Babylon. And whereas they returned again about the year five hundred thirty six afore Christ, and enjoyed their Country a good space of time; yet about one hundred sixty seven years afore Christ, Antiochus Epiphanes, being ejected out of Egypt by the Romans, invades Jerusalem with a great Army, and spoils and wastes both City and Temple. About threescore and eleven years after Christ's birth, the Temple was destroyed by Titus the Roman. About threescore and one year after that, viz. a hundred thirty and one after Christ, the City was destroyed by Adrian the Roman Emperor. After these the Saracens and Turks invade Jerusalem and Judea, possessing it to this day. SECT. XVIII. §. 1 THe eighth place in Isaiah is Chap. 34. v. 1. to v. 18. we shall need but touch upon some passages of so plain a place as this. Vers. 1, 2, etc. Come near ye Nations to hear, and hearken ye people, let the EARTH hear and ALL that is therein, the WORLD and ALL things that come forth of it (observe, this Prophecy concerns the whole Universe) for the indignation of the Lord is upon ALL Nations, and his fury upon ALL their Armies, he hath utterly destroyed them, he hath delivered them to the slaughter; with many more illustrations, and all for the sake of Zion, to be avenged of Zions' enemies, v. 8. But there was nothing of this done at the Jews return from Babylon (carried captive thither about seventy years after this was spoken.) And at Christ's Incarnation, they were under the Romans power. And to this day under the Turks, who next succeeded the Romans in domineering over them. Therefore St. John carries this down to the New Testament, and the later times thereof, unto the ruin of the Antichristian Nations (that are incorrigible enemies of Christ) whereby to make way for the glorious Restitution of which we treat, Rev. 11. There was a great Earthquake, and the tenth part of the City fell, and there were slain of men seven thousand (a number of perfection, to signify a sufficient number for the design, were taken off) The Lord takes to him his great power, and destroys them that destroy the earth. Rev. 19 One sat upon a white horse, called faithful and true, his eyes were as a flame of fire, etc. and out of his mouth went a sharp sword, that with it he might smite the NATIONS, and rule them with a rod of IRON. And an Angel cried with a loud voice, saying, to the fowls, etc. Come, and gather yourselves together, etc. that ye may eat the flesh of Kings, and of Captains, and of mighty men, and of horses, and of them that sit on them, and the flesh of ALL men both free and bond, both small and great, etc. §. 2 Again, vers. 8, 9, 10. of this 34. Isa. it is prophesied, It is the day of the Lords vengeance, and the year of recompenses for the controversy of Zion. And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become a burning pitch, and it shall not be quenched night, nor day, THE SMOKE thereof shall go up FOR EVER. Now as there was none of this acted at the return of the Jews from Babylon, or at Christ's Incarnation, or since; but that still Antichrist, both Eastern, and Western, domineer over most of the world: So Saint John in the Revelation, not only in my judgement, but in the judgement of the old Geneva Notes, and of our New Annotationists too, carries down these Prophecies of the destruction of the Antichristian world, Rev. 14.11. Rev. 18.18. and Rev. 19.3. where it is said, And the smoke of their torment ascended up for ever, and they have no rest day nor night, who worship the Beast, and his Image, and whosoever receiveth the mark of his name. And they saw the smoke of the burning of Babylon, and her smoke went up for ever and ever. §. 3 Again, it is prophesied in the 11. ●erse of the 34. of Isa. that in, and upon the desolations of the enemies of the Church, shall dwell the Cormorant, Bittern, and the Owl, and Raven; which being never fulfilled to the effect of Isaiahs' Prophecy unto St. John's time, he carries it down (as our New Annotationists consent with me) unto the desolations yet to be made upon Antichrist, Rev. 18.2. An Angel cried mightily with a strong voice saying, Babylon the great is fallen, is fallen, is become the habitation of Devils, and the hold of every foul spirit, and a cage of every unclean, and hateful bird. §. 4 And (which is very considerable) the Hebrew Rabbins, and Chaldee Paraphrase interpret these judgements denounced in this chapter of the ruin of Rome, Chal. v. 9 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The streams of Rome shall be turned into pitch, and its dust into brimstone, and its land into burning pitch. So the Chaldee, which Kimchy citys, and approves. R. Kimchi also on verse 16. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ruin of Rome. With which passages the Roman Clergy being offended, leave out in their Editions of those Authors the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rome, and put in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Cuthith and Javan, that is Grecia. §. 5 And as all these things have not been hitherto fulfilled, so they cannot be imagined to be fulfilled at the ultimate judgement, at which time one place will be no more desolate than another; no birds inhabiting desolations, etc. Therefore they must be fulfilled in a time between this Age, and the ultimate judgement. §. 6 If it be objected, that the threats of this Chapter are directed against Idumea the Country of Edom, or Esau, and Bozra the Metropolis thereof, v. 6. It is easily answered, that though Idumea be named in particular, as a most intestine Jew-hating enemy, as the manner of unreconciled kindred is, and to be destroyed among the rest, yet the threats are express in v. 1, 2. against ALL Nations. Secondly, Moab, and Ammon, and the Ishmaelites, or Hagarens being knit to the line of the Jews (Gen. 18. Gen. 16.) as was Idumea the Country of Esau, they are most fitly held forth as types of the Antichristian enemies of the Church of the New Testament, Psal. 83. 6, 7, etc. they all being mother's children (as Cant. 1.) but not acting as brethren, even as St. John makes the destruction of those enemy's Types and Prophecies of the destruction of Antichrist, as we heard but now. SECT XIX. THe ninth place in Isaiah is Chapter 43. and Chapter 44. being one entire discourse of the same matter (notwithstanding the division of Chapters.) In the main and principal design, they treat of the conversion and salvation, spiritual and temporal of the Jews, which are yet unfulfilled. We need but touch upon some passages. It is said Chapter 43. v. 1, 2, 3. Thus saith the Lord that created thee O JACOB, and he that form thee O ISRAEL, fear not, I have redeemed thee, I have called thee by name, thou art mine, when thou passest through the waters and fires, thou shalt not be destroyed, for I am the Lord thy God, the holy one of ISRAEL, thy Saviour, I gave Egypt for thy ransom, Ethiopia and Saba for thee. Which place if we look upon as an history of things done, than it will be justly queried that though God destroyed Egypt (in the book of Exodus) for Israel's sake, yet when dealt he so with Ethiopia and Saba? Therefore generally and most safely it is referred (as a Prophecy) to future things, answerable to verse 2. Thou art mine, and I will be with thee in all difficulties. And to v. 4. I have loved thee, and therefore I will give MEN (mark the comprehensiveness of the term) for thee. And answerable to verse 5, 6. I am with thee, I will bring thy seed from the East, and gather thee from the West; I will say to the North give up, and to the South keep not back, bring my sons from far, and my daughters from the ends of the earth. And verse 18, 19, 20, 21. Remember not the former things, behold I will do a new thing, etc. I will even make a way in the wilderness, and rivers in the desert, the Beasts of the field shall honour me, because I give waters in the wilderness, etc. to give drink to my people, my chosen. This people have I form for myself, they shall show forth my praise. For, this giving Ethiopia and Saba for the Jews, cannot be understood (as Calvin and the Geneva Notes hint) of the coming up of Perkaka King of Ethiopia against Assyria, whiles Sennacherib King of Assyria was coming up against Jerusalem, Isa. 27. for these reasons: First, the Angel of the Lord going forth into the Army of Sennacherib, and slaying one hundred eighty five thousand of them (Isa. 37.36.) was the giving of the Assyrians, not the Ethiopians, for a ransom for the Jews. Secondly, If that slaughter of the Assyrians was a ransom for the two Tribes, yet is it nothing for Israel the ten Tribes, so often mentioned in this Chapter. Thirdly, As we have no sacred history for it, so no humane probability, that Sennacheribs Army thus weakened by the Angel, was in a fit condition to war against, and to worst that Army of the Ethiopians then gathered against Sennacheribs Kingdom of Assyria, or to overthrow Seba. As it is alike improbable, that Sennacherib could recruit the old, or raise a new Army speedily enough to encounter with Perkaka, who was then fully ready for fight. The story concludes Sennacheribs retreat from Jerusalem otherwise, viz. That he returned and dwelled in Nineveh, and worshipping in the house of his Idol gods, was slain there by his two sons, Isa. 37. And in this our New Annotationists concur with us, saying, That though most understand this of Gods turning Sennacheribs forces against Egypt and Ethiopia, upon the tidings brought unto him of Tirkakas coming against him, when he was making towards Jerusalem to besiege it (Isa. 37.) yet we cannot conceive (say they) that to be the meaning of the place. For though it be true that the rumour startled him, and made him think of returning; yet was it not that, but the fright he took, upon the unexpected blow given in his Camp, that enforced him to flight, not to invade Egypt, or Ethiopia; which he was in a sorry case then to do; but to get him home with as much speed as he could into his own Country, Chap. 31.8, 9 And 37.36, 37. So the Annotationists very well. But to that they add, I cannot well consent; when they say That this of giving Ethiopia and Saba for a ransom for Israel, may well have reference to that remarkable defeat of that vast Army, the greatest upon record in Scripture, given to the Cushites under Asa etc. For this Chapter is a Prophecy of things to come, speaking both first and last in the Chapter in the future tense. If in a touch it speaks in the past tense, in the middle of the Chapter it is but usual in Prophecies to show their certainty, to express what shall be, as if done already. And it is spoken of Jacob and Israel, comprehending all the twelve Tribes, at least the ten, and not the two only, called Juda, over whom Asa was King: and mentions the ruin of Saba for Israel's sake, that they might be delivered, of which we have nothing in past stories. And if this Chapter be a Prophecy, the story of Asa his victory abovesaid over the Chushites will not comport with the meaning thereof, Asa dying many years (Bucholcerus saith above a hundred and fifty) afore Isaiah prophesied. §. 3 Now these things afore prophesied throughout this Chapter (further amplified in the following Chapter) were never yet since Isaiahs' time fulfilled. At their return from Babylon, none were slain for Israel's sake. Nor at the time of Christ's being on earth, nor since the Turk possessed Judea; for they returned by the voluntary consent of the King of Babylon. And from the time of Christ's being on earth, and downward, till the Turk took Judea, the Romans several times (as we have showed afore) slew them, instead of being slain for them, as did the Turks (after the Romans) deal with them likewise. Nor was the seed of Israel brought from the East, West, North, and South, and from the ends of the earth to this day. Where still they are dispersed &c. as it follows in these two Chapters. Nor can these things suit with the ultimate day of doom. §. 4 Therefore there remains yet a time to come, when the Prophecies of these Chapters must be fulfilled, afore the ultimate day of judgement. There must be a distinct time on earth when Egypt, Ethiopia, and Saba shall be destroyed for the deliverance and freedom of Jacob and Israel, and not only these, but all four quarters of the world, and the utmost ends of the earth (as it is express in v. 4, 5, 6.) shall be forced to let Jacob and Israel go free. The Lord will (as it is v. 19) do a NEW THING (which must properly signify a thing never done afore) to make way for their return and liberty, as it is express, v. 19 etc. (before set down at large.) Which wanton wits may endeavour to elude with Allegories and Phantasms of their own hatching, which neither can convince a rational Christian, nor deliver the Jews according to the intent of the Prophet. Who though afore that their deliverance (as in v. 22. etc.) 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 follows in the 44. Chapter, and first seven verses, as an Antithesis to their said evil condition) the Lord promiseth, and the Prophet prophesieth it, that they should have a glorious condition, saying, Yet now hear, O Jacob my servant, and ISRAEL whom I have chosen. Thus saith the Lord that made thee, etc. Fear not O Jacob, and thou Jesurun (the name also of the twelve Tribes, Deut. 32.) I will pour water upon him that is thirsty, and floods upon the dry ground. I will POUR MY SPIRIT upon thy seed, and my blessing upon thine offspring. And they shall spring up among the grass, as willows by the watercourses. One shall say, I am the Lords, and another shall call himself by the name of Jacob, and another shall subscribe with his hand unto the Lord, and surname himself 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 COMING, and SHALL COME? §. 5 Thus you see the present state of the Jews, as in the latter end of the former Chapter, viz. sinful, and doleful; 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 watercourses, 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 Kingdom to be on earth, repeated several times in the Revelation. Now then deal ingeniously, and compare the expressions with the Jews condition, for above these one thousand six hundred and fifty years to this very day, and see then whether you can indeed, and bonâ fide, imagine that these Prophecies 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 only insert Mr. Medes Notes in the margin, because it came not timely enough to be 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, labour Aegypti, & negotiatio Cush & Sabaeorum VIRORUM MENSURAE (i. e. MERCATORUM 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 d●●gam. Ipse aedificabit civitatem meam, & captivam meam [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] DIMITTET, idque fine pretio, & muncre, dicit Dominus exercitum. Tunc sequuntur verba quae paulo ante recitavi. Sic dicit Dominus, labour Aegypti etc. q. d. parum est quod reaedificaberis & ●emitteris. 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 plain that he thinks, and shows 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 Christ's second coming. to the end of the Chapter, but specially verse 22, 23, 24, 25. viz. verse 22. Look unto me and be ye saved, all the ends of the earth, for I am God, and there is none else. 23. I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear. 24. Surely shall one say, in the Lord have I righteousness (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 be justified, and shall glory. §. 1 For those four 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 form the earth, he hath created it not in vain, he form it to be INHABITED (which phrases Not ashamed, etc. and to be inhabited, extend that everlasting salvation to comprehend a blessed salvation on earth too) I have not spoken in secret, in a dark place of the earth; I said not to the seed of JACOB, seek ye me in vain, 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. 20, 21.) Assemble yourselves, and come, draw near together, ye that are ESCAPED of the Nations, Tell ye, and bring them near, Look unto me, and be saved, all the ends of the earth, etc. as it follows in the words above described at large. So that by the connexion it is evident, that the words above quoted concern both Jews and Gentiles. §. 2 The words are not only a prescript, and precept to all the ends of the earth (which must needs include Jews and Gentiles) but also a Prophecy and Promise, that all the ends of the earth shall look to the Lord for salvation, express, in saying, Be ye saved. And in the 23 verse, I have sworn by myself, unto me every knee shall bow, and every tongue shall vow; surely shall each one say, in the Lord have I righteousness, etc. which is the plain language of a promise, and is confirmed in manner of a promise, with that great confirmation, God's 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 yield to Jesus Christ, long after his ascension. 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 die, we die unto the Lord, whether we live therefore, or die, we are the Lords. 9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead, and living. 10. But why dost thou judge thy brother, etc. we 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 confess to God. In which words, 1 It is plainly held forth, that the Apostle proves Christ's Lordship, or Kingly-hood over ALICE, 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. etc.) so he makes him Lord and King by an oath in this place of Isaiah and so applied by our apostle in this 14 of Rom. to signify the certainty of the thing. 2 That being delivered in the future tense, it must signify more than Christ's spiritual Kingdom, which he then had, when Isaiah prophesied. 3 That the Apostles mentioning after Christ's ascension his Lordship over the dead, and our standing at his judgement seat, must signify 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 soul, in order to a resurrection, as Christ himself 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 clearly understood to be feisable at the ultimate day of judgement, which is the final destruction of all, not sincere to Christ, and the time of Christ's Resignation of all his power 1 Cor. 15. For the wicked to submit and perish in the same hour were little honour to Christ, and a short time for all the world to confess 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 years, when Christ destroys 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. etc. 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, etc. must be at SOME day of judgement. But it cannot be at the ultimate final, and therefore afore, at the beginning of the day of judgement, viz. at the beginning of the thousand years. 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, he humbled himself, and became obedient unto the death, etc. 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 confess 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 special be employed 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 Christ's pleasure there shall be no sea, Rev. 21.1.) must needs import a state on earth. Which in the third particular is more confirmed, That every tongue shall confess 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 doom: As they were never yet fulfilled; but rather most knees and tongues, as of Turks, Papists, Heathens, Socinians, and all profane persons whatsoever, are against Christ to this day. And therefore these things must have a time on earth, before the ultimate judgement, to be fairly 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 ask 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 righteousness, and strength? Or that fulfilled (there also expressed) That ALL that are incensed against the Lord shall be 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 ask, when ever were these fulfilled? Surely to our sorrow (that are Believers) we see the contrary of all these, in the generality of all men, Turks, Pagans, Papists, Atheists, Heretics, and profane persons. And without multiplying words, the very phrases will not admit of a referring these to the ultimate day of Doom. And therefore must yet be fulfilled on earth, before that day. SECT. XX. §. 1 THe eleventh place in Isaiah is Chap. 49. wholly. But I shall need to touch only upon three or four places of the Chapter, which will give light to all the rest. In general, the chapter is of the bringing in of Jews and Gentiles into the Church. The Jews are here named by the general terms that comprehend at least the ten Tribes, if not the whole twelve: viz. by the names of Israel, ver. 3, 5, 6, 7. and of Jacob ver. 5. and of the Tribes of Jacob, v. 6. and the preserved of Israel, ibid. In way of distinction from whom, the two Tribes are called Zion, v. 14. So that all the twelve Tribes that came of Jacob, are intended in this Chapter, in the close whereof, as a seal, the Lord styles himself Their Saviour, their Redeemer, the Mighty one of JACOB. The Gentiles likewise are expressly named in v. 6. viz, I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the ends of the earth; quoted by the Apostle Act. 13.47. to prove the propagation of the Gospel for salvation to the Gentiles. The concurrence of both Jews and Gentiles in coming in to Christ, is expressed to the life, ver. 22, 23. Thus saith the Lord God, behold I will lift up my hand to the Gentiles, and set up my standard to the people, and they shall bring THY sons in their arms, and thy daughters shall be carried upon THEIR shoulders, and KINGS shall be thy nursing Fathers, and THEIR Queens shall be THY nursing Mothers, etc. Add, that the engagement of God that thus he will call home both Jews and Gentiles, v. 13.15, 19, 18, & 26. is great. Sing O Heavens, and be joyful O Earth, and break forth into singing, O Mountains, for God hath comforted his people, and WILL have mercy on his afflicted. Can a woman forget her sucking child, that she should not have compassion on the son of her womb, etc. Yet WILL NOT I FORGET THEE. Behold I have GRAVEN THEE upon the palms of mine hands. As I LIVE, saith the Lord, thou shalt surely clothe thee with them all (that oppose thee) as with an, ornament, etc. And ALL FLESH shall know, that I the Lord am the Mighty one of Jacob. §. 2 These being premised, let us but only put the question upon some Verses, whether ever they were yet fully fulfilled; and that will be sufficient to ingenuous reason, to confess they must yet be fulfilled, and that on earth. §. 3 When was the seventeenth verse ever fulfilled? viz. Thy children shall make hazel, thy destroyers, and they that made thee waste, shall go out of thee. We read no such thing at their return from Babylon, but that there were the crew of Sanballat, Tobiah, etc. that opposed them. Anon Alexander the Great the Grecian Monarch enters Jerusalem. After him, Antiochus Epiphanes, alias Epimanes King of Syria wasteth it. After these the Romans conquer it. And now the Turks ever since possess it. §. 4 And when ever yet was the nineteenth verse fulfilled? viz. Thy waste and desolate places, and the land of thy destruction, shall even now be too narrow by reason of the Inhabitants, and they that swallowed thee up, shall be far away. Surely since the carrying away captive of the ten Tribes, the Kingdoms of Israel and Judah were never full of their own Inhabitants. We never read, that ever the Assyrians, Babylonians, Cutheans, etc. which the King of Assyria sent into the Kingdom of Israel (2 Kings 17.24.) were sent for home again. Nor that ever those CHALDEANS that were sent to govern Judea (intimated in 2 King. 25. were recalled. And for after times (as we have hinted afore) when the Greek went out, the Syrian came in; when the Syrian went out, the Roman came in; when the Roman went, the Turk came in, and there he is to this day. These expulsing one another, there hath been a constant succession of them that swallowed up the twelve Tribes. Their wasters and destroyers have been changed, but have not been sent forth far away from Israel and Judah. §. 5 Again, did the Gentiles and Peoples ever yet (as v. 22.) bring the sons and daughters of the Jews in their arms, and upon their shoulders? If we should wave the literal sense of settling the Jews in their own Land, and condescend to a spiritual sense of the generality of the Gentiles compliance with the generality of the Jews in matters of Religion, and union into the universal Church, we cannot tell when ever this was done to this day. §. 6 Nor can we say that ever the Kings of the Gentiles (as it is v. 23.) and their Queens, have been nursing fathers and mothers to the Jews, and bowing down to them. Alas, poor Jews! they have ever since the beginning of the Grecian Monarchy, long before Christ, down to this very day, been under the awing power of the Gentiles, and mostly used hardly, and in most places of the world instead of reverence, have been, and are much vilified. Therefore John in Revelation tells us, that this is yet to come, and to be fulfilled upon earth afore the ultimate day of judgement, as the circumstances of things, and the phrases of the Prophecy necessarily require, Rev. 21. v. 24.26. And the Kings of the EARTH do bring their glory and honour (into New Jerusalem) And they shall bring the glory and honour of the NATIONS into it. And yet so, as there shall in no wise enter into it any thing that defileth, etc. §. 7 We are likewise utterly to seek, when ever yet the 25. and 26. verses were fulfilled, viz. The captives of the mighty shall be taken away, and the prey of the terrible shall be delivered, for I will contend with him that contendeth with thee, and I will save thy children, and will feed them that oppress thee, with their own flesh, and they shall be drunken with their own blood. We know not of any such thing since the captivity of the Jews in Babylon, in all Histories divine, and humane, that thus the Jews were saved by such destruction of their enemies. The Jews indeed soon after their captivity made some attempts, 2 King. 25. v. 25. After that, they made some attempts in 1 Book of Macchab. And after that, they made several attempts in the time of Titus and Adrian, Roman Emperors. And since that the Turk hath dominered over them, the Kings of the Gentiles, especially of England, have made some attempts of war on their enemies, managed by the stock, counsel, and aid of several religious orders for that end; as of the Templars, Knights of the Rhodes, or of John of Jerusalem, and of the Knights of Malta, alias Melita. But all these attempts, have not amounted to Isaiahs' phrase, 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 Jews 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, etc. because thou hast judged thus: For they have shed the blood of Saints and Prophets, and thou hast given them blood to drink. And the Kings of the earth, and their armies were gathered together to make war against him that sat 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, etc. and the rest were slain with the sword, etc. SECT. XXI THe twelfth place in Isaiah is in Chapter 54. v. 11. etc. to the end of the Chapter. Verse 11. O thou afflicted! tossed with tempest, and not comforted, behold I will lay thy stones with fair 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 be the peace of thy children. 14 In righteousness shalt thou be established, thou shalt be far from oppression, for thou shalt not sear, and from terror, for it shall not come near 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 form against thee shall prosper, and every tongue that shall rise against thee in judgement shalt thou condemn. This is the heritage of the servants of the Lord. §. 1 If we keep all these together in their twisted dependence, here set down, and in their joint relation, and intent, to the glorious estate of Jews and Gentiles conjunctively, as is intimated, v. 3. etc. Thy seed shall inherit the Gentiles, etc. when were these ever fulfilled unto Christ and the Apostles days? And therefore they do clearly carry down these things far beyond the age wherein they lived upon earth. Saint John prophesies that v. 11, 12. of laying the Church's foundations with precious stones, that it shall be fulfilled at the great restauration of the Church (yet after one thousand six hundred fifty and two) to be fulfilled Rev. 21. v. 18. etc. 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, etc. proportionably all the twelve foundations. So Christ carries down 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 than 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 Christ's 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 John's 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 pain, etc. so that the time must come that the Jews must not have only 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 righteousness they shall be established, and they shall be far from oppression, and from fear, and from terror, that all opposing them shall fall, and no weapon shall prosper against them, etc. 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 righteousness, and no uncleanness, or abomination, shall enter, but all tears, sorrow, pain, crying shall be removed (as we have oft repeated afore.) All which we cannot but expect yet to come (being never yet fulfilled, but the contrary always 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, etc. as above described. SECT. XXII. THe thirteenth place in Isaiah is Chapter 59 Verse 19, 20, 21. When the enemy (viz of the Jews) 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, he comes first to Zion, the preposition 7 having great variety of significations, as, in, at, according to, or for the sake, etc.) And unto them that turn from transgression in Jacob (or, as the Apostle renders it, Rom. 11.26. shall turn away transgression from Jacoh. * The Heb●. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may (for aught I know) bear, to be rendered To the end to turn men from: For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the infinitive mood is in value a future. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the root sometimes is used transively to turn a thing away, or to turn it from viz. a termino a quo ad terminum, ad quem (Schindl) or to convert from (Pagn.) And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft paragogicall, and sometimes put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Masora gives instances.) Surely the Apostle would not pervert the Text, nor could he err. The Chaldee renders it near as the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To convert the transgressors of the house of Jacob. The Septuagint likewise (of the best Edition in Bib. complut. & in Bib. Reg. & Gallicanis) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Arab. likewise, There shall come a Redeemer for Zion, who shall turn away wickedness from Jacob. ) As for me, 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 departed out of thy mouth, nor out of the mouth of thy seed, etc. from henceforth, and for ever. §. 1 The Prophet having in the next verses before, shown how God would recompense the enemies of the Jews according to their deeds, he presently follows on, with this, that I have now presented before you: So that temporal and spiritual deliverances are here conjoined, in one and the same Prophecy, to which in the first verse of the next Chapter he annexeth the glory of the Church of Jews and Gentiles conjuctively (of which in the next Section.) Now this present place, the Apostle (Rom. 11.25, 26, 27) refers unto the great call of the Jews upon the coming in of the fullness of the Gentiles, both making one glorious Church; which the Apostle speaks of, as a thing to come to pass after his time. His words are (that ye may see how fully they answer to those of the Prophet) Blindness in part is happened to Israel, until the fullness of the Gentiles come in, and so ALL ISRAEL shall be saved, as it is written, THERE SHALL COME OUT OF ZION THE DELIVERER and SHALL TURN AWAY UNGODLINESS FROM JACOB. FOR THIS IS MY COVENANT UNTO THEM, WHEN I SHALL TAKE AWAY THEIR SINS. §. 2 Now this was never yet fulfilled, as we plainly see by the forlorn state of the Jews both temporal and spiritual to this day. And therefore this Scripture is yet to be fulfilled, and that afore the ultimate judgement, which is utterly inconsistent with this Prophecy. SECT. XXIII. THe fourteenth place in Isaiah is in Chapter 60 (the very next Chapter) the sum whereof our last Translators have meetly given us in saying, that the Chapter is concerning the glory of the Church (of the Jews converted to Christ) in the accession and addition of the Gentiles. The passages of most concernment to our point are, §. 1 Vers. 1. Arise, shine, for thy light is come, and the Lord is upon THEE. v. 2. Darkness shall cover the EARTH, and gross darkness the PEOPLE; but the Lord shall arise unto THEE, and his glory shall be seen upon THEE. vers. 3. And the GENTILES shall come to thy light, and Kings to the brightness of thy rising. v. 4. Thy sons shall come from fare, and thy daughters shall be nursed at thy side. v. 5. And thine heart shall be enlarged, because, the abundance of the Sea shall be converted unto thee, and the forces of the Gentiles shall come unto thee. v. 6. They of Midian, and Sheba shall come, they shall bring gold, and incense, and they shall show forth the praises of the Lord. v. 7. All the flocks of Kedar shall be gathered together unto thee, the Rams of Nebaioth shall minister unto thee, etc. and I will glorify the house of my glory. v. 8.9. Who are these that fly as a cloud, and as doves to their windows? Surely the ISLES that wait for thee. v. 10. The sons of the strangers shall build up thy walls, and THEIR KINGS shall minister UNTO THEE. v. 11.12. Thy gates SHALL BEE OPEN DAY and NIGHT, that men may bring unto thee the forces of the Gentiles, and that THEIR KINGS may be brought. For the NATION and KINGDOM that will not serve thee, SHALL PERISH. v. 14. The sons of them that afflicted thee, shall come BENDING unto thee, and all that despised thee, shall BOW THEMSELVES DOWN at the soles of thy feet, and they shall call thee THE CITY OF THE LORD, the ZION OF THE HOLY ONE OF ISRAEL. v. 15. Whereas thou hast been forsaken, and hated, I will make thee an ETERNAL EXCELLENCY a JOY OF MANY NATIONS. v. 16. Thou shalt also suck the milk of the GENTILES, and the breasts of KINGS. v. 17. For brass I will bring gold, for iron silver, etc. and I will make thy OFFICERS PEACE, and thy EXACTORS RIGHTEOUSNESS. v. 18. Violence shall be NO MORE heard in thy Land, but thou shalt call thy walls SALVATION, etc. v. 19 THE SUN shall be no more THY LIGHT by day, neither for brightness shall the MOON GIVE LIGHT unto thee, BUT THE LORD SHALL BE THY EVERLASTING LIGHT, and thy God thy glory. v. 20. Thy Sun shall no more go down, neither shall thy Moon withdraw itself, for THE LORD shall be thy EVERLASTING LIGHT, and the days of thy MOURNING SHALL BE ENDED. v. 21. Thy PEOPLE also shall be RIGHTEOUS, and they shall inherit the Land FOR EVER. (i. e. none after them.) v. 22. (the close of all) I the Lord will hasten it, IN HIS TIME. §. 2 Now I put the question to all the Learned and Libraries in the world, when was ever any such estate of the Church since the Jews going into captivity in Babylon? If any are so heavy headed, as falling fast asleep, shall dream, that all these passages concern not a visible glorious estate of the Church on earth, or that these all are already spiritually fulfilled, let such know that they would be hard put to it, so to expound this Chap. congruously, and to tell us the time and manner, and make all handsomely hang together. And therefore St. John, a surer Commentator, having prophesied in Rev. 20. v. 4. compared with Rev. 5.10. of the Saints reigning with Christ on earth, and in the 21 Ch. having given us his vision of a New EARTH, and of New Jerusalem, coming down FROM heaven (with many more passages of the future glory of the Church on earth, of which abundantly afore, several times) he goes on in that 21 Chapter to apply many of the passages of this sixtieth of Isa. to that future glorious estate of the Church on earth, yet to come, after the fall of Antichrist, which is not (as we see) yet performed. For example; The third verse of this sixtieth of Isaiah (but now presented afore your eyes) is exactly so applied, Rev. 21. v. 24. And the Nations of them that are saved, shall walk in the light of it (that is, the light of the glory of God, and the Lamb, as it is in the former verse) and the Kings of the earth do bring their glory and honour into it. So that in the 11. and 12. verses of this sixtieth of Isaiah (as you see it afore) is likewise applied to that future glorious state of the Church on earth afore the ultimate judgement, Rev. 21. v. 25, 26. And the gates of it shall not be shut at all by day; for there shall be no night there. And they shall bring the glory, and honour of the Nations into it. So the 19 v. of this sixtieth of Isaiah is in like manner applied in Rev. 21. v. 23. And the City had no need of the Sun, neither of the MOON TO SHINE IN IT; (Mark, to shine in it, intimating that though those Planets continue in being, yet there shall be no need of their shining) for the glory of God doth lighten it, and the Lamb is the light thereof. The same is to be seen in the application of the 20 v. of this sixtieth of Isaiah in Rev. 21. v. 3, 4. Behold the Tabernacle of God is with men, and he will dwell with them, etc. and God himself shall be with them, etc. And shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, nor crying, etc. And lastly, the application of v. 21. of this sixtieth of Isaiah is as clearly applied to the same purpose, Rev. 21. v. 27. And there shall 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 Prophecy, That the Nations of Jews and Gentiles have conjoined 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 constrain. 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 died garments from Bozra, red in his apparel, by treading the Winepress alone, treading down his enemies in fury, till 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 Christ's destroying of Antichrist, to be fulfilled on earth, yet afore the last judgement. Another Angel came out from the al●ar, which cried 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 Winepress of the wrath of God. And the Winepress was trodden without the City, and blood came out of the Winepress, even unto the horse bridles, etc. And I saw heaven opened, and behold a white horse, and he that sat upon him, was called FAITHFUL and TRUE, and in righteousness he doth judge, and make war. His eyes are as a flame of fire, and on his head were many Crowns, etc. And he was clothed with a Vesture DIPPED IN BLOOD, his name is called THE WORD OF GOD. And the Armies which were in Heaven, followed him upon white horses, etc. 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 WINEPRESS OF THE FIERCENESS and WRATH OF ALMIGHTY GOD. And he 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, etc. to the end of the Chapter. Verse 17. Behold I create new Heavens, and a new EARTH, and the former shall not be remembered, etc. v. 18. But be you glad and rejoice FOR EVER in that which I create; for behold I create JERUSALEM a rejoicing, and her people, a joy, v. 19 And I will rejoice in Jerusalem, and joy in my people, and the VOICE OF WEEPING SHALL BE NO MORE HEARD IN HER, NOR THE VOICE OF CRYING. v. 20. There shall be no more thence an infant of days, nor an old man that hath not filled his days, etc. And they shall build houses, and inhabit them, etc. And plant vineyards, etc. Before they call, I will answer, etc. The wolf and the lamb shall feed together, etc. §. 1 This, will every one say, that marks what he reads, must signify a state of the Church upon earth, to be 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 signify a state on earth yet to come, according to the Prophecies of the Apostles, and their applications of the aforesaid Prophecy 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 dwells righteousness, according to God's 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 Devil 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 adds 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 creates,) And wipe away all tears from their eyes, and there shall be no more sorrow, etc. 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, etc. 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. etc. to the end of the Chapter. * This place of Isa 66. from the fifth verse, etc. Justin Martyr, in his Dialog. cum Tryph. p. 312. doth testify, to belong to the Kingdom of Christ, that is to be at his second coming: In which words (saith he, commending this place of Isa.) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mastery of our being again generated, or made new at the Resurrection, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 God's word. The effect of his speech there is, that though their false brethren hated them, and cast them out for God's name sake, saying, Let the Lord be glorified (that is, we have done well in casting them out, or let God appear in his glory to show 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 be 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 be as the birth of a child, before the mother is in pain; as the birth of a Nation at once, which well may be, being to be done by the appearance of Christ in the Clouds. §. 3 In the 10. and 11. verses: All Nations must rejoice 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 corporal 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 rejoice, 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, etc. 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 carcases that have transgressed against me; for their worm shall not die, nor their fire be quenched, and they shall be an abhorring to all flesh: Which in the general to be 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 days of the Messiah. In the 22. verse, we have the height and length of this glorious estate of the universal Church of Jews and Gentiles on earth. It is no lower than 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 remain 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 Prophecy to the glorious state of the Church on earth yet to come at the fall of Antichrist. I shall give you them in sum 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 herself, 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. Rejoice 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 voice of much people, etc. saying, Allelujah, salvation, and glory, and honour, and power unto the Lord our God, for true, and righteous are thy judgementsses, 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 four and twenty Elders said Amen, Allelujah. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice 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 years, 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 believe his own fantasy, or the opinions of men, rather then St. John's series and system of Visions and Prophecies, 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. etc. to verse 9 The words of that in Chapter 16. verse 14, 15. are, Behold the days 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 again 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 return 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 clearly to hint to us, that his meaning is, not only 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 subjoins the bringing in of the fullness 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 lies, etc. At which time of the coming in of the fullness 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 we have the same expressions, with further illustrations, and explanations to confirm 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 FEAR NO MORE, nor be DISMAYED, neither shall they be LACKING, saith the Lord. verse 5. Behold the days 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 days JUDAH shall be saved, and ISRAEL shall dwell safely. And this is his name whereby be shall be called, THE LORD OUR RIGHTEOUSNESS. verse 7. Therefore behold the days 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 return of the two Tribes from Babylon. It is written in the book Berochoth Benzuma saith, It shall come to pass that ISRAEL shall not remember their departure out of the land of Egypt, in the WORLD TO COME (speaking just as the Apostle Heb. 2.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in the days 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 days come, and they shall say no more the Lord liveth which, etc. 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 days of the KINGDOM OF THE MESSIAH shall be principal, and the Egyptian less. §. 4 Observe next the phrases and circumstances of the place; As first That here is mention not only of Judah's reversion, and conversion, but of Israel's too. And secondly, that they shall return not only 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 modern Histories, and experience, do show, that they are now scattered into all parts of the world, and are so acknowledged to be 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 duly weighed, do clearly 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 alleged before Jeroms time, for the glorious state of all things in the thousand years, of which we speak, Omnes hujusmodi repromissiones jux●a Judae●s & nostros Judaizantes, in mille annorum regno putan●●● esse complendae, etc. Hie●. 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 shows) In which are many things, which of themselves upon bare reading of them, without all glosses, show themselves never to have been fulfilled to this day, since the time of that Prophecy. For example, mark the words well. §. 2 That in Chapter 30. was never yet fulfilled, viz. verse 3. Lo the days come, saith the Lord, that I will bring again the CAPTIVITY of my people ISRAEL and JUDAH (naming distinctly both Kingdoms, containing all the twelve Tribes) and cause them to return to their own land. Nor was that ever yet fulfilled in verse 8. In that day, saith the Lord of Hosts, I will break his yoke from off thy neck, and will burst thy bonds, and strangers SHALL NO MORE SERVE THEMSELVES of him, but they shall serve the Lord their God, and DAVID THEIR KING, † The Chaldee is very remarkable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is, They shall obey the Messiah, or Christ (the Son of David) their King. whom I will raise up unto them. Nor was that ever fulfilled in verse 10. Fear thou not, O my servant JACOB, saith the Lord, nor be dismayed, O ISRAEL, for lo I will save thee from a far, and thy seed from the land of their captivity, and JACOB shall return, and shall be in REST and QUIET, and NONE shall 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 speak 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, etc. 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, etc. verse 40. And I will make an everlasting Covenant with them, that I will not TURN AWAY FROM THEM to do them GOOD, etc. verse 41. Yea I will rejoice 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, etc. §. 2 Now these things thus spoken, were never yet fulfilled since the captivity of the ten Tribes (carried away afore this Prophecy) or of the two Tribes (carried away after this Prophecy) they have not been gathered from all Countries into their own land, they have not dwelled there safely, they have not had one way, etc. But since the return but of two Tribes (the ten never yet returning) Antiochus of Syria, and the Grecians, and Romans, and Turks, have by a continual 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 four 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 NABUCHADNEZZAR 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 Prophecy is not yet fulfilled, nor can it be fulfilled at the ultimate day of judgement; and therefore to be fulfilled on earth afore that day, note first that he ditty is of ISRAEL, which must at least comprehend the ten Tribes, which appears, not only in styling God here, in relation to this, the God of ISRAEL, but by several 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 Kingdoms, 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 down in a methodical 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 than Salmaneser his taking Samaria, etc. captive, (2 King. 18.9.) which Samaria was the Metropolis of the Kingdom of the ten Tribes. And this is the King of Assyria's devouring Israel, Nineveh being the Metropolis of that Kingdom, whiles called the Kingdom of Assyria, 2 King. 19.36. Then secondly, Nabuchadnezzar, alias Nebuchadrezzar King of Babylon, came up against Jerusalem (the Metropolis of the Kingdom of the two Tribes) and took it, and carried away all the considerable persons of that Kingdom, and all their substance of any value, captive to Babylon, 2 King. 25.1. etc. 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 Kingdom 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 Nabuchadnezzar King of Babylon, with turning him as it were into a beast for certain years, Dan. 4. And after he punished Belshazzar King of Babylon, and that City by Darius the Mede invading it, Dan. 5. and Darius the Mede (than King of Babylon) by Alexander the Greek, and Alexander's successors (than King of Babylon) by the Roman; and the Roman Emperor (than 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 go 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, to Prophecies in Dan. 7. and this must be done by the power of Christ and his Church, ibid. and Dan. 2. Now neither the Turkish King of Babylon, nor his Kingdom, is yet destroyed, but rather mightily prospers, and prevails, yea and God is behind in arrears of judgements with New Romish Babylon for her heathenish ten bloody persecutions, extending, by intervals, about three hundred years, 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 supreme power, and the Kingdom 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 Prophecy must so succeed as to have this success, that ISRAEL and JUDAH may be delivered from their dispersion, and restored to their own land, and distinctly to their several 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 four miles from Jerusalem Northward, not fare 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 sons of Joseph, Ephraim, and Manasseh, Josh. 13. and 17. And as one half of the Tribe of Manasseh stuck to Judah, so Ephraim is an usual expression to signify the Kingdom 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 situation, and owners of these places, it evidently appears, that God's mind in this Prophecy of Jeremy is, that not only the two Tribes, but also the other ten, and so all twelve are to be restored to their own land, though it cost the ruin of all Kings, of all Babylon's 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 Prophecies 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 we come to the Prophet Ezekiel. The first place is in Chapter 28. v. 24, 25, 26. Vers. 24. There shall be NO MORE a pricking briar unto the house of ISRAEL, nor any grieving thorn, of all that are round about them, that despised them, and they shall know that I am the Lord. v. 25. Thus saith the Lord God, when I shall have gathered the HOUSE of ISRAEL from the people among whom they are scattered, and shall be sanctified in them, in the SIGHT OF THE HEATHEN, then shall they dwell in their LAND, that I have given my servant JACOB. v. 26. And they shall dwell SAFELY therein, and shall build houses, and plant vineyards; yea they shall dwell with CONFIDENCE when I have executed judgements upon ALL those that despise them, round about them, and they shall know that I am the Lord their God. §. 1 Take notice that God pawns his manifestation of himself to be the Lord God, and to be their God (twice repeated) that this prophecy shall be fulfilled. §. 2 And fulfilled to the ten Tribes, as well as to the two, as appears by the several expressions of Jacob, of Israel, and the house of Israel (twice expressed.) §. 3 The pricking briar, and grieving thorn are expressed above, to be the adversaries of the Jews, whereof some are named, viz. Tyrus, verse 1. etc. to verse 20. Sydon verse 20, etc. to 24. Both there threatened with ruin for being adversaries to the Jews. Others are but intimated, as verse 24. Nor any grieving thorn of ALL THAT ARE ROUND ABOUT THEM, THAT DESPISED THEM. §. 4 Now mark the matter of the Prophecy, viz. First, Those adversaries must be destroyed or removed, for the bringing of Israel and Jacob into their own land, there to dwell SAFELY, and with CONFIDECNE. Secondly, they must be gathered from all places where they have been scattered. 3 They must be free from ANY pricking briar, or grieving thorn. And fourthly they must there dwell in their own land, with full liberty as of their Polity, to enjoy their buildings and plantations; so of their Piety, to exercise the true spiritual worship of God, as to sanctify God, or magnify him, and that fifthly, in the sight of all the Heathen. Now let the wisest men on earth, that know History, and take notice of the present state of all the twelve Tribes, show us, whether ever this Prophecy was yet fulfilled to them! And if not, whether it be possible these things should be performed at the ultimate day of judgement! And if not, whether we have not just cause to believe as God is true, that these things shall be yet fulfilled upon earth, before that day. SECT. XXXIII. §. 1 THe second place in Ezekiel is Chapter 34. v. 11, etc. to the end of the Chapter. Verse 11. Thus saith the Lord, I will search my sheep, and seek them out, v. 12 illustrated by a comparison from a shepherd seeking his scattered sheep. v. 13. God will bring ISRAEL (for that is the name used all along this Chapter) from the Countries where they are scattered, to their own land, to feed them on the mountains of ISRAEL. v. 14 It is amplified, that upon the Mountains of Israel shall be their FOULD. v. 15. It is further illustrated in prosecution of the same Allegory; I will seek that which was lost, and bring again that which was driven away, and bind up that which was broken, and strengthen that which was sick; And I will destroy the fat, and the strong, and feed them with judgement; i.e. as it is in verse 17. The wicked Rams, and Hee-goats: And why? because verse 18. they eat up the good pasture, and tread down the rest, and drink of the deep waters, and puddle the rest. And verse 19 saith the Lord, My flock eat that which ye have trodden with your feet: and drink that which you have fouled with your feet. Therefore thus saith the Lord, verse 20, 21, 22. I will judge, between the fat and the lean, because ye have thrust with side and shoulder, and pushed all the diseased with your horns, till you have scattered them abroad, therefore will I save my flock, and they shall be NO MORE A PREY. In the 23. and 24. is set down the manner and means of that saving them, viz. And I will set up ONE shepherd over them, and HE shall feed them, even my servant DAVID, he shall feed them. And I the Lord will be their God, and my servant David a PRINCE * Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among them, or as the Chalde renders it ** Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a KING. In verse 25, 26, 27, 28, 29. is held forth the manifestation, or confirmation, and the measure of this deliverance. And I will make with them a COVENANT of peace, and I will cause the EVIL BEASTS TO CEASE out of the land. And they shall dwell SAFELY in the WILDERNESS, and sleep in the Woods. And I will make them, and the places round about my Hill, a blessing, etc. And the trees of the field shall yield her fruit, etc. And they shall be SAFE in the land, and they shall know that I am the Lord, when I have broken the bands of their yoke etc. And they shall be No MORE a PREY to the heathen, etc. But they shall dwell safely, and NONE shall make them AFRAID. And I will raise up for them a PLANT of renown, and they shall be no more consumed with hunger in the land, neither bear the shame of the Heathen ANY MORE. §. 2 Now that ye see so plainly before your eyes the height, depth, length, and breadth of these Prophecies, that they are to Israel without limitation, over whom Christ the Son of David must be Prince or King, and their happiness here prophesied must be on earth in their own land, with blessings suitable thereunto, yet not without God in Covenant with them, and they must be delivered from all sorts of evil for ever; What need I multiply words to the intelligent Reader to prompt him that these were never yet fulfilled. Let him but read distinctly the places afore quoted, and keep those things together which the Prophet hath laid together, and withal remember what the state of the Jews and Israelites hath been ever since both their captivities down to this day, as we have before often and largely set forth, and then his own reason will convince him, that neither these things have yet been fulfilled, nor can they find room to be fulfilled at the ultimate day of judgement, and that therefore the truth of God still lies engaged to perform them afore that day. SECT. XXXIII. THe third place in Ezekiel is Chapter 36. the whole Chapter, especially verse 9 etc. to 37. * So long since at least as afore Jeroms time, this Chapter also hath been alleged for the glorious state of the Church in the time of the thousand years, not only by the Jews, but by the learned Christians; so Jerome confesseth in these words, Haec illi (Judaei) expectant in mille annorum Regno, quando civitatem Hierusalem asserunt extruendam, & Templum quod in fine hujus voluminis lescribitur, & rerum omnium faelicitatem, etc. Quod & multi nostrorum, & praeti●ue TERTULLIANI iber, qui inscribitur de spe fidelium; & LACTANTII Institutionum volumen septimum pollicetur, & VICTORINI PICTAVIONENSIS Episcopi, Crebrae expositiones. Et nuper SEVERUS noster in Dialogo, cui Tallo nomen imposuit. Et ut GRAECOS nominem, & primum, extremumque conjungam, IRENAEUS & APOLLINARIUS. Sic Hieron. in hoc caput Ezech. §. 1 A word likewise to this place will be sufficient. Observe first, That this Prophecy is in part concerning Israel. Not concerning Judah only, containing the two Tribes, but concerning the ten Tribes also, called Israel; the Prophet repeating it in this chapter, from v. 1. to 24. at least ten times. Secondly, Observe the universality of the mercy, in all things, v. 9 to 16. §. 3 Next observe the great dimensions of their deliverance, in that promise in the 24 verse, I will take you from among the Heathen, and gather you out of ALL COUNTRIES, and will bring you into your OWN LAND. This their reversion from all captivities, and dispersing. §. 4 Then note the spiritualizing of them in this their happy condition on earth v. 25, 26, 27. Then will I sprinkle clean water upon you, and ye shall be clean from ALL YOUR FILTHINESS. A new HEART also will I give you, and put my Spirit within you, and cause you to walk in my Statutes; where you have their conversion from their sins. The rest of the chapter contains amplifications of those two. §. 5 Now look upon this place of Scripture, and withal upon the condition of the Jews, Judah and Israel ever since this prophecy unto this day; and then tell me if you can, when these things were ever fulfilled. SECT. XXXIV. THE fourth place in Ezekiel is in the 37th. Chapter throughout. * This chapter also Jerom confesseth hath been alleged afore his time for the glorious state of the thousand ye●rs, both by Jews and Christians. Quod si (inquit.) Judaei, & Judaizantes Christiani, hae● ad mille annorum voluerunt referre regnum etc. vide Hieron. in hoc caput. §. 1 The two parables set forth the substance of the deliverance of the Jews. The rest of the chapter sets forth the notable circumstances of their state being delivered. The first parable, of the reviving of the dry bones, with the Prophet's Exposition thereof, from v. 1. to ver. 15. doth mainly set forth the matter of their deliverance, viz. that the dry bones signify (as the prophet expresseth it with great emphasis) the WHOLE house of ISRAEL. So that no less than the twelve Tribes must be the matter delivered. §. 3 The second parable, of the connexion of the two sticks, ver. 15. to ver. 23. the one to have written upon it Judah, to signify the Tribe of Judah, and his Companions that were of Israel, i. e. Benjamin, that is the Tribe of Benjamin that clavae to Judah in one Kingdom: The other to have written upon it Ephraim, to signify, as the Prophet emphasizeth it v. 16. ALL the house of ISRAEL, and both these integrated into one stick, doth signify the form of the deliverance of the twelve Tribes, viz. to be restored into one entire Kingdom as it was at first, in david's and salomon's time, etc. and that upon the mountains of Israel, v. 22. §. 4 The eminent circumstances of this deliverance are, 1. That they shall as marvellously be brought out of all quarters of their captivity, into their own Land, as dry ●ones made to live, or dead men to be raised out of their graves, So vers. 9, 11, 12, 19, 21. 2 Circumstance that they shall have but one King, and that must be David, that is one of Davids ●eed that must needs be (as the Rabbins do well understand) Christ, or the Messiah the son of David, as often upon these like places and phrases they express themselves. And he shall be their Prince for EVER. v. 25. The third eminent Circumstance is, that they, their children, and their children's children shall dwell in their own Land FOR EVER v. 25. The fourth and last Circumstance is, The spiritualizing of this their happy deliverance in ver. 26, and 27. Moreover (saith the Lord) I will make a Covenant of PEACE with them, it shall be an EVERLASTING Covenant with them; and I will place them, and will multiply them, and I will set my sanctuary in the midst of them for evermore. And my Tabernacle also shall be with them; yea I will be their God, and they shall be my people. §. 5 Now some extend these things especially that of the dry bones, as far as the last resurrection, minding more the fitness of the comparison to that in the simile of the dry bones reviving, and Gods bringing them out of the graves, then that which is immediately annexed, as ver. 12. O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the LAND OF ISRAEL. Repeated again v. 13, 14. which things are utterly inconsistent with the last general resurrection or day of Judgement. And in nature and use of speech among men (as Grotius well notes) may meetly be applied to deliverance from captivity. Populus in captivitatem deductus desinit esse populus, ideoque optimè comparatur ossibus, aut corpori mortuo. Sic oppidorum cadavera dixit Sulpitius in Ep. 8. Ciceron. Intelligitur ergo per spiritum vitalem inditum, libertatis & status restitutio. Grot. in loc. §. 6 Others again restrain this so narrow as to Judah's return from Babylon, and explain David their King to be Zerubbabel. In answer whereto we say only this. 1. These things in this chapter of the deliverance of all Israel, for matter, and form, and circumstances, as afore set down plainly according to the Text, were in no wise fulfilled at Judah's two Tribes return from Babylon, under the conduct of Zerubbabel; who though of the kindred of David, yet no King, nor called a King, nor could he be accounted a King, whiles they were under the Medio-Persian Monarch. And secondly, Daniel, and the Apostles in the New Testament do carry down and apply the phrases and things of this chapter, unto future times, to succeed after them, at the great and general call of the Jews and restitution of all things. Dan. 12. ver. 1, 2. At that time (viz. after the tyranny of the Roman Empire hath been long time rampant (as had been prophesied by Daniel chap. 11.) Michael shall stand up, the great prince which standeth for the children of thy people, and there shall be a time of trouble, such as never was since there was a Nation, etc. and at that time thy people shall be delivered etc. and MANY of them that sleep in the dust shall awake, some to everlasting life, and some to shame, and everlasting contempt: which things prudently weighed in all the circumstances, cannot be applicable to the last and general resurrection, or ultimate day of judgement, as is fully discussed elsewhere in this Volume; but do clearly comport with the beginning of the business of the great restauration at the general call of the Jews. See in this third Book, Chap. 2. Sect. 37. §. 20. ¶. 5. etc. So likewise the Apostle Paul applies the phrases and things of this 37 of Ezekiel to the times of the general call of the Jews; Rom. 11.15. If the casting away of the Jews be the reconciling of the World, what shall be the receiving of the Jews, but LIFE FROM THE DEAD? So likewise St. John in Revelation chap. 11.11, to 14 shows plainly, that the witnesses must first rise, and then there was a great Earthquake, and then the tenth part of the City (of the whore of Babylon) falls, and thousands are slain: which things can have no fellowship with the ultimate day of judgement; especially if we mark, that the Earthquake, the fall of the City, and the slaughter, are mentioned afore the sounding of the seventh Trumpet. Now within the last of the space of which seventh Trumpet falls the ultimate judgement: and therefore these things belong to the great restauration, at the ruin of Antichrist, and the call of the Jews, and the setting up of the glorious Church of Jews and Gentiles: for presently after (ver. 14, 15.) the seventh Trumpet sounds, and the Kingdoms of the World become the Kingdoms of our Lord, and of his Christ. Thus of the places in Ezekiel. SECT. XXXV. Next we come to Daniel. The first place in this Prophet is in the second chapter, from ver. 31. to ver. 36. §. 1 NOw Mr. Medes lately printed Diatribae, pars 4. and his Opuscula, and my pen being met, I shall give him the way and precedency, as glad of such a strongly-learned Captain to lead me up in the Skirmish, for the truth now in hand, against the many opposers thereof. And the rather, because perhaps (such are the partiall-personalities that act some men's brains) the same truth will be better accepted from his mouth then from mine. Quo demum (saith he * Opuscul. par. 2. p. 20. Arg. 2. ) absoluto, etc. i. e. The fourth Kingdom, (or Monarchy) according to Daniel, is that upon the dissolution and abolition whereof follows the consummation of Christ's Kingdom * By Christ's Kingdom, which Mr. Mede do●h ●o often mention, in these ●is discourses, here quoted, in this §. 1. he ●eans (as he expounds it in other places of his works) CHRIST'S CHURCH, as CHRISTIAN, or the CHRISTIAN CHURCH OF CHRIST. See before in this third book chap. 2. Sect. 12 S. in the large marginal note. . But the Roman Kingdom being once extinct, and abolished, the Kingdom of Christ shall be consummated; therefore the Roman Kingdom (or Monarchy) is the fourth. The major (or first proposition) is most evident from either prophecy of Daniel. As concerning Nebuchadnezars dream, thou sawest (saith he chap. 2. v. 34, 35.) until a stone was cut out without hands, and it smoate the image upon its feet of iron and clay, so that it broke them to pieces. So the wind carried them away, and no place was found for them. But the STONE that smote the image became a great MOUNTAIN, so that it filled the whole earth. That is, Daniel himself being the Interpreter, in the days of the fourth Kingdom (or Monarchy) the God of Heaven will raise up a Kingdom (this is, that stone cut out of the mountain) which shall not for ever be destroyed, and which shall not be left to another people (as it befell the former Monarchies) but it shall crumb, and consume all those Kingdoms, but itself shall stand for ever: that is, the stone of Christ's Kingdom, having now, for many ages past, been cut out of the mountain of this world; at length when the time decreed of God shall come, the last parts of this image being cast out, and utterly abolished, though hitherto it hath been but a STONE, and indeed of offence, or stumbling, shall then grow into an HUGE MOUNTAIN, and shall fill the whole earth. For the minor (or second proposition) That the Roman Kingdom or Monarchy being once extinct and abolished, the Kingdom or Monarchy of Christ shall be consummated, it is easily proved out of the New Testament. For by, or from the abolition of Antichrist shall the Kingdom of Christ be consummated, 2 Thes. 2.8. And that wicked one shall be revealed, whom the Lord will consume with the spirit of his mouth, and shall abolish with the splendour or brightness of his coming; or (as the Syriack) shall kill him with the revelation or manifestation of his coming. So also it is apparent out of the Apocalypse that Antichrist shall remain till the sounding of the seventh, that is, the last Trumpet; which once sounding, there are great voices in Heaven, THE KINGDOMS OF THE WORLD ARE BECOME THE KINGDOMS OF OUR LORD JESUS CHRIST, who shall reign for ever and ever, Rev. 11.15. the very same thing which the Angel a little afore (Rev. 10.6.) foretold, That the seventh Trumpet sounding, the MYSTERY OF GOD SHALL BE FINISHED, as he hath declared to his servants the Prophets. But Antichrist was to rise out of the Roman Empire, 2 Thes. 2.7. and Revel. 16. John affirms Antichrist to be one of the seven-headed beast. The four Kingdoms in Daniel are (saith Mr. Mede * Diatr: par. 4. p. 361.393. ) twice revealed; first to Nabuchadnezzar, in a glorious image of four metals: 2 To Daniel himself in a vision of four divers beasts, arising out of the Sea. The intent of both is, by that succession of Kingdoms; to point out the time of the KINGDOM OF CHRIST, which no other Kingdom should succeed, or destroy. Nebuchadnezars IMAGE of MONARCHIES, Dan. 2. points out TWO STATES, of the Kingdom of Christ. The first to be while the times of those Kingdoms of the Gentiles yet lasted, typified by a STONF CUT OUT OF A MOUNTAIN WITHOUT HANDS, the Monarchical STATUE YET STANDING upon his FEET. The second not to be until the UTTER DESTRUCTION and DISSIPATION OF THE IMAGE, when the stone having smote it upon the feet, should GROW INTO A GREAT MOUNTAIN WHICH SHOULD FILL THE WHOLE EARTH. The first may be called, for distinction sake, REGNUM LAPIDIS, the Kingdom of the Stone; which is the slate of Christ's Kingdom, WHICH HITHERTO HATH BEEN. The other, REGNUM MONTIS, the Kingdom of the Mountain (that is, of the Stone grown into a Mountain, etc.) which is the state of his Kingdom which hereafter shall be. The INTERVALLUM between these two, from the time the stone was first hewn out (that is, the Kingdom of Christ was first advanced) until the time it became a MOUNTAIN (that is, when the MYSTERY OF GOD shall be FINISHED) is the subject of the apocalyptical visions. Note here, that the STONE is expounded by Daniel, to be that LASTING KINGDOM which the God of Heaven should set up. Secondly, That the STONE was hewed out of the MOUNTAIN, before it SMOTE the IMAGE upon the FEET, and consequently, before the Image was DISSIPATED. And therefore that, the KINGDOM typified by the STONE, while it remained a STONE, must needs be within the TIMES OF THOSE MONARCHIES: that is, before the last of them (viz. the Roman) should expire. Wherefore Daniel interprets, vers. 44. of this second chapter, That IN THE DAYS of these Kingdoms (not after them, but while some of them were in being) the God of Heaven should set up a Kingdom WHICH SHOULD NEVER BE DESTROYED, nor LEFT (as the other were) to another people; but should BREAK IN PIECES, and CONSUME add those Kingdoms, and itself should stand for ever. And all this he speaks, as the INTERPRETATION of the STONE: FOR AS MUCH (saith he) AS THOU SAWEST THAT A STONE WAS CUT OUT OF THE MOUNTAIN WITHOUT HANDS; AND THAT IT BROKE IN PIECES THE IRON, THE BRASS, THE CLAY, THE SILVER, AND THE GOLD. Here make the full point, for these words belong not to that which follows (as our Bibles, misse-distinguishing, seem to refer them) but to that which went afore, of their interpretation. But the STONE becoming a Mountain, he expounds not, but leaves to be gathered by what he had already expounded. So then [IN THE DAYS OF THOSE KINGDOMS of the Gentiles] signifies, DURING THEM, and in the latter part of them, as the nature of the thing spoken of sufficiently argues, which was to destroy the last Kingdom, which had destroyed, and swallowed the former three; I mean the second swallowed, or possessed the first; the third, the second; the fourth the third: and so in a sense, by the destruction of the fourth, the STONE destroyeth all the rest, as contained therein. For the stone smites neither the golden part, nor the silver, nor the brass immediately, but only the feet of iron and clay; and yet by that blow, was the brass, the silver, and the gold destroyed also, in as much as they all came by succession to the iron. I add that the dissipation of the gold, silver, and brass, together with the Iron, may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 typi, the comeliness or conveniency of the type; because the parts of the Image in the type could not succeed one another in time, as the Kingdoms (signified by them) did; and so the Image appeared to be dissipated all at once, in vision, though the Kingdoms were not so, save only in the sense afore-named. Thus Mr. Mede, to whom I assent almost in all things. I have other good company to go along with me in this point, upon this Chapter, but I must first premise some things to make way for them. You have in this second Chapter of Daniel, from ver. 36. to ver. 46. the prophecy of this visibly-glorious Kingdom of Christ to be on earth, given by God to Nabuchadnezzar in a dream of a great Image (ver. 31. etc.) of four Metals in the four parts thereof; the Head being of gold, the Breast and Arms of silver, the Belly and Thighs of brass, the Legs and Feet of Iron, but in the feet a mixture of clay: and to Daniel by the spirit of prophetical revelation to interpret it according to the true intent and meaning of God's mind therein. According to which, in ver. 37, 38. Daniel tells Nebuchadnezzer that he the said Nabuchadnezzar, is the first part of the first metal, viz. the Head of gold; in that the God of Heaven had given him a Kingdom (or Empire, viz. the Assyrio-Chaldean) and power and strength, and glory. Why further he is called a golden head, we shall annex more conveniently by and by. In ver. 39 Daniel tells him, that after him shall arise an inferior Kingdom, which he applies to the Breast and Arms of silver, mentioned afore in verse 32. which fitly resembles the Empire that next followed, viz. the Medo. Persian. Which taking the said golden head, when Darius (Dan. 5.) took Babylon, added to it this breast of Empire, with the two arms of Medes and Persians. And therefore this silver Empie is called inferior, not in respect of power, authority, or Territory (wherein it was greater, by taking to itself that of the former, and adding its own) but in manner of Government, as in relation to the Church, being far more harsh to the Jews (till the last) than the former: The Jews enjoying golden days (in comparison) under Nebuchadnezars Empire; although he was the first, that took the Kingdom from the Jews; Which is the reason why the sacred story of the Jewish Churches foreign State, gins at Nabuchadnezzar, calling him the head; when as the Empire of Assyria and Chaldea was long afore him in being, viz. the Scripture takes no notice of the Kingdoms of Heathens, or of the world, further than as they concern the woe or weal of the Church. This Nabuchadnezzar therefore, beginning the desolation of the Church of the Jews, as to their Temple-worship, and habitation, in the enjoyment of these in their own Land, is called the head of that monstrous Image of Monarchy. In the same 39 verse, Daniel tells him, that after that second Empire of silver, shall arise a third of brass, which metal (though otherwise not express) intimates, by the order and proportion of descension, and degeneration, in calling the silver one inferior to the golden; that this third brazen one, shall be as much base and worse (if not more) in the sense aforesaid, than the second of silver, as the silver was worse than the gold. And this was to signify the Grecian Empire or Monarchy; Alexander the Great being the Belly, that possessed it in whole; and his two Commanders, succeeding him, are the two thighs or hips. For though four at first shared it, yet all, by their disagreeing and striving, soon fell into the hands of those two; Whereof one had the Northern moiety, or half, called therefore, the King of the North: the other the Southern; called thereupon the King of the South; as you have the matter at large by way of prophecy, Dan 11. to which the best Histories since do exactly answer. But of this more after, when we come to the eleventh of Daniel. In ver. 40, 41, 42.43. Daniel tells Nabuchadnezzar, that the fourth Kingdom, Empire or Monarchy shall be of iron and clay. Thereby signifying a base state than the former, in the sense afore-explained. And this must of necessity signify the Roman Empire, which next followed the Grecian, conquering it, as Dan. 9 prophecies; and Histories since, singularly show the performance. In the days of this Iron Empire Christ comes, ver. 44. Imperante Augusto, natus est Christus; Imperante Tiberio crucifixus, is known to every Schoolboy that hath learned his Grammar. He came in the time of the Roman Empire; not in the time of the Grecian, or any of the former. And this Roman Empire is described by, and called Iron, because it was harder, and hardy to break the former, and more cruel (as we afore intimated) to the Church. Witness the Vespasian-Titan cruelty, prophesied by Christ, Matth. 24.1. etc. to come to pass (as it did) about forty years after Christ's ascension; and so along with it, and afore, and downward, throughout the ten persecutions, for three hundred years in all, the Roman Emperors successively, most bloodily, and with variety of torments persecuted the Church in innumerable multitudes, in all Countries, under their expanse Dominion. This Empire, though (at Christ's birth) was for a time united (if we may so say) in the twist of the two legs, or thighs, (as the two brazen hips were at first in the belly) yet a while after it is divided into Two; two thighs, or legs; and feet with their ten Toes; and those Feet and Toes are mixed with clay, among the iron: That is, it was divided into the Eastern and Western Empire; Constantinople being the Metropolis of the Eastern, and Rome of the Western; and so opportunely fell into subdivisions, till it answered exactly to these ten Toes, and Saint John's Beast with ten Horns. And they are mingled with clay, because now the generality of the Church (as they seemed in outward profession) much degenerated, mingled themselves with the dirty seed and sons of men; that is, the Heathen, and men of the world, that were out of the Church (according to that phrase Gen. 6.2.) that is, the Papacy, or Papal Church (as they pretended to be) and their issue, incorporated themselves with the civil State powers: All which can fit to none so aptly as to the Roman Empire. The marriages between the King of the North, and the King of the South, were both, and all, of the seed of men: and therefore the mixture aforesaid, is not applicable to them. As for the division of the Empire, it is divided to this day; the Mahomitan Turk (in several respects aforesaid, rising out of the Romans, though otherwise in part a Jew by blood) hath the Constantinopolitan Eastern part; and the Imperial Pontificial Pope hath the Roman Western. Thus you see how largely Daniel by God's Spirit of prophetical revelation shows us the succession and success of the four great Monarchies of the earth, extending from before Daniel down to us, spreading themselves over the face of the earth; and how the latter eat up the former, making itself fatter and stronger thereby. Now what should be the design of the Heavenly, Church-loving God, so much to mind matters of State, and worldly Polities; and in a prophecy to his spiritual, world-slighting Church? surely, a very considerable one, viz. to the end he might methodically, for their better capacity, and understanding, prophesy to them of a fifo Monarchy, or Empire, or Kingdom, bigger and better than any of the former, to follow at the heels, yea, to tread upon the toes of the fourth; and that by a glorious conquest. So that as curious wits speak of Quintessentia, the quintessence of beings; so this shall be the quintessence of what ever was good in all the four preceding, with an addition of celestial, divine, and infused, and superfused grace and glory. This fifth Monarchy is immediately under Christ, than the sole Emperor thereof: And this must as really, orderly, and assuredly succeed after, and prevail over all the Places, Powers, and Territories of the former, as they followed and foiled one another. So that this fift Monarchy must as really, and sensibly be upon earth, as any of the preceding were, as Daniel with all might and main of phrase strives (according to Gods dictating) most plainly to set forth. §. 3 In this very sense of this notable place of Daniel, to that end, I have very learned and pious men to go along with me, viz. Mr. Huet, on Daniel, Mr. Parker in his Visions and Prophecies of Daniel expounded, and Mr. Archer in his personal reign of Christ. You shall hear them themselves speak, and urge their own Proofs, Reasons and Arguments, that you may the better see cause to justify them, and not condemn me of singularity. §. 4, The sum of Mr. Huet is this; The fift Kingdom is made up of the state of the Jews; who out of their dead and desolate estate in regard of piety and polity, are awakened by God, and brought to the embracement of Christian Religion, and to unite into a Kingdom, who were as dead men under the flourishing state of the Empire of Rome. But in the declining condition of that Roman Empire, the Jews are to be awakened by God, and to be reestablished into their former Kingdom, with great glory, and large command, ash us: ¶ 1. Such a Kingdom is here intended as was by the four metals withheld from the Jews, who of all Noah's posterity were the just heirs of the world. I'm was to be a Servant; and Japhet was to dwell in the Tents of Shem, as one of his family; Shem being the head of that family. That such a Kingdom must be here meant, appears in that the Image stands up, at the instant of the Jews loss of Sovereignty, being made Vassals to the CHALDEANS by captivity. 2. In that this fifth Kingdom (as it relates to the Jews, for the Christian Gentiles must by no means be dissevered) began to be raised up to his greatness, at the time of the battering of the Image. Now had this Kingdom been merely spiritual, it needed not to have stayed for the overthrow ☞ of the Image before it filled the earth; seeing Christ's spiritual Kingdom doth not overthrow, (but rather set up) civil Government; and the Gospel hath flourished where the Church hath been under Tyranny. ¶ 2. It is such a Kingdom, as doth break in pieces all the former Metals, viz. smites the feet, and so demolisheth the Image. Now ☞ the spiritual Kingdom of Christ doth rather invest, than dis-robe earthly Kings and Emperors, commanding obedience to them whether good or bad, as the Scriptures abundantly mention. This smiting of the feet is left out as a cipher by them that interpret it spiritually of the preaching of the word. Consider then, if this ☞ were meant of the preaching of the Gospel, discovering the vanity of earthly things, how glorious soever, why should it not rather strike at the more glorious Metals? Is there any sense, that Christ should declaim against the base things of the world, and pass by the eminent States? or should we think that a conviction wrought in Syria-Egypt (as some by these make up the account of the fourth Metal) should occasion the other States to yield to the embracement of the faith of Christ, themselves being strangers to his Sermons? Sure I am, the conversion of Nations to the faith costs more ado. Or lastly, dare any say, that our Lord either by his own person, or Apostles did first preach to the States of Syria and Egypt, before any other Countries? Is there not clear evidence of the conversion of other Churches, before clay-footed Syria-Egypt? How then is the stone said immediately to smite the feet, rather than any other part of the Image? Surely these and the like improbabilities we fall into, by intending hence Christ's ministry of the Gospel. ¶. 3. Such a Kingdom is here intended, as was to be continued to the Jews without alteration. So the Text, it shall not be given to another people, from daniel's people. But when Christ first came, and brought his Spiritual Kingdom (whiles to be merely spiritual) he first preached the Gospel to the lost sheep of the house of Israel; from whom notwithstanding the Gospel was taken away, and given to the Gentiles. The which Argument is yet more plainly laid down in Dan. 7. ver. 18. The Saints of the most high shall take the Kingdoms from the Beasts, and possess it for ever and ever. To which some answer, the words are to be understood of a strange people. Whereunto I reply; the sense is the same; another people, or a strange people, are indifferently the same, sigh all were esteemed strangers to the Jews, which were not Jews. Others object, it shall not be given to another people, because Christ will exercise his spiritual Lordship himself. To which sense I will subscribe, if any show me who did exercise this spiritual Lordship before the coming of Messiah, For so much the words sound; That whereas you have been held under the Tyrants of this world thus long; upon the recovery of your Kingdom, it shall never be resigned to any, as it hath been. Now nothing makes more against them then this. For it our Lord did assume such a Kingdom as was formerly resigned to others, it cannot be meant of spiritual regiment. ¶. 4. Such a Kingdom is here meant as must answer to daniel's scope, in his answer to the King's dream. But if this Kingdom be meant spiritually only, than Daniel had miss the scope much. For Nabuchadnezzar had his thoughts busied about the issue of HIS Monarchy; according to which thoughts, the dream was directed: & Daniel interpreting it, undertakes to resolve him fully For in a word Daniel intends two main points. 1. To comfort the Jews in the loss of their Kingdom & liberty, showing that after many changes it should be restored to them again. 2. To convince the King of his Tyranny over them, by which his third Heir should be nothing the warmer; another should take it from him, a third from him, and a fourth from him, which at length (maugre all their despite) should be returned to the Jews in greater glory, then ever they lost it. Now whether the spiritual Kingdom of Christ ●oth answer this scope or no, I leave to the judgement of the godly wise. Thus Mr. Huet, to whom in the general, and main I fully consent. §. 5 Next let us hear Mr. Parker on this second of Daniel. The main controversy (saith he) in this vision, is about the iron feet and legs, and the stone that smote them. The opinion of some is, that the legs and toes of iron signify the successors of Alexander, in the Grecian Monarchy; and especially the Seleucidae. And that the Stone cut out of the mountain signifies Christ at his first coming, and his spiritual Kingdom. But this cannot stand. ¶. 1. Because every metal signifies a distinct Kingdom, and the fullness and compliment thereof, from the beginning to the perfect end. And therefore, as the brazen belly and thighs are the whole and perfect Grecian Kingdom; so accordingly, the legs and feet of iron do signify another Kingdom, distinguished from the Grecian; which cannot be the Seleucidae, and other Successors in the same Kingdom. For as the golden head signified the whole Babylonian Kingdom, and the silver breast, and arms, the Persian; so the brazen belly and thighs, the whole Grecian, including the Seleucidae and the other Successors. For these make up the integrity, ●nd fullness of the Grecian Monarchy or Kingdom, as much as the Successors of Nabuchadnezzar make up the integrity of the Babylonian: or as much as the Successors of Cyrus do concur to the perfect constitution of the Persian: And so when the Greek Kingdom is proposed, Dan. chap. 8. ver. 21, 22. it is expressly described as constituted, not only of Alexander the Great, but also of the Seleucidae, and other the successors in the same Kingdom. ¶. 2. This Vision must reach to the last days chap. 2.28. which could not be, if the legs and feet, the extreme, and utmost part of the image should end in the Seleucidae; for as much as this Kingdom expired before the birth of Christ. ¶. 3. Because the legs are said to be of iron, in comparison of the parts and Kingdoms going before, which were of weaker metals. Whereas the Seleucidae, and the other successors of Alexander, had not the strength of Alexander, c. 8.21.22. Thou wilt-say, the Kingdom is represented by iron, only in relation to the Church, whereunto it was more terrible than the former: I reply, 1 As the two first Kingdoms are represented by unequal metals, the first of gold, the second of silver, to note an absolute inferiority of the one unto the other, chap. 2.39. so by proportion, the two following of brass and iron, to note an absolute imparity in strength, between the latter, and the former. Wherefore the Iron Kingdom must be absolutely, and in itself, stronger than the Brazen, and not (only) in respect of particular exercise and employment of its strength against the people of the Church. 2. The Iron Kingdom is expressly said to be as iron, because it bruised all these; that is, the former Kingdoms: and not only because more terrible to the Jews, ver. 40. 3. Because it is the same with the fourth beast with the iron teeth, chap. 7. v. 7. which is therefore so represented, because it devoured the WHOLE EARTH, and not the Jews only 4. Because Nabuchadnezzar, and Haman in the former Kingdoms, were more formidable to the Jews, than the Seleuc●dae. And therefore there is no reason that in this respect (only) the fourth should be represented by Iron, in comparison of the former Kingdoms, as stronger and more terrible than those. ¶. 4. In the days of these Kings, shall the God of Heaven set up the Kingdom of his Son: Whereas the Seleucidae, and the whole Greek Empire was utterly dissolved before the birth of Christ, v. 44. §. 6 Neither can the Stone that smote the Image be Christ at his first coming and his Kingdom immediately following, etc. for the reasons following. ¶. 1. Because the Kingdom signified by the stone, must break in pieces all the other Kingdoms: But this Kingdom of Christ ☞ that was, and is between his first and second coming, was not appointed for the breaking down of all earthly Kingdoms; this being the time of the Gentiles, Luk 21.24. and for the adversary to reign, and for the Church to be trampled under foot, Rev. 11.2. ¶. 2. Again, the Kingdom here spoken of, doth break in pieces all other Kingdoms; so that those being utterly extinct, this alone doth stand in place of them ver. 44. Now this state is not to be expected under the Kingdom of Patience, or before the fall of Antichrist; who fallen, the Kingdoms of the earth shall become the Lords, and his Christ's, Rev. 11.15.18. ¶. 3. Further, what prerogative, and advancement had it been for the Kingdom of Christ SPIRITUAL, to have broken down ☞ the Selcucidae, and other Horns of the Greek Empire, as long as another Kingdom, the Kingdom of the Romans, succeeded in their place, to beat down the Church, by the Heathen Emperors, and Antichrist, for longer space of time, and with greater and more terrible persecution then ever before? §. 7 Contrarily I affirm, that the legs, feet, and toes of the iron, do signify the Roman Kingdom. 1. Because it is represented by a distinct mettle, coming after the Brazen belly and thighs, which is the Grecian. For no other distinct Monarchy came after the Grecian but this, as History doth show. 2. Because 'tis stronger than all the rest, and breaketh them in pieces, Dan. 2.40. 3. The Iron legs and feet are parallel with the Iron teeth of the fourth Beast, which signifies the Roman Kingdom, Dan. 7.7. 4. The ten toes representing the ten Kings are accordingly a character of the Roman Kingdom, Revel. 12.3. and 13.1. and 17.12. 5. 'tis such a Kingdom as must stand to be destroyed by the Kingdom of the Saints; in the end of time, and therefore can be no other, ☜ than the Roman Kingdom, yet continuing under Antichrist. §. 8 The Stone is the Kingdom of the Saints, as it is interpreted Dan. 2.44.45. with chap. 7.26, 27. ☜ And that is the Kingdom to be set up at the fall of Antichrist: as it appeareth by these reasons. 1. Because it shall be set up to destroy all adverse Kingdoms in the world, which cannot be expected till about the time of the fall of Antichrist. ☜ 2. It shall not rise till about the sounding of the seventh Trumpet, which is the time of the fall of Antichrist, Revel. 11.15, 16, 17. 3. Then, and not before, it shall fill all the earth, ver. 34, 35.44, 45. that is, all Kingdoms shall be subject unto it, chap. 7.26, 27. compare Rev. 11.15. Thus Mr. Parker, to whom in the main and general of his matter I assent. §. 9 In the last place let us hear Mr. Archer speak, in his forecited book p. 7. & 8. And then I shall take my turn. The fourth Monarchy (saith he) was that of the Romans; which because it began fare lower than the rest, viz. more Westward; and yet risen as high Eastward as the highest of the former, therefore it became a mightier Monarchy than all the three former. This is expressed in this second of Daniel, by legs of Iron; because it was the strongest of all, and subdued all under it. But in process of time, the body of the world which it bore up, being so great, to which it was a leg; it divided itself into two legs, viz. the Eastern and Western Monarchy. Which yet, though divided, was as strong as Iron, and held all Nations under them: But in process of time, fell into feet and toes. The Eastern Monarchy was swallowed up by the Turk; the Western fell into divers Kingdoms. But among these subdivided Kingdoms, was strength and weakness; the feet being part of iron, and part of clay: And much mingling there shall be amongst them, to rejoin the Kingdoms into one body; some whereof are weak, and some strong, as iron, and clay: but never shall be, as Iron cannot be mixed with clay. The Spaniards and Austrians of Spain and Germany, and other Nations of Europe, some of which are strong, and some weak, have sought by marriages, and other covenants to mingle and rejoin themselves into one Monarchy, but it shall never be; as we cannot mingle iron and clay: But in the period and upshot of their Sovereignty and Monarchy, they shall remain distinct Kingdoms, as Feet and Toes of Iron and Clay, partly weak, and partly strong. §. 10 Now in the days of this Roman Monarchy, this fourth Western Monarchy, there shall be a stone cut out without hands, which shall ruin these Kingdoms (smiting the Image on the feet of iron and clay) and so swallow up the whole image; all the foregoing Monarchies being brought under it, and by it, to nothing: And it becomes a Monarchy over the whole earth, where ever the former Monarchies had ruled, ver. 35. That is, as it is explained ver. 44, 45. a Kingdom which that stone shall obtain, set up by the hand of the God of Heaven. Whereas the other Kingdoms or Monarchies were erected by men on earth, though permitted, and ordered by God: This Kingdom, or Monarchy shall swallow up in it all foregoing Monarchies. And this is a FIFT Monarchy which shall arise in the world, after the former four, which is meant of a state of Christ's Kingdom; as appears by several reasons. ¶. 1. Mark, it is called a Stone, as Christ is the chief corner stone which the bvilders refused, 1 Pet. 2. v. 3. etc. to 8. ¶. 2. Again, it is a stone not in hand, or cut out without hands. Because God shall rear up this Kingdom. As touching Mr. Archers words of Gods rearing up this Kingdom without hands of humane help, I cannot insert or assent to, while I stick at that place in Daniel chap. 12. ver. 1. etc. that when Michael shall stand up to deliver his people, meaning the great and general deliverance of the Jews from temporal and spiritual captivity, there shall be a great time of trouble, such as there never was since it was a Nation, even to that same time; Insomuch that many of the Jews, afore, as it were a sleep in the dust, or as dead men, in their forlorn, hopeless and helpless condition, shall now at Christ's appearance awake and stand up for the cause of their deliverance; yet some of them shall fall off to their everlasting shame. According to which, there is a double period of time relating to their deliverance, mentioned in the eleventh and twelfth verses of that chapter; as if it should begin at one thousand two hundred and ninety years after the ceasing of the daily sacrifice; but they only should be blessed that wait, and come to the one thousand three hundred thirty and fifth year, which is forty five years after. But of the full meaning of this place to this sense, and the demonstration thereof, we shall hear after in our last place of Daniel. This I confess, and I can freely conceive, that whereas the Church of Christ is that stone, that Kingdom of Christ (as Mr. Mede, Mr. Huet, and Mr. Parker, have afore well expressed, or hinted) so Christ's call of the residue of the Church into the state of grace at the great and last bringing in of the Jews, shall be so immediately and suddenly done, by Christ himself, by his appearing in the clouds, and such like extraordinary ways (as in the birth of a Nation at once, as the Prophet describes their call) that there shall not be used (for aught I know) the Ministry of men's preaching to that end. ¶. 3. It's duration (saith Mr. Archer) that it shall last for ever, shows that it is meant of Christ's Kingdom. We people (saith he) shall swallow it up, as they have done all other Monarchies. The Babylonian was left to the Medes and Persians, and this to the Grecians; and the Grecian to the Romans: But this shall be left to none, but shall be for ever (Dan. 2.44.) that is, to the world's end. But the Kingdom at the World's end, shall be Christ's; for at the last end of all, he gives it up to the Father, 1 Cor. 15.24. Therefore till then, and at that time, when ALL ENDS, he hath the Kingdom. Christ's SPIRITUAL Kingdom, and his providential were before this time: Therefore that which is to begin, when these Monarchies end, must be Christ's Monarchy; wherefore from this prophecy we learn that Christ shall have a MONARCHICAL STATE ON EARTH, and a VISIBLE KINGDOM as other Monarches had, swallowing up, or causing to vanish all other Monarchies (as the latter Monarchies did the former.) Thus Mr. Archer, to whom in the bulk and sum, with the explanation afore, I assent. §. 10 By this you have seen some of my good company in this point, consenting with me, upon the strong reasons they have produced, how deduceable our position (in the main) is, out of this Chapter: I shall not need to add any thing by way of argument, but only a few words for further explanation of this prophecy. ¶. 1. Note how aptly and appositely this fift Monarchy, this Monarchy of Christ (that is, Christ the Monarch, and the Christian Church, the Saints, his Monarchy) is compared unto a Stone cut out of the Mountain, etc. We know that Christ is often called, or typified by a rock, or Stone, Matth. 16.18. 1 Cor. 10.4. quoted out of Moses, Numb. 20.8. And the Church is compared to an house built on, or in a rock, Matth. 7. Matth. 16. and Zech. 3.7. seven eyes upon one stone, is (saith Junius) the Church built on Christ. ¶. 2. Some stone (as the Adamant, that cannot be filled) is harder than iron: and an huge stone of any sort, falling from a Mountain, will break the iron that is under it, much more the iron that is mixed with clay. So Christ and his Church shall make up a Monarchy that shall be too hard, and weighty for the fourth, the Roman Empire, or Monarchy (that broke the rest) to bear: Matth. 21.42, 44. Did ye never read in the Scriptures, The STONE which the bvilders rejected is become the head of the corner? whosoever shall fall on this STONE (Christ) shall be broken; but on whomsoever it shall FALL, it will grind him to powder. Zech. 12.3. And in that day I will make Jerusalem a BURDENSOME STONE for all people's: all that burden themselves with it, shall be CUT IN PIECES, though all the people of the earth be gathered together against it. ¶. 3. 'tis said, the Stone was CUT out of the mountain WITHOUT HANDS, but withal it is said, It SMOTE as a STONE against the Image; and as a STONE it broke the MATTER of the Iron and Day. Whence I cannot conceive otherwise, but though Christ, the Monarch, was conceived (without man) by the Holy Ghost, etc. and his Church, his Monarchy both Jews and Gentiles is, and shall be effectually called, and regenerated by the same holy Spirit, without humane help; yet Christ and his Church shall by a visible hand of power dash in pieces the fourth Monarchy, the Roman Pope, and his Armies, Territories, and Powers; and the Turk and his (which sprang out of the Roman as is afore demonstrated) I say, shall dash it in pieces by a visible hand of power, Dan. 12. Rev. 16. Rev. 19 ¶. 4. The meaning of the continuance of this Monarchy of Christ for ever, doth not signify, as if it should never have any end, as if Christ should never lay down all his power of regiment (for the contrary is express in 1 Cor. 15.24.28.) but the meaning is this. 1. That it shall never be DESTROYED, (verse 44. of this second of Daniel) that is, it shall not end with a devastation and desolation, as the former Monarchies did. 2. It shall not be LEFT TO OTHER PEOPLE (ibid. ver. 44.) that is, other people shall never succeed the Saints, or Church of Christ, to possess this fift Monarchy, as another people successively succeeded, and possessed the other Monarchies by turns; the Medes and Persians took the Assyrio-Chaldean, and so downward. 3. That it shall STAND FOR EVER; that is, (as is explained in that same 44. verse) this shall continue when the other Monarchies shall be broken to pieces. 4. That the end of this Monarchy of Christ (so fare as it may have an end) is only formally, of the power or mode of government by Christ; he resigning his power to God himself (1 Cor. 15.24, 28.) not materially; for the Saints shall continue for ever, eternally happy under the wing of the beatifical vision of God himself. ¶. 5. This visible Kingdom or Monarchy of Christ is to follow the rest in an immediate order and succession of natural time, and in the same physical place of, or upon the Earth, as when and where the former (having existed their term) were exterminated. For if this Monarchy of Christ succeeded only in eternity in the Empyrean highest Heaven, It can be said no more to succeed the said four Monarchies (as Daniel would by all means have it) than it succeeded any other Empire or Kingdom on Earth, especially those that were contemporary with these four aforesaid Monarchies, yet not subject to them, as some such there were all the time of their duration * This last clause of some Kingdom extant in the time of the four Monarchies, yet no: subject to them, is also asserted by Mr. Mede, and 'tis confirmed by Hist. and exper. SECT. XXXVI. THE next place in Daniel for our Thesis is in chapter the seventh throughout." From whence (saith Mr. Mede † Vi●e Mr. Mede Diatrib. par. 4. p. 420. ) as from the mother Text of Scripture the CHURCH OF THE JEWS grounded the name, and expected the great Day of Judgement ** What he means by the great Day of Judgement see by and by at the 2 ☞. with the circumstances thereof; and whereunto, almost all the descriptions and expressions thereof in the New Testament have reference. For in the Vision of this seventh of Daniel, we have a SESSION OF JUDGEMENT, when the fourth BEAST CAME to be DESTROYED. Where we see the great ASSIZES represented after the manner of the great SYNEDRION, or CONSISTORY OF ISRAEL: Wherein the PATER JUDICII (the Father of the Judicatory) had his ASSESSORES (his Assistants or Assessors) sitting upon seats semi-circle-wise, before him, from his right hand to his left. I BEHELD (saith DANIEL verse 9) TILL THE THRONES, OR SEATS WERE PITCHED DOWN * Vulg lat. Donec Throni positi sunt. LXX and Theodot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Chal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpatum de Sol●o invenies apud Chald, par●p. Jerem. 1.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi in Hebr. est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; (namely for the Senators to sit upon;) not thrown down, as we of late have it. And the ANCIENT OF DAYS (Pater Consistorii) did sit etc. and (subaudi) I BEHELD TILL THE JUDGEMENT WAS SET (that is, the whole Sanhedrim) and the books were opened. Here we see both the form of judgement delivered, and the name of judgement expressed; which is afterwards twice more expressed; 1. In the amplification of the Tyranny of the WICKED HORN, ver. 21, 22. which is said to be continued TILL THE ANCIENT OF DAYS CAME, and judgement was given to the Saints of the most High; i. e. Potestas judicandi ipsis facta. And the second time in the Angel's interpretation verse 26. But the JUDGEMENT SHALL SIT, and they shall take away the dominion to consume, and to destroy to the end. Where observe by the way, that cases of DOMINION, of BLASPHEMY, and APOSTASY, etc. belonged to the jurisdiction of the great SANHEDRIM. From this description it came, that the Jews gave it the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Day of Judgement. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The day of the great Judgement. Whence in the Epist. of Judas v. 6. it is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the judgement of the great Day.) From the same description they learned, that the destruction then to be, should be BY FIRE, because it is said verse 9 His throne was a FIERY FLAME, and his WHEELS BURNING. A fiery stream issued, and came forth before him. And ver. 11. The Beast was slain, and his body destroyed, and given to the BURNING. From the same fountain are derived those expressions in the Gospel, where this day is intimated or described, THE SON OF MAN SHALL COME IN THE CLOUDS OF HEAVEN. The son of man shall come in the GLORY OF HIS FATHER WITH HIS HOLY ANGELS, as it is said here, thousands ministered unto him, etc. And that Daniel saw one like the son of man coming with clouds of Heaven, and he came to the ancient of Days, and THEY brought him, or placed him near him, etc. Hence St. Paul learned, THE SAINTS SHOULD JUDGE THE WORLD; because it is said, that MANY THRONES WERE SET; and ver. 22. by way of exposition, JUDGEMENT WAS GIVEN TO THE SAINTS OF THE MOST HIGH. Hence the same Apostle learned to confute the false fear of the Thessalonians, that the day of Christ's second coming was then at hand; because that day cannot be, till the MAN OF SIN WERE FIRST COME, and should have reigned his APPOINTED TIME; for as much as Daniel had foretold it should be so, and that his destruction should be at the SON OF MAN'S APPEARING IN THE CLOUDS; whose appearing therefore was not to be till then. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint Paul (the appearance, or brightness of his coming.) Which man of sin (saith he) Christ shall destroy at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (appearance) of his coming. daniel's wicked HORN, or the BEAST, acting in the wicked horn, is St. Paul's MAN OF SIN. But to go on; whiles this Judgement sits, and when it had destroyed the FOURTH BEAST, the son of man which comes in the clouds, receives DOMINION, AND GLORY, and A KINGDOM, THAT ALL PEOPLE, NATIONS and LANGUAGES SHOULD SERVE, and OBEY HIM, ver. 14. which KINGDOM is thrice explained afterwards; as ver. 18. These four BEASTS (saith the Angel) are four KINGS which shall arise. But (viz. when they have finished their course) the Saints of the most High shall take THE KINGDOM. Again verse 22. The wicked Horn prevailed, UNTIL THE TIME CAME THAT THE SAINTS POSSESSED THE KINGDOM. Again verse 27. when the fourth Beast, reigning in the wicked Horn, was DESTROYED THE KINGDOM and DOMINION and the GREATNESS OF THE KINGDOM UNDER THE WHOLE HEAVEN, SHALL BE GIVEN TO THE PEOPLE OF THE SAINTS OF THE MOST HIGH, etc. These grounds being laid I argue as followeth. The Kingdom of the son of man, and of the Saints of the most high, in Daniel, gins when the great Judgement sits. But the Kingdom in the Apocalypse, wherein the Saints reign with Christ a thousand years, is the same with the Kingdom of the son of man, and Saints of the most high in Daniel. Therefore it also gins at the great Judgement * Mr. Mede saith not, at the ultimate general Judgement; but at the great judgement, speaking as Daniel, and other Scriptures (aforesaid) and the Hebrew Rabbins; calling all the thousand years the great judgement. And the beginning of them the beginning of the day of judgement. See after at the next ☞. That the Kingdom in Daniel, and that of the thousand years in the Apocalypse, are one and the same Kingdom, appears thus. First, Because they begin ab eodem termino (from the same term) at the destruction of the fourth Beast. That in Daniel, when the Beast (then ruling in the wicked horn) was slain, and his body destroyed, and given to the burning flame, Dan. 7 ver. 11.22.27. That in the Apocalypse, when the Beast and false Prophet (the wicked horn in Daniel) were taken, and both cast alive into a lake of fire burning with brimstone, Apocal. 19.20, 21. Secondly, Because Saint John gins the Regnum of the thousand years from the same session of judgement, described in Daniel, as appears by his parallel expressions, borrowed from thence. Daniel says chap. 7. Ver. 9 I beheld till the Thrones were pitched down, and the Judgement (i. e. judices, the Judges) set. Vers. 22. And judgement was given to the Saints of the most high. St. John says chap. 20. Vers. 4. I saw thrones, and they sat upon them. And the Saints possessed the Kingdom; viz. with the Son of Man, who came in the clouds. And judgement was given unto them. And the Saints lived and reigned with Christ a thousand years. Now if this be sufficiently proved, that the thousand years begin with the day of judgement, ☜ it will appear further out of the Apocalypse, that the Judgement is not CONSUMMATE, TILL THEY BE ENDED: For Gog and Magogs' destruction, and the UNIVERSAL RESURRECTION is not till then. Therefore THE WHOLE THOUSAND YEARS IS INCLUDED IN THE DAY OF JUDGEMENT. Hence it will follow, that whatsoever Scripture speaks of a Kingdom of Christ, to be at his second appearing, or at the destruction of Antichrist, must needs be the same which Daniel saw should be at that time; and so consequently be the Kingdom of the thousand years, which the Apocalypse includes between the beginning and consummation of the great Judgement. Therefore that in Luk. 17. vers. 20. to the end (where the Pharisees demand of Christ, when the Kingdom of God should appear? And Christ answers that it comes not with observation, but as the lightning that lighteneth out of the one part under heaven, shineth unto the other, etc.) And that in Luk. 19 vers. 11. etc. to 15. (He spoke a parable, because he was nigh to Jerusalem, and because they thought that the Kingdom of God should immediately appear, etc.) And that in Luk. 21. ver. 31. (When you see these things come to pass, know that the Kingdom of God is at hand. See what went afore; viz. The Son of Man's coming in a cloud, with power and great glory; borrowed from Daniel.) And that in 2 Tim. 4.1. (I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and dead at his appearing, and his Kingdom,) must signify the same Kingdom that Daniel saw should be at the destruction of Antichrist, and consequently, the Kingdom of a thousand years; which the Apocalypse includes between the beginning, and the consummation of the great Judgement. By these we may understand the rest; Taking this for a sure ground, That this expression of the Son of Man's coming in the clouds of Heaven, so often inculcated in the New Testament, is taken from, and hath reference to the prophecy of Daniel; being no where else found in the Old Testament. As our Saviour also calls himself so frequently The Son of Man, because Daniel so called him in that Vision of the great Judgement; and that we might look for the accomplishment of what is there prophesied of in him. It was not in vain that when our Saviour quoted the prophecy of Daniel, he added, He that readeth let him understand * Matth. 24. ver. 15. . Certainly the great Mystery of Christ is chiefly, and most distinctly revealed in that Book. §. 1 Thus out of my great respect to Mr. Medes learning, having given him the precedency to speak first, I shall limp after, and stammer forth my own Notions (such as they are.) §. 2 In the second verse, out of the strive of the blustering spirits of ## the inhabitants of the four quarters of the World, in a Sea of Wars, there ariseth a succession of four Monarchies; each in his turn ruling the greatest part of the whole earth. This order, or series of the four Monarchies began with Nimrod, about the year of the world one thousand seven hundred and eighty eight, and afore Christ two thousand one hundred and eighty three; and hath continued to this day. This succession, order, or series of the four Monarchies, the Prophet according to his vision sets forth in the third verse, under the name and notion of four Beasts: Which he explains in the seventeenth verse, to signify four Kings or Monarches, that should arise out of the earth; that is, by earthly means domineer over the greatest part of the earth. §. 3 The first Beast (ver. 4.) is like a Lion, that had Eagles wings, wherewith he was wont to lift up himself from the earth, till they were plucked, and then he was made to stand upon his feet as a man, resting upon the earth; and a man's heart was given unto him. By all which is meant the Babylonian Monarchy; which was strong like a Lion, and had wings of celerity and victory, becoming the Assyrio-Chaidean Monarchy, whereby it was lifted up to an Imperial eminency above the generality of all the earth. Obadiah ver. 4. Jer. chap. 4. ver. 13. Those his wings are plucked by Darius the Mede, and Cyrus the Persian, and so made to stand as a man upon his feet; that is, was brought down to the common rank of men: And hath a man's heart given unto him; that is, the spirit of an ordinary man; an ordinary, low, boats, peasants, plebeian spirit; not an Heroic, and Imperial. §. 4 The second Beast (vers. 5.) is like a Bear, that raised up itself on one side, and had three ribs in its mouth, between its teeth, and they said thus unto it, Arise and devour much flesh. By all which is meant the Persian Monarchy; which was ravenously cruel like a Bear; raising up one dominion, enduring no Mate, or Corrival; but subdued first the Medes, than the Babylonians, uniting all into one Monarchy: Between the teeth of his mouth, of his desires and power, demanding, and snatching more dominion, he hath the three ribs of the Eastern, Western, and Southern parts of the world by conquest (compare Dan. 8.4.) He ariseth and eateth much flesh, in his cruel slaughtering, and spoilings in pursuance of his Victories. §. 5 The third Beast (ver. 6.) is like a Leopard, which had upon the back of it four wings of a fowl, and had also four heads, and dominion was given to it. By which is signified the Grecian Monarchy, which was like a Leopard in subtlety, celerity, and rapacity, Jer. 5.6. Hab. 1.8. Dan. 8.5. The Subtlety appeared in the policy of Philip the Father, and Alexander the Son, in laying the plot for this Monarchy, slyly occasioning a quarrel, to fall out with the neighbour Nations. And in the cunning of Alexander in battle, that would always fight his supernumerous Enemy in straits, where his said enemy might not have room to bring up more of his men in fight, than Alexander on his part could display in battle. The swift celerity appeared in that the Grecians under the said Alexander did so suddenly (within about twelve years) overrun the greatest part of the world; as if this Conqueror had flown upon wings; of whom the proverb was, He came, he saw, he overcame. And is therefore described in Dan. 8. by an Hee-Goate, which skips as if he touched not the ground. The rapacity, or ravenousness to devour appeared especially against the Jews, the four heads of this Leopard, and their Successors exercising matchless cruelty against them; and every where (as naturally ravenous) more tearing, and destroying; then taking prey. For Alexander, and the Empire under him, being the Body, his four Captains that immediately succeeded him in the Empire, were the four Heads, or Rulers (Dan. 8.8.— and 11.4.) Cassander head of Macedonia, Antigonus of Asia, Seleucus of Syria, and Ptolemy of Egypt; all possessing Imperial dignity at once: By which this Monarchy became a Monster, and monstrous in devouring. §. 6 The fourth Beast (verse 7.) is so variously monstrous, and strangely different, that no natural Beast, nor Name is found meet to describe him; only he is said to have ten horns, and iron teeth to devour, and feet to stamp the residue of the beasts under it. A strange beast, different from all Beasts, and all the Beasts; but compounded (as John shows, Rev. 13.) of all four. By this description of Daniel is set forth the Roman Monarchy: which (according to daniel's words) was dreadful and terrible to all Nations, being exceeding strong to annoy them all; having such teeth of war, as Scipio, Pompey, Caesar etc. iron victors. That addition of nails of brass ver. 19 signifies their Imperial Senate, and Provincial Magistrates, who held fast whatsoever the iron teeth conquered. The ten Horns are explained by Saint John, Rev. 17. to be the character of the Roman Empire, and to signify the ten Kingdoms into which at last it was divided. And the breaking off three of these ten, by the one Horn that grew up among them, doth further notably describe the Body of Antichrist arising out of the Roman Empire, with its two sides: The Turk, one Eye, Legge, and Arm; and the Pope the other Eye, Legge, and Arm: Both making up one Antichristian Body, to keep the world from embracing Christ and his pure Gospel. I have already largely showed * Lib. 2. cha. 2. Sect. 4. §. 2. how Turk and Pope are (generally considered) one Antichristian body: that they jar among themselves, it nothing prejudiceth this Notion (no more than the four heads of the Leopard, prejudiced the oneness of the Grecian Monarchy, or the ten horns the oneness of the Roman; or the several factions between the several Pope's co-existent at the same time, with mighty factions of their several sorts of Friars, did null the union of the Roman Antichrist.) As Herod, and Pontius Pilate, disagreeing in other things, became friends in that tertio of crucifying Christ; so the Turk and Pope, however they disagree in other things, yet they are most deservedly called by the same NAME, Antichrist, and described by the same number of their name: The Turk keeping off the Jews, and the Pope the Christians (so called) from embracing Christ: And both their names making exactly six hundred sixty six, of which afore, loco citato. Even as their SEATS are both called by the name of Babylon, both in the Old and New Testament. Their RISE also being the same, compare Revel. 13. with this seventh of Daniel, the Pope rising out of the Roman Empire, and the Turk out of the Pope, viz. out of Popish advice for Religion, and the Popish Territories for dominion. The Pope taking part of the Roman Empire, and their Heathenish religion, and the Turk (Mahomet) form his religion by the advice of Sergius a Monk (of which largely afore) and took part of the Roman Empire, viz. three parts of ten towards his Territories, as it is in this seventh of Daniel. Their END OF DESTRUCTION is also the same, both in time and manner, they falling immediately one after another, by which the fourth Beast is destroyed, and much after the same manner, as we may see by comparing Dan. 7. Revel. 19 & 2 Thes. 2. and most justly, their EYES and MOUTHS of wit and blasphemy against Christ being so like, Dan. 7. ver. 8.25. Rev. 13. ver. 5.6. Neither do they differ in their PRIDE, Dan. 7.20. 2 Thes. 2. advancing themselves above all that is called God. not only above Magistrates, but above Christ; the Turk in preferring Mahomet, the Pope in dispensing with great sins continually practised, which Christ threatens, and nulling much of his Word, and ordinances. They both also concur in TYRANNY, in changing Laws and times, ver. 25. of this seventh of Dan. & 2 Thes. 2. Their CRUELTY is also described as one, in continual making war with, and prevailing against the Saints of the most high. Compare this seventh of Dan. ver. 21.25. with the thirteenth of Revel. ver. 7. But it is but for a TIME, which is measured out as the same, in the general term, viz. A time, and times, & part of a time. So in the twenty fifth verse of this seventh of Dan. & Dan. 12.7. compared with Revel. 12. ver. 14. Revel. 13. ver. 5.6. And if we reckon the difference of the commencement of one thousand two hundred & ninety days, and one hundred and sixty days, mentioned Revel. 11. & Dan. 12. the account will arise to be near the same; of which computation (God permitting) more after. For close of this identity, or likeness, as the Turk pulled off at first three horns of the ten of the Roman Empire, viz. Syria, Egypt, and Africa; or rather as other reckon, Syria, Grecia, and Africa; so the Pope arrogates a triple Crown over the Roman state. §. 7 Before we can fairly go on any further upon this seventh of Daniel, I must insert here my thoughts touching the LITTLE HORN; I know the Learned differ much about it. Not to mention (as if worthy of words, that impossible opinion, that it signifies Antiochus Epiphanes) the learned Parker, and others hold, it means the Antichrist of Rome. But learned Graserus and others understand by it Mahomet, and give very strong reasons for it. The answers whereto that some give, are not to me sufficient; nor are their own Arguments for the Roman Antichrist (as to peculiarise that Horn to him) in my judgement convincing. I have here nor place, nor time (patching in this seventh §. after I was passed it in the Copy) to discuss the Question at large, but I shall propose this expedient to the learned; 1. To consider (as hath been even now, and afore hinted, as we pointed in the Margin) that Turk and Pope, with their successors, are but the main Integrals of Antichrist. 2. That upon exact review of what ever is said on both sides touching the little horn, it may appear that all may handsomely and fairly be accommodated to both Turk and Pope, if not more appositely to the Turk. 3. That as they that make it a Roman Horn, may be led thereunto, with fear of omitting any thing that Prophesieth and promiseth the ruin of that Roman Antichrist; so we must be jealous of waving any thing that threatens the ruin of this Mahometan, or Turkish Antichrist, intended in Revel. 9 by Mr. Parker's own confession, as after in the sixteenth of Revelations, in the sixth Vial, and elsewhere. For with me, I confess, it is a rule (which diligent observation, as I have gone along over all the Scriptures, hath irresistably ingraffed into my reason) That all the Scriptures touching the great Restauration, or Restitution of the Church to her glorious estate on earth, before the ultimate day of Judgement, do more directly, and immediately look towards the Jews; consequentially, inclusively, and mediately upon the Gentiles. And therefore by consequence do more immediately threaten the ruin of the Mahometan Turkish Antichrist, as their more immediate and cruel enemy, inhabiting all their borders, and next extend to the Roman Antichrist, taking him in, under the general notion of a grand enemy to the conversion of Jews and Gentiles unto Christ, and of the glorious reformation of the Church, and of the pure Doctrine and ministration of the Gospel conducing to both. Nor doth it hang handsomely together (in my eye) that the little Horn breaking off three of the ten, should be the Roman Antichrist his conquering three of the Mahometan Emperors, because the breaking off three of the ten, was to disjoin them from the ten, not to reunite them unto the ten, and so make up thirteen; or to make up the ten to be ten, for they were ten afore, over which the Roman Antichrist ruled, afore the three were broken off. Thus in brief I have in this straight of place modestly presented my thoughts, which with all my heart I humbly submit to the judgements of the more learned, that can produce stronger reasons against what I have propounded. §. 8 Now to return to, and go on upon this seventh of Daniel of these four Beasts (answering to the Image in chap. 2. of the four Metals three eating up (as Pharoahs' Kine) on another; the next thing that offers itself to consideration is, who, or what it is that destroys the surviving fourth. The Thrones (ver. 9) were set (so we must read it, as we have proved afore; * Lib 3. cap. 2. Sect. 3. §. 3. and since Mr. Mede coming forth, hath asserted the same with us (as we heard but now S. 1.) God the Father sits, called the Ancient of days, as out-living all Empires, and is said to have Garments as white as snow; alluding to the white of Judges and Rulers, in their white Meniver, importing his righteousness in judging; his hair is said to be white as wool, noting the gravity and solidity of his Wisdom; his Throne a fiery flame, and his Wheels as burning fire; signifying that his sentence of Judgement is swift and severe in execution, according to his mind and will. The fiery stream issuing out, and coming forth from before him, notes the continuation of execution, till all his mind be fulfilled. The thousand thousands ministering unto him, etc. signify the assession, assent, and assistance of Saints and Angels in that execution, 1 Cor. 6.2, 3. §. 9 After this description of the posture of this Judicature, it follows to the twelfth verse, concerning the acts of this Judicature. (For take it for a considerable rule, when the Lord is to do some notable thing for his people, or against their enemies, it is represented in Scripture in the form of a Day of Judgement, Deut. 33.2. Job 1. Psal. 50. Judas ver. 14.) The Judgement, or Judicature being set, and the Books being opened (as aforesaid) Daniel beholds till the Beast was slain, and his body destroyed, and given to the burning flame; That is, the Judicature sat on purpose to condemn and execute; that is, to destroy the fourth Beast with ten Horns, the Antichristian Roman Monarchy, divided into seven and three Horns; opposing Christ's Kingdom with Papal and Mahometan Heresy and Tyranny; and this Judicature sits (ver. 26.) to destroy the ten Horns, divided into seven and three (ver. 24, 25.) and to consume them unto the END, as the connexion of those three last named verses evidently gives in. The meaning is, that upon the total of the fourth Beast, in both his limbs or parts, of Turk and Pope, in both his powers, Secular and Religious (alias irreligious) must be a continual destruction, till a full end of his ruin be completed. The opening of the Books signifies an open discovery of this Beast, and of all his Limbs, and all his impieties, to them that afore admired, adored, or obsequiously submitted to him, and to all others that will come in to the Lord Christ, and his cause, to give the said Beast a proportionable reward. Observe that it is said in the ninth and tenth, ver. That Daniel beheld the fourth Beast, till the Judicature was set, and the Books were opened; and ver. 11. he beheld till the Beast was slain; which seems to me aptly to set forth, that though a deadly blow be given to the Beast at the first erecting of the Throne of Judicature, yet his destruction comes on by degrees, and is not completed till the end of the striving, mentioned Dan. 12. ver. 1. compared with ver. 11, 12. To understand this more clearly. This fourth Beast (saith the text) is various, and strange from all the rest (as aforesaid) It hath ten Horns, and among them came up another little Horn, breaking off three of the ten. All which aptly may signify these three things. 1. The Roman Empire. 2. The Papacy, rising out of that. 3. The Turkish state, rising out of both (as hath been touched afore.) Now the two first growing into one (the Papacy swallowing up the Emperialtie) may be destroyed at the first setting of the Judicature; the third, the Turkish dynasty, or power may immediately after begin to fall, and so fall more and more before the Jews (the Gentiles assisting them) till it be fully down: which gradual seems to be further hinted in ver. 11. First, the BEAST is slain. 2. His BODY is destroyed. 3. GIVEN to the BURNING. Sure enough (to humane reason) it seems probable the Papacy should first downe; whose imagery and idolatry are the great offence hindering the Jews from turning Christians, and to stand up for their deliverance. In this gradual destruction of Antichrist (in the general) Mr. Parker on Daniel, doth fully concur with me * Mr. Parker in Vis. & Prophes. Exp. p. 32, 33. . And he goes on confidently thus fare further; as to assert that this gradual ruin of Antichrist shall be in acting, the space of those forty five years hinted in Dan. 12.11.12. from one thousand two hundred and ninety, to one thousand three hundred thirty five, which are just forty five years. Of which computation more after. But Having seen daniel's vision of the destruction of the fourth Beast; next in verse the thirteenth he shows us in a further vision, who takes the Kingdom or Monarchy of the fourth Beast, with an explication of all former passages in this chapter. §. 10 But it seems by the twelfth verse that the former three Monarchies were not destroyed in the destruction of the fourth. For Daniel having showed us in the eleventh verse, that the fourth beast was slain, and his body was given to the burning, follows on presently in the twelfth verse, telling us, that as concerning the rest of the Beasts, they had their dominion taken away, yet their lives were prolonged for a season, and a time. We Answer: 1. If we keep close to the words of the original, then thus we must render it (just as there, word for word) And they took away the dominion of the rest of the Beasts; for * Chal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which like materia prima (as Mr. Mede speaks) accepts of many significations, and stands as a causal in many places of Scripture, as Psa. 60.11. Isa: 64.5 Isa. 39.1. comp. 2 King. 20.12. (where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in I say is turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) are undeniably apparent examples. length of life was given to them but for a time and season. The words are an answer to a supposed question that might be put, viz. And what (might some say) became of the rest of the Beasts? why (saith Daniel) they (that is each from one another, the latter from the former) took away the Dominion of the rest, residue, or remainder; for it was granted unto them (by the ancient of days vers. 9) to live in person and power but for a time, and a season. All which daniel's vision presents, to set forth antithetically the excellency of this fifth Kingdom, or Monarchy, that it was free from all such shortening; and in that sense to be for ever. Yea, materially in the person and felicity, to be absolutely for ever. 2. If any hanker, and long after the sense, 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 fair answer (which may likewise be handsomely improved as to the illustration of the ruin 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 Monarchical paramount Emperiality, the former by the latter, yet those three (divine providence permitting) had continued unto them some degree of regality, until 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 be said, that the third trampled the second, and the fourth the third; yea, all the remainder of the former; unless they had some entiry or being to be trampled. 2. Because the whole Image is broken by the ruin on the feet of the fourth and last. And therefore probably there were certain broken limbs of the three former, remaining to be beaten into dust with the fourth, 3. Because we have some such account given us in the faithfullest humane Histories. First, For the Armenians, part of Chaldea, as some learned affirm, had a King and Kingly dignity even unto the days 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 reign of Tiberius, the same Armenia was fortified against the Romans, whom the Emperor rather pacified (with promises) then subdued with War; who after got the staff so far into their hands again, that in the reign 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 son, Antiochus the vile (of the Greek Monarchy) down unto, and fare into the times of the Roman Emperors. Of whom Julian lost his life; Valerian went under ransom, and Jovinian put to the shameful foil, of the loss of four 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 Greeks' did so far shake off the Roman yoke, as that they withstood divers of their stoutest Emperors, viz. Galienus, Aurelian, and Dioclesian. And this last answer doth also well illustrate the prophecy; That whereas something 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 Kingdom be. Now let the reader take which answer he pleaseth. §. 11 Having cleared (we hope) this knot, let us now go on with daniel's visions; wherein, he having already showed 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 Captain, and his Army that took from the fourth Beast the Roman Monarchy, and all other Kingdoms, into their own hands of power; and these are, Christ and his Christians, vers. 13, 14. Daniel saw in the night-visions (fitly signifying the Antichristian darkness that then clouded the Church) one like the Son of Man come with the clouds of Heaven. This is Christ, who relatively as a King and Captain General (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 heels, as part of his Session when he sits; all which must necessarily be 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 Kingdom 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 People's that believe in him, shall take away his (the fourth Beasts) dominion, to consume, and destroy it to the end. And the Kingdom and Dominion, and the greatness of the Kingdom under the whole Heaven shall be given to the PEOPLE OF THE SAINTS OF THE MOST HIGH, whose Kingdom is an everlasting Kingdom, and all Dominions shall serve HIM. Where most evidently, Christ called here the Son of Man, doth as a public person, and a representative, as the second Adam of all mankind that believe, include and signify all the sons of men that believe; 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 Son of man came with the Clouds of Heaven. Upon which words Mr. Parker saith thus; The Son 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 sense, comprehending his coming to bear rule on earth, by setting up his Kingdom, breaking down the enemy, and this is the space of forty five years; and then his visible appearing at the Resurrection immediately 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 Kingdoms of the earth, in the supereminent Majesty of his Kingdom, Rev. 11, 12. Isa. 52.13. Mat. 24.30. Thus Mr. Parker. I only add this, that by the current and tenor of Scripture this phrase of his coming in the Clouds, signifies withal, that he shall visibly and really appear in the natural Clouds, at that his second coming but now mentioned; as Christ himself, and Saint John expounds the Prophets, Matth. 24.30. Revel. 1.7. Then shall appear (saith Christ, in that twenty fourth of Matthew, ver. 30.) the sign of the Son of Man in Heaven, and then shall all the Tribes of the earth mourn, and they shall SEE the Son of Man coming in the CLOUDS of Heaven, etc. And saith John (in that Revel. 1.7.) Behold he cometh WITH CLOUDS, 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 days, that is, as he is Mediator, to the end to obtain the Kingdom for his Saints, being removed from the enemy. So the Lamb is said to approach to him that sat upon the throne to receive the Book. And he is also said to be brought before the ancient of days; which words, saith Mr. Parker, until better light may shine, I cannot but conjecture (saith he) that they do signify the Saints, who bring Christ near to the ancient of days, BY IMPORTUNITY OF PRAYERS, for the obtaining of the Kingdom, and removal of it from the Beast. Whereupon the Kingdom, 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 immediately ensuing. So he. The greatness of it is in those words, that All People, Nations, and Languages should serve him; signifying, that it is the very same Kingdom, or Monarchy, in place and substance, only the quality shall be better, and the quantity bigger; these words holding forth (saith Mr. Parker) the universal 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 ●ecks from such subjection, shall be destroyed. ☞ And this is the first state, or rising of New Jerusalem, the space of five and forty years, before its completing 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 visional representation, and prophetical Nartative in this chapter, Mr. Archers short argument (I may call it) in matter, is considerable, especially if put into form, thus. Christ, the Son of Man, must have a Monarchy on earth, delivered to him by God the Ancient of days, at the ruin of the fourth Monarchy, to be in his occupation at his second appearance, and from thence to the end of the world. But this cannot be meant of his spiritual and providential Kingdom, which he had before the four Monarchies, 1 Cor. 10.1. etc. as after the end of this world, at the period of the thousand years he hath no Kingdom, but resigns 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 Add 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 Kingdom (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 Christ's 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 Kingdom of our Lord is either merely spiritual and inward, whereof he maketh no VICAR, saving his holy Spirit; and this Regency he reserveth with himself, as a peculiar Royalty: or else outward and mixed, partly spiritual in the Ordinances of Worship; and partly civil in Equity and Justice, according to righteous laws, etc. 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 jews are deprived, by the tyranny of the Roman Monarchy. Yet now through the glorious appearance of the Deliverer, it is restored to them again, never more to be wrested from them. This interpretation, the circumstances of the Text confirm. 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 pieces of all that perseveringly resisted it. But thus the spiritual Kingdom 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 Christ's 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 add 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 Jews. 1. By the Babylonian captivity, wherein Daniel and the Jews 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 sadness at first dark sight of them (frequently mentioned in this book) they are further explained to him. See more in an exact consideration of the whole ninth chapter of this prophecy. 2. By the desolations of Jerusalem. And accordingly Daniel sadly complains 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 weeks to be determined upon the holy City: which now he understood (ver. 1.2.) that they were near expiration. 3. By the ceasing of the daily sacrifice, which is expressly mentioned chap. 12.11. as from thence to begin the account of one thousand two hundred and ninety years, at the expiration whereof their full deliverance should commence. Now observe, That therefore the dominion passing away from the Jews, 1. passed away by Temporal calamities; as in the captivity, and the desolations of Jerusalem: 2. By the interruption of outward public worship. But the spiritual Kingdom of Christ, he ruling their hearts by his Spirit, and they worshipping him in secret with spiritual worship, cannot pass away from a people by those two things. But contrariwise, as the Jews were a religious people, and the only Church of Christ, many years after the captivity, yea, and some hundreds of years after their return, till the Apostles times; so the Christian Church was most flourishing spiritually, when outwardly most persecuted, under the ten persecutions, and were feign to serve God in secret, at dead midnight. Compare the story of the Acts with Rev. 11.1. etc. and Rev. 12.1. etc. 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 main Thesis, touching the GENERAL AND GLORIOUS RESTAURATION OF THE CHURCH, AND RESTITUTION OF ALL THINGS. §. 1 THat I may, as often as I can deliver myself from the prejudice of singularity, and save my labour in doing things well done to my hands, I shall here also put learned Mr. Huet, and Mr. Mede, in the Van, and after them, to my power I shall bring up the Rear; For they have well cleared, as I conceive, many things, and corrected some versions, punctations, and obscurities of both these chapters; which had need enough, afore any solid inferences can thence be safely made. As for any thing considerable in the eighth chapter, (to our matter in hand) it may be touched occasionally as we go on, with these, and other Scriptures. §. 2 The whole eleventh chapter (saith Mr. Huet) concerns the state of the Jews under the three last humane Monarchies, viz. the Persian, Grecian, and Roman. The twelfth contains the Jews deliverance: the first mention of the Romans is in the thirtieth verse, of the eleventh chaper; For the ships of Chittim (alias Kittim) shall come against him; therefore he shall be grieved, and return, and have indignation against the holy Covenant; so shall he do; he shall return, and have intelligence with them that forsake the holy Covenant. Which v. Mr. Huet paraphrastically readeth thus: For the Navy of the Romans shall come against him (Antiochus Epiphanes, alias Epimanes▪ being rather furious than fair) for fear of whom he shall be forced to retire from Egypt, and by the way shall execute his fury upon the Jews, the refractory Jews assisting him, For (saith Mr. Huet in his exposition of this thirtieth verse) whereas the Romans aid, sent under the conduct of Popilius, are called ships of Kittim (alias Chittim) it is for that originally they came of Kittim, who was one of the Sons of Javan, Gen. 10.4. from whom, not only some parts of Grecia, but all Italy did originally spring, Ancient Records declaring how Latinus transported the Citians from the Greekish Islands into Italy. The which is the rather probable, all antiquity concluding the Italians originally to spring from Graecia. And ships of Kittim are here mentioned, rather than people of Kittim; 1. For that the arrival of the ships only, in the Haven of Alexandria, drove Antiochus from Egypt, without any other hostility; the Soldiers being never landed. 2. For that the history of the Roman greatness, beginning from these times, the Lord would have his people at once discern the rise, and ruin of their last and great oppressor; which he doth by citing Balaams unwitting prophecy Numb. 24.24. That the SHIPS of KITTIM should afflict ASSUR, translating it into a province, and also should afflict HEBER, the JEWS; sacking their City, and scattering their people on the face of the earth; and yet in the end shall perish for ever; the Ancient of days casting this fourth Monster into the streams of fire, and restoring the dominion to his own people. So that the wise-hearted Jew's might know, that when the Romans came against Antiochus the vile, that their last oppressor was at the doors, who yet should perish for ever. But first Antiochus must finish his Scene, who is yet in this vision upon the stage of power, acting his fury against the Jews, of which a touch in the former verse; now follows more in v. 31. And Arms shall stand on his part, & they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Which Mr. Huet thus paraphrastically readeth: Wherein (that is as afore, in executing his fury on the Jews) having other power to assist him, he shall defile the holy Temple, and trample under the strong holds of Zion; and shall destroy the Ordinance of God's daily worship, placing in the Temple an abominable Idol, causing desolation where it comes. Upon which he comments thus; In the which attempts against Jerusalem, besides his confederates among the Jews, he had other foreign Captains assisting herein, who indeed were the special actors of these Tragedies, as Philippus, Andronicus, Apollonius (2 Machab. 5.22, 23, 24.) men of insatiable cruelties; who having taken the Fort of Zion, they fortified it against the Jews, and committed miserable massacres, without either respect of Sex or age (1 Machab. 1.35.) also polluting the Temple. First, By the blood of Innocents', slain before the Altar: Which being a sanctuary of refuge from blood, was polluted by the effusion of it, 1 Machab. 1. ver. 37, 39 compare 2 Chron. 23.14. Secondly, By their presence in the Temple, who were strangers to God and his Religion, Acts 21.28. Thirdly, By meddling with holy things, and touching the consecrated places and vessels. Fourthly by disannulling the ordinances of Gods daily Worship, interdicting the holy Assemblies of the Temple, 1 Maccab. 1.45. and commanded the Jews to sacrifice in every City, vers. 51. And lastly placing the abominable Idol Jupiter Olympius, in the Temple, and his sacrifice on the Altar of the Lord, ver. 54. called there the abomination of desolation. Abomination, by a prophetical phrase, Jer. 32.34. Idolatry being most abominable to God, Jer. 1.13. And of desolation, because Idolatry brings desolation upon the good Jews in grief on their spirits: upon the bad that fell to Idolatry in plagues upon the land. In these sore desolations and destructions by mad Antiochus, a great trial of men's hearts appeared, as it follows in verse 32. And such as do wickedly against the Covenant, shall be corrupt by flatteries; but the people that do know their God, shall be strong, and do exploits. Which Mr. Huet in his way of paraphrase renders thus; In which trials many of the Jews shall be corrupted by fair speeches, to deny their religion; but such as are faithful with God, shall gather courage, and cleave to their religion. Whereof in his Commentary, he gives us a brief account. Divers Jews (saith he) revolted from the faith, and joined with him against their brethren, as Menelaus, who was guide to Antiochus, in robbing the Temple, and was more outrageous against his Brethren, than the very Gentiles themselves, 2 Macca. 5. ver. 15. and ver. 23. Jason, who entered the City with a thousand Soldiers, and made havoc of his Countrymen. Also Alcimus, who contrary to his Oath, betrayed his brethren, and aided Bacchides, 1 Maccab. 7.5.16. besides multitudes of inferior rank. In the 33. and 34. verses follows the event: And they that understand among the people, shall instruct many; yet they shall fall by the sword and by flame, by captivity and by spoil many days. Now when they shall fall, they shall be helped, with a little help; but many shall cleave to them with flatteries. Which paraphrase-wise M.H. renders thus; Yea, such of them as have the knowledge of the law, shall instruct and encourage their brethren, in these sufferings; yet many of them shall suffer the sword, fire, bondage, and spoil for many days. Yet in this distress, this shall be helped by the courage of some zealous of religion; yet among them many of false and treacherous hearts shall be joined. Which in his Commentary he explains thus, Of the Saints of these times, some were put to death by the sword, 2 Maccab. 5.26. Others were cast into the merciless 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 exploit of Mattathias, and his Sons; Judas and his Brethren. Who though they were but a handful 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 foils, 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, etc. 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 trial 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 Kingdom] And accordingly he comments upon it thus; With this close (saith he) of the Epiphanian persecution, the Greekish Kingdom, 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 prophetical Tetrarchy, or quaternion of four Kingdoms. And bids us for this to compare Dan. 8.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To which let me not inconveniently add this, that our English renders that of Dan. 8.23. [And in the LATTER time of THEIR KINGDOM] But Pagnin and Arias, in novissimo regni eorum, i. e. in the last of their Kingdom. §. 4 In the 36 verse the former part, we have (saith Mr. Mede * Note that in all the general sense of the verses following of this 11. chap. of Dan. which Mr. Mede gives of them, as to signify the fourth Roman Monarchy, Mr. Huet also doth concur with him. ) the characterisme of the fourth, to wit, the Roman Kingdom, etc. This verse in our English is rendered and pointed thus [And the King shall do according to his will, and he shall exalt himself and magnify himself above every God; etc.] But Master Mede gins 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 shall do according to his pleasure, and shall extol and magnify himself above every God] For saith he, these words (as thus parted, and pointed) are a Transition. And the Article [H] prefixed to [King] (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is not here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; commemorative, or repetitionall of some thing, or person, mentioned afore, but in this place only signifies some certain 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) [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] And of the ill placing of Soph Pasuck (the Hebrew full point) in the middle, or ●ody of the verse, contrary to distinct order and sense see Gen. 23.17. and elsewhere. In which place of Genesis the full point, put at made sure in our English, or the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [round about] which is all one (the Hebrew differing a little in the order of the words) is contrary to nature. For doubtless 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 turn 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 gins [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 Kingdom, from the conquering of Macedonia to the end of Augustus, who as it were with a certain fierceness, and torrent of fortune, brought into subjection to himself 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 prophetical 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 precedents 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 parallel 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 solemn custom of the Romans, when they besieged 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. * Formu●am vide apud Macrobius. 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 prevail 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 Gentilism; in which interval of time, the said Roman Empire crucified Christ, THAT GOD OF GOD'S then appearing in the flesh under Pontius Pilate; and exercised the worshippers of HIM with direful 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 magnify himself above all] is set forth the characterism of the Roman State for the times following the abrogation of the religion (viz. Gentilism) of their Ancienters, and the bringing in Christianisme, by Constantine the Great, and his Successors. By occasion whereof single-life (contrary to the ancient institutes of the Romans) gins to be preferred afore marriage, and to glory in its privileges * Vid. Sozom. l. 1. c. 9 Euseb: de vit. Constan l. 4. c. 26. . But with all, unto the worship of that only true God, to whom they had engaged themselves with sacred Christian Initiations, taken up in Baptism, they super-induced new petty-puppet-gods and Idols, whom they worshipped not only in the same Temple, but at the same Altar. §. 7 Vers. 38. Mr. M. renders thus; For together with GOD * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similem praefixi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usum habes, Ezr. 15. Leu. 16.21. Num 9.15. , ●e shall honour Mahuzzim in his seat; I say with GOD whom his Ancienters acknowledged not, he shall honour (THEM), with gold, and silver, and precious stones, and things. For (saith M.) these are they whom the holy Spirit calls Mahuzzim, that is, Defenders, or itular-Deities; with which sort of titles of deceased Saints, and Angels, the Romans worship them as their Patrons, Protectors and Mediators between God and men * Vide (inquit M.M.) come. ●●cas●ad 6, Tub. p. 114 115. . For the confirmation of which signification I speak of, it maketh, that the Septuagint renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Psalms five times by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a Defender, as with a Buckler) and the Vulgar latin, so often by protectorem, a protector: videses loca. §. 8 Verse 39 And (according to Mr. M. translations) he shall make fortifications common to Mahuzzim, and THE STRANGE GOD, whom acknowledging he shall abundantly honour; and shall make them (the fortifications, or Mahuzzim) to rule over many, and shall divide the land for a reward. Where, saith Mr. M. are understood either the Temples of the Mahuzzim, to be dedicated in common to GOD (whom he had chosen, having nulled the religion of his Ancestors) and to Mahuzzim, juxta formulam N. or N. whose relics are wont there to be placed (so that indeed it may be the same with that which went afore, he shall honour Mahuzzim in his seat; that is, in the seat of God, which his forefathers acknowledged not:) or perhaps the Images are so called, in which their Deities are visibly set up, as clothed with coats of Mail or armour of defence. For indeed with the same or the like similitudes, or Images, with which the Roman represented his petty-puppet gods and Mahuzzim, he would likewise represent the zealous or jealous God of Israel, whom he had chosen to himself to worship. And moreover these Temples, or Images of his Mahuzzim, or if you had rather, those Mahuzzims themselves he shall make to bear rule over many, and shall divide unto them the Land for a patrimony, and territory. A known thing. §. 7 Moreover, because it adds, as a thing of great moment, to the interpretation of this prophecy, I would not have it escape the observation of the reader; That even as by the Jews who had the only true GOD of their Fathers, the Gods of the Nations were accounted and called strange Gods: So on the contrary by the Romans, who were the worshippers of false Deities, from the very beginning of that Nation, the true God was accounted and called the strange God, and indeed only and solely HE; For as much (as Leo the Great hath it in one of his Sermons) when Rome did domineer almost over all Nations, she served or adored the errors of all Nations, and seemed to assume to herself great religion, because it refused no falsity. From this mind proceeded that of the Philosophers, when Paul preached the Gospel at Athens * Act. 17, 18. , He seems (say they) to be a setter forth, or declarer of STRANGE GOD'S. And to the same purpose tended that inscription † Ibid. ver. 23. alleged by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TO THE UNKNOWN AND STRANGE GOD ** The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strange is not in our ordinary Greek copies. But Mr. Mede reads according to the Greek Scholia whose words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; ΘΕΟΙΣ ΑΣΙΑΣ ΚΑΙ ΕγΡΩΜΠΣ, ΚΑΙ ΑΙΒγΗΣ ΘΕΩ ΑΙΝΩΣΤΩ ΚΑΙ ΞΕΝΩ That is, The whole inscription of the Altar is this, To the Gods of ASIA, and of EUROPE, and of LIBYA. To the UNKNOWN, AND STRANGE GOD. Beza also mentions the same, reciting Philippida his History; with Pausanias, in Atticis: And Hieron. in Tit. 1. What say you to this, that Licinius about to enter into that critical, or deciding battle with Constantine, doth expressly by name upbraid him, That having violated his Father's Institutes, Ordinances, or Customs, had chosen to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain strange God to be worshipped by him: But on the contrary, he himself with his Army did worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Father's Gods which they had left him from their progenitors since their beginning *⁎* Vid. orat. Licinii ad militapud Euseb. l. 2. c. 5. De vitâ Constant●ni. §. 8 Verse 40. And, or but, in the time of the end (as Mr. M. translates) the King of the South shall invade or set upon him by War, and the King of the North shall rush in upon him as a whirlwind, with chariots, and horsemen, and mighty ships; and entering into the Countries, he shall overflow, and pass through. On which Mr. M. comments thus; But (saith he) for so heinous a commixtion and against GOD, impatient of a Corrival and an Image, he (the Roman) shall be punished by the Saracens from the South rushing into his provinces and snatching away a very great part. Then after by the Turks, a Northern Nation, who indeed should first assault the Saracens, but having overthrown their Empire, shall so pass over their borders towards the Romans, that they shall bring upon the Roman world, a destruction that shall be by far the most grievous; and greatest that ever hath been heretofore; or until the final destruction ☞ of them, now at the door, enforce it to be taken away. Note here, and in comparing the next verse, viz. 41. the former part, that the time of the end, wherein those evils from the South, and from the North shall lie, and press upon the Romans, are foretell to be the last period of the Roman State: which is elsewhere defined within the course, or current of a time, and times, and half a time; in which that King should audaciously presume to practise so great a wickedness against the GOD OF THE CHRISTIANS, whose worship not long afore he had taken up. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the time of the end is of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the latter times or of the Roman Kingdom, when the King of the South, i. e. the Saracen shall push at him, and the King of the North, i. e. the Turk shall come against him, like a whirlwind, etc. Both the Saracen and the Turk should plunder the Roman Empire within these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the latter times thereof, within this inter-capedo of time happened the invasions both of the Saracen and Turk: the former about Anno Dom. six hundred and thirty, the latter Anno one thousand three hundred, or before. See Com. in Apocal. ad Tub. 5. and 6. And of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see the Apostasy of latter times, p. 71. §. 9 Vers. 41. the former part: and he shall enter (as Mr. M. translates) into the land of beauty, or renown (that is into Palestine, or the holy Land. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are constantly in this book a description of Palestine, or the Holy Land, see chap. 8. ver. 9 and of this chap. vers. 16, 45.) The latter part of this one and fortieth verse is [And many shall be overthrown, but these shall escape out of his hands, Edom and Moab, and the chief of the children of Ammon] to wit (saith Mr. Mede) the Inhabitants of Arabia Petrea, which were never yet provincials of the Turkish Empire. The Inhabitants of Arabia petraea were never to this day brought under the Turkish yoke. Yea it is granted, to pay to some of them, a certain annual tribute, that they may not infest with robberies the troops of those strangers, rambling thereabout, up and down. By which thou mayst understand (saith Mr. M.) that of the Angel in the one and fortieth verse concerning the Edomites, Moabites, and the half, or middle part of the children of Ammon, escaping the hand of the KING OF THE NORTH. §. 10 Vers. 42. He (viz. the Turk) shall stretch forth his hands also upon the Countries (viz. of those parts) and the land of Egypt shall not escape; though it should hold out long, under the Marmalukes, even till the year one thousand five hundred and seventeen. §. 11 Verse 43. But he shall have power over the treasures of gold and silver, and all the precious things of Egypt, and the Cushites; That is, the neighbouring Nations, whether of Africa, or Lybia, as in those of ALGIERS, etc. or of the Arabians, in Scripture called Cushim; these shall be at his steps, that is, at his devotion. §. 12 Verse 44. and 45, But tidings out of the East, and out of the North shall trouble him; therefore he shall go forth with great fury to destroy, and utterly to make away many. And to that purpose, he shall plant the Tabernacles of his palace between the Seas, in the glorious mountain of holiness. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refer to the Holy Land. The tidings from the East, and North, may be that of the return of Judah and Israel from those quarters. For Judah was carried captive at the first into the East, and Israel by the Assyrian into the North (namely in respect of the Holy Land) and in those parts the greatest number of them are dispersed to this day. Of the reduction of Israel from the North, see the prophecies Jer. 16. verse 14, 15 and chap. 23.8. Also chap. 31.8. Or if those tidings from the North may be some other thing, yet that from the East I may have some warrant to apply to the Jews return, from that of the sixth Vial in the Apocalypse, where the waters of the great river Euphrates are dried up to prepare the way of the Kings of the East. So that it is true, that I incline to apply [The King of the North's going forth (upon the tidings from the East and the North) in a fury to destroy: and to that purpose, to plant the Tabernacles of his palace in the glorious mountain of holiness] to the Jews return, and expedition of Gog and Magog into the Holy Land. §. 13 Thus Mr. Mede, whom the diligent observer may see that he accounts (if I mistake not) that the Roman and the Turk make up the fourth Monarchy: As before reason (above alleged) induced me to think, that they both make up THE ANTICHRIST: which conjunction of them, in both respects, (according to good reason, their state, and practices in all things being so like) doth (I perceive) prevent many perplexing intricacies, touching the sense of Scriptures. §. 14 Now give me leave to put in mine Oar, and to acquaint you with my conception, before I knew of the birth of Mr. Medes. Those things concerning the fourth Monarchy in this 11 chap. of Daniel from vers. 36. to the end of the chapter, do mightily conduce to the unfolding of that main passage in Daniel chap. 12. ver. 1. And at THAT TIME Michael shall stand up for daniel's people, that is, the Jews, to deliver them. For by a diligent, orderly observation and following of the method and succession of things in this eleventh chapter, from vers. 36 to the end, we are distinctly led down, step by step, unto that time, touching it as it were with our foot, that we cannot well tread further, without an evident taking notice of it, or to stumble against the sense. §. 15 For from the said 36 verse to the end of this eleventh chapter, we have the clear description of the Roman, the fourth Monarchy, in its full latitude; as the last general enemy of Jews and Christians, and ultimate Predecessor and Prejudicer of Christ's Kingdom, hindering the setting up thereof, until that time in the twelfth chapter, verse the first, of Michael's standing up for the deliverance of his people. Which description of it in the general, holds forth the Tyranny, impiety, heresy, apostasy, and blasphemy thereof, in all the branches springing thence. That Empire, as Heathen, being the stock, or body; and of the same Empire (materially) as divided into the Popish and Saraceno-Turkish part, are the main Master limbs. And (which is the wonderful wisdom of God) they are all set forth by such characters, and in such a dress of language, and phrases, as admirably comport to every of them, and to each in his several garb, in a way of singularity, though one at once is mainly intended. Which observation will easily manifest itself to any understanding, that will compare their history, and the passages of this prophecy fairly together; particularly, those in the 36, 37, 39, 41. ver. He shall do according to his will (viz. leaving all divine rules). And shall exalt and magnify himself above every God (viz. Kings and Princes, and, God himself, in despising his word, and setting up his own decrees above it) And he shall speak marvellous things against the God of Gods (viz. Christ Jesus.) Neither shall he regard the desire of women (viz. in a way of honourable wedlock.) And he shall rule over many (viz. Countries) And shall enter into the glorious land (viz. the Country of the Jews.) etc. §. 16 From the 36. verse etc. to the fortieth is chiefly described the Roman Empire as Heathen; and after, as degenerating into pontifical. From the fortieth verse to the end of the chapter it is described so far forth, as it became first Saracenicall, and than Turkish. For the King of the South intends the Saracens, who next to the Romans were the immediate oppressors of the Jews; which Saracens were described to be a people of the South. 1. Because of their rise, who arose out of Arabia, which is Southward from Judea. 2. Because of their seat; who planted themselves in Egypt (Alexandria being their Imperial City of their Sultan) which was also South from Judea. The King of the North intends the Turk; who next to the Saracens, were the immediate oppressors of the Jews; the Turk winning from the Romans several Countries of their Empire. These Turks have the notation of a people of the North; partly because they arose out of Scythia (being the Natives thereof) which was North from Judea; partly because they possessed the Country of Syria, which was North from Judea. Of the Romans oppressing the Jews we heard afore, on Chapter 2. and Chapter 7. and hinted in this, in verse 36. as instruments of God's indignation. Which held to the Apostles times, and further, as we shall hear more after. The Turks joining with the Saracens, beat the Romans out of Judea, and several other Country's adjacent, but to no advantage of the Jew; the Jews hereby only changing their oppressor; but not their oppression, into a deliverance, as hath been touched afore, upon the 40, and 41 verses in this chapter. §. 17 The deliverance of the Jews from these oppressors. 1. From the Roman Empire as Roman is hinted in verse 36. in those words, till the indignation be accomplished, for that that is determined shall be done; that is, the time of God's wrath against the Jews, is but for a certain term of years. There must be a deliverance of the Jews, etc. after the period of this misery, as Daniel hath more abundantly declared in the former part of this his book. Their deliverance from the Roman last Monarchy, so far as it was become Saraceno-Turkish, is expressed verse 44, 45. But tidings out of the East, and out of the North shall trouble him, therefore he shall go forth with great fury to destroy, and utterly to make away with many; and although he shall plant the Tabernacle of his Palace between the Seas, in the glorious mountain, yet he shall come to his end, and none shall help him. That is, the Jews rising up in the bordering Countries, lying East, and North from Judea, thereby become the object of the Turkish fury in their own land. The application of these rumours from the East, are ill applied to Antiochus, disquieted about the Parthian wars: And as ill are the reports of the commotions from the North applied to Judas Maccabaeus his prevailing; as Mr. Huet hath learnedly demonstrated. But that they plainly signify the rising of the Jews as aforesaid, thereby provoking the Turk, several arguments speak strongly. ¶. 1. This prophetical book of Daniel hath constantly kept, in all the Chapters preceding (viz. chap. 2. chap. 7. chap. 8. chap. 9 and chap. 10.) wherein hath been mentioned the misery of the Jews under the four Monarchies of the world, I say hath constantly kept this method to annex a close concerning the delivery of the Jews; it being the scope of this whole Book to set forth the Tragicomedy of the Jewish state, the Ante-Scene, or prelude, to be sad to the Jews (glad to their enemies;) but the Catastrophe and turn of the stage, and state of things as glad to the Jews (sad to their enemies;) the Jews deliverance arising out of their enemy's ruin. The Holy Ghost well minding the sad captivity of the Jews at the time of this prophecy; and therefore had dear need, upon any mention of their oppressions, and continuance of them, of some comfort at least, to be presently added. Now unless this comfort of their deliverance be here hinted, this method is quite broken off. ¶. 2. Daniel holds this method in the 12. chapter. For mentioning the Jews troubles the first verse; hinting them again in the third verse, he spends the rest of the chapter in discovering their deliverance. This therefore being the method of the holy Spirit in the mouth of Daniel, from first to last in this prophecy, it is altogether most improbable that it should be omitted in the eleventh chapter. ¶. 3. The conversion of the Jews is prophesied expressly to come from the East, Revel. 16.12. in mentioning the drying up of the great river Euphrates, that the way of the Kings of the EAST might be prepared. ¶. 4. It is observed, that at this day the Jews are especially conversant in those Eastern parts near Judea, hankering after Canaan, for the sake of whose residence there, the Arabian parts thereabouts, viz. Ammon, Edom, Moab, etc. are spared by special divine providence, as is intimated afore v. 41. ¶. 5. The enemy himself, for the prevention (if he might) of the return of the Jews into their own land, pitched (ver. 45.) the Tabernacle of his palace in Judea, therefore there, and thereabouts especially, shall be the insurrection of the jews. §. 18 But notwithstanding all the power and prudence of the Turkish enemy, he shall (vers. 45.) come to his end, by the said rising of the jews to repossess themselves of judea. §. 19 For * Our Translators render it And. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft, and must of necessity be rendered For (as we gave instances afore) and most congruously to the sense is here so rendered. at that time (saith Daniel chap. 12. vers. 1.) shall Michael stand up, the great Prince, who standeth for the children of thy people; and there shall be a time of trouble, such as never was, since there was a Nation, even to that same time. And at that time thy people shall be delivered. By which words considered in their substance, and dependence, we may perceive the necessity of our opening so much of the eleventh chapter, as hath been presented to you. For the whole of that and this put together, clearly amounts to thus much in express terms, that at the end of the fourth Monarchy, Christ (most fitly called Michael, which signifies, who is as God) stands up to deliver the Jews, called the children of daniel's people, or Nation, and that as well from their civil bondage, as from their spiritual. Now this cannot be at the ultimate general judgement. For first, Then are the jews no more delivered, than any other people of other nations, who were believers. Which were but a small privilege to the JEWS, as to them in peculiar. And a small comfort to them now in captivity; that their full deliverance from captivities under Tyrants should not be till the last day of the general Judgement. 2. Nor can the Jews then be so delivered, unless they be first grafted in again by faith (as the Apostle speaks, Rom. 11.) the last judgement being a destruction (not a deliverance) of all but believers. For which work of making the jews believers, the ultimate day of judgement is no time; as the Monarchies of the earth need not be removed, that jews or Gentiles may be converted; many thousands believing in the time of all four. This corporal deliverance therefore of the jews, (besides their spiritual) from captivity under the fourth Monarchy, not having been yet fulfilled, as we see before our eyes, is yet to come before the ultimate day of Judgement. Which conclusion is further confirmed, in that this time of the jews deliverance is a time of the greatest troubles; defining the quality and NATURE of those troubles, in a way of analogy and proportion to former troubles of nations (ver. 1.) (though greater in degree;) and not in a way of sameness, or semblance to the destruction by the lake of five, at the ultimate judgement Revel. 20.14, 15. At which time is not an increase of the troubles of them that are the Lords delivered, but a putting a total and final end to all their troubles. §. 20 If any object, that it may seem this deliverance must be at the last judgement, because of two passages in this chapter; the first, in the first verse: They shall be delivered that are found written in the book. Secondly, in the second and third verses: Many of them that sleep in the dust of the earth shall awake, some to everlasting life, some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars for ever and ever. Both which passages sound much of the last judgement; that is to come: The full answers to which, we have in a readiness, will demonstrate, that these passages do mightily confirm the contrary: we cannot but confess that many learned and pious men in times of more darkness, when few had light, or will to object against any thing that such men delivered (that were orthodox in the general) did imagine this place of Scripture to intent the last judgement. But that we must openly oppose that sense, the reasons of our answers will justify our innocency. Which reasons in the general do arise from the circumstances antecedent and subsequent, that environ those two passages. Whence we thus argue. ¶. 1. It is said, at the opening of that book MANY of them that sleep in the dust shall awake, some to everlasting life, and some to everlasting shame, etc. But at the last judgement ALL shall rise. Therefore this cannot be meant of the last judgement. ¶. 2. It is said that at this said time, spoken of by Daniel, the godly (called wise and converters of others) shall awake, though to life, yet to great troubles, in a time of trouble; which is to continue from their awakening, to the time of their blessedness (vers. 11, 12.) forty five years. So that this time shall be a great trying time (vers. 10.) many thereby being tried, purified, and made white; the wicked on the contrary doing wickedly. But the godly do not rise at the last judgement to troubles, or trials. Therefore this cannot signify the time of the last judgement. ¶. 3. The question is asked (verse 6.) How long shall it be to the end of these wonders? Observe curiously, How long shall it be to the END; not how long to the BEGINNING. And how long to the end of these WONDERS; (meaning, by the relative, those afore mentioned;) not how long to the end of the RESURRECTION. But if the resurrection had been here meant, it had been by far a more proper and useful question to have inquired of the beginning of the resurrection, then of its ending: our welfare depending upon our sharing in the happy beginning of it; which attained, no matter how long it last, there being no wearisomeness in happiness. Therefore this Scripture doth not intent the Resurrection, or last judgement. ¶. 4. It is said (vers. 7.) these things were to be finished, when the Lord shall have accomplished to scatter the holy people. But the accomplishing of the scattering of the holy people the Jews (which is by conversion of them, and repossessing of them in their own Country, as the Prophets all along aforequoted have foretell) is on all hands generally confessed to precede the resurrection, and day of judgement. Therefore the resurrection, or last judgement is not here to be understood. §. 21 And therefore (not to urge several other arguments to the same purpose, which might be picked up out of the context) the true meaning of the four first verses of this chapter must be to this effect; And I am not left alone without the company of other pious learned men * Huet on Dan. Glimpse of Zions glory. Parker in Vis. and Proph. of Dan. ¶ 1. These times are said (ver. 1.) to be troubleous times, when Michael shall stand up to deliver his people, the Jews. First, Because the great warlike oppositions that the enemy shall then make against the corporal deliverance of them that awake at that time, shall seem but cold entertainment to new-converts. For their arch-enemy the Turk is then in a great fury, contending to hold his tyrannical Empire over them. Secondly, because of the length of these troubles, from their first awakening to their quiet settling; which will be forty five years ver. 11, 12. So that by reason of both, viz. the greatness and continuance of these troubles, for so long, many shall (ver. 2.) fall off from that cause to which at first they were awakened, and so they rise to their shame and contempt before men, not (as yet) in hell torment. ¶. 2. The book mentioned vers. 1. in which, all, and only they were written, that should be delivered, must be distinguished. For there are divers books mentioned in Scripture, both in the old and new Testament, which cannot be the same book, because in Rev. 20.12. there is mention of Books, in the plural. And of another book, ibid. Therefore as to our purpose we must at least distinguish of a twofold Book of Life. First, there is the book of God the Father's eternal election, Phil. 4.3. Help those women, with Clement, and with other my fellow labourers, whose names are in the BOOK OF LIFE. Now the writing in this book is unchangeable, 2 Tim. 2.19. Secondly, There is the book of life of the Lamb, touching things in time, viz. of external vocation, to an outward embracing the Gospel, and a subjection to the Sceptre, and Kingdom of Christ, unto all appearance of holiness, Revel. 21. ver. 27. And there shall in no wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Go INTO it (that is the holy City, new Jerusalem, as it is afore in that chapter called) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any thing (that is, any creature) that maketh no difference between things holy and unholy, but counts both as common, and so defileth himself with things, or actions impure; or WORKETH, or MAKETH, or DOTH an ABOMINATION, or a LIE; but they which are written in the LAMB'S BOOK OF LIFE. The antithesis of which words, distingnishing between them that are written in the LAMB'S BOOK, and those that defile, and make or dot abominations or leys, doth seem to intimate, that they that are free from outward evil conversation, but in all appearance and likelihood are holy, are written in the Lamb's book: And if any such fall off from this outward good conversation, and fair-shew of holiness, and degenerate into an evil conversation, they are put out of the Lamb's book. As the Psalmist in Psalm 69. v. 21. to 29. speaking of those that should have pitied him in his afflictions, but instead thereof, so fare degenerated from their profession, that they gave him gall for his meat, and in his thirst gave him vinegar to drink; 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, etc. is, in the judgement of our last Translators, applied by the Evangelist Matth. 27.48 Mark. 15.23. unto the degenerating Jews (of professors, becoming persecutors of godliness) offering Christ upon the cross, vinegar, and wine mingled with bitter myrrh. Even as one of those curses prophesied in that sixty nineth Psalms v. 25. let their habitations be desolate, as it was first applied to, and executed upon that Apostate Judas, according to the Apostles allegation Act. 1. So since upon the generality of the Jews in their scattering, for their falling off from the Gospel, so plain 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 book of this prophecy, God shall take away his PART OUT OF THE BOOK OF LIFE, and out of the HOLY CITY * ☞ , and from the things which are WRITTEN IN THIS BOOK. And thus the generality of the Jews at present are blotted out of the Lamb's Book, whiles fallen off from the profession of true godliness. 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 behalf of the common good cause, at last fell off to their everlasting shame. But those that are in the book of election, can never totally and finally fall away. As their effectual regeneration being once really begun, can never utterly be 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 general, than the recovery of the Jews 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 poor 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 Jews 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 prophecies last quoted, doth not stay there in an outward call, and deliverance from captivity, as to the Elect. For there are two sorts of Jews (as the sequel makes the distinction) that are outwardly called, and entered into the beginning or preparation to their restauration; as it follows. ¶. Fourthly, It is said many, not all shall awake, and of them that awake, some only awake to everlasting life; and the other to everlasting shame. The meaning whereof must needs be to this purpose: That all the native or natural Jews shall not be awakened to the general call of the main body of them unto their restauration; but some there shall be even or them, either so naturalised to Heathenism, or so diabolized to Turkism, or so superstitionized to Papism, at Judaized unto levitical 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 Christ's enemies sweep them away, with those to whom they adhered. And again, of the main body of them that are awakened, even some of them embracing 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 temporal, and at last eternal 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 attain to a threefold life. First, The life of honourable 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 years, to the life of eternal glory. ¶. 5. So that the resurrection (as some would call it) here meant, is not a resurrection (to use their word) in a proper sense. That is, it is not a Physical resurrection, viz. of the deceased bodies out of their graves; but a metaphorical resurrection of the living. First, political, of their persons from bondage; and then spiritual, of their souls out of the state of unbelief. The physical resurrection of the dead elect Jews, is not till that resurrection of all believers, which is at the end of these five and forty years mentioned vers. 11, 12. and at the beginning of the thousand years. As the resurrection of all the wicked is not till the end of the thousand years, as hath been afore discussed. So that as the said thousand years of the RESTITUTION OF ALL THINGS is bounded with two physical resurrections, as hath been afore discussed: So this five and forty years of the preparation to that RESTITUTION, by stirring up the Jews to stand for their liberty, till they be settled, is bounded with two resurrections; the first metaphorical, the second physical, 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 Jews State in that five and forty years 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 BRIGHTNESS OF THE FIRMAMENT; And they that turn many to righteousness, or justification (for the original is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) shall SHINE AS THE STARS FOR EVER. The meaning whereof is this; that whereas the greatest glory of the Elect is reserved to the ultimate day of judgement, when they all shall SHINE FORTH AS THE SUN IN THE KINGDOM OF THE FATHER, Matth. 13.43. Yet mean while, at this particular metaphorical resurrection, the effectually called shall have great glory, proportionably to their relations. They that are private converts shall have much glory, but they that are instrumentally public converters shall have more. The private converts, or Scholars of wisdom, called here WISE, shall have much honour and glory in the eyes and approbation of their believing brethren, for their patience and zeal. But the public converters to bring others to the embracement of true justification, shall have a greater degree of honour and glory in esteem among the believing Jews, and other Churches of God. ¶. 2. The distinction of the graces of the converted Jew's is this that the people's graces are expressed rather by the name of Wisdom then by naming any other grace, because blindness of mind (Rom. 11.25.) and a foolish prejudice in heart (1 Cor. 1. Act. 28.27.) was their chief sin that formerly caused them to reject Christ, and his Gospel. The Teacher's gifts are named, a bringing many to justification, rather than to sanctification; because formerly they had chiefly beguiled the people in the point of justification, crying up the works of the law, as their righteousness (see the rule Rom. 9.32. and see the example Act. 15.1.) But did not teach Christ the true righteousness. as the prophets had often told them, calling him the RIGHTEOUS BRANCH; and THE LORD OUR RIGHTEOUSNESS. There might be other reasons of this compellation of their graces. As of calling the people's graces by the name of Wisdom; because all grace comes in, in the beams of knowledge, without this no grace. Though all knowledge is not accompanied with grace: And of calling their Teacher's gifts by the title of bringing many to justification. Because justification is the door to let in sanctification. Till we are united to Christ for righteousness, there is no flowing forth of his fullness, for holiness. §. 23 And thus you see what is that time in general, that Daniel means, wherein Michael shall stand up to deliver his people, viz. when the glass of the period of the fourth Monarchy is run. The time more particularly is in the remainder of this twelfth chapter of Daniel, compared with other places. But of there, if God permit, afterwards. Thus of the Prophecies of Daniel. SECT. XXXVIII. FRom the Prophecies of Daniel, next in order, we come to those of the the Prophet Hosea, wherein the first conducing to our main Thesis, is in chap. 1. v. 10, 11. Yet (or for all that, or after that * The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here put is of a vast comprehension, i● the Hebrew language. And therefore may be indifferently rendered as we express. Only then best when nearest the sense. Learned Grotius his note is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bis positum apud Hebraeos sape tempora connectit, ita ut Latine per POST QUAM reddatur optimè. ) the number of the children of ISRAEL shall be as the sand of the Sea, which cannot be measured nor numbered; And it shall come to pass, that in the place where (or instead of that †. 'tis well our Translators would at least put in the margin [instead of that;] and had done better if they had turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That, not where; which That would have served both readings, as the Hebrew word is oft so used, although we rather embrace the Marginal reading, not only for Grotius his reason, that Illud. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valer FRO EO QUOD, & sic multi populi etiam nunc loquuntur [in the place] in the usual vulgar languages as well as in the Hebrew, signifies as much as we Englishmen say in our English ideom [in the room of, or in the stead] and imitating the French we say [in lieu of that] But principally for this reason; that the Prophet speaking of the unmeasurable and innumerable multitude of Jews to be brought in to Christ, the Prophet could not point at this or that particular place where only some of them were. ) it was said unto them, ye are not my people, there (or leave out this there, not being in the Hebrew) it shall be said unto them, YE ARE THE SONS OF THE LIVING GOD. Then shall the children of JUDAH, and the children of ISRAEL be GATHERED TOGETHER, and appoint themselves ONE HEAD, and they shall come up out of the land; for great shall be the day of Jezreel. §. 1 Lest the memories of any might mistake, and stumble by like sound of several Scriptures, let them heed well that this place of Scripture is not in any part or intent thereof, a minceing or littleing of the number of them of Israel that shall be saved (that the Apostle allegeth: Rom. 9.27. out of Isaiah chap. 10. v. 22.) Though few of them (as Isaiah means) comparatively considered in relation to many past generations, wherein they have lain blind, and not owned Christ, shall be saved; yet looked upon absolutely, as they are and shall be exstant and surviving at Christ's next appearance, or general call of them, there shall be an innumerable multitude that shall be saved. And this is the intent, and to this pitch are form the high phrases of the prophet Hosea, that those of them that shall be called God's people, shall be as the sands of the Sea unmeasurable, and innumerable, NOTWITHSTANDING that in former ages they were cast off, and called of God [YE ARE NOT MY PEOPLE.] §. 2 So that Vatablus doth well hit the nail on the head, when he saith upon this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erit autem; solent Prophetae, etc. i. e. But it shall come to pass that the number of the children of Israel shall be as the sand, etc. The Prophets are wont after they have threatened, by and by to subjoin consolation: Therefore this Text ought to be understood of believing ISRAEL, the true sons of Abraham. As if the Prophet should say, this that I spoke before (in way of threatening) ought to be understood of those that shall remain in unbelief. For otherwise, the number of the children of Israel shall be as the sand of the Sea, etc. For all the Israelites shall not perish; yea, the number of the sons or children of the Church shall be exceeding great. §. 3 But to wind ourselves a little deeper into the sense of the text, that we may draw up thence the golden oar of comfortable inferences; ISRAEL must at least signify the Ten Tribes; (Hierom saith all twelve) our prophet naming ISRAEL and JUDAH distinctly in ver. 11. And in ver. 4. He sets forth the Kingdom of Israel (consisting of the ten Tribes) by Jehu their King; threatening for his pouring out of the blood of the family of Ahab (his predecessor, King of Israel) in Jezreel, the royal City, where the Kings of Israel dwelled. §. 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 be measured, or numbered. A mighty expression. §. 5 The state to which these Israelites shall be restored, shall not only be a goodly temporal estate, in their own Land (as it is intimated in the next verse, viz. the eleventh) but unto a gracious spiritual state of conversion, this being the introduction to that; so that they shall be truly called God's people, and the Sons 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 up out of the earth, or from the earth, where ever they were scattered. Fourthly, It must be to return into their own land, even to Jezreel etc. named in the Text. To which two last steps Vatablus notes well. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 aptness of the term, and truth of the thing in some sense, that Christ is here meant to be the Head. But whether this be the sense of the Prophet I doubt: partly because, by the order of the Text they had Christ for their spiritual head afore, being by his means (Act. 4.12. Joh. 1.12.) made the sons of God: partly because this Head is but to lead them up from their dispersion, in opposition to the waylay Turk, that they may come into their own Country, there to sit down under Christ's Regiment in his visible Kingdom. In which expedition whether Christ will be a personally visable, or a visible personal conductor, I do not know. If he would, I am apt to think that the struggle against the Jews enemies the Turk, etc. need not be so long as five and forty years, according to Daniel 12.11, 12. The Chalde paraphrase saith that this Head shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Prince, or Cheifetain: of the house of David. R. Jarchi saith David: likely to the same sense as the Chalde. Grotius saith Zorobabel. And Aben Ezra names another. And Alapide another. And our new Annotations do not speak 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 confess, seeing after their call to the faith, (for till than they stir not,) they gather together, and they appoint, and this for their orderly and safe return; I can think no other to be here meant, than some worthy fit man, to be their Commander in chief. At the sound of the seventh Trumpet, Christ takes his Kingdom Revel. 11.15. The last wrestling of the Church against their enemies to ruin 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 Vials, 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 reign with Christ chap. 23. As for Christ's spiritual 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 proof (Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Latines all suitable, quia) BECAUSE great shall be the day of Jezreel; That is, whereas (saith God) I took away the Kingdom 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 own ends, to establish the Kingdom to himself, and set up, or at least, continue Idolatry; not for God's 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 Synecdoche, a part for the whole, Jezreel being the royal 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 son, 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 sown or scattered into all Countries as seed into so many fields, should be brought together in the granary of their own Country, as seed grown up to ripe corn 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 again 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 only 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 Authors, as Austin, Hierome, Lyra, Calvin, and Gualther, varying more or less from the literal sense, turns against them all upon sound reason thus. I see no reason saith he) why by Jezreel may not be understood the Kingdom 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 Kingdom; which thought itself strong, but for sin was adjudged to dissipation; yet being by God's mercy gathered together again with Judah, under the Gospel, 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 expressly faid, they shall be called the Sons of the living God; and therefore I rest in this, it is here prophesied, that not only some of the Kingdom of Judah, who returned from the Babylonish captivity, shall embrace the faith of Christ, thus becoming the sons of God, Joh. 1.12. which began also to be fulfilled in the Apostles, and seventy Disciples sent out to preach, and in thousands of other faithful people of the Jews, of whom we read Act. 2. Act. 5 Act. 21. But moreover it is prophesied of the Kingdom of Israel, so long continuing no people, that the time shall come, that they shall be enlightened also, and come up, or ascend to this high honour out of the Land, wherein they have so long lain dead, as it were; for which, Saint Paul calleth their conversion a resurrection from the dead; and Ezekiel chap. 37. sets it forth by the reviving of dead bones. And saith Dr. Mayer, a little above this," Here (saith he) it seemeth plainly prophesied, that not only Juda, but also Israel, even they of the Ten Tribes, who were formerly divided from the Kingdom of Judah, should return out of the Land, whereunto they were carried, and then be united under one King, Christ Jesus, never to be divided any more. And about their uniting under him, the Prophet speaketh so, as that it cannot be understood ONLY OF SOME OF THE TEN TRIBES, who lived mixed with Judah, but of them that were never before, after their division, again mixed, till the time here spoken of: For it is said, They shall gather themselves together; intimating they lived at a distance, all the time afore, and appoint over them one head; intimating that they did not so till now. And therefore Saint Paul speaketh so confidently, that there shall come a time of their conversion, Rom. 11.25. applying hereunto, Isai 59.20. speaking of the Redeemer coming to Zion, and to Jacob; as here both are comforted by the like promise. So Doctor Mayer. §. 11 Now lay altogether, and think if you can, with any show of reason, that this Text hath been duly fulfilled according to the purport thereof, to this very day, since the first scattering of the Ten Tribes; For when, ever since that, to this time, was there such a multitude of Israel, like the sands of the Sea, &c, gathered from all the Earth, and called the sons of the living God; and they and Judah to put themselves under one Head, and returning to their own country, are settled in Christ's visible Kingdom? The Apostle Paul in his time, tells us, Rom. 11.25. That even to that very then, that blindness in part was happened to Israel; so that the conversion of the fullness of them was to his time, still behind; As in Acts 13.46. & 28.25. we have instances. §. 12 It is true, That the same Apostle Paul, in the same Epistle to the Romans, but two Chapters afore, viz. Rom. 9 doth cite in Vers. 25, 26. this place of Hosea, Chap. 1. v. 10, 11. But to what effect, and degree? The Text and Context (if we keep close to that) will plainly show us. 1. The effect to which Paul allegeth it, is to show us, the riches of God's glory on the vessels of mercy, in them whom he calls, not only of the Jews, but also of the Gentiles, as he saith in Hosea; and where it is evident (let some Author's talk what they please that the Apostle in this ninth to the Romans, minds chief the call of the Jews: Insomuch, that he did suspect others, lest they should suspect him to mean only the Jews; For so the very phrase here [Not ONLY of the Jews, but ALSO of the Gentiles] doth plainly show. As if the Apostle should say, lest any should think by my discourse, that I mean only the Jews, take notice, That I exclude not the Gentiles. For most evidently his heart was carried out mainly in this Chapter, towards the Jews, as ye have it there before your eyes; For Vers. 1. he gins as passionately affected, for the conversion of the Jews, ready even to wish himself accursed, for their salvation; and so goes on minding them to Vers. 16. yea, never mentioning or hinting the Gentiles, but twice in all the Chapter, and that is Vers. 24. & 30. But concludes the Chapter touching the Jews. And in the next Chapter, viz. the tenth, he is mainly upon the state of the Jews; and again in the eleventh Chapter. Add to all, That the Apostle prevents our drowning this multitude of Israel to be saved, according to Hosea, in our main comprehension of the Gentiles conversion; in that, presently to the quotation of Hosea, he adds a citation or two, out of the Prophet Isaiah, that are even altogether concerning the Jews. 2. For the degree of the present state of the call of the Jews; When Paul in that ninth to the Romans, quoted this place of Hosea, it is most evident, that the Apostle did not think that then when he quoted it, that it was commensuratly fulfilled, according to the comprehensiveness of the Prophet's phrase. For after he had said, Vers. 24. That God hath showed the riches of his glory, even on US whom he hath CALLED, not only of the Jews, but also of the Gentiles; he closeth up this ninth Chapter with a Narrative, how ISRAEL had not attained to the Law of Righteousness, because they sought it not by Faith, but as it were by the Works of the Law; and gins the next Chapter, viz. the tenth, with this, That his desire and prayer to God was, that ISRAEL might be saved, and closeth up that tenth Chapter, with the complaint that God thitherto had stretched forth his hand to Israel a gainsaying People, all the day long, all in vain. And the business of the next Chapter, viz. the eleventh is Paul's prophecy, that in aftertimes All ISRAEL shall be saved, when the fullness of the Gentiles shall come. Therefore most clearly, Paul's mind in this quotation of Hosea, in the ninth of the Romans, was not, that it was then fulfilled proportionably to the mind of the Prophet, in the comparison of the sand of the Sea; but only some first-fruits of Israel were then brought in. §. 12 Besides, let some strain this ninth to the Romans unto the vocation of the Gentiles, what they can, so as they tear not to pieces the main body of the Text, that (as Calvin and Paraeus note) contains this vocation of the great number of the Jews and Gentiles, to be not only unto salvation, but into union; and then let them, if they can, even from thence declare unto me, when ever yet was this Prophecy of Hosea justly fulfilled? when did ever any eye behold any considerable number, or incorporated body of Gentiles, joined, in a Religious notion, as under one Head, Christ, unto any numerous Body, or Church of Jews? For this the least that can be made (according to their principle) or nothing can be made of this Text, and keep the Text entire. SECT. XXXIX. WE shall consider only one place more in Hosea, and that is in Chapter 3. v. 4, 5. For the children of ISRAEL shall abide many days without a King, and without a Prince, and without a Sacrifice, and without an Image or Statue, and without an Ephod, and without a Teraphim: Afterwards shall the children of ISRAEL return, and seek the Lord their God, and David their King, and shall fear the Lord and his goodness, in the later days. §. 1 Note in the first place, of whom this is prophesied; viz. of Israel, twice express in the Text, as once before, vers. 1. Therefore the Ten Tribes must not be excluded; to which, Lyran speaks well. Post vocationem, etc. After the call of the Gentiles, is prophesied the FINAL conversion of the Jews in general; which will more appear by the following particular. As §. 2 Next consider the condition this people (of whom the Prophet speaks) shall be in, and how long, ere they be delivered. viz. 1. They shall many days be without a King, and without a Prince, i. e. without any Civil Polity, either Monarchical, or Aristocratical, etc. of their own Nation. Suitably, Grotius well notes, They shall have, not only no King, but no man of their own Nation, endowed with any jurisdiction. The Sept. therefore rightly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ruler. And the Chalde by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. And without any that takes, or undertakes the rule over Israel. So that this while they have, of, and among themselves, no State polity at all. 2. They shall so long be without a Sacrifice, and without a (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Matizebah; which, though our English renders Image; yet Hierom, Grotius, and our ordinary Steptuagint render it (sihe altari, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) without an altar. To justify whom, therein I have this to say, That Mattzebah signifies a Pillar or Stone, erected in honour to God, as the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies no more, but to stand, or to make to stand; and the Hebrews put only this difference between it, and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Mitzbach an Altar; The Pillar consisted of one stone, the Altar of many. The Pillar was erected for the offering, or pouring out of oil upon it; the altar was for sacrifice: And therefore were these Pillars lawful, before the settlement of the Law by Moses. See Gen. 28.18, 22. & 31.13, 45, 51, 52. & 35.14, 20. And the Septuagint there renders this erected stone by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Pillar. And (to go on with our Text) so long the Israelites shall be without an Ephod (being part of the High-Priests vestments, worn upon his shoulders; put here Synecdochically to signify all his glorious Garments, and by them the Priest himself, even as the Septuagint renders, without an Ephod, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a Priesthood) and without Teraphim. It's plural, the singular whereof Taraph, in itself signifies no more than an image in general. And (as Grotius and Calvin consent with me) is a word of a middle nature, or acception. For as it is used to signify Laban's and Micahs images; so also to signify the image Michol made; and put in her bed to dissemble David's being there, when he was gone. Yea, it may here signify (as Hieronymus and Grotius note) the Cherubims. The Cherubims you know are described Exod. 25. That they had wings and faces, and were stretched over the Mercy-seat, looking one upon another; under which was the Ark, from whence was the oracle, or answer of God by voice. The Septuagint accordingly in some Copies is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without manifests, in others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without manifestation: And Aquila (as Hieronymus asserts) translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Illuminations: And the Chalde suitable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without them that declare. By all which, of this second part of their destitution, viz. without a Sacrisice, without an Altar, or Pillar, without an Ephod, etc. is signified, That so long also the Israelites should be without an Ecclesiastical polity, a Church polity, or Public Liturgy of solemn worship: For I cannot imagine (as most do) that here is intended any thing that is idolatrous, or superstitious, for three Reasons. 1. Because we see in what a good sense, and to what good sense every word may be rendered and improved. 2. It is without controversy, that some of the things named by the Prophet, were in the Old Testament, good, lawful, and commanded; as the Sacrifice, and the Ephod. Now it is no way probable to me, that the Holy Ghost would name a mingle-mangle of Piety and Idolatry together. 3. Because these words are intended as a threat, and as an affliction to Israel for the long time afore their deliverance should come: But it would be no affliction, nor threat, to take away their Idols and Superstitions from them. But this would be, and hath been an affliction to them, that they have lost both their Political state, and their Church state, and so abide without Civil Government, and Church Administrations among themselves. §. 3 Out of all ariseth a sure Explication of the MANY DAYS wherein they shall be without these, and without a deliverance. For by this that hath been said, it appears, That these many days must be, as Paraeus well observes, more than Seventy years of days, whiles the Two Tribes, called Judah, were in the Babylonish captivity. To which, Jerom himself (though our Adversary in our main position, to whom we shall shape an answer afterward) I say Jerom himself doth rationally concur; for he speaks and hints an Argument, Judaeorum quidam, etc. (saith he) Some of the Jews expound this Chapter of the Babylonian captivity, in which, for seventy years the Temple lay waste, and at lost under Zorobabel it was restored to its former condition. But we refer it to a FUTURE TIME, SEEING NO OTHER CAUSE CAN BE FOUND why they were forsaken SO LONG A TIME, but their PUTTING TO DEATH THE SAVIOUR. So Jerom. By which words, it appears, he understands this place of the time that followeth after our Saviour's passion. Since which, I am sure, they never had or owned David, or any of David's loins or line, to be their King. But not to show you men, but demonstration. 1. In their time of captivity in Babylon, they were not altogether without a King of their own Nation. For Jehojakim lived many years in the time of that captivity, And it came to pass (saith the Sacred Story, 2 Kings 25.27.) in the thirtieth year of the captivity of Jehojachin, King of Judah, in the twelsth month, in the seven and twentieth day of the month, that Evil-Merodach, King of Babylon, in the year he began to reign, did lift up the head of Jehojachin, King of Judah, out of prison; and he spoke kindly to him, and set his throne above the Kings that were with him in Babylon, and changed his prison garments, and he did eat bread continually before him ALL THE DAYS OF HIS LIFE. And his allowance was a continual allowance, given him of the King, a daily rate for every day, all the days of his life. Upon which words the Old Genevah notes, and our New Annotations, say thus. This seven and thirtieth year of Jehojachins imprisonment, was the five and fiftieth year of his age; so long had Nabuchadnezzar kept him in prison. And so long were his wife and children in Babylon, whom Nabuchadnezzar son Evil-Merodach, after his father's death, preserved to honour. Thus by God's providence the SEED OF DAVID was PRESERVED UNTO CHRIST. Thus they; and they say well. For of Jebojachin, alias Jeconiah, came Salathiel, a Prince, etc. Jer. 29.2.1 Chron. 3.17. Matth. 1.12. and so downward, the Sceptre doth not utterly departed from Judah, till Shiloh (Christ) comes. Gen. 49.10. Thus you see they were not altogether without a King in the time of the Babylonish captivity. 2. Nor without a Priest, in the said time of that captivity; nor after unto Christ's time. Jeremiah and Ezekiel, who both lived in the time of that Babylonish captivity, were Priests, Jer. 1.1. Ezek. 1.3. And after in the time of Antiochus Epiphanes, one of the Kings of the Grecian Empire, that same famous Mattathias (that stood up for the rescuing of the Jews against that Antiochus) was a Priest; and Judas Maccabeus was his (on, 1 Maccab. 2.1, 2, 3, 4, 5. And chap. 3. v. 1. And unto, and in Christ's time there were Priests, and High-Priests, and Sacrifices, Luk. 1.8. & 2.24. Matth. 26.3. Job. 2.13, 14. And abundantly often in all four Evangelists. We conclude therefore, that it is impossible ●o understand these many days, to signify the time of judah's captivity in Babylon; yea, or (as our New Annotations would have it) the time since judah's return from Babylon, till Christ's ascension: But these many days must be extended unto the conversion of the Ten Tribes, as well as the two, yet to come. Dr. Mayer with Calvin * On those words, After that long time they shall have David their King. , ratiocinatively speaks out our conclusion at length of words, thus. Calvin (saith he) ingenuously confesseth, that by David spoken of in the Prophets, Christ is always set forth; and therefore this long time of the Jews, being without a King, etc. must be understood of the time immediately foregoing their embracing the Faith of Christ; and therefore not of the time of their captivity; for than they had not David for their King. Neither can it be understood of the time immediately going before Christ's coming, and after their return; for than they had Princes, and Priests, and Sacrifices. And what remaineth then, but to understand it of the time that now is, at the END WHEREOF the jews shall turn to Christ! And herein Gualther and Tossartus follow jerom. §. 4 All that hath been said, will be yet made more evident by that ## punctual specisication of the time, in the next verse following, when the Israelites shall be delivered and saved. viz. It shall be after that (in the former verse) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in (as Vatablus, Grotius, Arias, and Jerom, renders it) novissimo dierum, that is, the last of days; even as in like manner the Septuagint, and Chalde render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in the end of days. And therefore justly doth Lyran interpret this last of days to be sub sinem mundi, i. e. A little before the end of the world. And Rabbi David Kimchi, thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc." This (saith he) shall come to pass in the last times, in the beginning of the time of salvation, when the children of ISRAEL shall return by Repentance. And Dr. Mayer thus, It is said that this should be in the last days, whereby the time of the Gospel is always set forth; all the time afore being counted old, Heb. 1.1, 2. But these Novissima tempora, that is, these are the newest times (this Latin phrase signifying, the last times) because all things are new. Yea, and AT THE LATTER END OF THEM the Jews shall be new creatures, as are all that are in Christ, and then the world shall be destroyed, and God will make a new Heaven, and a new Earth. If to all these, you will hear a learned Papist (Alapide) it is worth while; because whiles an enemy to the truth in Hypothesi, he telleth the very truth in thesi. In the last of days (for so he renders our Text, according to the Old Latin) that is, (saith he) In the end of the world, when a little afore, or at the coming of Antichrist, especially after the SLAYING of him, the ISRAELITES, and JEWS, who clavae to him while the said Antichrist was alive, and reigned, partly by remembering the Sermons and Miracles of Elijah and Enoch; and partly by the Exhortations of other Preachers, shall be converted unto Christ, even as I have said upon the 11 chap. of the Revelation. For then all Israel shall be saved, Rom. 11.25. So Saint Hieronym. Haymo, Albert. Hug. Lyran, and others. Secondly, I sidore and a Castro, think these things to be done in the Incarnation and first coming of Christ, to wit, INCHOATIVELY. For then A FEW of Israel BEGAN to be converted. Others err, who think these things to have been performed in the relaxation of the Babylonish captivity by Cyrus. Thus Alapide confesseth twice over in his works, the just time of the fulfilling of these things to wards the end of the world, and at the destruction of Antichrist. But like a Papist, he blindly supposeth, that Antichrist is not yet come; that so his Pope might not be thought to be Antichrist. But what he hath granted, is enough for our purpose, truth so far prevailing upon a Papist. §. 5 Thus the persons, i. e. the Israelites, the Ten Tribes, as well as the Two; and the time of their deliverance, being cleared; next for the close of this Chapter, and our consideration of this Prophet, comes the deliverance itself, viz. they having been so long a time humbled by great afflictions; after all, at the time aforesaid, they shall return and seek the Lord their God, and David their King. That is, God, and his Son Christ; or, God in his Son Christ. Even as verynear it their own Rabbins and Hebrew Doctors render it in their Chalde Paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. i. e. After that the children of ISRAEL shall be led by REPENTANCE, and shall seek the worship of their God; And shall obey Christ, the Son of David, etc. And thus the learned, pious Christians, viz. The Genevah Notes, our New Annotations, and Dr. Mayer, understand it, by authority of Scripture. In the latter days; Hebrew, the end of days, that is, when the world now near unto an end, they shall seek David their King; that is, The Messiah, Christ, the Son of David, (Jer. 30.9. Ezek. 34.23, 24. Ezek. 37.24. Mat. 9.27. Apoc. 22.16.) And his Kingdom, in which David's Kingdom is promised to be for ever, Psal. 72.17. i e. To the end of the World. For David himself long since is dead, as the Apostle argues, Acts 13.34, 35, 36. when he would prove that by David, mentioned Isai. 55. and Psal. 16. is signified Christ. Nor shall David return again, till the Physical Corporal Resurrection of the Saints, before which must precede the Metaphorical Resurrection, that is, the call of the Jews, at least five and forty years afore, as we have before proved upon Daniel, chap. 12. So this returning of Israel here meant, is not only from captivity, but from sin; as is plain by that which follows; They shall fear the Lord, and his goodness. Fear here, as commonly throughout the Scriptures, being put for all the inward graces, and worship of God in the heart; as to trust in him, rejoice in him, love him, etc. and that for his goodness, that is, in, through, and for Christ; who, as he is called the wisdom of God, 1 Cor. 1. And the Word of God, Joh. 1. etc. so he is the Goodness of God; because God is not, cannot, in justice be communicative of his goodness unto the lapsed sons of Adam, but in, and through Christ, Tit. 3.4, 5, 6. §. 6 Which things being so, they speak of themselves, that they were never yet fulfilled according to the purport of the Text. For the generality of Israel and Judah too, are to this day without a King, without a Prince, without a Priest, without a Sacrifice (that ceasing, at least, ever since three hundred sixty and six.) Nor have they instead of those Princes, Priests, and Sacrifices, sought the Lord their God, and David, that is, Christ their King to fear the Lord, and his goodness, as hath been afore expounded. And for the last day of Judgement, that is no time for Conversions of souls, and reversions from captivity. Therefore this prophecy in the main of it, is yet to be fulfilled. Thus of Hosea. SECT. XL. NExt we come to the Prophet Joel. The first place in him, is Chap. 2. v. 28, 29, 30, 31, 32, 33. Verse 28. And it shall come to pass afterwards, that I will pour out my spirit upon ALL FLESH, and your sons, and your daughters shall prophesy; your old men shall dream dreams, your young men shall see visions. Verse 29. And also upon the servants, and upon the handmaids, in those days will I pour out my Spirit. Verse 30. And I will show wonders in Heaven, and in Earth, Blood, and Fire, and Pillars of smoke. Verse 31. The Sun shall be turned into darkness, and the Moon into blood, before that great, and terrible day of the Lord come. Verse 32. And it shall come to pass, that whosoever shall call upon the name of the Lord, shall be delivered. For in Mount Zion, and in Jerusalem shall be deliverance, as the Lord hath said, and in the REMNANT WHOM THE LORD SHALL CALL. §. 1 Note first in general, touching the ALL of this Text, that though Saint Peter, in Acts 2. doth truly apply part thereof, to the wonderful effusion of the Spirit there; yet is it not solely applicable to that; nor is the intent and meaning of the whole, or of any part thereof, wholly fulfilled and terminated therein. And that I may not be condemned of singularity herein, let me tell you what others hint to the same effect, though they will not speak out to my size. That ancient, pious, and most learned Oecolampadius, Public Reader of Divinity at Basil, above an hundred years since, saith upon Verse 28. [ET ERIT] ubi illa impleri coeperint, ubi Christus nimirum sanguine suo faedus nostrum confirmaverit, ubi a mortu is resurrexerit. i e. The things only BEGAN to be fulfilled presently after the resurrection of Christ, etc. And that learned and ingenuous Alapide, upon the same Verse. [POST HAEC] i. e. Post Christum doctorem, ejusque mortem, & ascensum in coelum, ego Deus effundam Spiritum Sanctum in Pentecoste, ac DEINCEPS; primo ecclesiae seculo, visibiliter in Apostolos, & Christi discipulos: SEQUENTIBUS vero SECULIS, invisibiliter cundem effundam in OMNES, etc. That is, God did promise to pour out his Spirit after the Ascension of Christ, in the days of Pentecost; and so afterwards; on the first age of the Church visibly, in the succeeding ages invisibly upon all. So that both these confess upon this first clause, That this effusion of the Spirit prophesied by our Prophet, was not fully fulfilled in Acts 2. where the Apostles quotes it. And for those other passages, in Verse 30, etc. I will show wonders in Heaven, and on Earth, Calvin confesseth, Prophetam comprehendere totum Christi Regnum ab initio usque ad finem, etc. That is, The Prophet here comprehends the whole Kingdom of Christ, from the beginning, to the end thereof. And this is usual enough. And in other places of Scripture we have showed, that the Prophets commonly so speak; or so speak in common. When therefore they speak of the Kingdom of Christ, sometimes they touch upon the beginning thereof, sometimes also they speak of the end thereof. But often within one grasp, or comprehension they design the whole course, race, or process of Christ's Kingdom from first to last: And so the Prophet doth here. Thus Calvin, with much more to that purpose. Alapide likewise on this thirtieth and one and thirtieth Verse, deals very plainly and ingenuously with the Text, and with us, opposing those of his own Religion. The Catholics (saith he) think that these prodigious signs came to pass. 1. At the Nativity of Christ when the star appeared to the wisemen; and the Angels appeared to the Shepherds. 2. At Christ's passion, when the Sun was eclipsed; the Earth trembled, the graves opened, the beholders astonished. 3. At Christ's Resurrection, in the appearance of the Angel, astonishing the Soldier that kept the Sepulchre and comforted Mary Magdalen, and her company. 4. At the Pentecost, in the cloven tongues of fire, at which time the Spirit was poured out. This Exposition, saith Alapide, is probable, but incomplete. Then indeed began these wonders, but shall be completed a little afore the day of Judgement, as I shall declare by and by. On the otherside, Saint Jerom and Oecumenius (saith Alapide) hold, That these prodigies were acted a little afore the destruction of Jerusalem, by Titus. But lastly, and genuinly, it is certain, That here are handled the prodigious prognostics that shall precede the day of judgement; which appears from the beginning of the next Chapter. Thus Alapide. Add one more; Lyra (saith Doctor Mayer) averts that in this thirtieth Verse, The Prophet passeth from the first coming of Christ, to his second; before which, these signs shall be showed. Thus you see I am not singularly bold to assert, that this Scripture was not totally and finally fulfilled in that story, Acts 2. And Peter himself tacitly intimates as much in translating the Prophet's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterward by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In the last days, which must not exclude One thousand six hundred and twenty years succeeding, reckoning from Christ's Ascension, but to our time. And our Prophet drops some passages, which are inconsistent with perioding at the Pentecost. As Gods pouring out of his Spirit UPON ALL FLESH, etc. Of which, largely and distinctly by and by; mean while, let me entreat the Reader to mind what I have prompted to him several times, viz. That Golden Rule, That Prophecies of this nature touching the Kingdom of Christ have their gradual, progressive, and vicissitudinous fulfilling, from the first breathing of them, to the end of the world; as it were from one type to another, till it come to the Antitype, and full meaning, and managing of the perfection of the whole, even as the Ark of Noah, might be an occasion of the Ark of Moses; I am sure signified Baptism, and Baptism leads us to salvation in Christ, 1 Pet. 3.21. Just like Parelia, when we see two or three Suns, or Rainbows, the one carries up the sight to the other, till at last it be fixed upon the Sun itself, the substance of all. The Church hath its growth, and her eyes is not able to endure all degrees of light at first. The Infant hath but the glimmering of the light of the fire; afterwards it can behold the candle, at last endures the light of the Sun: And the Sun of the choicest Gospel-Light, is not in its Vertical point and Apoge, in an instant, but by rising, and gradual Ascension. And thus we have viewed the Text in general. §. 2 Next for the particular scanning of it, that I may deal faithfully with the precious Word of God, and with my Reader, and mine own heart; Let us see, and say ingenuously, what of this Text of Joel hath been fulfilled in the Acts, and what not. ¶ 1. These things in part have been fulfilled. 1. The pouring out of the Spirit. They, in Acts 2.4. (named in part, and numbered to be about One hundred and twenty, Acts 1.13, 14, 15.) were all filled with the Holy Ghost. 2. The seeing of visions. Peter had a vision, Acts 10. And Paul had a vision, and Ananias likewise, concerning Paul, Acts 9 So had Cornelius, Acts 10. And Stephen, Acts 7. 3ly, The prophesying of their sons and daughters. As Paul did, Acts 27. v. 22, etc. And Agabus did. And Philip the Evangelists four daughters did, Acts 21.8, 9, 10, 11. And afterwards John, and Peter, and Judas did prophesy, as the Revelation, and their Epistles testify. 4. The darkening of the Sun; For before this notable day of the Lords pouring out his Spirit upon the Disciples, Acts 2. preceded that terrible darkening of the Sun at Christ's passion, Matth. 27. For surely all that darkening of the Sun, mentioned by our Prophet, must not be made more dark by an allegory, or evacuated by a figure; seeing it is set down as a mark of time, when God is about to do some sensible visible exploit. 5. That there was a deliverance of some, in some sense in Jerusalem, and at Mount Zion. There being converted at Peter's Sermon about three thousand souls, Acts 2. which after were five thousand, Acts 4.4. All these five heads of this Text of our Prophet Joel were fulfilled in part, in the story of the Acts, at, and upon that pouring out of the Spirit. And in regard of these, Peter had just reason to apply this Prophecy of Joel to that purpose. Although the stream were to run to the magnitude of an ocean, in the fullness of its fulfilling; yet this running first by Peter's door, he might well say these waters were for his use; and so take up as many buckets, as he needed. ¶ 2. In these respects this Text in full was not fulfilled in the Acts of the Apostles, nor yet is to this very day. For first, This prophecy of pouring out of the Spirit, and upon all flesh, and upon all sorts, upon old men, and upon young men, upon Fathers, and upon children, upon Masters and servants, and upon man-servants, and upon maidservants; and unto a variety of gifts (expressed stylo veteri, in an Old Testament phrase, as most commensurated to the Jews ears, viz. Of visions, dreams, prophecies,) I say these things, which way soever ye take, either with these learned, or those learned Interpreters, to expound them of an extraordinary portion, or giftedness of the Spirit, or of an ordinary, so as it be in order to salvation, as the last verse constrains us to extend it; it can intent no less than a plentiful communication of the Spirit, not only to the generality of the Gentiles, but also (and I should think chief) to the generality of the Jews. But alas, what were five thousand Jews converted of the Kingdom of Judah, to the generality of them? And then what were these five thousand, to the generality of the Jews, of all the Twelve Tribes? And to what doth the story of the Acts of the Apostles amount, as to the fulfilling of this clause of Joel, when by that time it is carried on the thirteenth Chapter of the Acts the generality of the Jews, give the Gospel a Bill of Divorce, and send it away? whereupon it went unto the Gentiles, Acts 13.46. So that the next news we hear of it, is in the Epistles of Paul to the Romans, and to the Corinthians, and Galatians, etc. viz. To the Latin, Greek, and Galline Galatia minoris Asiae regi●, Phrygiae contermina, a Gallis ita dicta; qui relicta patria ibi sedes fixerunt. Incolae appellantur Galarae, & Gallograeci, quod ex Gallis simul & Graecis coal●orint. Steph. Gentiles, etc. And therefore doth Saint Paul in the eleventh to the Romans, give all the Jews, both of Judah and Israel for gone into utter blindness, till the fullness of the Gentiles were come in. Which is not yet done to this day, as we see by experience, both in the thing, and in the effect. Most Gentiles, by far, being ignorant of the light of the Gospel; and generally all the Jews (with sorrow we speak it) are obstinate against the light thereof. So that ALL ISRAEL is far from being saved, whiles the all of the fullness of the Gentiles is far from coming in. For Mr. Mede hath very well approved that account, that one hath made, touching the Christian state, and share of the world, thus; For one (saith Mr. Mede * Diatrib. pars 4. p. 82, 83. ) hath well observed, That Christianity at this day, is not above the sixth part of the known world; whereas the Mahometans have a fifth, and all the rest are Ethnics and Pagans. So that if we divide the world into thirty parts, Christianity is but as five in thirty, Mahumetism as six, and Ethnicism as nineteen; and so Christianity is the least part of all, and plain Heathenism hath far above the one half of the world; and the better part of the other is also Mahumetans. Thus he, with Mr. Medes approbation. I only add this, that even in this account, I suppose, the Popedom and Papism (wheresoever it is professed) is included in Christianity, because in a sort (a sorry one) they acknowledge Christ; and then the account to this day falls far shorter of the fullness of the Gentiles coming in; and therefore shorter yet of the Saving all Israel, as the Apostles phrases are, Rom. 11 We have it from day to day before our eyes, that not one of ten Christians hardly, is more than called a Christian; and not one Jew of ten thousand bears the name of a Christian. And therefore in this first branch, this place of joel is not in the main yet fulfilled. 2. This of this second of joel is not yet fulfilled. That at the time the Prophet mainly means there, must be such wonders in Heaven, and in Earth, as must be accompanied with blood, and fire and pillars of smoke, and such a darkening of the Sun, and discolouring of the Moon, etc. As all these things must amount to the making up of a GREAT and TERRIBLE DAY OF THE LORD: And that in relation to the destruction of them that believe not, so as to call upon God in faith; as the last verse intimateth, Whosoever shall call upon the Name of the Lord, shall be saved. And the destruction shall be especially of those unbelievers that are enemies to the Jews; as the same last verse of this second Chapter, and the first and second verses of the third Chapter, do evidently hint. For in Mount Zion, and in Jerusalem, shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call. For behold in THOSE DAYS and in THAT TIME, when I shall bring again the captivity of JUDAH and JERUSALEM, I will also gather ALL NATIONS, and will bring them down to the valley of Jehoshaphat, and will PLEAD with them there, for my people, and for my heritage ISRAEL, whom they have scattered. For by the wonders at the passion of Christ, Matth. 27. there was no destruction of any man. At the effusion of the Spirit after his ascension, Acts 2. There was nothing but consolation, or, at least, admiration. At the destruction of Jerusalem by Titus, according to Matth. 24. there was the sad destruction of the Jews, but of none of the Jews enemies. 3. This of this prophecy of Joel is not yet fully fulfilled, viz. In Mount Zion, and in Jerusalem, shall be deliverance AS THE LORD HATH SAID, and in the remnant whom the Lord shall call. For this was not completed in the few Jews converted in the Acts, or since, as these Reasons induce me to think. 1. The Apostle Peter, in Acts the second, quoting Joel, makes not the least mention of this clause. 2. Christ's coming to Jerusalem as a Spiritual Deliverer, in his public ministration of the Gospel, was before that of pouring out of the Spirit, about five years; as his disputing with the Doctors was two and twenty years before, and his incarnation above four and thirty years afore. But the deliverance mentioned according to the Apostles method, yea, and of the Prophets, is after the pouring out of the Spirit. And indeed follows after, as naturally, as the effect succeeds the cause: This pouring out of the Spirit, fitting instruments for the salvation of those ages. 3. The Prophet adds, as the Lord hath said. viz. By his Prophets. But they mainly spoke of the Jews corporal deliverance, as we have before opened in the discuss of many places. For as for spiritual, they then had it, and there was no doubt but it should be continued in all ages, else the Church would be extinct; or God's Covenant with Abraham and David, would fail. 4. The Deliverance must be not only in Jerusalem, but in the remnant whom the Lord shall call: But Christ did not at his being on Earth, save the generality of the remnant, either corporally, or spiritually. The Two Tribes were then under the Roman captivity, and they generally refused Christ, John 1.11. Acts 13.46, 47. and for the Ten Tribes, they, for the generality, neither saw nor heard Christ, but continued in their captivity in Assyria, etc. (1 Pet. 1.1. Jam. 1.1.) They were not returned to Zion or Jerusalem; and for the Gentiles, if any will make them of the remnant, (which is hatsh, being the greater part of the world) they and the Jews were never yet incorporated in Religion, as the copulative, And, promiseth, viz. There shall be deliverance (in those days, and at that time) in Jerusalem. AND in the remnant whom the Lord shall call. 5. The Prophet Joel speaks of such a deliverance of the Jews, as shall be, by bringing down their enemies to the valley of destruction, to them, though of salvation to the Jews, as the next Chapter, vers. 1, 2, etc. shows. But this hath not been yet fulfilled, as was touched afore; neither can it be fulfilled at the last judgement. For that being once come, there is no effectual salvation, or invocation, as the last verse of the second Chapter mentions. SECT. XLI. THe second, and last place, we shall touch in this Prophet Joel, is Chap. 3. v. 1, etc. to the end of the Chapter. For behold, in §. 1 those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem. 2. I will also gather all Nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people, and for my heritage Israel, whom they have scattered among the Nations, and parted my Land, 3. And they have cast lots for my people, and have given a Boy for a Harlot, and sold a Girl for Wine, that they might drink. 4. Yea, and what have ye to do with me, O Tyre, and Zidon, and all the coasts of Palestine? will ye render me a recompense? and if ye recompense me, swiftly and speedily, will I return your recompense upon your own head. 5. Because ye have taken my silver and my gold, and have carried into your Temples my goodly pleasant things. 6. The children also of Judah, and the children of Jerusalem have ye sold unto the Grecians, that ye might remove them far from their border. 7. Behold, I will raise them ●ut of the place, whither ye have sold them, and will return your recompense upon your own head. 8. And I will sell your sons and your daughters into the hand of the children of Judah, and they shall sell them to the Sabeans, to a people far off, for the Lord hath spoken it. 9 Proclaim ye this among the Gentiles, prepare war, wake up the mighty men, let all the men of war draw near, let them come up. 10. Beat your ploughshares into swords, and your pruning-hooks into spears; let the weak say, I am strong. 11. Assemble yourselves, and come all ye heathen, and gather yourselves together, round about: Thither cause thy mighty ones to come down, O Lord. 12. Let the Heathen be wakened, and come up to the valley of Jehoshaphat; for there will I sit to judge all the Heathen round about. 13. Put ye in the sickle, for the harvest is ripe: Come, get you down, for the oress is full, the fats overflow, for the wickedness is great. 14. Multitudes, multitudes in the valley of decision; for the day of the Lord is near in the valley of decision. 15. The Sun and the Moon shall be darkened, and the Stars shall withdraw their shining. 16. The Lord shall roar out of Zion, and utter his voice from Jerusalem, and the Heavens and the Earth shall shake; but the Lord will be the hope of his people, and the strength of the children of Israel. 17. So shall ye know, that I am the Lord your God, dwelling in Zion, my holy Mountain; then shall Jerusalem be holy, and here shall no stranger pass through her any more. 18. And it shall come ●o pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim. 19 Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their Land. 20. But Judah shall dwell for ever, and Jerusalem from generation to generation. 21. For I will cleanse their blood, that I have not cleansed, for the Lord dwelleth in Zion. This as it follows close at the heels of the former place, so (notwithstanding men's chapter-divisions) hath it a great coherence with it. Calvin upon this third Chapter, verse 1, 2. tell us in the general, Confirmat his verb is Propheta, quod prius docuit de Ecclesiae RESTITUTIONE. i e. The Prophet in these words confirms, what before he had taught concerning the RESTITUTION of the Church. More particularly, let me tell you, That the most (if not the all) of the former place in the second Chapter, is again mentioned in this third Chapter; and with four great emphases of connexion, both sounding of confirmation, and explanation of what had been said before, 1. FOR (Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) As if the Lord should say, I bring this for a proof, that I will do as I have said. 2. BEHOLD (Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) As much as to say, There shall be some notable thing done, some grand event, as an eminent sign, that I will be as good as my word. 3. IN THOSE DAYS, and AT THAT TIME (with great emphasis of Pronouns and Articles, both in Hebrew, Chalde, and Septuagint: Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which sound to this effect; That methodically, and in a just order, when I do the former things, I will do these following also; so that the plurality and magnificence of exploits shall force the eyes of men to see my truth, and true performance of all that I have spoken. 4. I will in pursuance of that deliverance of my people, mentioned in the former Chapter, Gather all Nations to the valley of Jehoshaphat, and will plead with them there for my people; which amounts justly to thus much for our present observation, That the famous, remarkable circumstances, as before of time, so here of place, shall be undeniable witnesses of the substance of my true performance. For as the great Philosopher saith, Many common accidents concurring, may amount to a proprium quarto modo, to an infallible property; and so to a demonstration. And we know that circumstances of time, and place, etc. beget in us great credence to a report, That such a thing was done. Thus for the coherence of this place, with the former. §. 2 Next for the substance of this place, in order to our point, take notice in the entrance, That the people that shall, according to this prophecy, be delivered, are named in the first verse, Judah, and the Inhabitants of Jerusalem, signifying the Two Tribes. In the second verse, and verse sixteen, they are called his heritage Israel, and the scattered among all Nations; which most aptly set forth the Ten Tribes, who, of the Kingdom of Israel, became the greatest dispersion among all Nations, far beyond those of judah. And the deliverance of both, is so expressed in the Hebrew, Chalde, and Septuagint, that the words may well be extended to a spiritual conversion of their souls from infidelity; beside the corporal deliverance of their persons from captivity; as many Translators render it. And for confirmation, observe, That whereas in Hosea, chap. 1. the Lord calls them (speaking of both the said Kingdoms of the jews) Lo-ammi. NOT MY PEOPLE, and Lo-ruhamah, I WILL NOT HAVE MERCY, viz. Whiles they are to be in captivity (where, for the general, they lost their piety, as well as their liberty, in not receiving Christ and his Gospel, from thence, to this day.) Behold here in this Text of Joel, the Lord speaking of their deliverance, expresseth it in relation, and to the effect, of receiving them at their return, as his people, and to be his heritage, v. 2. For surely, if God did justly, for their great wickedness, carry them away captive, he had little reason to receive them from thence, if they were no better, then when they went. Put now all together, and all plainly spells, that this first clause of the deliverance of Judah and Israel hath not been fulfilled to this day, according to the sense before demonstrated; which will clearly appear by the rest that follows. §. 3 For in the next place we are to observe, that this must not be a mere still and tacit deliverance of the Jews, but withal a tumultuous destruction of their Enemies, that formerly caused their bondage, and withheld their deliverance, ver. 2. I will gather all Nations, and being them down into the Valley of Jehosaphat, and plead with them there or my people etc. Which last clause the Chalde renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. And I will take vengeance on them there for my people, which is much further amplified in ver. 9, 10, 11, 12. etc. The valley of Jehosaphat is particularly named here, as the place where God will avenge his people. 1. Because there Jehosaphat overthrew the Ammonites and Moabites and their Confederates, that risen up against the Jews, 2 Chron. 20.22 etc. 2. Jehosaphat signifies pleading or judging, viz. the thing that God will do upon the incorrigible enemies that yet remain, ver. 12. 3. Because this is also called the valley of Beracha, that is, the valley of blessing; Because there Jehosaphat blessed and praised God, first in hope of the said Victory; Secondly, for help in the said Victory, 2 Chron. 20.22. compare ver. 16. 4. Because this is called the valley of decision or threshing, twice in this fourteenth verse of this third of Joel, because there God threshed his Enemies (as the chaff from the wheat) according to Isai. 25.10. and thereby decided the controversy between the Jews and their Enemies; viz. that the Jews should have the mastery, not their enemies. But though the valley of Jehosaphat be here named by these names, yet they are to be understood in intent and meaning appellatively in a larger sense (as is most safe) to signify and typify any eminent place or places, where the Lord shall overthrow the incurable enemies of the believing Jews. For first, Let any reasonable Hebrician look into the original, and he shall plainly perceive that the holy Ghost useth the name Jehosaphat only as a Paranomasia, I will bring them into the valley 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. As if we should say in English, I will bring them down to the valley of Jehosaphat, and there I will Jehosaphatize them, that is, overthrew them as Jehosaphat did his enemies. Secondly, Let any rational man judge whether Jehosaphat, as a proper name of a place in Judea, doth signify that there and there only, God will judge the enemies of the believing Jews, when as their enemies are seated in every place where the Jews are scattered; and those enemies shall oppose them, and the believing Gentiles, that shall help in their return, wherever they stir to that end. Yet I contend not, but that that very place may be one where, of some notable overthrow of some chief enemies of the Jews: as of the Arabians, Saracens, and Turks, that shall enter into the Holy Land to hinder the Jews sitting down, and settling there. Now this clause of the Prophet Joel in this third chapter, was never yet fulfilled since the first Assyrio-Chaldean captivity of Israel or judah. For the Prophet gives us a sign that this is to be done after the Jews are sold to the Grecians. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its first original sense and use, signifies to yield up, and deliver up. And so the Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which most commonly, as the composition of the word requires, signifies to yield up, or to deliver up into another man's jurisdiction and power. And this transmitting of the Jews from their Native Country, to Graecia, seems to be charged upon several Nations, who handed them from one to another, vers. 2, 3, 4, 5. But the Greeks came not to any considerable repute, power, and jurisdiction, till above two hundred years after the beginning of the Second, viz. The Medo-Persian Monarchy. Since which time, the Jews were never delivered, according to the character of the Text, viz. By a destruction of their enemies; and to such an effect and degrees, as that no stranger should pass through Jerusalem any more, verse 12, 13, 14, 15, 16, 17. For we know the contrary by History, Experience, and sight of our own eyes in our travels. §. 4 The opening of this destruction of the Jews enemies at their deliverance, and the collation of their happy condition when delivered, will yet further demonstrate, that this prophecy of Joel, in this third Chapter, is not yet in the main, to this very day fulfilled. ¶ 1. The destruction of their enemy must be very formidable, v. 14, 15, 16, 19 Multitudes, multitudes in the valley of decision; for the day of the Lord is near in the valley of decision; the Sun and the Moon shall be darkened, and the Stars shall withdraw their shining. The Lord also shall roar out of Zion, and utter his voice from Jerusalem, and the Heavens and the Earth shall shake. Egypt shall be a desolation, and Edom shall be a desolate wilderness, etc. ¶ 2. On the otherside, the happy condition of the Jews shall be as glorious, as their enemy's destruction shall be miserable; which is interchangeably enterwoven within the same verses, the better to mind us, that they both concur to the same time, and in that method, that the ruins of the enemy, is the rise of the Jews, Vers. 16. But the Lord will be the hope of his people, and the strength of the children of ISRAEL. V 17. So shall ye know, that I am the Lord your God, dwelling in Zion, my holy Mountain; then shall Jerusalem be HOLY, and there SHALL NO STRANGERS PASS THROUGH HER ANY MORE. V 18. And it shall come to pass in that day, that the Mountains shall drop down new Wine, and the Hills shall flow with milk, etc. V 20. Judah shall dwell FOR EVER, and Jerusalem from GENERATION to GENERATION. You see here in this Chapter, a corporal destruction of all the Nations that irreconcilably oppose the Jews. You see the happy condition of the Jews following thereupon, to be expressly both temporal and spiritual; and you see it set forth with most ample extension, both for latitude and length. Need I now upon things so plain spend six sentences, to declare this was never yet fulfilled to the Jews, since their first captivity in Babylon to this day? Surely, if the succeeding Monarchy punished the preceding, they did withal keep the Jews under their subjection; and so from Assyrians, to Medes and Persians, from them to the Grecians, and thence to the Romans, and so to the Saracens and Turks to this time, the Jews have been more, or less under foreign power, and not a free people; much less so happy, or their enemies so miserable as hath been described. Lastly, If we mark some references of this third of Joel, made §. 5 by the Apostles themselves, in the New Testament, we shall beyond all dispute of them that believe the New Testament, clear it, That the prophecies of this Chapter are not yet fulfilled. ¶ 1. Consider how exactly the thirteenth verse, etc. of this Chapter of joel, is repeated and applied, Rev. 14.15, 16, 17, 18, 19, 20. to the ruin of Antichrist. Put ye in (saith joel in this third Chapter, v. 13.) the sickle, for the Harvest is ripe; come, get you down, for the press is full, the fats overflow, for their wickedness is great. And then follows expressly the destruction of the enemies of the Jews, as we before repeated. Suitably, Saint john saith, in the said place of the Revelation; An Angel came out of the Temple, crying with a loud voice to him that sat on the cloud, thrust in thy sickle, and reap, for the time is come for thee to reap, for the Harvest of the Earth is ripe. And he that sat on the cloud, thrust in his sickle on the Earth, and the Earth was reaped. And another Angel came out of the Temple, which is in Heaven, he also having a sharp sickle. And another Angel came out from the Altar, which had power over fire, and cried with a loud voice, Cry to him that had the sharp sickle, saying, Thrust in thy sickle, and gather the clusters of the Vine of the Earth, for her grapes are fully ripe. And the Angel thrust in his sickle into the Earth, and gathered the Vine of the Earth, and cast it into the great Wine-press of the wrath of God; and the Wine-press was trodden without the City, and blood came out of the Wine-press, even unto to the horse-bridles, by the space of one thousand six hundred furlongs. In which parallel of john and joel, you see how accurately john extends that of joel to the ruin of the Antichristian enemy, and the raising of the Christian Church, consisting of jews and Gentiles, yet to come; as it will easily appear to him that will carefully read this fourteenth Chapter of the Revelation. ¶ 2. Compare this prophecy of joel, touching the valley of jehoshaphat, and Gods judging there, with Isa. 66.24. Matth. 5.22. Rev. 16.16. It seems by that place of Isaiah, that there shall be a slaughter of the enemy of the Church, at his great fall, in a more conspicuous place above others (perhaps not the remotest from jerusalem) whither the Church (made up of Jews and Gentiles) shall (to keep Isaiah his words) go forth and look upn the carcases of the men that had transgressed against God; for which they had been slain. For saith Isaiah) their worm shall not die, neither shall their fire be quenched, and they shall be an abhoring to all flesh. Upon which words our new Annotations say well, that apparent enough it is, that the execution of God's wrath on the wicked, either on the Mountains near unto Jerusalem (as some of the Rabbins affirm) or in the valley of Jehosaphat, according to Joel 3. or in Tophet in the vale of Gehinnom, Isa. 30.33. jerem. 7.31.33. is here described, by a resemblance taken from dead bodies, that after great slaughter made of them, lie a long time above ground unburied, either as deemed unworthy to be at all interred, or because, in regard of the multitude of them, it cannot suddenly be effected. The WORM hath reference to such Vermin as is wont to breed in, and feed on dead corpses; on such carcases especially as lie so long above ground, until they rot, and become as dung. The FIRE to the burning of such bodies, not sit now to be stirred, or removed, but to be consumed by fire, in the place where they lie. And because the putrifying carcases long time crawl with worms and maggots, ere the flesh be consumed; and it would be a long time of burning to consume the remainder with fire; therefore it is said, their worm never dies, and their fire is never quenched; but a long time are an abhorring to all flesh, viz. that shall behold them. The Lord Christ, as St. Matthew chap. 5.22. gives it us, speaks of such a place of common execution of malefactors, Whosoever shall say to his brother, thou fool, shall be in danger of hell fire; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, as Broughton learnedly disputes, doth not of itself signify Hell. And I add, that it cannot possibly signify here an eternal punishment in the Hell of the damned; for than it would follow from this Text, that some sins are venial, and only some are mortal or damnable; because our Saviour saith, he that is ANGRY with his brother without a cause, shall he in danger of the JUDGEMENT; and whosoever shall say to his brother, RACHA, shall be in danger of the COUNCIL; and he only that shall say, THOU FOOL, shall be in danger of HELL FIRE. But this distinction is cross to all the Scripture, and therefore, eternal hell fire, or the place of the damned cannot be here meant. But (to keep to the order and nature of the Greek words) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Gehinnom of fire, that is the valley of Hinnom, or the valley of the son of Hinnom, taking its name from the first possessor. Of the name and situation of this place, see Iosh. 15.8. where it is described to be in the borders of the lot of the Tribe of Judah; and therefore not far from jerusalem, even near the East-gate, jer. 19.2. And the sacred history tells us further in the 2 Kings 23.10. and 2 Chron. chap. 28. v. 3. and chap. 33. ver. 6. jer. 32.35, That in this valley of Hinnom was Tophet: And that there they burned their children in the fire, as a sacrifice to the Idol Moloch, after the manner of the Heathens. Tophet signifies a drum, because they beat a drum to drown the noise of the cry of their children, when they were cast into the fire. And further, in jer. 7.33. we have it set forth as a place of the execution of God's vengeances Behold the days come, saith the Lord, that it shall be no more called TOPHET, nor the VALLEY OF THE SON OF HINNOM. butthe VALLEY OF SLAUGHTER; For they shall bury in Tophet, till there be no place. Rabbi David Kimchi on Psal. 27. v. 13. on these words [The land of the living] saith thus, Even as the judgement of the wicked is called GEHENNA, which was a valley near Jerusalem whereinto they did cast forth every uncleanness, and dead carcases, and there the fire did perpetually burn them even into bones, etc. And unto this (saith Beza) will some have it, that Christ alludes in that Matth. 5.22. afore quoted. This name Geennua, or Gehenna is a compound Hebrew word compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gi', which signifies a valley, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hinnom, the name of the ancient possessor of the place (as we touched afore) and suitably (as Tremelius notes and pronounceth) the Syriac writeth and speaks it, Gihanna. Doubtless as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 JUDGEMENT signified a lesser civil punishment, viz. that inflicted by the JUDGES; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the COUNCIL signified a greater, viz. that which the SANHEDRIM, or great Council inflicted; so this Gehinnom of fire must signify the greatest. Not but that our Saviour, by way of parallel, may intent, and leaves the learned Pharisees so to apply it, that if men did thus gradually punish such faults according to their degrees; how much more will the most righteous holy God? But this by the way. Our business now is, to explain by way of parallel the meaning of this third of joel, touching the corporal ruining of the Church's enemies, more especially in some such eminent place as the valley of jehosaphat, yet to come. For which purpose we must touch one place more (afore quoted) viz. Rev. 16.12. etc. And the sixth Angel poured out his vial upon the great river Euphrates, and the waters thereof were dried up, that the way of the Kings of the East might be prepared. And I saw three unclean spirits like Frogs come out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the mouth of the false Prophet. For they are the spirits of devils, working miracles, which go forth unto the KINGS OF THE EARTH, and of he WHOLE WORLD, to gather them to the battle of that great day of God Almighty. Behold I come as a thief in the night, etc. And he gathered them into a place called in the Hebrew tongue, ARMAGEDDON. This, touching the River Euphrates, and the Kings of the Earth, would be a little explained, and then we shall the better understand this Armageddon, and the suitableness of it to our purpose. The sixth vial (saith Mr. Mede) shall be poured out upon the great River Euphrates, that being dried up, a passage may be prepared for new Enemies of the Beast to come from the East; that is, for the Israelites to be wonderfully converted to the pure faith, and worship of Christ, and now seekers for the Kingdom promised many ages since. That I may take these Kings to come from the East to be the Jews, two things serve for it. First, That this is the last vial save one; in the time whereof therefore the Jews must be converted, if at all; or else must be destroyed with the rest of the enemies of Christ, among whom they remain, in that great day of universal Revenge and Judgement, which the next vial shall bring upon them. (Both which, viz. of non-conversion, or general destruction are flat against all the tenor of Scripture.) Secondly, That place of Isaiah chap. 11. ver. 15, 16. whence this of the sixth vial is borrowed, moveth me thereunto. And the Lord will destroy (or rather render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like as the Lord hath destroyed) the tongue of the Egyptian Sea: And (rather so) he shall lift up his hand upon the river (Targum, the River Euphrates) in the strength of his spirit, and shall smite it in the seven streams, so that men may pass over dryshod. And there shall be a way for the remnant of my people, which shall be left by the Assyrians (a plain mark Euphrates is understood) as it was in that day wherein he ascended up from the Land of Egypt (a good justification of that translation of the words in the first clause,) Parallel to which place is that of Zech. 10.10, 11. Which the Chalde renders thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. i. e. And even as I brought them out of the land of Egypt, so will I gather together their captivity from Assyria, and I will bring them bacl to the land of Gilead and of my sanctuary, and it shall not be sufficient for them: And miracles, and the marvellous great works of God shall be wrought for them, even as they were wrought for their fathers when they passed through the sea: and they shall see the vengeance on their enemies, etc. So the Chal. But what shall we say that Euphrates is, whose waters shall be dried up? mystical Babylon shall also have her Euphrates, as well as ☞ that ancient Babylon, the Turkish Empire, which shall be the obstacle of those new enemies from the East, and on that part the ONLY DEFENCE OF THE BEAST. Neither will such understanding of Euphrates be without example of Isaiah himself, who chap. 8.7. by the like parable of Euphrates, hath expressed the Army of the Assyrians bordering upon the same River. The Lord shall bring upon them, or cause to come against them (that is, against the Syrians and the Israelites) the waters of THE or THAT River (so Euphrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency, or emphasie, is wont to be called) strong and many, the Kings of Assyria, and all his glory (Targum, his army) etc. compare Jer. 47.2, 3. Behold waters rise up out of the North, and shall be an overflowing flood, & shall overflow the land and all that is therein; the City and them that dwell therein; then the men shall cry, and all the Inhabitants of the land shall howl, at the noise of the stamping of the hooves of his strong horses, at the rushing of his chariots etc. where evidently by the waters of the north are understood the Armies of the north. Why therefore should not this Euphrates, of the vials, by the same reason be understood of the Turks; being no less borderers upon Euphrates before their overflowing, than the Assyrians, the Inhabitants of the same Tract? To this it maketh not a little, that the losing of that great Army of Horsemen, long stayed at that GREAT RIVER EUPHRATES, Rev. 9.15. signifies the Turks thence to overrun the Roman Empire, as the series of the Trumpets, and the apt truth of the matter demonstrate. Therefore by the sixth vial this Euphrataean deluge shall be dried up: Plainly according to that which is said Revel. chap. 11. that next after that overthrow of the City, which shall come to pass in a great Earthquake (agreeing to the fift vial) the second woe shall be passed, that is the plague of the sixth Trumpet. But by what means that's to come to pass, and by what Authors, whether by the Jews themselves (which haply Ezekiel intimateth chapter 38. and 39) who shall possess the holy Land again; or by some intestine discord, fitly to go before the return of these; or haply both, but in order, and one after another, or by some other cause, we cannot certainly say. What ever it be, this let being removed, it is said A WAY of going to some place, is prepared for these new Christians from the East; and that (as it seemeth) to make an expedition against the Beast; to the ruin of whom, all the Vials serve. From whence otherwise, or wherefore, from this drying up, should so great a trembling and fear, at an instant, assail the worshippers of the Beast, yea, even the Devils themselves, as it seemeth; that it should minister occasion for so horrible, and unheard-of a preparation for war, as is here described; unless they, with their whole diabolical band, should fear all extremity, by the coming of these new Kings of the East? Now this Armageddon, mentioned in this 16. of Revel. v. 16. (of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HAR MEGIDDON, that is, The mountain, mountainous places, or downs, as we said of Megiddon) was the place where good King Josiah was slain, whence Jeremiah takes the rise and beginning of his Lamentations, as the ante-scene to the ensuing captivity, 2 Chro. 35.22, 23, 24, 25, 26, 27. Where, though it be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MEGIDDO, yet because in Zach. 12.11. it is written in the Hebrew, as above, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HAR MEGIDDON, and so in the Greek, even in that 2 Chron. 35.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, therefore the Apostle writes it Armageddon; The mountainous part adjoining to the valley. By all, Saint John intimating, That God will yet before the ultimate general judgement, give the Church's enemies, as they come forth to oppose her, a notable overthrow in some notorious eminent place. For it is most incongruous with the last general judgement, to speak of a particular place wherein the grand enemies of the Church shall be destroyed for her deliverance; even as it is not disagreeable to Joels close, who concludes upon that destruction at the valley of Jehoshaphat, that Judah and Jerusalem may have a quiet and lasting habitation. Thus of the places in Joel. SECT. XLII. NExt we come to the Prophet Amos. wherein we shall touch but one place, viz. The ninth and last Chapter, v. 11, 12, 13, 14, 15. viz. The five last verses, parallelled and compared with Obadiah, V 17, etc. to the end; and with Acts 15. v. 13, 14, 15, 16, 17. Vers. 11. In that day I will raise up the Tabernacle of DAVID that is fallen, and close up the breaches thereof; and I will raise up his ruins, and will build it as in the days of old. Vers. 12. That they may possess the remnant of EDOM, and of ALL the Heathen, which are talled by my Name, saith the Lord, that doth this. Vers. 13. Behold the days come, saith the Lord, that the Ploughman shall overtake the Reaper; and the treader of Grapes, him that soweth Seed; and the Mountains shall drop sweet wine, and all the Hills shall melt. Vers. 14. And I will bring again the captivity of my people ISRAEL, and they shall build the waste Cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; and they shall also make gardens, and eat the fruit of them. Vers. 15. And I will plant them upon their Land, and they shall be NO MORE PULLED UP OUT OF THEIR LAND, §. 1 which I have given them, saith the Lord God. Touching these words, that ye may acquit me of privacy of opinion, hear first what others say upon them. The great Mercer presents to us, Ex Lyr. upon the 13, 14, 15, ver. this, Non possunt haec, etc. i. e. These things cannot be understood of the restauration of the Jews after their Babylonish captivity, seeing these things are not spoken of JUDAH ONLY, neither did the people of Judah remain in their Land, but were dispersed into all Nations. The Prophet refers this to the CONVERSION OF ISRAEL in the LAST OF DAYS, when they shall SUBJECT and SUBMIT themselves to CHRIST, and shall WITH ALL THEIR HEARTS ADHERE to him; at which time MANY OF ISRAEL shall return into their own Land. The mighty Hebrew Critic, Mercer himself, upon the eleventh verse, saith thus, Post varias comminationes, etc. i. e. Here the Prophet, after various threats, subjoins at length magnificent consolations and promises. Which, no doubt, belong to the TIME AND KINGDOM OF THE MESSIAH, by the confession of all the SOUNDER HEBREWS, and the TALMUDS THEMSELVES, as Lyranus citys in the Tract Sanhedrin, cap. Helec. Where from this place, they call the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The son of lapses or ruins, because he should restore the lapsed ruins, as it is said in this place. Thus all the Prophets almost end their prophecies, in predictions of the Kingdom of Christ. So the ending of the Prophet Joel, and of this Prophet agree in many things. This place also is cited by James, in the Acts of the Apostles, chap. 15. to prove the call of the Gentiles; than which, we cannot have a more certain Exposition. By the Tabernacle of David, the Prophet understands the Kingdom of the House of David, as learnedly the Chalde paraphrast turns it; that is, THE KINGDOM OF THE MESSIAH, as often in Scripture Christ is called by the name of David. And in the fourteenth verse, the Prophet adds other magnificent promises, which also appertain to the Kingdom of Christ, viz. I will bring back the captivity of my people Israel. The Jews understand this according to the Letter, of the external bringing back of the Ten Tribes, and many of ours also are of the same mind, being carried thereunto by that argument, of which Esdras writes, Esdr. lib. 2. cap. 13. of the sure return of the Ten Tribes, given in a divine dream, and after expounded to that sense. Thus Mercer, though he contends also for a spiritual sense, which we do not altogether deny, but do altogether affirm (as warranted by many Scriptures) That the external deliverance of the Jews shall be accompanied with a glorious spiritual vocation of them, and their conjunction with the Gentiles in matters of Religion. But for a literal sense, and corporal bringing back of the Ten Tribes into their own Country, we also mainly contend. To which, Mercer himself seems not altogether adverse, when upon the twelfth verse [viz. that they may possess the remnant of Edom, and of all the Heathen], I say, when upon this verse he hath these words, These things (saith he) can neither be referred to the times after the destruction of Senacherib (as Aben Ezra imagines;) nor to the return from the Babylonish captivity: Things much more ample and magnificent are here promised, than those done at that time. For that external felicity of Ezekiah was most short; nor, on the other part, do we read that he subjected divers of the Gentiles to himself. And albeit it had been so, in a short time after, the Temple and Judea was destroyed. And after their return from that captivity, how miserably were the Jews tossed to and fro by the Persians, Medes, Greeks, and Romans; so that the famous victories of the Maccabees are not here to be commemorated or connumerated. Therefore indeed, not so much as according to the letter, or shadow are these things (in my judgement) to be referred to Ezekiah's, or any other time, then to the Kingdom of the Messiah. And Aben Ezra, being compelled by truth, confesseth this to be a more plain place concerning the Messiah; in which sense the Talmudists also have expounded it. To all which, Mercer upon the fifteenth verse [viz. I will plant them upon their own land] adds this, I will plant them after the manner of trees, which take deeper root in the earth; as if the Lord should say, I will give them firm and established seats in their own land. Thus Mercer: Which words whether they sound not of a temporal deliverance of Israel, as well as spiritual, let the candid and considering Reader judge. Calvin on this place is of the mind, that this promise doth intent, that Israel (according to ver. 14.) shall return from their captivity, but not all, but only the elect. And that they shall quietly enjoy their own land, according to ver. 15. without which (saith he) all the rest of the prophecy had been but a mockery: And confesseth that this Scripture was never yet fulfilled according to the letter as to a temporal deliverance. And upon Act. 15. ver. 16. quoting this place, he hath these words, Reversi ab exilio, Babylonico etc. i e. the Jews returning from the Babylonish captivity, they were worn out with continual, innumerable calamities, even to utter perishing. After that, the residue that was left, was much wasted by little and little with intestine discords. Yea, when God did secure them in this their miserable condition, the appearance of help then held forth unto them, became a certain kind of matter of despair. For the Emperiality, or Rule, which the Maccabees assumed to themselves, was then quite taken away from the Tribe of Juda. Thus Calvin well. But for his, or Mercers, or Dr. Mayor's, or any others flying to a spiritual sense of this prophecy, upon this ground point black, and precisely, because it was never yet fulfilled in a literal; to me speaks no more in plain English, then as if, because God had never to fulfilled it, therefore he never would, or could fulfil 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 again the captivity of Israel, etc.] that A new face o● ALL THINGS shall then appear, when God shall show his cheerful 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 eye 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 prophecy is not, according to the expressions of our Annotationists, yet fulfilled. And Dr. Mayer confesseth, that this prophecy cannot be restrained to that deliverance out of Babylon, because though they built in their own land after this, yet they continued not always there, but were afterwards expelled again by the Romans. §. 2 Next to tell you my notions upon this prophecy, before the former Authors either were extant, or consulted; observe first, that as well the ten Tribes as the two Tribes must be here meant to share in this deliverance, being mentioned in the terms DAVID (who reigned the latter part of his life over all the twelve Tribes) and ISRAEL which by God's 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 Kingdom, was the name of that part which contained the ten Tribes. Both which parts, viz. Judah and Israel, are the more necessarily conjoined in this deliverance; because Jerusalem (though in the Kingdom of Judah) was the public place of the Church's meeting, and of their solemn divine worship, in common, and jointly to all twelve Tribes; and this Prophet Amos doth expressly prophesy 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 follows, that Amos saw those words concerning ISRAEL in the days of Uzziah King of JUDAH, and in the days of Jeroboam the son of Joash, King of ISRAEL. §. 3 Next observe, that in this deliverance all the twelve Tribes (for the generality) and the fullness of the Gentiles, must be conjoined 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, etc. He adds in the twelfth verse, that they (the said Jews) may possess the remnant of Edom, and of ALL THE HEATHEN which are CALLED BY MY NAME; Which Saint James Act. 15.13, etc. to for 18. doth sully and effectually apply to that sense and end; James answered saying, men and brethren, harken 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 ruins thereof, and will set it up, THAT THE RESIDUE OF MEN MIGHT SEEK AFTER THE LORD and ALL THE GENTILES UPON WHOM MY NAME IS CALLED, etc. in which quotation St. James minding the sense of the Prophet, rather than his words, and what the Apostle spoke 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 overspread so wide, for near two hundred and eighty years, expiring not till about forty six years afore Christ) some small 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 possess the remnant of EDOM, WHICH are called by my name, (Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may conveniently be rendered by whom my name is called upon, even by them) this WHICH (Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of all Numbers and Genders, as our English which) may either relate to that same THEY, that is Judah and Israel (who shall possess the remnant of Edom, and all the Heathen) shall be called by my name i.e. The said Jews, being converted unto the Gospel 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 God's 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 godliness, shall thereupon be called God's people, to wit, Godly, or Christ's 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 we refer it, it comes all to one main sense, intent, and purpose: viz. That upon the eversion of the incurable enemies of Christ, follows the conversion of them that submit to Christ; whether they be the Jews, 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 Greek, and the New-Testament Greek; the two former in this place of Amos, the last in Act. 15.17. then thus, if they will have patience to hear me to the end. The divers readings. Hebrew Amos 9.12.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, that they may possess, or inherit the remnant of Edom. Septuag. Amos 9.12.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. that is, That the remnant of men may seek after. The New Testam. Act. 15.17.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, That the remnant of men may seek, or seek after the Lord. Thus you have an exact true Scheme of the divers readings, which is a little mistakingly set down in Mr. Medes Diatr. par. 4. p. 525. For there is no copy of the Septuagints, or variae lectiones of them on Amos 9.12. that I know of (although I have divers) that have in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Lord. The Reconciliation. Mr. Mede would reconcile these places thus. 1. That for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Article, he would read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord. And for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Edom he would read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam or Man. And for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may possess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may seek after. And he doth suppose the Septuagint, and the Apostle and Evangelist did follow some such copy, and upon that ground supplied the word Lord, and altered the word Edom, to Adam or man; and the word possess, to seek after, and so read, That the remnant of Adam, or man, may seek after the Lord. To which conjecture or reading I can contribute a little something: To the first this, that some copies of the Septuagint have instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Me, as relating to the Lord; Which is not only reported by Nobilius, but I have the like Greek copy by me. To the second this, That Edom by the Hebrews is used commonly, to signify the Nations that were not of their Jewish Church; and especially those under the Roman Monarchy. And therefore the Jesuits have expunged out of the Hebrew Rabbins Commentaries on the Hebrew Bibles, printed within their reach, the word Edom oftentimes, as it is to be seen in the edition of Buxtorfes great Hebrew Bible, with the Chalde and Rabbins, compared with that of Bomberg. To the third this, That some copies of Jeroms Latin Translation have quaerant me, may seek after me. See De Dieu in his Animady. in Act Apostol. And his Animadvers. on Clau. Apocal. De Dieu * conveniently salves the matter, and saves the Hebrew text without any supply or alteration of any one word at all, thus; Act. 15.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. that is, that the residue of men might seeek after the Lord. These words are fetched from Amos 9.12. where the Hebrew Text hath it thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. which is wont to be translated, that they may possess the remnant of Edom, and all Nations, Gentiles or Heathens, which version of the words seems to me most harsh to reconcile with this place of the Acts: But not so, if we say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not a note of the Accusative Case, but as often elsewhere of the Nominative, and we turn it, That the remnant of Edom, and of all the Heathen on whom my name is called, may possess the restored Tabernacle of David. Neither is there any doubt with me, but that the Septuagint so took the words: for so they turn them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. i.e. That the rest of men, and all Nations, Gentiles or Heathens may seek after. Which words have no sense, unless thou dost supply in thy understanding, what they are to seek after; to wit, that which but even now he had spoken of, viz. the Tabernacle of David that was thrown down, but now restored. Instead of which James doth not ill substitute the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord. For whether thou sayest that they should seek after The restored Tabernacle, or after the Lord the restorer, and Master of that Tabernacle, still thou sayest the same thing. Add that the Gentiles or Nations should seek after that Tabernacle, not for its own sake, but for the Lords sake. Here also must be shown, why instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may possess, the Septuagint says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may seek after. Whether or no, because for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may possess, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may seek after? So 'tis commonly thought. But let leave be granted to conjecture another matter: This is to be held as a rule or tenet, amongst all the Orientals, that words which signify Esse, that is, to be, do also signify fieri, that is, about to be done, that is moveriad esse, viz. to be moved towards that same esse or being. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to open, and to let lose; Because loosening is a moving towards apertion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to possess, and to buy, Because buying is a moving towards possession, there are hundreds of the same sort. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signify to possess, but to move toward possession: For example, Deut. 2.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Begin, Possess, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and conflict with him in war; They could not actually begin to possess, before they had conflicted and cast out the enemy. The sense therefore is, Begin to enter upon the possession. And more clearly ver. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if we render with Pagnin, Begin thou to possess, that thou mayst possess his land, is a mere Tautology; but not so if you render it, Begin thou to enter upon the possession, etc. So in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they may possess, the Septuagint conceived did signify, not the possession itself, but the endeavour of possessing, which they happily enough expressed by a verb of seeking. Nor is it wonder that they translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The remnant of Edom, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The remnant of men. For perhaps they read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam; or rather, they took the word Edom in this place, as often elsewhere, to be of a larger signification then to note the people properly so called. For as Isaac the younger of Rebeckahs' sons did typify forth the Church, so the elder ESAU, or EDOM did typify all other men that were strangers from the Church. Wherefore in the writings of the Rabbins the Roman Empire, especially while overspreading the whole world, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kingdom of Edom; who also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sons of Edom, do understand all Christians. That we said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes notes the Nominative Case, if any should perhaps grant that after Verbs Passives, but deny it in other Verbs, let him see 2 King. 9.25. Neh. 9.34. 1 Sam. 17.34. 2 Kin. 6.5. Eze. 43.7. Jer. 33.5. where it is so construed with Neuters. Yea sometimes with Transitives, as Neh. 9.34. Jer. 38.16. Eze. 39.14. * Hence it comes to pass that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which otherwise of the Accusative Case, doth among the Rabbins with all the Verbs promiscuously make the Nominative Case, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He did it or he made, or made it. Plainly therefore both the Hebrew and the Greek, both ways, signify the conversion of the Jews, and Gentiles first, ALL ISRAEL next Rom. 11.) into a cohabitation and Church-union. Which is very aptly opened, and enlarged in the very next Prophet, viz. the Prophet Obadiah; and with many of the same words and phrases, with addition of others, Obad. ver. 17, 18, 19, 20, 21. But upon MOUNT ZION shall be deliverance, and there shall be holiness, and the HOUSE OF JACOB shall 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 devour them: And they of the South shall possess the mount of Esau, and they of the plain, 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 Saviour's shall come upon mount Zion to judge the mount of Esau, and the Kingdoms 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 Jews and Gentiles converted unto Christ, as yet never was, but still lies upon the engagement of God's 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 be a REMNANT of Edom, and a REMNANT (for so the grammar 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 Jews part, both the Kingdom 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 Kingdom of Israel, must be here understood as sharers in the spiritual salvation and outward happiness here so laboriously inculcated: else why doth the Prophet use one while such comprehensions in words, as the house of Jacob, (and that twice) 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, etc. 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 reunited for the devastation of the Edomites; that is (as 'tis generally agreed among the learned, both Jews 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 external salvation of all these to be saved [that Saviour's (in the plural) shall come upon mount Zion to judge the enemies, and the Kingdom shall be the Lords] is of that strength and torrent, that it bears down afore it all limitations of the meaning to their return from Babylon, or the incarnation of THE SAVIOUR CHRIST, whose then was the Kingdom (in kind) no otherwise than it was formerly, when he ruled the world by his power, and his Church by his Word and Spirit; whereas this close, THE Kingdom shall be the Lords, must intent that it shall be answerable to the description from the seventeenth verse downward, viz. a most holy Kingdom, and withal a most visible, outwardly large, and glorious Kingdom, and that on earth; all corporal, incurable, Antichristian enemies sensibly falling before it. Which is not only my opinion, and sense of these words; Mercer presents to us Ex Lyr. commenting on this Prophet thus much Odium Esau in Jacob in semine perseveravit, etc. that is, the hatred of Esau against jacob continued in the very seed; therefore the overthrow of them is foretold Isa. 21.34. jer. 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 endued 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 suits whatsoever thou here readest against the Edomites. Obadiahs' Prophecy is small in bulk, great in sense, comprehending many things in a few words. He prophesieth in the behalf 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 reign. He saith that on mount Zion shall be deliverance and salvation, which are more perfectly fulfilled according to the letter, in the Church (collected of all the faithful) then in mount Zion; because the state of mount Zion continued but for a time, but the Church abides for ever; which shall be, we are confident, more eminently famous in the very land of Israel, when Israel in the LAST TIME SHALL 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 pass 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 shall openly before all be judged of the Elect. In special, the house of Joseph is named (albeit it is contained under the house of jacob) lest for their worshipping of Calves, and their long captivity, it should be deemed as rejected. joseph and Ephraim (of which Tribe was jeroboam) are the ten Tribes, whose captivity, say the Hebrews, 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 faithful; whom I contradict not. There were of the Tribe of judah and Benjamin among the Apostles. But who of the Tribe of Ephraim and joseph were among them, is uncertain. But they on whom this Prophecy must be fulfilled, must be of all Israel converted; and the house of jacob shall be a fire. Who can deny this yet to be fulfilled hereafter? Apparently it shall be fulfilled, when the world shall be judged. For 'tis impossible that this should be fulfilled, seeing as it is here said. For the Lord hath spoken it. ZAREPHA (which others writ Sarephta) and SEPARAD R. Sel. interprets to be France and Spain. 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 faithful 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 Zion erit evasio, id est salus, etc. That is, on mount Zion shall be deliverance, that is, salvation or safety: 'tis certain the Apostles, by the sending of the spirit upon mount Zion, and others conjoined to the Church, were delivered by Christ at his first coming; and so we believe that at this day every Congregation of the faithful is delivered. But we expect a more ample felicity when the Lord shall come again, etc. 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 certain Towns. BUT THOSE THINGS DO NOT SEEM TO SATISFY THE PROPHETICAL MAJESTY * 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 judges of the whole Earth: albeit at this day the Elect are divers ways afflicted by the Antichristian party, yet it shall come to pass that they shall be LORDS OVERDO OTHERS, etc. I am not ignorant that some, agreeing with the Jews, do think 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 dim light of Oecolampadius touching this truth in those ancient darker times: Yet hear him presently, almost in the next words, how he doth in the general grant this truth, as a truth worthy to be known on those words, [And the house of Jacob shall be a fire, etc.] 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, etc. But in the day of judgement, when hereafter they shall with Christ pronounce sentence and condemn them, they shall perish by the word of God, etc. However the Jews expound it either of times afore, or after the return from B●hell, yet still they have been adversaries, all eit they speak of an HAPPY AGE FOR A THOUSAND YEARS. Some do think that the just or righteous Jews shall rise, and dwell upon the earth; but I leave that as uncertain. But MOST CERTAIN 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, etc. In these verses, therefore he teacheth that the KINGDOM OF CHRIST SHALL BE MOST AMPLE AND LARGE, and not concluded in so straight a corner as formerly, etc. And upon the twentieth and one and twentieth ver. Oecolampadius concludes thus. The Jews say that Canaan signifies all Germany unto France, and that Sepharat signifies Spain; which things are uncertain by this description of places. But certainly ALL ISRAEL shall be saved. ' All which things I plainly refer to the last day. Now compare Oecolampadius, with Oecolampadius, and see whether he doth not in the general grant the point in hand, and grant it as a thing certain, 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 be 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 corn is sifted with a sieve, yet not the least grain falls on the earth; that is the wheat of converted Israel (for the general) shall be gathered from the chaff of the obstinate in all nations. But alas, Judah and Israel, all of them for the generality, are yet in their chaff 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 ruins 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 spiritual, 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 Ploughman's overtaking the reaper, the mountains dropping sweet wine, etc. All their enjoyments must be perpetuated, so as they must never be pulled up out of their own Land. §. 8 Now laying all particulars of this Text together, let all the men and books in the world show us when Judah and Israel were ever thus delivered since their captivity, and put into this spiritual and temporal happy condition in a religious conjunction with the Gentiles to the world's end? and this must be before the ultimate general Judgement, as the circumstances of the place importune, and necessitate us to expect. Therefore this Prophecy of Amos is yet to be fulfilled. Thus of Amos. SECT. XLIII. §. 1 NExt we come to the Prophet MICAH, wherein we shall consider only one place, viz. chap. 4. throughout. Of which note this in general, 1. That this prophecy 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 years after Christ) which Jerom confesseth in these words in Micheam 4. Sciendum quoque, etc. i.e. we must know (saith he) that this Chapter also, and that like it, out of Isaiah (meaning Chap. 2. Ver. 2. etc.) is referred by the Jews, and the heirs 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 prophecy that we here allege. Our last English Translation saith, In the last days. The Hebrew speaks higher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words differing in Gender and Number, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifying last) cannot be closely construed to the Grammar of them, but thus, In the last of days. And so also Jerom renders it (in novissimo dierum.) So the Chalde (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) So the Greek according to the Septuagint (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) So that the state of the Church, here prophesied, is the last state of the Church, before the end of the world, at the ultimate general resurrection. And therefore the notation of the time doth undeniably put us upon a looking for such a glorious state of the Church on earth, as is here described, as yet to come. Observe secondly, that all those words of the first, second and third verses [That the mountain of the house of the Lord shall be established in the top of the mountains, etc. and many Nations shall say, come let us go up to the mountain of the Lord, etc. and he will teach us, etc. and we will walk in his paths, etc. For the law shall go forth out of Zion, etc. and he shall judge among many people etc. and they shall beat their swords into ploughshares, etc. Nation shall not lift up sword against nation, neither shall they learn 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 book, and chap. 2. Sect. II. S. 1, 2, 3, 4. etc. whether we transfer the consideration of them; only adding here 1. The notableness of the prophecy; which is thus twice 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 Prophecy of the state of the Church in the last days, relates to the time of Christ's 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 years after Christ's ascension. I say the time after that destruction (for which sense 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 refer this to the time intended by Joel chap. 2.28. But that time, we have proved afore, (in this third book chap. 2. Sect. 40.) in the main of it, is not yet come to pass. 4. Dr. Mayer on the fourth verse [they shall sit every one under his own vine, etc. and there shall be none to make them afraid] hath these words; And this (saith he) is still to be fulfilled WHEN THIS WORLD DRAWETH NEAR TO AN END, the FULLNESS OF THE GENTILES BEING COME IN, and the Jews who remain 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 prophecy 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 show 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 universal resurrection. ¶ 1. The prosperity is described vers. 4. They shall every man sit under his own vine, and under his own figtree, and none shall make them afraid, vers. 6. In that day I will assemble her that halteth, and will gather her that is driven out, and her that I have afflicted, ver. 7. And I will make her that halted a remnant, and her that was cast off, a strong Nation, and the Lord shall reign over them in mount Zion, FROM HENCE FORTH, EVEN In Hebr. no even, But it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. And for ever. FOR EVER. Now when ever was this prosperity made good to them since their Babylonish captivity, and for so long time as for ever? It is true, two Tribes returned from Babylon about the year of the world three thousand five hundred and eighteen, under the Persian Monarchy. A long time it was ere they grew to a settlement of their City and Temple set up, and their public ministration set in order, by reason of the opposition and undermining of Sanballat and Tobiah and their adherents. So that some think they were near as long in attaining to the said settlement, as they had been in captivity, viz. seventy years. But if they had been settled at the first of that their return, yet from the year three thousand five hundred and eighteen, to three thousand six hundred and forty (about which time Alexander the (Greek 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 Jews, 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 Pilate. And a sufficient Memorandum of their subjection to the Turks is, that they possess Jerusalem at this day. So that if we deduct the time of the Jews 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 Alexander's coming to Jerusalem, it will not amount to above seventy years that the Jews were in peace and quiet, which is no more than 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 seal of this part of the Text touching their prosperity, That the Lord should reign over them of Mount Zion, 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 Tyrannical men's, or conquerors reigning over them; or else the Prophet had told them nothing; he had made this Antithesis to their captivities under men, in vain, 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 spiritual grace alike over believers, wherever they be one the face of the earth. ¶. 2. Their piety is charactarised in the fifth verse. For all people will walk every one in the name ELOHAIU, of HIS GOD, and we will walk in the name of JEHOVAH ELOHENU, of the LORD OUR GOD for ever and ever. Which words are not only a promise, but a prophecy, as to signify the piety they should practise, at the time when the Lord should perform the aforesaid prosperity unto them. For as for Micha, and his generation of religious men, they were soon dead. And the generality of the Jews and their Common State, as to religion, now at this present of Micha's prophesying, were mightily corrupted; and stood heinously guilty of Ignorance, Idolatry, injustice, oppression, cruelty, and the falsehood and security of Princes and Prophets, as the first, second, third, and sixth chapters abundantly testify; expressly reckoning up, and charging them with those sins, and threatening God's wrath upon them for that cause. Nor was that prosperous time, in which they should so serve God for ever, yet come: The Prophet minding both Judah and Israel of nothing they were to expect at present, but devastations and captivities (in the forementioned chapters,) if the ten tribes went not into captivity afore that Micahs prophecy was at an end. Who prophesied (as 'tis express chap. 1. ver. 1.) in the reign of Hezekiah, who reigned nine and twenty years (2 King. 18.2.) in the fourth year of whose reign, Salmanasser besiegeth Samaria, 2 King. 18.9. and in his sixth year, took it, ibid. And for after times, ensuing that return of them that was granted by Cyrus the Persian; from that day to this, they were under a foreign power, in a constant succession, the hand of the succeeding oppressor being upon them afore the predecessors was taken off: Yea, the following, tearing them out of the hands of the former, to the great prejudice, as well of their piety as of their prosperity. In the time of the Maccabees, great profanation was brought in as a flood upon their Jewish religion, 2 Maccab. chap. 5. chap. 6. and chap. 7. And in Christ's and the Apostles time; first, For the Jewish religion, we find that the whole body of their law, according to their interpretations, and the bulk of public worship, according to their traditions and practise to be exceedingly corrupted, as our Saviour lays them open in the fifth, sixth, thirteenth, fifteenth and three and twentieth chapters of Matthew. Besides the many Sects mentioned, some in the four Evangelists, viz. the Pharisees, Sadduces, and Herodians, and others mentioned in Ecclesiaticall stories, as Assideans, Essenes', and Gaulonites, whose single several errors were these. The Pharisees held 1. That they were the holy ones, Of the Pharisees. and all else vile, Luk. 18.11. God I thank thee, I am not as other men, John 7.49. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (rabble of the common) people that know not the law are cursed. Suitably their common Hebrew phrase was, to call the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people of the earth. 2. They ascribed many things to Fate, and many to free will, Joseph. l. 13. c. 9 3. They held that the souls of good men deceasing passed by a kind of Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of soul, successively into the bodies of those good men that were next borne. Thence is that speech (as the learned conceive) touching Christ risen, that he was John Baptist, or Elias, or Jeremias, Matth. 16.14. 4. They stood mainly for Traditions, Matth. 15.2. Mark. 7.3, 4. Matth. 9.11. Luk: 18.12. Matth. 23.5. Therefore our Saviour calls the Pharisees so often Hypocrites, in that one chapped. Matth. 23. The Sadduces first, Of the Sadduces. Denied the resurrection of the body, or any reward or punishment in the world to come, Matth. 22.23. Luke 20.27. Act. 23. ver. 6, 7, 8. Concerning their opinion, that the souls of men were annihilated at their deaths, see Joseph. de Bel. judaic. l. 2. c. 12. Secondly, They denied all the Bible, but the five Books of Moses; which is the reason why our Saviour, Matthew 22.32. waves all other plainer places of the resurrection, in job and the prophets, and proves to them the resurrection out of Exod. 3.6. Thirdly, They ascribed all to man's free will, joseph. l. 13. c. 9 The Sect of the Herodians (mentioned Matth. 22.16.) were a sort of jews, Of the Herodians. that complied with the Court of Herod in gross flattery, and a compounded piety, of judaisme and Herodianisme * Beza in Mat. 22.16. . For they ** Epiphan. Heres. 20. Theophyl in Matth. 22.16. & alii. held, that either THE Herod (that is, Herod the great) was THE Messiah; or at least, that ● Herod (v. 9 Herod, Tetrarch of Galilee, alias Antipas, or etc.) was a Messiah to them; in that the Sceptre was then departed from Iu●ah (the mark of the time of the Messiahs coming) and the than Herod's government so well pleased them. So that he and his Court concurred with them to crucify Christ, Mark. 3.6. and they complied with him and his Court, touching the equity of the Jews paying tribu●e ‡ Hieron. in Mat. 22.16. (Matth. 22.16.) And in the celebration of Herod's birth say, with superstitious solemnities. At which Persius, (who flourished about sixty years after Christ) hath a sore jirke in his fifth Sayr. v. 10, etc. Herodis venêre dies, unctâque, fenestrâ Dispositae pinguem nebulam vomuere lucernae Portantes violas, rubrumque amplexa catinum Cauda natat Thynni, tumet alba fidelia vino: Labra moves tacitus, recutitaque Sabbata palles. When Herod's Birth-day's come, the Lamps are placed In ranks, in the oiled window all be-greased By a far missed, which they had spewed out, Though with sweet violets prancked and crowned about. And whiles in a red pan doth swim a Thine, The white stone Pitcher floateth'ore with wine. But paled with fasts thou muttringly dost pray All the Circumcisions Sabbath day * On this of Persius' learned Lubins note is this. Herod the Asealonite (saith he) reigning over the Jews, they, called the Herodiens, adored his Birth day as Sabbaths. On which day they put lamps lighted up in the windows, filled with oil, and trimed with Violets, adorning also the doors with flowers. The Jews being wont to put on the Eve afore their Sabbath Enneamyxon, a lamp of nine Branches of lights in their window. The swimming of a Thine or Tunie in a dish or platter of red clay, signifies, that though the Jews used plain vessels, yet they had varieties, and dainties well sauced in their Feasts, which is more illustrated by the abundance of wine in the next verse. And their Feast days are called, Circumcised, or circumcision Sabbaths, because the circumcised Jews did celebrate them. . The sacred Text doth intimate that a great number of the country of Galilee were at the celebration of Herod's Birth day, Mar. 6.21. where you have the sad event of that merry-making, viz. john Baptist is beheaded; in which the Jew's no doubt had an hand, by that our Saviour speaks Matth. 17. ver. 9 etc. to 14. where he having mentioned his resurrection, and the Disciples thereupon objected, why then say the SCRIBES ** Scribe was a name of Office, not of Sect, and was of any Tribe, as the Jews themselves intimate. There were two sorts ● Laic. 1. Such as taught to write which we call Scribes or Writing. Masters. 2 Such as drew Deeds and Writings of bargains and sale, which we call Scrivener's. To both these Psal. 45. ver. 1. alludes. Then thirdly, out of these that were most expert, there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The King's Scribes, which we call Secretaries, 2 King. 12, 10. and chap. 22. ver. 1. And 2 Sam. 20.25.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scribes of the people, which were much like to our Clerks of Assizes; for these Scribes were to attend the public Courts, and Consistories; 1 Maccab. 5.42. The second sort of Scribes were Clericks, learned men called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Scribes of the Law, Ezra 7.6. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lawyers, Matth. 22.35. Luk. 7.30. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctors, or Teachers of the Law, Luk 5.17. Elias must first come, he answers, Elias truly shall first come, and restore all things; but I say unto you, that Elias is come already, and THEY (the jews, led by those Scribes) knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of Man suffer of THEM. Then the Disciples understood that he spoke to them of John Baptist. And by Christ's speech, that generation in which he was borne, should be called to an account for all the blood of the Saints shed by the Jews persecution, from Abel down to the Apostles (which must needs include the murder of john Baptist) Matth. 23.35. Luk. 11.51. And further the sacred Text doth intimate, that these Herodians had held some dangerous leaven of doctrine (though 'tis not there expressed) Mar. 8.15. The Assideans were of two sorts, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsadikim, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasidim. The Isadikim kept close to the letter of the Scriptures, and studied that; The Chasidim (commonly translated Assidael, Assideans) studied how to add to the Scriptures. The Tsadikim conformed (outwardly at least) to what the law required. But the Chasidim would be holy above the Law, D. Kimch. Psal. 103.17. Pirke Aboth. cap. 5. The Essenes', first, Of the Essenes'. Held many of the Pythagoreans evil opinions, as a community of goods (Aul. Gel. l. 1. c. 10. Laert. in Pythag. joseph. l. 18. c. 2.) They allowed not lawful pleasures, (justin. l. 20. joseph. de bello l. 2. c. 12.) they ascribed all things to fate and destiny, Suid. joseph. Antiqu. l. 13. c. 9.2 They worshipped towards the sun rising, (Philo. joseph.) 3. Bound themselves by oath to preserve the names of Angels, the phrase implying a kind of worshipping of Angels, joseph. de bell. l. 2. c. 12. etc. The Gaulonites, Of the Gaulonites. who had their name from one judas sometimes called judas Gaulonites, sometime judas Galilaeus, Ios. Antiq. l. 18. c. 1, 2. mentioned Act. 5.37. Held first, That tribute was not to be paid to Princes, as being a badge of servitude. Secondly, that they ought to call none Lord, but the Lord of Lords, the God of Heaven. Thirdly, They forbade sacrifices to be offered for the welfare of the Roman Empire, and Emperor, which is conceived to be the reason why Pilate mingled their blood with their sacrifices, Luk. 13.1. Oecumen. in Act. 5.37. Theophyl. in Luk. 13.1. For Pilate was not over the Nation or province of the Galileans; and therefore it must be this Sect that Pilate so punished. And thus you have had an account of the jews corrupting of Religion in Christ's time as jewish. And as for Christian religion, they did for the generality refuse both it and him, joh. 1.11. He came unto his own, and his own received him not. And so they did after in the Apostles ministrations; rejecting their Doctrine, and persecuting their persons, Act. 13. Act. 4. and so saith St. Paul, Rom. 11. they are to continue in blindness till the fullness of the Gentiles shall be come in, that then ALL ISRAEL may be saved. ¶. 3. For the Jews victory, prophesied in this fourth of Micha, it is set forth in the eighth verse etc. to the end of the chapter, v. 8. And thou O Tower of the flock, the strong hold of the daughter of ZION, unto thee shall it come, even the FIRST DOMINION, the Kingdom shall come to the daughter of Jerusalem. (That is, thou must have a flourishing estate, at least, as glorious as at first, in David and Solomon's time,) ver. 10. Thou shalt be delivered from Babylon; there the Lord shall redeem thee from the hand of thine enemies. (They shall not only be dèlivered as by a common providènce, but shall be redeemed as relating to the fruit of a Saviour, Luk. 3. ver. 30, 31, 32. and v. 38.) Ver. 13. Arise, and thresh O daughter of Zion, for I will make thine horn Iron, and I will make thine hoofs brass, and thou shalt beat in pieces MANY PEOPLE'S. And I will consecrate their gain unto the Lord, and their substance to the Lord of the earth. So that the Jews must not only be delivered from their enemies, but must be the destroyers of their enemies, (that continue enemies) and that not of a few, but of many people's. Now when ever had the Jews since their first captivity, such prosperity, such victory; such a Kingdom, and such a conquest? Ten Tribes for two, are still by the Jews confession, in captivity. And the two Tribes, ever since their first return, have been notwithstanding, under the power of one Monarch or another by an immediate and concatenated succession, 1. The Persian, 2, The Grecian, 3. The Roman, 4. The Saracen, 5. The Turk. So that this Scripture is not yet come to pass, and cannot be deferred to the ultimate general resurrection, as being inconsistent with that time in most of the branches. Therefore it is yet to be fulfilled afore that time. Thus of Micha. SECT. XLIV. Next we come to the Prophet Zephany, where we shall insist but upon one place, and that is an Eminent one, viz. chap. 3. ver. 9, etc. To the end of the Chapter. §. 1 IN this place three things are prophesied, which orderly laid together, do completely make up the main of our point, that yet before the ultimate judgement at the universal resurrection, there shall be a most glorious visible Church on earth, beautifully woven, and integrated of jews and Gentiles. 1 Here is prophesied the RESTITUTION of the jews, both in a way of conversion unto God, and of reversion into their own Country, unto a glorious Church State. 2 The VOCATION of the Gentiles, both unto an effectual conversion unto God, and a most harmonious union with the rest of the Church. 3 The SUBVERSION of the enemies of the Jews, and of the Church of Christ. §. 2 The first, the RESTITUTION of the jews, as to the first part thereof, viz. their conversion, we have it in the 10, 11, 12, and 13 verses. Ver. 10. From beyond the river of Ethiopia my suppliants (that is, that call upon my name) even the daughter of my dispersed, shall bring mine offering (That is, shall worship me in a right manner, such as I shall require) which verse plainly speaks of the Jews, almost in every word; as in that [My suppliants beyond the river of Ethiopia,] and (expounding it) EVEN the daughter of my dispersed there. The Hebrews in their Chalde paraphrase translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethiopia, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 India; and elsewhere they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hind & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hid for Hind, which answers to the Latin Indi, Indians; and to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Subduer or Conqueror of India; * Qui suit Bacchus; saltem est Bacchi Epithe●on apud Graecos. Sic Graeci appellant Indicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and to our English, who say India, and Indians: where Rab. Menasse Ben Israel saith, (in his book de spe Israelis) multitudes of Jews are. There are, to speak distinctly, three opinions touching Ethiopia, and the river beyond it. 1. That this Ethiopia signifies Egypt, which is beyond the river Nilus, which riseth in Ethiopia, and flows thence unto Egypt. To which A Castro contributes this, that the Hebrew name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chus, that is, Ethiopia, doth not signify Aethiopian Sub-Aegyptian, that is, Ethiopia under Egypt, as they call it, which is now called Abyssia, where Prester John reigneth; but Arabia, in which, among others, the Madianites lived, who in the Scriptures are called Ethiopians. And for this he quotes Psal. 74.14. Thou brakest the head of the Leviathan in pieces (speaking of the drowning of Pharaoh and the Egyptians in the red sea) and gavest him to be meat to the people inhabiting the WILDERNESS, (Hebr. desolate places,) which the old Latin, Jerome and the Septuagint translate, To the people of the ETHIOPIANS. For Chus the son of Cham (who gave the name to Ethiopia) with his sons, viz. Seba, or Saba, and Havilah, and Sabtah, and Raamah, and Sabtecha, Gen. 10.7. fixed his habitation between the Persian and Arabian gulf, or red sea. This Tract therefore is called Ethiopia, that is Arabia, in which is the RIVER GIHEN, flowing out of Paradise; and the river TRAJANUS, and the Lake Sirbonides and the Arabian gulf. But by the leave of so learned a man, it is most certain that both the Ethiopiaes, as Pliny, Ptolemy, Strabo, Herodotus and letter writers distinguish * Plin. l. 5. c. 4. and c. 8. Ptol. l. 4. c. 7 & 28. Strab. l. 1. Herod. expedit. Xerxis contra Graecos , naming them the Eastern and Western Ethiopia; or the Asiaticke, and African Ethiopia; which distinction of Two the Scripture hints, by their several characters, neighbours, or circumstances, when they name either, Ezek. 29.10. and c. 30.4. Amos 9.7. Nahum. 3.6. Zeph. 3.10. The African again distinguished into superior, alias interior, and inferior, alias exterior Ethiopia) I say, all the Ethiopiaes are called in the Hebrew by the name of Chus. The second Opinion of many other learned, understands here Aethiopiam sub- Aegypto, id est Ethiopia, under Egypt, in Africa, to wit Abissia, for this was near to the jews, and by that name well known to them; and so the Africans, and all inhabiting with them, were beyond the rivers of Ethiopia in respect of judea and Egypt. And so may be here understood all the Countries beyond the Sea, viz. the Brasilians, Peruvians, Mexicans and all the West Indians. The third opinion, which A Castro much favours, understands here the East Indies unto japonia and China: For Tigris and Euphrates are here called the rivers of Ethiopia; which slide first by, or through Chaldea (where Nimrod the son of Chus reigned); then by, or through Mesopotamia, and after through the midst of Arabia, which sometimes in Scripture is called Chus, that is, Ethiopia; beyond which rivers lies all Asia, and India unto the Sinae. And therefore as well Vatablus, as the Chalde Paraphrase, inclines to expound this of the Indians, as if Indian-Ethiopia were here meant; whence the Sabeans are as well Indians, as the Persians, Arabians, and Abyssines; as Pererius asserts out of Beroaldus, and Dionysius on Gen. 25. ver. 5. And indeed Seba and Havilah, the sons of Chus, dwelled towards India; so that Cyril, Theodoret, and Procopius calls the Country of Sabea, by the name of Indian-Ethiopia. The sum of all (to draw all three opinions into one harmonious head) is this, that the Prophet Zephany intends, that all the jews and Israelites, dispersed into the remotest Countries over the face of the whole earth, they and their neighbours there, innumerous multitudes should be converted unto Christ. For the jews did deem the Ethiopians the utmost borders of men (according to that, extremique hominum Morini.) And Christian writers count the more Eastern Ethiopians of the same rank with the Indians; as they account all to be Indians that are the remoter people of the world, that live in any wealthy condition. But yet withal, the wise Prophet expresseth that general meaning so, as that neatly he alludes unto, and minds us of it, as an anchor of hope, the carrying away captive of the jews through Arabia, unto Babylon, and dispersing them into all the Countries of the East; part of whom (as a first fruits) once Cyrus returned, and sent back to Jerusalem: The lump Christ will restore afore the world ends. Nor doth the phrase of [bringing offerings to the Lord] signify less than the jews, and yet not prejudice the glorious Christian state of the Church, integrated of jews and Gentiles, A Rule how to understand Levitical phrases, in describing the Christian glorious state to come. we speak of, as intended by all the prophecies we produce. For take this for a Rule, for this and all other like places of that nature, though in Moses time it was taken according to the letter to signify material levitical Sacrifices; yet in after times, not only the Apostles of the New Testament, but the Prophets of the Old, by offering, and offerings, and sacrifices, and altars etc. did signify unto us spiritual oblations, compatible and correspondent to the GOSPEL; Psal. 50. ver. 14. OFFER to God thanksgiving, and pay thy vows, etc. ver. 23. Whosoever OFFERETH praise, glorifieth me, Psal. 51.17. The SACRIFICES of God are a broken spirit. Psal. 141.2. Let my prayer be set forth before thee as INCENSE, and the lifting up of my hands as the EVENING SACRIFICE, Hos. 14.2. Take away all iniquity, and receive us graciously, so will we render the CALVES OF OUR LIPS: with a multitude of more instances, which might be given. And therefore no wonder if the language of the new Testament be to the same tune, Rom. 12.1. OFFER, or PRESENT to God your bodies as a living SACRIFICE, Mark. 12.3. To love the Lord with all the heart, and with all the understanding, etc. and to love one's neighbour as one's self, is more than all WHOLE OFFERINGS and SACRIFICES, Heb. 9.22, 23. 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 than THESE, Heb. 13.19. But to do 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 he 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 jews; which is further amplified in the eleventh verse thus: In that day shalt thou not be ashamed for all thy do, wherein thou hast transgressed against me. For than will I take away out of the midst of thee them that rejoice 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 Saviour's time, Mat. 24.1. And therefore then this text was not fulfilled. But when their sins shall be taken away, than 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 poor people, and they shall trust in the name of the Lord. This last clause of trusting in the name of the Lord, contains the very life and power of godliness. As for the first clause, whoever can well weigh the Hebrew, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will duly consider the precedent verse, and prophetical purpose of this place, touching the conversion of the Jews, cannot but confess that these words may as well, and in some respect better be rendered, I will cause to remain in thee a people that is humble and meek (or poor in spirit) as Arias, the Septuagint, and the Syriack and Arabic 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 follows 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 do iniquity, nor speak lies, nor shall a deceitful tongue be found in their mouth; for they shall feed, and lie down, 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 Jews restitution, namely, their reversion into their own Country in a glorious Church-state; we have it in the sixteen, seventeen, eighteen, and twentieth verses thus; ver. 16. In that day it shall be said to Jerusalem, fear 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 rejoice 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 sorrowful for THE SOLEMN ASSEMBLY, who are of thee, to whom the reproach of it was a burden. Ver. 20. At that time I will BRING YOU AGAIN, even in the time that I GATHER YOU. For I will make you a name, and apraise among all people of the earth, when I TURN bacl YOUR CAPTIVITY before your eyes, saith the Lord. In which words you have the expression of their reversion into their own Country, in capital letters, as well in sense as writing. And the Lords being amidst them, more than in his general presence over the earth, and his rejoicing over them with joy, yea with great joy, as in singing, and resting in his LOVE, and gathering them into the solemn assembly, and to make them a name, and a praise among all people of the earth, can signify no less than a glorious visible Church-state, making them a LOVE or SPOUSE unto their LORD CHRIST. For the second general head, the vocation of the Gentiles, both unto an effectual 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 turn 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 people's 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 term to term, because they that know well the Original, and well mind the sense of the place, will ease me of that labour, * Junius; Mutab● in populis labium, ut purum sit, quo invocent omnes nomen Jehova, colendo cum humero uno. Hieron & old Latin. Reddam populis labium electum, ut invocent omnes nomen Domini, & serviant ei humero une. The Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. i. e. I will so convert in all nations one choice 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 choice lip, that all may call upon the name of the Lord, and worship him in an equal yoke. but rather, I will speak a word to the opening. It is express, that the People's, Nations, or Gentiles are here spoken of, who upon their conversion should be exempted from the ruin on Nations in the eighth verse, and should return with the dispersed Jews in the tenth verse, and their profane 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 mind, but with one way of practice; 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 chain or traces. §. 5 The third general, the destruction of the enemies of the Church, and so of the Jews (converted) you have in the fourteenth, fifteenth, and nineteenth verses very fully. (You yourselves, who heed what you read, do perceive these three heads interchangeably interwoven, to signify that the whole of all this visible glory comes together.) Vers. 14. Sing O Daughter of ZION, shout O ISRAEL, be glad and rejoice with all thy heart, O daughter of JERUSALEM. Vers. 15. The Lord hath taken away thy judgement, he hath cast out THINE ENEMY. The King of ISRAEL is in the midst of thee, even the LORD, you shall not see EVIL ANY MORE. Vers. 19 Behold at that time I WILL UNDO ALL THAT AFFLICT THEE, and will save her that halteth, and gather her that was driven out, and I will get them a praise, and fame in every Land, where they have been put to shame. Thus you see the full extent, and intent of the text, insomuch as never to this day can be found a capacious and adequate space of place and time, wherein to lodge the fulfilling thereof; and therefore waits for its turn to be performed, by our God that cannot lie, before the ultimate Day of Doom. See for this, in the first place what others hint, I may say afore they are ware, because the stream of their opinion runs a contrary way. Doctor Mayer thus: I will turn to the people a pure Language, intimating the conversion of the Gentiles; but lest when Judgements should come upon all peoples by Nabuchadnezzar, they should despair of any such work to be wrought among them, he saith, My determination is to gather the Nations, to pour out mine indignation upon them, as meaning that great destructions should BEFORE THIS, pass through all Countries by the Chaldees, then by the Persians, after that by the Grecians, and finally by the Romans; last of all which, should the conversion of the Nations to the Gospel follow. Thus he. Now the destructions by the Romans is not yet at an end, that Empire (so much of it as is left) still making great destructions both spiritual and temporal, in Spain, France, Portugal, Germany, Italy, etc. and much more the three Horns of the Turkish dominions broken off from that Roman, enslaving the fifth part * See the account cast up afore in Sect. 40. S. 2. P. 2. (or thereabout) of all the world; and therefore by Doctor Mayor's words, this general conversion of the Gentiles is not yet come, so as to convert them (as he carries on the sense) that are beyond the river of Ethiopia, etc. Calvin, and our New Annotations say, that This Prophecy is extended unto the time of the Gospel; when not only the Gentiles shall come into the Church, but also the Jews shall return into their own Country, that they may make one BODY, with the converted Gentiles. Thus they. Which when it hath been ever fulfilled, since the time of the Gospel, let them prove that will undertake to assert it: for we shall by and by give many strong reasons to the contrary; and therefore according to their supposition, or grant, this is yet to be fulfilled. Alapide saith; Christ took away their pride (mentioned vers. 11.) when having overthrown their material Temple by Titus and the Romans, he erected his Church in Zion, transferring believers from that Judaical Temple unto the Church, in which as in a School of humility he teacheth the Jews lowliness of mind, and humbly, together with the Gentiles, to submit to the grace of Christ. Now, when ever, since the overthrow of the Temple by Titus the Roman (which was about forty years after the Passion of Christ) did the Lord Christ erect a Church in Zion, and translated the believing JEWS and GENTILES into it, teaching the Jews there lowliness of mind, and together with the Gentiles humbly to submit to the grace of Christ. Surely as in the thirteenth of the Acts we have it in the general asserted, from History of Divine authority, that the Jews generally refused the Gospel, whereupon it was transferred to the Gentiles, and there it hath continued (according to Rom. 11.) down to these times, leaving the Jews in blindness; so we have it illustrated by particulars from all the most famous Histories and Chronologies, that long after Titus his ruining of the Temple, the Jews persisted in their levitical Sacrifices, offered in the City upon the rubbish of the Temple, until Adrian's overthrow of the City, and his expelling the Jews thence, in the year after Christ's Incarnation one hundred thirty four. And again, for many years after that, being thence expulsed, they persisted in Jewish sacrificing at Mamre (where formerly God appeared to Abraham) and so continued until Constantine the Great (who began to be sole Emperor about the year of Christ three hundred and twelve) overthrew their Altar there, and built in the room a Church-place of worship for the Christians. And after that Julian the Apostata encouraged the Jews, out of his hatred to the Christians, to rebuild the Temple of Solomon, in the year of Christ (saith Bucholcerus) three hundred sixty three, God wonderfully destroyed their work by fire from Heaven. And from that time to this they have been seen and heard in all Countries where they are permitted their Synagogues, to worship God after the manner of the Jewish Liturgy, in singing the Psalms of David according to our Hebrew Text, and reading the Law and the Prophets, with tripudiations, etc. and do profess (as I have had it by Letters from their learned Rabbins) that they hope to be saved by the Law of Moses; all which do sufficiently demonstrate that they are not yet translated into the Church erected in Zion, since Titus his devastation of salomon's Temple; so that this Scripture of Zephanie remains yet to be fulfilled, which I make thus to appear. ¶ 1. Observe how many Parties are here mentioned, that must have a share in the fulfilling of this Prophecy, when ever it be fulfilled, viz. First, The Gentiles, ver. 9 Secondly, the two Tribes of the Jews called Juda, expressed in the words, Zion and Jerusalem, ver. 14. & 16. Thirdly, The ten Tribes of the Jews, called by their name Israel, ver. 14. but all these three parties have not yet jointly shared in the mercies prophesied to them in this Text, therefore it remains yet to be fulfilled. ¶ 2. Observe the parts, or things to be shared among those Parties, viz. conversion unto the true God, congregating of them into a christian Church, and destruction of all that hate them, as you have heard. Now when did the Gentiles, the people of Judah, and the Tribes of Israel ever jointly enjoy these three mercies? For, ¶ 3. Observe, all these must at the great time of fulfilling them be extant at once, together; for though in the discuss I distinguished them into parts, according to their nature and sense, yet the Prophet according to place and order of sentences did interweave, and windingly wreathe them one within another, to the intent that no man might separate what God had joined together, but might behold them as a goodly Coin, that though there be a distinction of the parts, of the impressions upon it, yet all make but one Image of Caesar. All those parts are but the several sculptures of one and the same entire character of the glorious time of the Church, yet before the end of the world; for hitherto, the said three parties never enjoyed the three parts jointly together; but rather for the most have been visibly to the eye of the whole world under a contrary condition. For, ¶ 4. Observe the high expressions the God of truth gives forth touching the glory of the state, the said parties shall enjoy at the said time when this Prophecy shall be fulfilled, viz. That the People's, or Gentiles shall have pure lips, wherewith to call upon the name of the Lord, as it is in ver. 9 That Israel shall not do iniquity, nor speak lies, nor shall a deceitful tongue be found in their mouth, ver. 13. That they of Zion and Jerusalem, and Israel, shall be glad, and rejoice with all their heart, ver. 14. for it follows (ver. 15, 16, 17.) the Lord shall so take away their judgements, and cast down their enemies, and instead of them he himself, as King, will be so in the midst of them, that they shall not see evil any more; nor shall their hearts fear, nor their hands faint. He will be so in the midst of them in his might, that he will save them, and rejoice over them with joy, and that as with singing, and will rest in his love. Now did ever these things appear in the state and condition of the Church, either of Jews or Gentiles, since the Babylonish Captivity? surely the contrary hath abundantly appeared down to these days. 1 For their Spiritual, or Ecclesiastical state in relation unto Religion, the Gentiles generally have been very wicked, and for the most part (the more is their sin) intestine enemies to the Jews. And for the Jews, whiles the ten Tribes of Israel were carried away captive, the King of Assyria brought men from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvalin, and placed them in the Cities of Samaria, instead of the Children of Israel, (2 King. 17.24.) of whose return to their own Country the Scriptures leave no mention. But they tell us, that when the two Tribes returned, there was a MIXED MULTITUDE among the Israelites, (Nehem. 13.3.) That there were many that pretended to be Priests, who because they could not find their Genealogy, were as POLLUTED put from the Priesthood (Ezra 2.62. Nehem. 7.64.) That the people of Israel, and the Priests, and the Levites, had not separated themselves from the people of the land, doing according to their ABOMINATIONS, even of the Canaanites, Hitties, Perezites, Jebusites, Ammonites, Moabites, Egyptians, and Amorites, having taken of their Daughters for themselves, and for their Sons, etc. Ezr. 9.1, 2. And though they did repent of this great transgression, and promised amendment, Ezr. 10.9. etc. Yet they are again greatly guilty thereof, Neh. 13.23. Further, the Scriptures tell us, that some of the two Tribes, of a slavish spirit, stayed in Babylon to be servants in servile baseness to that King, when the generality returned, 1 Chro. 4.21, 22, 23. which Josephus mentions at large. And in the time of the Maccabees, in the time of Antiochus Epiphanes, of the root of the Greeks, who began his reign about the 137th year of their Kingdom * Which was in the one hundred seventy third year afore the incarnation of Christ, Bucho. Ind. Chron. Ad annum mundi, 3798. (or Emp●re) there went out of Israel wicked men, who persuaded many, saying, let us go, and make a covenant with the Heathen that are round about us; for since we departed from them, we have had much sorrow. So this device pleased them well. Then certain of the people were so forward herein, that they went to the King; who gave them licence to do after the ordinances of the Heathen. Whereupon, they built a place of exercise at Jerusalem, according to the customs of the Heathen, and made themselves uncircumcised, and forsook the holy Covenant, and joined themselves to the Heathen, and were sold to do mischief, 1 Maccab. 1.10, 11, 12, 13, 14, 15. Which corruption in the Jews religion, by the story, seems to be voluntary, as the Narrative precedes the history of Antiothus his Tyranny. Nor was this only for once, or a spurt, but again in the second book of Maccabees, together with betraying one another, and the public welfare, chap. 3 and chap, 4. Come we hence to Christ's time, and there we shall find at least six Sects of abominable corruptions in matters of Religion, viz. Pharisees, Sadduces, Herodians, Assideans, Essenes', and Gaulonites; of whose wicked opinions we have given you a more particular account afore * Viz. In this chap. Sect. 43. §. 4. P. 2. . In the Apostles time the Jews for the generality were persecuters of them that embraced Christ and the Gospel, as we have it all along the story of the Acts of the Apostles; and among the Christians, there were Anti-resurrectionists, Judaizers, wicked Apostates, Idolatrous and profane Balaamites, and Nicolaitans, etc. as the Epistles of the Apostles, and of Christ to the seven Churches expressly shows us. For the two next hundred years after the death of the Apostles was bloody persecution of the Christians over all the Roman Empire. About the twelfth year of the fourth Century, Constantine the great staunched that blood, and settled the Church in peace for the space of about twenty five years, viz. till the year three hundred thirty seven, at which time Constantine the great dying, by and by horrid Arianism, and the Arian persecution succeeded. And after that Papism, and Turkism, down to our days. So that f●om about sixty years after Constantine's death, the Church began (according to the vulgar account) to be hid in the wilderness, the witnesses to prophesy in sackcloth, and the Beast to have power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rev. 11. Rev. 13. And secondly, for their civil condition all this while, they have been ever under the usurpations successively of the Persians, Greeks, Romans, Saracens or Turks, as we have often repeated. So that all that hath been done in matters of salvation, or outward deliverance, since the return of the two Tribes from Babylon (the ten remaining there, and still dispersed) have been but as prefaces, first-fruits, and glean, in comparison of the full vintage here described. ¶. 5. Observe certain notes and marks, that this prophecy is not yet fulfilled. First, That ver. 9 The peoples, or Nations shall serve the Lord with one shoulder; which in regard of the universality without restriction, and the immediate connexion of God's Suppliants of the Jews (as Calvin argumentatively asserts) must signify the unanimity and conformity of Jews and Gentiles in general, in one way of Gospel's worship. But alas, besides the Jews perseverance in their Judaisme, the Gentiles themselves, called Christians, do not harmonise into one consent and practice, but are at too vast a difference, in their Papism, Lutheranism, Socinianism, Calvinisme, Episcopacy, Presbytery, etc. Secondly, That in ver. 10. the calling of the Jews from beyond the river of Ethiopia, which is not yet done; the people of Judah, but especially they of Israel remaining dispersed into the utmost parts of the earth. Thirdly, 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 jews 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 copartner with Haggy.) Both prophesying after Judah's return from Babylon, in the second year of Darius (son 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 rational, 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 threatened upon them: And expressly 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. etc. 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 thyself 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 spoilt 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 spoil to their servants, and ye shall know that the Lord of hosts hath sent me. Sing and rejoice 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 JOINED UNTO THE LORD in that day; and shall be my people, etc. Vers. 12. And the Lord shall inherit Judah, his portion, in the holy land, and shall choose jerusalem again. Of which words, the introduction preceding in the §. 1. leads us into this sense, that they look beyond the two Tribes, called judah, unto the return of the ten Tribes called Isreal. §. 3 It hath been often very grievous in my eyes, to see how Authors commonly follow one another in expounding Scripture, as if they were rather led by human example, then by divine reason. And let this go for one instance: where they successively vote, or dictate (not demonstrate) that that great call to the Jews in ver. 6. To come forth and flee from the land of the North, etc. relates to those of the two Tribes that tarried behind, when the rest of them returned: I confess, 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) than an hundred of their names. Oecolampadius speaking for us saith, Terram Aquilonis, etc. 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 four winds, and others oppressed with other servitude, all that are burdened, are called, etc. And Pelican likewise voting for us saith, the Prophet here foretells a double gathering of the Inhabitants, and calls unto them: for the dispersion of the faithful was twofold, one of the people of judah in Babylon, who are called together with Nehemiah unto the building of jerusalem, whom the Prophet exhorts to go forth out of the province of the Babylonians, and to believe 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 four quarters, or climates of the world. All which the prophet calls and desires to be congregated toward Zion, etc. But to leave men and words, and come to reason. ¶ 1. 'tis clear that this place of Scripture is a prophecy 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 pass; and such things, and so, God will do. ¶. 2. And the exhortation in the sixth verse (the thing in controversy) is expressly there extended not only unto the Jews in the North, viz. Babylon; but to all of them dispersed in the four quarters of the world; as they are to this day. Where mark the connexion, For I will gather you from the four winds: making this the meaning of coming out of the North. Compare also Zech. 8.7. a considerable place, viz. Thus saith the Lord of Hosts, behold I will save my people from the East Country, and from the West Country; and I will bring them, and they shall dwell in the midst of Jerusalem. Accordingly the Septuagint reads this of Zech. 2.6. thus, Ω 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Ho, ho, fly from the land of the North, saith the Lord; Because I WILL GATHER you from the four winds of Heaven, saith the Lord. ¶. 3. The said two Tribes had been, even now (when Zechariah preached this Sermon) returned from Babylon into judea, 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 prophecy in the year of the world three thousand four hundred fifty one. A fair time, for the most of the Jews of the two Tribes to take heart to return, that are mentioned in the beginning of their deliverance by Cyrus, to have lingered behind the rest, 1 Chron. 4. if fear of the King's sincerity in dismissing them had remorated them; and to have been encouraged by their forerunners prosperity in judea, if any considerable number stayed in Babylon for fear of success. And therefore doubtless by this time most of the people of judah were returned. josephus' boldly affirmeth *, and Sanctius approves the account, that there returned of the Tribes of judah 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 walls, and their bountiful offerings at the dedication, speak aloud that they were a very numerous people. And therefore 'tis very unlikely that the Prophet in that exhortation, verse the sixth, should mainly mind a gleaning of a few lingerers in Babylon. ¶. 4. This exhortation ver. the sixth calling for separation, and to come out of Babylon, is carried down 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 years (plus minus, thereabouts) afore Christ's 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 ye separate, SAITH THE LORD (mark his quotation of the old Testament) etc. and I will receive you, and be a father unto you. Just to the same effect as Zecharie in the said sixth verse. Come forth, flee from the land of the North, etc. Deliver thyself O Zion, that dwellest with the daughter of Babylon, etc. Lo I come, and I will dwell in the midst of thee, saith the Lord. Thus far St. Paul extends it. But St. john Revel. cha. 18. ver. 2, 3, 4. extends it much further, and that in a prophetical way; viz. to the time nearly preceding the fall of Babylon. I saw another Angel come down from Heaven, having great power, etc. and he cried mightily with a strong voice saying, Babylon the great is fallen, is fallen, etc. (i.e. shall surely fall) And I heard another voice from heaven saying, come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Which two last clauses being of a future tense, and sense, clearly show 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 strains annexed to this prophecy, 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 Jew's 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 spoilt 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 spoil to their servants. And ye 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 spoilt 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 spoil to their servants, that is, to you whom they rigidly made their servants. Lastly, that in vers. 10, 11, 12, 13. Sing and rejoice 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 joined 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 choose Jerusalem AGAIN. Be silent, O all flesh before the Lord, Because he is [awakened concerning the habitation of his holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] That is, a joyful time is yet to come, when the Messiah shall dwell in the midst of the Jews, they dwelling in the holy Land, many Nations being joined unto the Lord, together with the Jews into one Church, he dwelling in the midst of them all (for dwelling in the midst is again 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 perform these things to them; to the putting of all fleshly and carnal 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 himself in the behalf of his holy habitation, or the habitation of his holiness; that is, the Church, in her pure state and worship. Now, when were these high strains, these sublime expressions, ever yet fulfilled? We have a watchword in the twelfth verse, that we must look for the impletion ●hereof, far beyond Zecharies time: For though he in his time of this Prophecy saw the return of the Jews into the holy Land, yet saith, The Lord SHALL inherit Judah, his portion in the HOLY LAND, and SHALL choose Jerusalem AGAIN. Surely if we keep the prophecy 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 joined to the Lord, and owned by him, as his people, even while the Jews possess the holy Land, and the Lord should be as a wall of fire, protecting them, and devouring their enemies, and making the Jews, of servants to the cruel Heathens, to be the spoilers of them, etc. and all these things to be carried up to that height of glory, that all spiritual hearts should sing and rejoice, and all fleshly hearts should be struck dumb or astonished with silence, We have before repeated (usque ad nauseam, foriè aliquibus) very often, how the Jews ever since the return of the two Tribes have been little less, or otherwise then in a captive condition, under three Monarchies; that when the Jews (a few of them) embraced Christ, Acts second, third, and fourth chapters, the Gentiles were not converted. When the Gentiles began to be called, the Jews 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 Prophecy. And therefore this Prophecy is yet unfulfilled; and requires by the circumstances of it, a time of fulfilling before the ultimate universal resurrection. SECT. XLVI. THe second place in Zecharie is in chap. 6. ver. 13, 13, 14, 15. which I need little more than 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 HE 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 COUNCIL OF PEACE shall be between them both. 14. And the Crowns shall be to He●em, and to To●ijah, and to Jedajah, and to Hen the son of Zephania●, 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 usual and frequent title of Christ) shall BUILD the TEMPLE of the Lord in vers. 12. And presently again repeated with great Emphasis in ver. 13. EVEN HE shall build the temple of the Lord. And therefore the Prophet in these words, looked far beyond his own time. Christ builds the Temple, first, in his natural body, secondly, in his mystical (subordinate's are no opposites; but do ray forth a typical radiation, from the one, successively to the other.) First, In his natural body, by his resurrection, according to his own exposition, John 2.18, 19, 20. When his adversaries demanded of him, What sign showest thou unto us, seeing thou dost these things? Jesus answered, destroy this Temple, and in three days I will raise it up. Then said the Jews, forty and six years was this Temple in building, and wilt thou rear it up in three days? But he spoke of the Temple of his body. Secondly, In his Mystical body, the Church of believers; 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 mystical Temple was founded long since: but the Prophet here points mainly to the finishing of it. Or to speak in a juster proportion to the first and second material Temple; The first mystical Temple, that is, the Church of the Jews being destroyed at Christ's passion (the veil then being rend, to signify the tearing down of Jewish worship,) upon his ascension, by sending the Spirit he began the building of the second mystical Temple, viz. the Christian Church, Act. 2. etc. and throughout that book. But when this second mystical Temple shall be finished, (made up in its fullness, Rom. 11.25, 26. of which St. John mainly prophesies in his Revelation) of which finishing Zecharie here in ver. 15. gives us this sign, That THAN, they that ARE AFAR OFFA shall come and build in the Temple: Which can have no other adequate, and more certain 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 THAN, even at that very time, the BRANCH Christ, that built this second mystical Temple, shall SIT and RULE upon his THRONE, and he shall be a Priest upon his Throne, and the Council of Peace shall be between them both. That is, as Christ hath sensibly appeared in acting his Priesthood, when he 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, universal evident peace, flowing from both, in the time of his Kingdom. Else nothing is prophesied; for mere inward spiritual 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 spiritual; and the Saints knew it upon much experience. But here is prophesied such things, and such effects, as many of the Church could hardly believe. And therefore there should be crowns to Helem and Tabijah, and Jedajah, and to Hen for a memorial 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 believed not this Prophecy; and to draw men unto faith to believe the same, as Calvin, Pemble, and Junius expound it. But these things were never yet fulfilled, as History, and experience show. And the last universal 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. etc. to the end of the chapter. Ver. 20. Thus saith the Lord of Hosts, it shall yet come to pass, that there shall come people * Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Peoples, Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many people's. And so 'tis express in v. 22. , and the inhabitants of many Cities. 21. And the Inhabitants of one City shall go to another, saying, let us go speedily to pray before the Lord, and to seek the Lord of Hosts; I will go also. 22. Yea many people, and strong Nations shall come to seek the Lord of Hosts in Jerusalem, and to pray before the Lord. 23. Thus saith the Lord of Hosts, in those days it shall come to pass, that ten men shall take hold out of all languages of the Nations, even shall take hold of the skirt of him that is a Jew, saying, we will go with you; for we have heard that God is with you. §. 2 There is no more to be said to this so plain a prophecy, but this, that we shall boldly assert that it was never yet fulfilled since the Jews return from captivity, till men or books can show us the contrary. The Scriptures tells us no such thing, History tells us no such thing, experience shows us no such matter, as that peoples, yea, many peoples, yea, and strong Nations, did ever join with the Jews in religious worship, as in prayer to God, etc. and that at Jerusalem. As for those mentioned Act. 2.5. etc. viz Parthians, Medes, Elamites, etc. They were neither Nations nor Gentiles, but were some certain Jews, who having been borne in those forenamed Countries, did now for the present sojourn * So the word in the Text. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is used by the Septuagint which the Apostles and Evangelists much follow in their new Testament quotations, Gen. 27.44. Son arise (saith Rebecka to Jacob) and flee unto Laban thy Brother to Haran, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and sojourn with him a few days. 1 King. 17.20. O Lord my God (saith Elijah) hast thou brought evil upon the widow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, with whom I sojourn. In which places the word is plainly taken for sojourning, and accordingly circumscribed with a short time. at Jerusalem, for the business of worship, at the feast of the Passeover, and Pentecost. Thus in this fifth verse they are expressly called Jews, There were sojourning, or abiding at Jerusalem, JEWS of every Nation under Heaven. Ver. 22. when Peter spoke to them, he saith to them, Ye 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 are named ver. 10. distinctly from Jews, and Jews from them. The strangers of Rome, were Jews and Proselytes. The truth is, 'tis most evidently declared to us by the holy Scriptures, Act. 10. that Cornelius was the first Gentile that was converted to the Christian faith, next to the conversion of those Jews Act. 2. and Act. 4. And by that time a few Gentiles more began to hearken to the Gospel of Christ; the Jews for the generality began to reject the Gospel, and so to give it a pass to go freely to the Gentiles, Act. 13. In a word, let opposite men use their wits what they can, ●or their sense to tackle circumstances together, all will not reach to the sense of this prophecy, as afore expressed and opened by us. The hot ten persecutions for the first 300 years after Christ, hindered effectually the conversions of Nations of Gentiles. And long afore those 300 years were expired, the Jews generally were blinded; which had seized upon them in Paul's time, Rom. 11. (He writing that Epistle about the year fifty four after Christ's birth, that is, about the twentieth year after Christ's ascension,) and so they continue to this day. But God, that cannot lie, hath said this prophecy shall come to pass, it shall be fulfilled; therefore we may boldly expect it afore the last judgement, or universal resurrection. SECT. XLVIII. §. 1 THe fourth place in Zecharie is in chap. 10. ver. 3. etc. to the end of the chapter. [3. Mine anger is kindled (Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been kindled) against the Shepherds] viz. Those Diviners of lies, and Dreamers of falsehoods, in the former verse. The period of this conflagration was at the late return of Judah from captivity, as the FOR in the next clause imports; [For the Lord of Hosts hath visited his flock, the house of Judah, and hath made them his GOODLY horse in the battle,] which must needs signify a visitation in mercy; begun in their said return; but extended to a vast longitude of future times, as the Septuagint (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and the Chalde (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.] he shall visit them, he shall make them as his goodly horse. This their march from Babylon, being but the type, or firstfruits of their future, final, full deliverance. Which future sense is expressly carried on in all the residue of the chapter from ver. 5. to the end; all speaking, (say our Translators) in the future tense. And the fourth verse is indefinite in the Hebrew, without tense or verb, [out of him the CORNER, out of him the NAIL, out of him the BATTLE BOW, out of him every oppressor, or as in the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 EXACTOR OF TAXES.] That is, the house of Judah being built on the CORNER stone Christ. and so incorporated into the Church, they shall fasten the NAIL of union with Israel, and together with them, and the rest of the Church, they shall be the BATTLE-BOW to wound (as in the former verse) and THE GOODLY WAR-HORSE to tramphe noun their enemies; so that out from the Church, as is the close of this verse, shall proceed the EXACTOR OF TRIBUTE, instead of paying Tribute, to signify the Church's dominion over the world. The rest of the chapter is so plain for our point touching the visible glorious state of the Church yet to come, as it sufficiently speaks for itself (to every one that will understand) by a bare repetition of the words, without any humane gloss. ver. 5. And they shall be as MIGHTY MEN, which TREAD DOWN their enemies in the MIRE of the streets, in the BATTLE; and they shall FIGHT, because the Lord is with them, and the RIDERS ON HORSES (viz. their enemies in the former clause) shall be confounded. 6. And I will strengthen the house of JUDAH, and will save the house of JOSEPH (That is, Manasse and Ephraim, expressed ver. 7. signifying two of the Ten Tribes of ISRAEL, and by them all the TEN of Israel, as Judah is named for then, and the other, viz. Benjamin of the Kingdom of Juda) and I will BRING THEM AGAIN to PLACE THEM (as in v. 10. in Gilead, etc.) For I have mercy upon them, and they shall be AS THOUGH I HAD NOT CASTANNA THEM OFF, etc. (compare Hos. 1.10, 11.) 7. And they of EPHRAIM shall be like a mighty man (commonly in Scripture put to signify the TEN TRIBES, Isa. 7.2. Isa. 9.21. Isa. 11.13.) Yea their CHILDREN shall see it and be glad. What shall they see? Vers. 8. I will GATHER THEM, for I have redeemed them, and they shall increase, as they have increased. 9 And I will sow them (The Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I HAVE scattered them) they shall remember me in FAR COUNTRIES, and they shall live with their children, and RETURN AGAIN. 10. I will BRING THEM AGAIN ALSO out of the land of Egypt, and gather them out of Assyria, and will bring them into the land of GILEAD, and LEBANON (the Cities of Gilead being part of the lot of the Tribe of Gad; and half of the Country of Gilead, pertaining to the children of Machir, the son of Manasseh, Tribes of the Kingdom of Israel, Josh. chap. 13. ver. 25.31. As Lebanon belonged also to the ten Tribes, an hundred miles from Jerusalem being too remote for judah to inhabit) 11. And he shall pass through the Sea with affliction (Lerom, Arias, and the Septuagint render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in, or by a straight, or narrow of the Sea; this their passage of great mercy, not enduring the circumstance and naming of misery) and shall smite the waves of the Sea, and all the deeps of the River shall dry up; And the pride of Assyria shall be brought down, and the Sceptre shall departed away (of all which see the prophecy of Nahum particularly prophesying to that.) Now in the first place review WHO they are here mentioned, that must share in the fulfilling of this Prophecy, viz. the Kingdom of Judah, and of Israel (all twelve Tribes) and they united as two walls joined in a coin or corner-juncture; or as two pieces of timber, nailed or pinned together. So expressly afore. §. 3 Next revise, what they must enjoy, or attain to, viz. the conquest of their enemies in battle; their domination over them in a way of Government; the Sceptres and Powers of Nations (that are not of the Church) ceasing. And the possession of their own land. All which being thus plainly and candidly laid together; if any now that is of a scrutinizing spirit, and a pondering ingenuity, should transfer to a spiritual sense, I should be extremely filled with wonder. ¶. 1. Because the main things insisted upon are corporal things, dressed forth in such language, and circumstantiated with such particulars, as suit not well but to corporals. As for example, Battle-Bow; treading down in the mire; the riders on horses shall be confounded, etc. ¶. 2. Because when there is a touch here and there of spirituals, it is with such a distinguished way from the corporals, with an inference from the cause to the effect, as rather to argue, and prove, and ascertain them by spirituals, then to draw them unto, and drown them in a spiritual notion: as to give an instance or two. They shall tread down their enemies in the street, and fight, BECAUSE THE LORD IS WITH THEM. I will bring them again to place them; FOR I HAVE MERCY ON THEM. And they shall be as though I had not cast them off: FOR I AM THE LORD THEIR GOD, AND WILL HEAR THEM, etc. ¶. 3. Because some passages do parallel their future state in outward things, to the pattern of their former prosperity, in david's, salomon's, or the like times: As for example, They shall be as though I had not cast them off; And, their children shall increase, as they have increased. ¶. 4. Because some passages the holy Ghost elsewhere applies to a sensible, visible, material performance. As that in ver. 10, 11. * So Grotius applies it, Flumen cùm simpliciter appellatur, intelligendus Euphrates. Ex hoc loco desumitur et ille qui est Apoc. 16.12. viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Subticetur quasi. Sensus enim est, Euphratem tam pervium ipsis fore, quàm si ●otus ab aquis destitutus esset, Isa. 11.15. Maris fauces hoc loco designatas Hebrei, quos Hieronymus consuluit, interpretabantur Bosphorum Thracium, inter Byzantium & Chalcedonem; non male, si consideres Nabuchodonosori imterium pertin●isse ●tiam ad dextram Ponti oram, i. e. ad Daeiam. &c vid. Grot. in loc. of the returning of the jews from Egypt, and Assyria, over sea, and deeps of rivers, is applied by St. john, Revel. 16.12. in the pouring out of the sixth vial, to the Kings of the East, that is, the jews returning from Assyria, over the river Euphrates; which river Zecharie must needs mean, whiles he speaks of their return from Assyria, by the Metropolis whereof, viz. Nineve, and through parts of that Country Euphrates slides: Which return of the Jews thence personally, and corporally, Mr. Mede ** See Mede before on Dan. 11. the latter end. Particularly on vers. 44, 45. And see him in his Comment. on Revelation 8.6. Phyal. in 16 Chap. And see our quotation of him in this third Book, chap. 2. Sect. 41. §. 5. p. 309. lin 35. hath asserted both on Daniel, and the Revelation, etc. several times with clear demonstration. The Jews go further into a literal sense, of a miraculous drying up of waters that shall lie as an hindrance in their way, as formerly at the Redsea and jordan. Which though I assert not, yet the opinion is not so gross as some conceive. For if their first vocation and awakening shall be by a miraculous, or extraordinary appearance of Christ in the clouds, as before hath been largely demonstrated, I do not see such an absurdity as is remote from all reason, that some miracles may be done for confirmation that God is with them. See and consider well what is said afore in p. 310. lin. 4. and lin. 13. out of Isa. 11.15, 16. Zech. 10.10, 11. compared with the Chalde. §. 4 Now let the wise-hearted lay all together, and find out if they can, when, and where, and how this entire prophecy, as 'tis here woven together, was ever yet fulfilled? And assert if they can, whether the last universal resurrection, and ultimate judgement may be a meet time for the fulfilling of it? §. 5 If they will hazard the dispute upon a transforming all into an Allegory, and make their reliance upon a spiritual sense, there they are gone; and we are confirmed: For in that way several of the learned have stumbled and fallen; that is, have contradicted and perplexed themselves; and could not fairly rise and come off, but by taking hold (more, or less; expressly, or implicitly) of our opinion. ¶. 1. Oecolampadius is very much for a spiritual sense of this whole prophecy, aforequoted; understanding by the War-horse, the Corner, the Nail, the Battle-Bow, and the strong men, etc. the Apostles, Evangelists, and Pastors of the New Testament. And at every verse almost he hath to this effect, Nos illa spiritualiter intelligimus; i. e. We understand these things spiritually. But if he did so understand them, why doth he upon the sixth ver. tell us That the naming there of the house of Judah, and the house of Joseph, is a plain demonstration that the speech of this prophecy is directed to all the Israelites? And why doth he tell us upon the seventh verse, That the Tribe of Ephraim, whose captivity was greater, shall be greatlier strengthened; and made like to a Giant, refreshed with wine, as the Country of Ephraim abounded therewith? The gleaning of the grapes of Ephraim, Judg. 8.2. being better than the Vintage of Abiezer. And woe (Isa. 28.1.) to the crown of pride, the drunkards of Ephraim? For surely in the time of the Apostles and Evangelists, a great part of the Kingdom of Judah was in Canaan; but Israel was not then returned. And if any of them were, why must Ephraim be more strengthened than Judah, or etc. if the sense be spiritual, those from Ephraim, as Jeroboam and his followers having been far more idolatrous than others? And again, if he will spiritually understand this prophecy, why doth he translate the eleventh verse to a literal sense; he shall pass through a STRAIGHT of the sea, and tells us, exponunt, etc. they expound this STRAIGHT to be Propontis? Yea, how doth that speech of his upon the ninth verse, [This is spoken (saith he) of the ten Tribes, who are said to return, when they are converted to Christ.] I say, how doth it agree with the times of the Apostles? from whose age, to this day, they are not converted, comp. Rom. 11.25. with experience down to us. Lastly, how doth his gloss and spiritual sense, and the text agree together in the tenth verse? The text is, I will bring them again out of the land of Egypt, and gather them out of Assyria, and I will bring them to the land of Gilead, and Lebanon, and place shall not be found for them. His gloss is, The Prophet minds Egypt, and Assyria, because there ISRAEL underwent harder servitude And he mentions Gilead and Lebanon, because when all Israel went out of Egypt, they first possessed Gilead; and when Judah returned from Babylon, they entered into Judea by Lebanon. His spiritual sense is," we (saith Oecolamp.) understand those things spiritually. For all that have received the knowledge of Christ are already brought into the holy Land. So he. Now what show of reason was there for the Prophet to mention so emphatically Egypt and Assyria, yea Gilead and Lebanon, to signify the ALL of them that should believe of what Nation soever, to bring them to faith in Christ; seeing most of those things are obscure to men unconverted, and we have new Testament miracles nearer at hand, and more particularly pointing to the person of Christ? much less was there any ground for him to urge the consideration of those Regions and Countries to the ALL of believers, that already by faith were spiritually entered into the holy Land. And how doth this spiritual sense agree with the Text, That place shall not be found for them; that is, the place shall not be sufficient to receive them? For if the said spiritual sense stands good, than the whole earth should not be capacious enough to receive all that shall be converted, which is contrary to common sense. Therefore Oecolampadius speaks safelier, and comes off fairlier, when he saith on the sixth verse, these things pertain (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 trampling Antiochus and his Commanders, to signify this generous horse for battle, here mentioned. ¶. 3. As for Calvin, though upon the fift verse he hints mostly a mere spiritual sense, the Jews, as also the Church militant under the cross, shall be conquerors, and triumph over all the wicked, partly in hope, and partly in the effect. For God doth wonderfully sustain them, and causeth that all particular believers possess their souls in patience, etc. Yet before and after he lancheth forth into a further sense; yea, and times too, beyond any that hath yet come to pass. 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 bear the public Government. And the batttle-Bow, that is, they shall be sufficient to conquer their enemies. And the Exactor; that is, they shall enjoy the Empire, or rule over their neighbours, and require tribute of them, instead of paying it to them. If any ask when this shall be fulfilled? I answer, There were some preludes of this, when God exalted the Maccabees: But 'tis certain, that the Prophet compriseth the whole course of redemption: And upon the sixth verse. The Jews (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 minds lifted up on high, that they might hope for more than did appear before their eyes. And this doctrine is useful for us, because we are apt to restrain the promises of God to a narrow time; and so whiles we shut him up in our straits, we cause him not to do what we desire: Therefore let the example of the return of the people of Israel still be before us; because the Lord did promise by all his Prophets that their return should be glorious, and every way plentiful, and the state of the people happy, which did not appear when the Jews returned into their Country. And therefore it follows, I will strengthen the house of Judah, and the house of Joseph. In which Zecharie promises no vulgar thing, when as he saith, both people's (Judah and Israel) shall be rejoined, 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 bacl, and cause them to dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoshbotim, being a compound word, or Verb, signifying, That God will not only bring bacl again the ten Tribes, but will give them a fixed seat in their own Country. Which last words of Calvin are full to our sense. Our new Annotations say upon the fourth verse, touching the Oppressor, or Exactor, thus, They shall prevail against their enemies, and oppress 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 Gospel, the Prophet here comprehending in these promises the whole and entire, redemption, and deliverance of God's Church and people, by, and under the Messiah. Thus our new Annotations speak, as well for a literal sense as a spiritual, and of times yet to come, as well as those past. ¶. 4. Dr. Mayer hath observed a little this interfering of Authors against themselves, having upon the eleventh verse these words, Some by Judah (saith he) understand the Jews, and by Joseph and Ephraim, the Gentiles converted to the saith, and that no local motion is meant, when he speaks of bringing them to their place, but only their coming into the Church, etc. And yet (saith he) they apply that which is here spoken, in part, to that which God did for the Jews in the time of the Maccabees. The Doctor himself doth well apply this prophecy, mainly to a literal sense: but I had hoped with more coherence. For if, as he well asserts upon the fourth verse, touching the Corner, 'tis there prophesied of the joining together of the two Kingdoms of Judah and Israel, whereby they should be greatly strengthened; how then doth he tell us after on the same verse, that this prophecy was partly fulfilled in Judas Maccabeus, and partly (as he intimateth, or affirms on the eleventh verse) in the return of those Jews 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 believes Josephus * Lib. 11. Antiq. c. 2. ) in the reign of Ptolomeus Philodelphus, the successor of Ptolomeus Lagi, in the Kingdom of the Greeks; and that the pride of Assyria was brought down when Alexander subdued both Persians and Assyrians: And the Sceptre departed from Egypt in the days of Cleopatra, their last Queen (with whose love Antony was so entangled) whose dominions Cesar conquered; but not her, because she slew herself, 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 reunion, and re-dintegration of the two Kingdoms 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 speak distinctly some thing to all the three last mentioned particulars; especially to that of Judas Maccabeus, who hath so taken the eyes of most Interpreters, that they cannot in commenting on this Chapter look off from him, putting the main stress of Interpretation upon his History. First, For that particular, Of the returning of those Jews 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 glean of a captivity, (2 King. 25.) And Dr. Mayer confesseth, that in Egypt, whiles they were there, Ptolomeus Lathurus slew of them thirty thousand; and those that did return were of the Kingdom of Judah, which nothing concerns Israel. And the time of their return was long before Christ, at least two hundred and fifty years. Now the sacred Text tells us plainly, that the Sceptre should continue to Judah, distinctly (as divided from Israel) till Christ should come. Since which it departed; but never returned either to Judah, or Israel, or to both jointly. To the second particular, of bringing down the pride of Assyria, and the Sceptre of Egypt, the former by the Greeks', the latter by the Romans; we say that it nothing favours the sense and intent of this prophecy; which speaks like all the rest of the like prophecies, which threatening the ruin of the Jews enemies, always declare to what end and issue, namely, for the raising of the Jews. Thus all along this Chapter, ver. 4. I have punished the Goats, FOR the Lord hath VISITED his flock, the house of Judah, and hath made them his goodly horse in the Battle. V 5, 6. They shall tread down their enemies, and I will STRENGTHEN the house of judah, and SAVE the house of joseph. And so in the eleventh verse now under consideration (compared with the twelfth verse) The pride of Assyria shall be brought down, and the Sceptre of Egypt shall departed away. To what effect? It follows, and I will strengthen them, that is, the Jews. The question therefore is, What advantage accrued to the Jews by the Grecians beating the Assyrians, and the Romans the Egyptians? Surely, no more but this, the jews changed their oppressors, but not their oppression, which continued upon them under the Roman yoke to Christ's time, and hundreds of years after, till the Saracens and Turks began to take their turn of oppressing them, which they have perpetuated to this day. To the third particular, Of the story of the Maccabees; we confidently affirm that this contributed little or nothing to the fulfilling of this prophecy, which so emphatically foretells, ver. 6. the saving of the house of joseph, and bringing them again to place them; and the making them of EPHRAIM (ver. 7. etc.) to be like a mighty man, and gathering them from Egypt and Assyria. For, of what Tribe soever judas Maccabeus, and his brethren were, whether of Levi (as their father's Priesthood imports * 1 Macc●. 2.1. , if in those corrupt times it were kept within the line) or what other Tribe, clear it is by frequent expression throughout that Maccabean story, that they were the Inhabitants in and about Jerusalem, of the quondam Kingdom of Juda, and not of the ten Tribes of Israel (which never returned from captivity to this day, as the Jews confess) that made up the Army that did those exploits. Besides we may not forget what Mercer said, pag. 313. lin. 14. And what Calvin said afore to the same purpose in the same page 313. line 40. viz. That the story of the Maccabees is not worthy the naming, in comparison of the deliverance that God intends by these prophecies; that war being occasion of bringing the Jews into a lower condition, viz. that the Sceptre departed from Judah * The glory of the history of the Maccabees Book 1. cha. 16. (where ends their exploits) sets in a cloud. The history of the second book of Macca. is of the acts done in the same times of the first; only with this difference, that the history of the first book extends to 40 years, that of the second only to 14. And for the third book of Macca. as Junius and Grotius have it, it is in nature first; being (it seems) the relation of what was done at the beginning of all, in the first year. . And therefore Dr. Mayer doth a little correct himself after, and pretty well make up the matter, if he will be taken in our sense. Because (saith he) thus (that is, in the three particulars afore mentioned) the things here prophesied of, were but done in part, their perfect accomplishment is to be looked at in Christ; no Ephraim or Joseph having this made any way good unto them, before his coming. So he. Which coming being taken at large, as comprehending not only his first coming, but also his second appearance, viz. in the clouds to convert the Jews, doth well mend the matter: Or else nothing is said to the full meaning of the Text. For since Christ's coming, Judah and Israel (as we said) have not been united, nor is the pride and Sceptre of them that rule over them brought low, etc. Thus have I been drawn on by occasion of the false lights that have dazzled this Text, to enlarge my discourse upon it, far beyond all purpose or expectation. But 'tis an old truth; Non sunt long a quibus nihil est quod demere possis. That is not of too long a size, Which none can well epitomise. SECT. XLIX. §. 1 THe fift place in Zecharie is Chapter 12 throughout; which is so full for a glorious visible State of the Church on Earth; and so plainly demonstrating itself, never yet to have been fulfilled, that I shall but little more than name the particulars. §. 2 It seems very clear in the first place, That this prophecy of such happy promises to be fulfilled, is intended as well for Israel, as for Judah. And therefore, as with Judah is often mentioned Jerusalem (part of their Territory) ver. 2. ver. 5, etc. So with Israel, expressed in the first verse, are mentioned after ver. 13, 14. the Families of Levi, and of Simeon, etc. which were of the ten Tribes. Now till any one show us that ever these prophecies were fulfilled both to Judah, and Israel since their captivity, we must conclude they are yet unfulfilled. §. 3 And the rather, because, although at this time the people of judah had returned from Babylon, near twenty years since; yet in ver. 6. the Prophet points at another returning, to a reinhabiting of Jerusalem, in her own place, even in Jerusalem. And this to be done at a notable day; Of which we know nothing in Scriptures, Histories, or Experience, as to a notable fulfilling thereof, since Judah's first return to this day: And therefore must be expected as yet to come. §. 4 For where ever since that time were the particulars, after mentioned in this chapter, fulfilled? I need but ask the question, to convince men of that they can never answer. When was that in the second verse fulfilled since that time, that God did make Jerusalem a cup of trembling to all that besieged her? When Alexander M. with his Army, about one hundred and eighty years after this, came to Jerusalem, though he came as a Conqueror, yet he entered, and was received in all peaceable manner, with reciprocal, high respect between him and the Highpriest. When after him, about one hundred forty three years (as the account is cast up, 1 Maccab. 1.20.) Antiochus Epiphanes came against Jerusalem with his Army, he prevailed against it, and miserably spoiled it, and the Temple, and slaughtered the people, 1 Maccab. 1.21, 22, 23, 24. When after him about seven years, Antiochus Eupator came up against Judea and Jerusalem, he prevailed against both, partly by power, and partly by policy, and threw down the walls of Zion, 1 Maccab. 1. ver. 17. ver. 48, etc. to the end of the chapter. About ninty eight years after him, the Roman Pompey takes Jerusalem, and the Temple, sending Aristobulus the King of the Jews bound to Rome, and subdued the Jews to the Roman power * Buchol. Jud. Chron. Ad an. Mund. 3909. About six years after (which was about fifty six years afore the birth of Christ) Gabinius the Roman invading Syria, and then Judea, he there conquered Alexander King of the Jews (Son of Aristobulus) in a main battle; slaying 3000 Jews, and taking as many prisoners * josephus. . As for the History after Christ, 'tis more familiarly known, that Titus the Roman Emperor about 70 years after the birth of Christ, destroyed Jerusalem, both City and Temple; as likewise did Adrian the Roman Emperor after him, about the year after Christ's birth 133. and so Rome successively held it, till the Saracens and Turks won it away from them, holding it to this day. So that I renew my question, When since the return of Judah, was Judah and Jerusalem a cup of trembling, to any enemy that ever came against it in that space of time? And upon the same ground of history, but now summed up, I may put unaswerable questions upon most of the chapter following, as, When since their return, was ever Jerusalem a burdensome stone to all people of the earth, to cut them all in pieces that shall burden themselves with it, as 'tis prophesied in ver. 3? Or when, as in ver. 4. hath every horse been stricken with astonishment, and his rider with madness? Or when, as ver. 5. Can the Governors of Judah say in their heart, the Inhabitants of Jerusalem, under God, shall be my strength? Or when, as in for 6: Have the Governors of Judah been like a Hearth of fire amongst the wood, and like a Torch of fire in a sheaf, devouring all the people round about, & c? Or when, as ver. 7. and 9 Hath the Lord so saved the tents of Judah, and defended the Inhabitants of Jerusalem, that he that was feeble among them was made as David, and the house of David as ELOHIM, and as the ANGEL of JEHOVAH; and hath sought to destroy all the Nations that come against Jerusalem? But mind the breviate of history afore recited, and look upon the State of the Jews at this day, and remember the account we gave afore of the Maccabees in the former Section, and we cannot but expect the particulars yet to come. And upon the same grounds, adding the history of the carriage of the Jews towards Christ, penned by the Evangelists, and the context in the ninth verse [At that day it shall come to pass] viz. at the time that the former part of the chapter shall be fulfilled, with a collation of Revel. 1.7. and Matth. 24.30, We may as boldly quere, when were those things ever yet fulfilled, mentioned in the 10, 11, 12, 13, and 14 verses, That God would so pour out upon the house of David, and the Inhabitants of Jerusalem the spirit of grace and supplication, that they shall look on him whom they have pierced, and mourn for him with great bitterness, each family mourning a part? which cannot be imagined to be fulfilled by the Jews, afore Christ was pierced. Which is the argument of two Jews of late, with one of which I had conference; that they expect the Messiah yet to come, ☞ to convert their Nation, because they must see him with a penitent eye after he is pierced. Nor was it fulfilled upon the obstinate Jews, who beholding his passion, derided him, or persisted in impenitency. Nor upon the eleven Disciples, who fled when he was led to suffering. Nor did they pierce him. Nor upon those mourners, Act. 2. for they saw him not when they mourned; nor did any of these sorts of mourners aforenamed, mourn with their families: Nor did they see him in the clouds, and thereupon mourn for him, as 'tis express in those places of Mat. 24, and Rev. 1. afore quoted. §. 5 Therefore the main of this whole prophecy is yet to be fulfilled. And before the last universal Resurrection, and ultimate Judgement, because the Circumstances of it so require. SECT. L. §. 1 THe sixth and last place in Zechariah is in chap. 14. from vers. 3. to the end of the chapter; which hath been anciently, afore Jeroms time (as he confesseth) urged both by Jews and Christians, for the glorious time yet to come, of which we treat. And to me it seems so full for it, that I know not what considerable thing can be rationally said against it. As for quibbling Jerom (I grudge almost here to call him Saint Jerome, because in his notes on this place, instead of demonstration, he jeers, and that very obscenely) we shall talk with him after, and most justly arraign him, upon his own confession. §. 2 Ver. 3. Then shall the Lord go forth, and sight against those Nations, as when he fought in the day of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kerab. which word as it signifies conflicting, so also beginning, or approaching near; and may be aptly so rendered and applied here (according to the sense that most understand) to Gods assisting the jews in the beginning of their Wars, as against Amalech, and Og, etc. when they approached near towards Canaan. Which words, as that same [THAN] minds us, points at the after times following that Coming up of all Nations against jerusalem to Battle, rifling, ravishing, and captivating it; which ruin was to come to pass in long process of time after this Prophecy, as 'tis hinted in the future expression of the first verse, the Prophet having dispatched in the thirteenth chapter next afore the Prophecies that did belong to the time of Christ's passion, ver. 1. and v. 7. of that 13. chap. For it was a long time after Christ ere all Nations (confining our all, to the all of the four Monarchies) did so miserably ruin (mark the phrase) jerusalem. For the Romans did it not the first time, till seventy years afore Christ's incarnation: they did afore that, some hurt to the Country, as we said afore, but did not miserably ruin jerusalem. Nor the Romans the second time, till one hundred thirty three years after the said incarnation. Nor did the Saracens of Asia till the year one thousand and nine (thereabouts.) But however, let the reader fix the depredation, and devastation of jerusalem, by all Nations since Zecharies Prophesy where they will, yet we are at a loss, and all our books cannot help us to tell when, yet to this day, The Lord went out to fight all those Nations, that fought against jerusalem, as he did at first when he overthrew Amalech, and Og, etc. as the jews approached near Canaan. Surely we have had a sad account to the contrary, in the very next preceding Section, §. 4. in a short, but full Chronology, from Zecharie to this very day. And a mere spiritual notion will not help us out, seeing the Text expounds itself, That the Lord will go out, and fight against the Nations that spoil Jerusalem; how, or in what manner? As he fought at first, when the jews approached Canaan, or (to keep to our common translation, as when he fought in the day of battle. Which exposition needed not to be added, if a spiritual sense had been mainly intended. Which if it were, yet that is not to this day fulfilled; that the enemies of Jerusalem are either converted by grace, or confounded in hell. §. 3 'tis true, that as not any Prophecy (hardly) so nor is this likely without some allegory; But to convert all into a spiritual sense, seems to me impossible, without selfe-contradiction, or contradicting the Text. For how can we presume upon a spiritual sense, when it is said, ver. 4. HIS FEET shall stand upon the MOUNT of Olives, which is before Jerusalem on the East etc. which shall cleave in the midst. And ver. 5. Ye shall flee to the VALLEY OF THE MOUNTAINS, which shall reach to Azal, etc. as ye fled from the EARTHQUAKE in the days of Uzziah, and the Lord shall come and ALL HIS SAINTS with him? Or how can that be taken in a spiritual sense in ver. 7. That there shall be a distinct ONE day, and known to the Lord, that shall not be day nor night, but the evening shall be light? Surely, if the light of the time of the Gospel must bemeant, as some will, it is no distinct time, nor one measured day of a round number of years, be it of few or many, for it hath been now above one thousand six hundred and twenty years, since the first preaching of Christ, continued to this day, which hath been as well known to us, as to the Lord? And how should that in ver. 9 be comelily, and completely clothed, and covered with a mere spiritual notion, That the Lord SHALL be King OVERDO ALL the earth? And at THAT day he must be the one, and only Lord, and his name one? For the Lord from the beginning hath been King of power, and King of grace; secretly ordering, and sanctifying whom, and wheresoever he listed, over the face of the earth. Therefore this same shall, must import his yet future visible Monarchy, before which all must so fall down, that they cast away all their Idols, seeming Deities, and different forms of worship, and adore him alone with one uniform way of worship according to his will; which thing to this day is desired, being never yet enjoyed. And as difficult it is, if not impossible, with clear reason, to fasten a spiritual sense upon the rest of the chapter. That all the Land shall be turned, or compassed AS A plain (pervious and profitable for habitation) FROM GEBA TO RIMMON, SOUTH OF JERUSALEM. So that it shall be lifted up or exalted (in the opinion of men) and inhabited in her place, FROM BENJAMINS GATE unto the place of the FIRST GATE, unto the CORNER GATE, and from the Tower of HANANIEL unto the KING'S WINE. PRESSES. And men shall dwell in it, and there shall be NO MORE utter destruction, but Jerusalem shall be SAFELY inhabited. And this shall be the plague wherewith the Lord will smite all the people that fight against Jerusalem; THEIR FLESH SHALL CONSUME AWAY WHILE THEY STAND UPON THEIR FEET, and their EYES SHALL CONSUME AWAY IN THEIR HOLES, etc. And so shall be the plague of the HORSE, of the MULE, of the CAMEL, of the ASS, and of all the BEASTS that shall be in these Tents, as THIS PLAGUE. ●oo wonderful and industrious a circumstantiating of all places, plague, things &c. to signify mere spirituals. §. 4 Men may fantasy to themselves a satisfaction, that spirituals are here meant, because of the next verse, that the residue of the Nations that came up against jerusalem that is left, shall go up from year to year to worship the Lord, & to keep the feast of Tabernacles. But we did before give a rule, and proved it, that even in the Old Testament as well as in the New, the most Gospel Truths are sometimes clothed with Jewish language, and levitical phrases * Lib. 3. Cham 2. Sect 44. §. 2. P. 330. See also Just. Martyr's excellent Note in this third Book, Chap. 3. Sect. 2. S. 3. and P. 2. . Nor indeed is there any Gospel's expression scarcely in all the New Testament, that is not dressed forth with one or more Tropes and figures. As Come to me all ye that are weary and heavy laden, etc. Matth. 11. And a bruised reed he shall not break, etc. Matth. 12. Christ being no Porter, nor Christians reeds, in a literal sense. Beside for the words of Zecharie themselves, there is no more expressed but go up, and once a year, and at the feast of Tabernacles; as to signify our deliverance from the Egypt of the world; as Israel going out of Topal Egypt, first pitched in Succoth, that is Booths; And in memorial of that deliverance, praised God yearly in the feast of Booths. As we hereafter shall often congratulate our LORD with hallelujahs for our deliverance from the Egyptian world, frequently prophesied in the Revelation. To this day we pray in hope; but then, when the great restauration of the Church, and Restitution of all things is come, we shall praise with joy. And whoever will not, shall be plagued with temporal plagues, ver. 17, etc. For all that then will exist in peace, must be holiness to the Lord, they and their imjoyments, ver. 20. §. 5 If all those aforesaid Material expressions, and corporal circumstances will not awaken some men, but they will fall asleep, and dream pleasant dreams of all figurative meanings, and will not sensibly see the visible glory here prophesied; then I would entreat them to tell us their dreams, from point to point upon every Verse, when all Nations obstinately at enmity with the Jews were spiritually destroyed? when the rest that came in to close with them, did jointly with them own the LORD as King over all the Earth, in one way of worship? when was Jerusalem safely inhabited, as free from spiritual evils? And how could the Horse, and the Mule, and the Camel, and the Ass, and all Beasts, be spiritually plagued? §. 6 There is but one thing more that I will add, and that is this, That those of the Learned, that have gone about to squeeze out of this Text a spiritual meaning, have (I know not how) been forced to let fall from them many considerable passages for a literal sense. A Lapide applauds Jerom for his spiritual interpretation of this prophecy. Quocirca verè S. Hieron hic ad vers. 11. haec inquit, etc. 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, etc. So he; and yet within a very few lines after the same, A Lapide hath these words. Dico ergo, etc. 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; only, we allege this to instance how A Lapide falls from his spiritual to a literal sense. Mr. Calvin whiles mighty much for a spiritual sense of this prophecy, 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 battle.] Zechary (saith he) tells the Jews, Certamen saepe vobis fuit, etc. 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 sense; but many also for a literal, expressly 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 battle; 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, shall be conspicuous and glorious. On ver. the fift, the very Jews themselves shall be afraid at the presence of God's appearance. It were needlessly 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 find 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, lest 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 Margin * Paties Graeci & Latini. Cyril. Theodor. Remig. Haymo. Albert. Hugo. Lyra. Chrysostom. Euthym. Beda. Anselm. Hippol. lib. de Consume, s●culi. Cypr● tract. de Sina. & Zion. 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. Andrea's, Ambros. Rupert & Arethas in Apocalyp. c. 11. Scholastici. Thomas in Matth. 17. A Lapid. in hoc cap. Malach. etc. Translatores. Septuag. in An●iq. exempl. Arab. quorum utrique vertunt Elijam Thesbiten. Neoterici. Oecolamp. M. Mede. D. Mayer— Sibyllae— Tum quoque caelesti curru devectus inibit— Terras de caelo Thesbites, signaque trina— Ostendettoti mundo vitae pereuntis— Omnes Judaei communi eorum sententia. ) to the number (if we should name all) as amounts (as Calvin confesseth) to the major part, that we shall go free from wonder, novelty, or singularity in holding the same. Especially, if the Reader will take notice, that those that incline to the other interpretation of Christ's first coming, as Calvin, our New Annotations, etc. do ingenuously confess, that the things of this Chapter shall not be completely 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 endeavours to reconcile thus; Because the Jews do yet expect the first coming of the Messiah, and that Elijah in person shall be the forerunner of that his first coming. Therefore Jerom on this Text reproves them; but Jerom yields that Elijah in person shall be the forerunner 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. jerom in Matth. 11.14.— Ecce apparuit illis Moses & Elias, cum co loquentes] Scribis & Pharisaeis tentantibus se, & de caelo signa poscentibus, dare noluit, sed pravam postulationem con●utavit responsione pindenti. Hic vero ut Apostolorum AUGEAT FIDEM, DAT SIGNUM DE CAELO, Elia inde DESCENDENTE quo conscenderat, & Moyse ab inferis resurgente. ●erom on Matth. 17.11. . Thus Jerom. For my part, I shall endeavour rather to demonstrate, than (as the manner of most is) to dictate, what I assert in the matters of this prophecy. That this Chapter is of a state of the Church under the New Testament, I need not labour 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, etc. is applied to Christ. John 1.9. Calling him the true light that lighteneth every one, etc. As that V 5. of this Chapter touching Elijah, is applied by Christ, Matth. 17.13. in part to signify John Baptist, his harbinger. §. 3 But the great question is, How far into the times of the New Testament this prophecy doth run? To answer which, lay this for a ground work, That the time to which this prophecy 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 judgement, at the universal resurrection of all the wicked, then cast into the lake of fire, Revel. 20.12, etc. to the end of the Chapter; for these Reasons. First, Because at this day, if not according to the order of the prophecy, 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, LEST 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 itself, it swallowing up all other evils. And whether all parents or children be converted, or not converted, that ultimate judgement will be ●ure to come for the elects sake. As concerning who this Elijahs is, we shall dispute it particularly by and by. ¶. 2. On the other side, this prophecy cannot be cut so short as to terminate in Christ's first coming. For than was no dreadful day of the Lord so burning as a fiery oven, to burn up the proud and wicked doers, root and branch. Christ's coming is set forth in Matth. 21.5. according to Isa. 62.11. Zech. 9.9. compared with Matth. 11.29. Phil. 2.7, etc. 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 figtree 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 enemy's wounds and maladies. Yet see by this time, how straight and strongly we are butted and bounded with these two Paragraphs, that we cannot fall so short as Christ's 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 prophecy, 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 endeavour 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 men's 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 ruin of the rest of the Church's enemies by fire and sword, Chap. 19 I saw Heaven opened, and behold a white horse, and he that sat upon him was called Faithful and True, in righteousness he doth judge and MAKE WAR. His eyes were as a FLAME OF FIRE, etc. and he was clothed with a vesture DIPPED IN BLOOD, etc. And the ARMIES which were in Heaven followed him upon white horses, etc. 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 cried with a loud voice, saying to all the FOWLS that fly in the midst of Heaven, Come and gather yourselves 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 sat on the horse, and against his ARMY. And the BEAST was taken, and with him the false Prophet, etc. 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 Angel come down from Heaven, having the keys of the bottomless pit, and a great chain in his hand; and he laid hold on the Dragon, etc. which is the Devil, and bound him a THOUSAND YEARS. And cast him into the bottomless pit, that he should not deceive the Nations no more, till the THOUSAND YEARS SHOULD BE FULFILLED; and after that he must be loosed a little season. And I saw Thrones, and they sat on them, and judgement was given unto them; and I saw the souls of them that were beheaded for the witness of Jesus; and for the word of God, and which had not worshipped the Beast, neither his image, neither had received his mark upon their foreheads, or in heir hands, and they LIVED AND REIGNED WITH CHRIST A THOUSAND YEARS. But the rest of the dead LIVED NOT AGAIN, until the THOUSAND YEARS WERE FINISHED. In which words (opened laboriously afore, in Book 1. Chap. 2. Sect. 1, 2, 3. and several times else where) we have a burning and trampling, as in war, both to purpose; destroying bond and free, great and small (answerable to root and branch) set on foot by the metaphorical sword of Christ's mouth, his word, prophesying and commanding the destruction of the Antichristian enemy; out executed materially, with physical fire and sword, if so many material expressions, and corporal circumstances can set it forth; ending in eternal: and all this before the raising and reigning of the Saints at the beginning of the Thousand years, and a full thousand years afore the general execution of all the wicked, body and soul in hell fire. For most emphatically it is said in ver. 7, etc. to the end of the twentieth Chapter of the Revelation, that after the THOUSAND YEARS WERE EXPIRED, that Satan were loosed, and had deceived the Nations, that then he was cast into the lake of fire and brimstone, WHERE THE BEAST and FALSE PROPHET ARE, or WERE, viz. afore; in chap. 19 ver. 20. And with the Devil, the dead wicked, raised, and judged according to the books there opened, are cast also into the lake of fire. Whether this corporal destruction, as to means, be ordinary or miracu●ary, it altars not the case. But to dream of a spiritual destruction by the Word, and to be set forth by fire and war; and in a continued speech that sounds of nothing but opposition against Christ to the very death, cannot appear to my best reason, any better than a mere chimaera and imaginary fiction. And the rather, because slaying of men, to the giving of their flesh to the fowls of the air, is emphatically distinguished from casting the other ALIVE into the lake of fire; as this casting of those alive into the lake of fire, is distinguished from the general damnation in hell fire, in the last verse of the twentieth chapter. ¶. 2. That in the second verse of this fourth of Malachi [unto you that fear his name, shall the son of righteousness arise with healing in his wings] cannot be more fitly applied then to that 2 Pet. 1.19. The whole context runs thus, Ver. 16. We have not followed cunningly devised tables when we made known unto you the power and COMING of our LORD JESUS CHRIST, but were eye witnesses of HIS Majesty. Ver. 17. For HE received from God the Father, honour and glory, when there came such a voice to him from the excellent glory. THIS ●S MY BELOVED SON in whom I am well pleased. Ver. 18. And this voice which came from heaven we heard, when we were with HIM in the holy Mount. Ver. 19 We have also a more sure word of PROPHECY, whereunto ye do well that ye take heed, a● unto ●●●gh that shineth in a dark place, until the day dawn, and the DAYSTAR arise in your hearts. Peter in his first Epistle chap. 1. v. 1. writing to the Jews (being their Apostle Gal. 2.7. as Paul was of the Gentiles, Rom. 11.13.) holds forth to these Jews in the words afore quoted three things. 1. That all along there he speaks of Christ. 2. That there is a twofold coming of Christ, the one past when he wrote this second Epistle, viz. when he came at first in the flesh, receiving that testimony by voice from heaven, Matth. 17.5. afore mentioned in ver. 17. of this 2 Pet. 2. The other to come, held forth in a word of Prophecy in this v. 19 which when it is fulfilled the day (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) shall dawn, and the Daystar (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) shall arise, etc. 3. That this Daystar is Christ, both by the contexture of Peter's speech afore, being all of Christ, and by the sense of the Daystar, which is the Sun; as the Moon, etc. is the night-star, Psal. 136.8 9 So that Malachies Sun of Righteousness, arising with healing in his wings (that is, in his beams) and Peter Daystar shining into the hearts of men, is all one. And lastly, by the Antithesis put between the word of prophecy, named only a light shining in a dark place, as a candle, or small star in the night, and the daystar making full day; no person being to be exalted above the word of the prophets but Christ, which Sun or Daystar, when he shines with a full body upon the whole periphere or compass of the Moon, his Church, he makes her full of light, that before had much darkness mixed with her light. 3. The Apostle Peter holds forth to the Jews in the continuation of his speech to them, When this Daystar shall arise in their hearts, viz. when it shall shine in the generality of them; that is, that Christ shall be effectually made known to the lump of the Jews (as Paul Rom. 11. calls the Nation or body of them yet unconverted but in after time to be converted;) so that the ALL OF ISRAEL (as is Paul's phrase there) SHALL BE SAVED. And further that he shall with a dawning of the day, remove the long night of their afflictions. For as for a spiritual shining by some grace in the hearts of a few Jews, the Apostle acknowledgeth that to be now done already, ver. 1. But this was but by or through a light shining in a dark place. But hereafter when the day dawns, the Sun the Daystar shall arise in their hearts: And this by the process of his speech shall be at the great destruction of the enemies, and the restauration of the Church Chap. 3. For mark the proceed of the Apostles discourse closely woven together; The Apostle having mentioned an adherence to the word of Prophecy UNTIL the day dawn, and the Daystar arise, etc. (which words plainly point at a time to come for the fulfilling of it) he busies himself in nothing but in advancing the true divine prophecies, dictated to holy men of God by his Spirit, and the interpretation thereof according to the public tenor of the Prophets and Apostles, ver. 20, 21. and declaiming against false Prophets, and false Teachers, damnably teaching, and seducing the people chap. 2 throughout; I say, he busies himself in nothing but in these two, till he return in the third chapter to exhort the Jews afresh to be mindful of the words of the Prophets, and consonantly of the words of Christ and his Apostles according to those prophecies ver. 1, 2. To what end? Why now (as he declares himself particularly) to observe the time when this prophecy shall have an end, that the day may dawn, and the Daystar arise. Which (saith he, ver. 3, 4, 5.6, 7.) though some through wilful ignorance sooffe at the promise of CHRIST'S COMING, yet be it a thousand years off, and more, all this to God is but as one day: And when that time is come, that day shall be a thousand years. So that though it seem long to men, yea, so long to impenitent men, as if he would never come, yet he will be sure to come, and that suddenly, as a thief in the night, and formidably to the wicked, as in form of a day of Doom, the Heavens passing away, and the Elements melting and the works of the EARTH dissolving. But not so to the Church, not so is the state of the Church, expressed with a keen antithesis, NEVERTHELESS (q. d. notwithstanding those high words, and huge deeds. WE (believers) according to his PROMISE (that divine ancient promise so particularly expressed Isa. 65.17, 18, 19, 20, etc.) look for new Heavens, and a NEW EARTH, wherein dwells righteousness. Which cannot be the description of a state in the highest Heavens, which were never worn old, nor made of earth, nor without the inhabitation of righteousness. So that the result of Peter's discourse is, that that Sun of righteousness, or Daystar shall rise and radiate at the time of the dissolution of the power of the wicked, and the restitution of all things for the glory of the Church on earth. Our oft touching upon this 2 Pet. 3. afore, makes us speak so sparingly of it now. ¶. 3. That coming of Elijah (in the fift verse) before this great day, must signify an Elijah yet to come, either personally, or personatedly. For though Elijah is said to come in part, personatedly in John Baptist, representing him, by the similitude of his zeal in doctrine, and austerity of life, Matth. 17.12. yet Elijahs coming is not totally, nor mainly fulfilled to this day. He must yet come again either (as we said) personally, that is, he himself individually in his own person; or else personatedly, that is, (if I may so speak) specifically, represented by one of the like kind and degree of parts exactly like unto him; viz. mighty in spirit and action, to do as aforesaid in this context, to convert the heart of the Fathers to the children, before that great day afore mentioned yet to come, where he shall (Matth. 17.11.) RESTORE ALL THINGS. That this truth may find the better entertainment in men's apprehensions, I will for the most wave my obscure self, and sentence herein, and present it in the words of divers learned men wherein they urge their own reasons for it. ¶. 4. The Scribes of and among the Jews (the clerick Classis of them, very learned men in their generations, by office Expounders of the Law, Ezra. 7.6, 9 Luk. 5.17. and 7.30.) asserted after John Baptists death, from this very Text of Malachi, that Elijah was to come, Mat. 17.10. From them grounding on that Text some of the twelve Disciples (after Christ had chosen them, and endowed them with wonderful gifts, Matth. 10.1, 2. etc. and had showed them his transfiguration on the mount Mat. 17.1, 2, etc. to 9) take up the same Tenet, as worthy of consideration touching the coming of Elijah, and presseth it upon our Saviour, in the same Mat. 17.10. the Lord Christ in answer to them first doth clearly acknowledge at that time, a good while after John Baptists death * For John Baptist was beheaded An. 32. after Christ's birth, and Christ's transfiguration was An. 33. Buchol. Ad An. 32 33. , That Elijah SHALL COME, and asserts it with a TRULY, as our Translators render it, as indeed in sense so it is. And then Christ adds that when he comes, he SHALL (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) restore all things. Which makes one main objection, that John Baptists time on earth, was not the ALL of Elijahs coming. Besides Christ speaks of Elijahs coming so long after John Baptists death, in the present tense (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) cometh, as intimating that he is still coming, or yet to come. So that as Christ comes twice, once past, another to come; so with a proportionable decorum, his Harbinger comes twice, both times to usher in his Master. The one is passed in John Baptist, the other is to come, in him that is still called and expected by the name of Elijah, as we shall see more by and by. ¶. 5. Of the Christians likewise long since Christ's ascension there are many men of fame for piety and learning, both ancient and modern, that do not only assert, but argue, expressly or couchedly, for the coming of Elijah, yet to be fulfilled. 1. Tertullian (who flourished about the year one hundred and eighty after Christ) in his Book concerning the Resurrection asserts, † Quis inimicos Christi jam subjecit pedibus ejus secundum David Psal. 110? Quis coelo descendentem jesum talem conspexit, qualem ascendentem Apostoli viderant? Nulla ad hodiernum tri bus ad tribum pectora cae●iderun●, ●g●oscentes q●e● pu●ugerunt N●mo adhuc EXCEPIT HELIAM. Nemo a●huc fugit Antichristum. Nem adhuc Babylon ●xitu●● flevit Tertu●. lib We Resur●ect. ●. 22. Et ●cce mutam ●obis Heliom THESBITEN Sed ●nim Metempsychosis illorum est revocatio animae jampridem morte functae & in aliud corpus iteratae, HELIAS aut●m non ex decessione, sed ex translatione venturus est; nec corpori restituendus, de quo non est exemptus, sed mundo reddendus, de quo est translatius, non ex post liminio vitae, sed exsupplemente prophetiae, idem & ipse & sui nominis, & sui bominis. Tertul. lib. de Anima Cap. 35. that Elijah after his time was to come, by the same reason that his coming is a positively set down in Scripture to be a sign of Christ's second coming, as any other signs. Some of his words are these, who hath subjected Christ's enemies under his feet, according to David (Psa. 8. Psa. 110.)? who hath seen Jesus so, or such a one, descending, as the Apostles saw him ascending (Act. I. II.) There is no Tribe, with Tribe to this day smiting their breasts, acknowledging him whom they have pierced, Zech. 12.10, etc. Matth. 24.30. Rev. 1.7.) No man hath yet RECEIVED ELIJAH (Mal. 4.5. Mat. 17.11.) No man yet hath fled from Antichrist, Rev. 12.6. etc. he means from the persecutions of Antichrist; for he was not in his time risen to that power as to persecute, nor till long after. And (saith Tertullian) no man hath wept over the ruin of Babylon, Rev. 18.9. etc. He goes on in another place thus, And behold I will send you Helias the THESBITE. But indeed their Metempsychosis, or transmeation of souls, is the revocation of a soul that having long since finished the death (of that body to which it was united) is re-insta●ed in another body. But Helias is to come, not from a departing out of this life (by death) but from his Translation; neither is he to be restored to the body from which he was never exempted, but to the world from whence he was translated, not by a returning from death to life, but by supplement of the prophecy; the very same man, and he himself, of his own name and humane nature. When Tertullian saith, THEIR Metempsychosis, he means the Philosophers, to whom he wrote that book, and in particular the Pythagorean Philosophers, whom in the context of the forecited place he mentions. * Quod dixit Dominus Heli as quidem venturus est, & re stituit omnia, id est eos, quos persecutio Antichristi contur baverit August. Quest. Evang. c. 21. Tom. 4. operum. 2. Augustin (who was Presbyter of the Church of Hippo about 391. after Christ) affirmed the coming of Helias upon the words of Christ, Matth. 17.11. because he was to restore the ruins which the persecution of Antichrist should make upon the Church. Some of his words are these; That our Lord hath said, HELIAS SHALL COME AND SHALL RESTORE ALL THINGS, that is, those whom the persecution of Antichrist shall make desolate. Now Antichrist was not risen in John Baptists time, and therefore John Baptist could not be that Elijah. And in Augustine's time Antichrist had not done wasting; yea, the papal Antichrist had not at this time of Austin, begun (hardly) to waste the Christian Church. And therefore he so argued for Elijah yet to come. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret in Malach. 4. v. 5. v. 6. 3. Theodoret likewise (who flourished about four hundred years after Christ) argues for the future coming of Elijah (calling him Elijah the Great) from our Text in Malachi the fourth, upon these grounds; That he must teach the Jew's Christ's coming, and persuade them to be integrated into one Church with believing Gentiles. Which we see not yet done to this day. Mr Mede on Mar. 1.14, 15. Diatr. par. 4. p. 1. etc. 4. Mr. Mede likewise is of the same judgement, and upon very good reason; with the argument whereof he excellently closeth this point thus; those words Mark. 1.14, 15. [Now after that John was put in prison, Jesus came into Galilee preaching the Gospel of the Kingdom of God, and saying, the time is fulfilled, and the Kingdom of God is at hand, repent ye, and believe the Gospel.] I say these words are a narration of our Lord and Saviour Jesus Christ his first beginning to preach, which they describe first by the time when; Secondly, By the place where; Thirdly, By the sum of what he preached. The time when, After that John was put into prison. The place where, Galilee; Jesus came into Galilee. Lastly, The sum of what he preached, The time is fulfilled, and the Kingdom of God is at hand, repent ye, and believe the Gospel. In which Sermon there are also some parts to be considered, which we shall more conveniently distinguish when we come to handle it. Mean while let us begin with the three parts or circumstances already named, in order. And first, of the first, The time when, After that John was cast into prison] Our Saviour began not his solemn preaching till his Messenger John the Baptist, who was sent to prepare his way, was cast into prison. This circumstance is elsewhere precisely noted in the Scripture so that we cannot doubt but there is some matter of moment therein. For St. Matthew tells us, as St. Mark doth, Now when Jesus had heard, saith he, that John was cast into prison, he departed into Galilee; and than it follows, from that time Jesus began to Preach, and to say, Repent, for the Kingdom of God is at hand. So St. Peter, Act. 10. when he came to preach the Gospel of Christ to Cornelius, was careful to mention this circumstance of time, as well as the other of place. The word, saith he, which God sent unto the children of Israel preaching peace by Jesus Christ (he is Lord of all) That word (I say) you know which was published throughout all Judea, began from Galilee after the baptism which John preached. Lo here the place, where? Galilee, and the time, after that John had done, as in my Text. All which argues this circumstance of time to be one of the marks of the true Messiah; as namely, that this Jesus was the Lord whom they looked for, who was to send a messenger before him, the voice of a crier in the wilderness, to usher his preaching and prepare the way of his Gospel, as was prophesied in Esay and Malachi, and the Jews at that time expected. Which was the reason of that scruple of the Disciples in the Gospel when they saw our Saviour and Elias, whom they supposed should be his forerunner, appear in glory, both together in his transfiguration Why then, say they, do the Scribes say, that Elias must first come? Our Saviour tells them, that John the Baptist was that Elias the forerunner of the Messiah, according to those words of his father Zechary; And thou child shalt be called the Prophet of the highest; for thou shalt go before the face of the Lord to prepare his way. Namely, (as the Angel told him) in the power and spirit of Elias, Luke 1. For this reason, as our Saviour was not conceived, nor born, till six months after John, so he began not his prophecy till John had done, that so the Scripture might be fulfilled, and John be his forerunner and the messenger both in one and the other: John's beginning to baptise, and his casting into prison, was between Christ's prophecy and his. And lastly, to conclude the illustration of this circumstance, John was not only a forerunner of our Saviour in his nativity, and prophesy, but also in his passion and suffering: For so our Saviour himself expressly saith Mat. 17.12. Elias is come, and they knew him not, but have done unto him what ever they listed; even so also shall the Son of man suffer of them. Now the observation, or if you will the consideration, I will make upon this circumstance shall be this, If that Messiah according to prophecy were to have a Harbinger to prepare the way for his coming, and the holy Ghost in the new Testament thought this circumstance so needful to prove the verity thereof, as so curiously to note it in the History of his Nativity, Preaching, and Suffering; It would be considered (seeing the coming of Christ is two fold, the first and second) whether the same prophecy imply not that there should be an Harbinger as well of his second coming as of his first; as well an Elias to prepare the way for his coming in glory to judge the world, as there was at his first coming in humility to preach the Gospel, and suffer for the world. And Elias I mean, to be the Harbinger of Christ to the Nation of the Jews, before his second coming, as John Baptist was at his first. For to the Jews alone is this Elias promised, and not to the Gentiles, and John Baptist we know (the Elias of his first coming) preached to them alone. It is well known that all the Fathers (unless S. Hierome somewhat staggered) were of this opinion: and why we should so wholly reject it as we are wont to do, I can see no sufficient reason. For if the Fathers erred concerning the person and other circumstances of this Elias, yet it follows not but the substance of their opinion might be true. As we know also they erred concerning the person, quality, and reign of Antichrist, and yet for the substance the thing was true. Our Saviour rejected not the tradition of the Scribes concerning the coming of this Elias, when the Apostles objected it, though it were mingled with some falsehood, but corrected it only; for they looked for Elias the Thisbite; but our Saviour admits it only of Elias in Spirit, not of Elias in person; so yielding it true for the substance, though erring in circumstance; so should we do in the like case: For he that throws away what he finds, because 'tis foul and dirty, may perchance sometimes cast away a Jewel, or a piece of gold, or silver: so he that wholly rejects an ancient Tenet because it hath some error annexed to it, may unawares cast away a Truth; as this seems to be of an Elias to be the Harbinger of Christ's second coming: And that for these reasons. First, Though the prophecy of Esaias, The voice of one crying in the wilderness, prepare ye the way of the Lord, make his paths strait, alleged by all the four Evangelists, and by John himself, seems appliable only to the first coming of Christ; yet the other out of Malachi (expressly quoted by St. Mark, and by our Saviour Mat. 11, though elsewhere alluded unto) seems by Malachi himself to be applied not only to the first coming of Christ, but also to his second coming to judgement. For in his last chapter speaking of the coming of that day which shall burn like an oven, wherein all the proud, yea, and all that do wickedly, shall be as stubble, and it shall burn them up, leaving neither root nor branch, etc. he addeth, Behold (saith the Lord) I will send you Elijah the Prophet, before the coming of that great and terrible day of the Lord, and he shall turn [or restore] the heart of the fathers to their children, and the heart of the children to their fathers, lest I come, and smite the earth with a curse. If you will not admit the day here described to be the day of judgement, I know scarce any description of that day in the old Testament, but we may elude. For the phrase of turning, (or as I had rather translate it, restoring, as the LXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the heart of the fathers to the children, and the heart of the children to their fathers, the meaning is, that this Elias should bring the refractory and unbelieving posterity of the Jewish nation to have the same heart and mind their holy Fathers and Progenitors had, who feared God, and believed his promises; that so their Fathers might as it were rejoice in them, and own them for their children; that is, he should convert them to the faith of that Christ whom their Fathers hoped in, and looked for, lest continuing obstinate in their unbelief till the great day of Christ's second coming, they might perish among the rest of the enemies of his kingdom. Therefore the Son of Syrach in his praise of Elias the This bite paraphraseth this place after this manner: who waste ordained (saith he) an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or type (for so it may be turned) for the times to come, to pacify the wrath of the Lords judgement before it break forth into fury, and to turn the heart of the Father unto the Son, and to restore the tribes of Israel, Eccles. 48.10. which explication also the Angel warranteth, Luke 1.17. in his message to Zachary concerning his son, He shall go, saith he, before the Lord in the spirit and power of Elias, to turn the hearts of the Fathers to the children, and the disobedient to the wisdom of the just (this is instead of reducing the hearts of the children to the Fathers) to make ready a people prepared for the Lord. For the better understanding of this first reason we must know, that the old Prophets for the most part spoke of the coming of Christ indefinitely and in general, without that distinction of first and second coming, which we have more clearly learned in the Gospel. For this reason those Prophets (except Daniel, who distinguisheth those come, and the Gospel out of him) that speak of the things which should be at the coming of Christ indefinitely and all together: we who are now more fully informed by the revelation of his Gospel of this distinction of a 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 (as this of an Harbinger or Messenger) may be applied to both. My second reason for the proof hereof is from our Saviour's own words in the Gospel, Mat. 17.10, 11. where his Disciples immediately upon his transfiguration ask him, saying, Why then say the Scribes that Elias must first come? Our Saviour answers, Elias truly shall first come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall restore all things: These words our Saviour spoke when John Baptist was now beheaded, and yet speaks as of a thing future, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Elias shall come and shall restore all things. How can this be spoken of John Baptist, unless he be to come again? Besides, I cannot see how this restoring of all things can be verified of the ministry of John Baptist at the first coming of Christ, which continued but a very short time, and did no such thing as these words seem to imply; for the restoring of all things belongs not to the first, but to the second coming of Christ, if we will believe St. Peter in his first Sermon in the Temple after Christ's ascension, Acts 3.19. where he thus speaks unto the Jews, Repent (saith he) and be converted for the blotting out of your sins, that the times of refreshing may come from the presence of the Lord, and that he may send Jesus Christ which before was preached unto you, whom the heavens must receive until the times of the restitution of all things, which God hath spoken by the mouth of all his holy Prophets since the world began. The word is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If the time of restoring all things be not till the second coming of Christ, how could John Baptist restore all things as his first? If the Master come not to restore all things at his first? surely his harbinger, who is to prepare his way for restoring all things, is not to be looked for till then. These are the reasons which have induced me to think that the opinion which the Church hath had, as fare as I know from her infancy, of an Elias which should be the Harbinger of Christ's second coming, hath some matter of truth in it. But that this Elias should be Elias the Thisbite who was taken up unto heaven, I confess I believe not any more, then that he should be slain by Antichrist, as some fable. For that which the Prophet saith, Behold, I will send you Elijah the Prophet, proves no more that it should ●e Elijah in person, then that which is said of Messiah (And David my servant shall rule over them) proves Christ should be David in person. It is much more like, if it be one that comes again, it should be John Baptist himself, who was the Harbinger of the first coming: That as Christ himself the Master had two come, so should his Harbinger have; and as it shall be the same Christ which comes the second time that came the first, so should his Harbinger be the same. And to this both the words of the Angel to Zachary the father of the Baptist, and the words of our Saviour in the place before quoted, would not be unappliable. The second coming of Christ is the time of the resurrection, and in that respect it would not be unsuitable for the Harbinger thereof to be one risen from the dead. But as for Elias the Thisbites coming I find no ground at all, but the contrary. Howsoever though I compare probabilities, I will not determine any thing, lest some perhaps should say, that while I reject old fables, I coin new ones: I rather conclude, Cum Elias venerit, solvet nodos; when that Elias comes, he shall dissolve hard questions. Thus fare Mr. Mede. ¶ 6. Thus we see according to the judgement and reason of learned pious men, Elijah must come, a little before the second or next coming of Christ, when shall begin the great restitution of all things. But we never heard of any Elijah, or of any great Prophet of the Jews converting, or endeavouring the conversion of the Jews to the true Messiah, since the deceasing of the Apostles. But they continue still blinded, according to Rom. 11.25. and therefore this Elijah is yet to come, and consequently, this Prophecy of Malachi is yet unfulfilled. Thus much of proofs out of the Old Testament. CHAP. III. The inconsiderableness, and inconsiderateness of some ancient Author's verbal glance against what we have alleged for our general Thesis in the fore quoted places of Scripture taken into consideration, whereby it is cleared that they are justly to be condemned in their own way, and out of their own words. SECT. I. A general Survey of the authority of men's words, or writings. §. 1 AS long as we have but the bare asserts of any Humane Writers, we are not to be moved more than with wind; as the Apostle calls such dictates, wind of Doctrine, and names them Children, that will be tossed to and fro with the blasts thereof, Ephes. 4.14. §. 2 A sufficient balancing against such is the bare enumeration of as many of equal qualifications on the other side. But if we produce more, then upon this account purely the former are outweighed. We quoted afore in our first Book (it being the very business thereof) a multitude of all sorts of learned men of our judgement. And in the next, viz. the fourth Book, we shall quote as many more as will amount to little less than will signify our opinion to be even ●he voice of the Law of Nature in all men. And for this particular fourth Chapter of Malachi, we mustered up afore * In the 2. §. of this present 51. Section. very many of the learned, that held on our side, that it prophesied of Christ's second coming, where we brought you also Calvin's confession, that the All of that mind, were the major part of Commentators. §. 3 Rational men are not swayed in matters of moment, but by reason; nor in Divine things, but by Divine reason. If God say a thing, it is enough to a Believer, whether he speak it in his Word, or in the natural instinct, and universal vote of all Mankind (that is compos) both being a kind of revelation. But if an hundred men should affirm a thing in words, without evincing Arguments, the Heathen would soon answer; Socrates is my friend, and Plato is my friend, but a greater friend is truth. SECT. II. JEROMS jerkings at the precedent proofs, discussed. [Erom (who flourished about three hundred and ninety years after Christ) in his Commentations on the Old Testament, gives many jerks at the opinion of a glorious time of the thousand years, and at the proofs thence alleged by learned Jews and Christians, upon as Is. 54.1, etc. to 12— ch. 60. ver. 1— ch. 66.22. Jerem. 31.27. to 39 Ezech. 16.55. chap. 36. to ver. 12. chap. 37 ver. 15. chap. 38. chap. 39 Micha 4. Zach. 14. to ver. 10. but therein Jerom confesseth against himself, that that opinion was ancienter than himself, and that those places were so long since urged for proof thereof. §. 2 And indeed generally the stream of all the best approved Antiquity before him both of Hebrews, Greeks, and Latins ran that way; * See our first Book. and therefore wise men much wonder how Jerom raised, and rubbed himself to that animosity and boldness, to swim against the stream, unless he could have brought in a tide of overmastering demonstrations. §. 3 And he is justly the more to be wondered at, because he hath confessed as much, viz. That many Ecclesiastical men and Martyrs were against him. And we may perceive that his objecting that the expectation of Oblations and Sacrifices were mixed with their opinion, was no demonstration upon his Conscience, he only saying so, not peremptorily condemning it (to which should seem he was prone enough, if he had been as free in his spirit) but rather permitting men of that fame, therein to abound in their own sense. For, ¶ 1. His own words on Jerem. 19.10. [Then shalt thou break the bottle in the sight of the men] are these; * Et conteres, etc. Perspicuè non de Babyloniâ, sed Romanâ dicitur captivitate, post Babylonios' quip, & urbs instaurata, & populus reductus in Indaeam, & ●bundantiae pristinae restitutus est. Post captivatem au●em quae sub Vespasiano & ●ito; & postea accidit sub Hadriano, usque ad consummationem seculi, ●uinae Hierusalem permansu●ae sunt; quanquam sibi judei auream, atque gemmatam Jerusalem restituendam putent; rursumque victim. 〈◊〉, & sacrificia, & conjugia Sanctorum, & regnum in ter●is Domini salvatoris. Quae l●cet non sequ●mur, tamen d●●mar● 〈◊〉 p●ssumus; Quia mul●i ECCLESIASTICORUM VIRORUM ET MARTYRS ista dixcru●t. Et ●●usquis●que in suo sensu a●und●t, & Domini cuncta judicio reserventur. Quomodo autem vas fict le, & test●ceum si ●tactum ●u●● it, in actiquam speciem non potest reformari, si● et populus Judaeorum, & Jerusalem subversa, statum pristinum non habebune, Hieronymus in I●rem. 19.10. This is evidently spoken, not of the Babylonian, but of the Roman captivity; for after the Babylonians, both the City is rebuilt, and the people brought back to Judea, are restored to their ancient abundance; but after the Captivity that happened under Vespasian, and Titus, and after that under Hadrian, the ruins of Jerusalem shall remain unto the end of the world, although the Jews imagine that a golden, and gemmed Jerusalem shall be restored unto them; and that again they shall have oblations, and Sacrifices, and the marriages of Saints, and the Kingdom of our Lord and Saviour upon earth. Which things, though we follow not their opinion, yet we cannot condemn, because many Ecclesiastical men, and Martyrs have said the same. And let every one abound in his own sense, and all be reserved to the judgement of the Lord. But look how a Potter's vessel of earth, if broken, cannot be again form into its former shape, so the people of the Jews, and the City of Jerusalem being subverted, they shall never have their ancient state. Thus Jerom, in which words observe; 1. That all we asserted in the former §. is here represented to a syllable before your eyes. 2. That his argument he urgeth against the Jews restauration after their Romish destruction, is as weak as the earthen bottle whereof he makes the foundation of it. For he overstretcheth the Prophet's comparison, who therein intended only a total or universal dispersion of the Jews, but not a final destruction; this selfsame Prophet elsewhere, and of the rest the most in all the old Testament (as we have largely discussed) prophesying, and describing to the life the glorious restauration of the jews, yea, and of the Israelites too. And as jerom formally urgeth the argument; he doth seem to ground himself upon the impossibility of that restauration, as of re-forming a broken earthen bottle; and so with a byblow smites our hope of the resurrection, because that may seem to men impossible: But believers must not go upon that ground in dispute. It is a like easy for God to do, as to say, witness his fiat, let it be so, in the creation. Yea, the comparison itself prompts a possibility and probability; that as after a broken earthen bottle is mellowed and mouldered again into clay, may be new form into a bottle: so after the deep desolations of the Jews, they shall be restored again, as the Prophet Daniel chap. 12. v. 2. gives it us, in a like comparison; and the Apostle after him, Rom. 11. v. 15. viz. of bodies turned to dust or clay, reviving to life, which metaphors are higher than the new-forming of an earthen broken bottle. ¶. 2. Collate with Jeromes words, the words of that most ancient, pious, and learned Justin Martyr, in his very discuss of the future glorious restauration of the Jews and of the universal Church, and that in his Dialogue with Tryphon the jew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Justin Mart. in Dialog. cum Tryph. p. 340. Ed●t. Graec. Lat. Pa●is. A. D. 1636. and we shall find that jerom did wrong in saying they expected again jewish Oblations and Sacrifices. justin Martyrs words are these, For he is the excellent chief Priest and eternal King, CHRIST himself, as the Son of God, in whose coming again, ye may not think that Isaiah, or others of the Prophets did teach that the Sacrifices of blood, or Oblations should be offered upon the Altar, but true, and spiritual praises with thanksgivings. For indeed we do not in vain hope in him, neither are we seduced from those that so teach. Thus Justin. In which words you see clearly the opinion of the religious learned Ancients, Jewish Prophets &c. (of whom Justin speaks in the Plural) that their opinion, yea, and faith, and hope was contrary to the sense that Jerom would put upon them. ¶. 3. Jerom himself hath confessed the same sense with us of divers places before alleged for our opinion, as on Hos. 3.4. Book 3. chap. 2. Sect 39, on Mat. 11.14. on Mat. 17.14. etc. Book 3. cha. 2. Sect. 51. Margin, and elsewhere. ¶. 4. Hear Mr. Medes answer to all Ieroms speeches against us, on those places of Scripture afore quoted §. 1. Sed fidem tuam Hieronyme! qui cum Dionysio tuo Alexandrino etc. i e. But O thy faithful dealing O jerom! who together with thy Dionysius Alex. do fasten upon the opinion of the Millenaries, that the injury of circumcision, the blood of Sacrifices, and the rest of the legal Ceremonies, are again to be restored after their supposed death; Indeed those things which jews, or perhaps Heretics out of judaisme dreamt concerning their millenary, you odiously dash upon the Christians. But hath this becomed your candour? Yea, thou jerom no more but thyself being judge, dost bewray thy crimination to be false. For so thou writest on Jer. 19.5. Post captivitatem quae sub Vespasiano, that is, After the captivity which happened under Vespasian and Titus, and after under Hadrian, the ruins of Jerusalem, are to continue to the end of the world; albeit the Jews do think that there shall be restored unto them a golden and gemmed Jerusalem; and that again ethere shall be oblations and sacrifices, and the marriages of the Saints, and the Kingdom of the LORD our SAVIOUR upon earth, which although we follow not, yet we cannot condemn, because many Ecclesiastical men and Martyrs have so said. These are thy word O Jerome. But prithee tell me; did those Ecclesiastical men and holy Martyrs say, that circumcision and sacrifices should at the time of Christ's Kingdom be restored? take heed of saying so. For certainly they taught the contrary, as may be confirmed out of Justin Martyrs Dialogue with Trypho etc. or if thou hadst certainly known they had so believed, wouldst not thou have condemned them without any demur? Thus Mr. Mede. SECT. III. Of the words of GAIUS, seconded by DIONYSIUS ALEXANDRINUS, both falsely fathering our opinion upon CERINTHUS, and injuriously mingling therewith, such impieties as our souls abhor; yet so far credited by EUSEBIUS PAMPHYLIUS, therein too credulous, as that they are alleged by him for history without putting any check upon them. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Euseb. Pamphil. lib. 3. cap. juxta Graec. 26. & 27. juxta la●motas in Irenaeo. & juxta Aug. cap. 24, 25 In the discuss whereof, our Opinion of the THOUSAND YEARS is VINDICATED from VOLUPTUOUS CHILIASME. THE whole story is this. About the same time (viz. of the Sect of the Ebionites) we learn that there was one Cerinthus, an Author of another Heresy. Gaius, whose words we have aforealleadged, in the controversy carried about in his name, writeth thus of him. CERINTHUS also by revelations written as of a great Apostle, brought unto us certain monstrous things, feigning them to have been revealed unto him by Angels; that the Kingdom of Christ after the resurrection, should become earthly; that in Jerusalem our flesh again should serve concupiscence, and the lust of the flesh. And being wholly set to seduce, as an enemy to the word of God, he said there should be the term of a millenary feast allotted for marriage. Dionysius Bishop of Alexandria, in his second Book, after he had remembered the Revelation of Saint John received by tradition of OLD, he reporteth of this man CERINTHUS, thus; CERINTHUS which founded the Cerinthian Heresy, gave his figment a name, for the further credit thereof. His kind of Doctrine was this, he dreamt the Kingdom of Christ should become earthly, and set upon those things which he lusted after, now being covered with his flesh, and conpassed in his skin, that is, the satisfying of the belly, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eum quae sub ventre sunt, with meat, with drink, with marriage. And that he might the more colourably bring his devilish devices to pass, he dedicated thereunto holidays, Oblations and slaughter for Sacrifices. So far Dionysius. But IRENAEUS in his first Book against Heresies layeth down certain more detestable opinions of his. And in his third book he reporteth an history, worthy the memory, as received by tradition of Polycarp, saying, That John the Apostle on a certain time entered into a Bath, to bathe himself; and understanding that CERINTHUS was therein bathing himself, John started aside, and departed forth; not abiding to tarry with him under the same roof, signifying the same to his company, and saying, let us speedily go hence, lest the Bath come to fall, wherein CERINTHUS, the enemy of the truth, batheth himself. Thus Irenaeus. And thus you have heard at full Eusebius his report of the whole matter. To prepare, and make way for an answer whereunto, let the Reader take notice, that if Cerinthus did say that the Kingdom of Christ after the resurrection should become earthly, yet we say not so; though we affirm that the Church shall be resident on earth for a thousand years after the first resurrection (as 'tis called Rev. 20.) that is the resurrection of all believers (as 'tis explained Rev. 11.) For the true Church of believers hath been on earth from the creation to this day, and yet, as believers not earthly, but the spiritual body of Christ. The holy Angels and Christ Jesus have conversed on earth, and yet they were not thereby earthly. And if Cerinthus said, That in Jerusalem our flesh again should serve the concupiscence, and lust of the flesh, etc. Yet our souls abhor any thought thereof. But indeed Cerinthus, for aught we can find by diligent search into the ancientest and most approved antiquity, did not say any such thing; nor did he meddle with our opinion at all in the particulars thereof. And therefore we have more cause to suspect Eusebius, Gaius, and Dionysius to be guilty of too light credulity, then to accuse Cerinthus of that we cannot groundedly charge him withal. We deny not Cerinthus to be an Heretic (as the Ancients call him) holding divers great impieties: But we cannot believe Eusebius, Gaius, and Dionysius, that he was guilty of those things they charge upon him in relation to our opinion. To this purpose, hear Mr. Medes * Opuscul: Lat: Ad rem Apoca: spect. par: 2● p: 55. answer, An non hinc merito quis suspicari possit Gajum istum, etc. i. e. May not one justly hence suspect that same Gaius to have been one of the number of the heretical Alogi ** Alogi are according to the signification of the word, men without the word, or without reason. And therefore by the Ancients oft called Brutes, and charged with denying the word of God both the axiomatical, in the etter, and the substantial viz Christ in the flesh: , which Alogi, or Alogians denied, saith Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei, THE WORD OF GOD, and therefore they ascribed to Cerinthus, as well the Gospel of John, as the Apocalypse? The time doth altogether agree to that; For Theodotus the Champion of the Alogian Standard, was cast out of the Church by Pope Victor; and Gaius flourished in the time of Zephyrus, who next succeeded Victorius. Nevertheless, the words of Gaius † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. lo●: citat: § 1. hujus Sect. 3. may be taken in that sense, as if he had said, Cerinthus had feignedly fathered upon the great Apostle, I know not what Apocalypses (beside that one and only Apocalypse) out of which feigned Apocalypses that forging fellow endeavoured to prove that after the resurrection, the Kingdom of Christ should be earthly, wherein men should serve the lusts of the flesh, and the enticements of carnal pleasures. But what ever was the mind of Gaius, it is very likely he was deceived concerning Cerinthus. For if this had been the Heresy of Cerinthus, how could it be that Justin, Irenaeus, Melito, Tertullian, and Hippolytus should be ignorant of it; of whom, Irenaeus and Tertullian have purposedly numbered up the Heresies of Cerinthus? but of that heresy, deep silence. How therefore came it to be known to Gaius? Nevertheless it seems that the words of Gaius, an obscure fellow, gave occasion to Dionysius Alexandrinus, Eusebius, and many others, in the heat of contention with the millenaries, to doubt of the authority of the Apocalypse. Thus Mr. Mede. §. 4 That which I have to add, or illustrate, is this, that the words of Gaius and Dionysius, and the story of Eusebius alleging them, are not to be weighed in this matter. My reasons are, ¶. 1. If Eusebius, and Dionysius, yea, and Gaius himself doubted of the au●henty of the Apocalypse in opposition to our opinion, of the glorious state of the Church with a visible, yet spiritual glory for a thousand years yet to come, they must needs be misled thereunto by mistakes, untruths, and false reports. For there is no just reason to doubt of the divine authority of the book of the Revelation, Nor is there any thing in our Tenet, unbecoming that divine book, nor dissentanious therefrom, but is more evidently held forth there then in any other book of the Scripture. ¶ 2. Irenaeus and Tertullian, and I add Epiphanius naming Cerinthus, and particularising his heretical opinions, have not one word of his holding any thing of our opinion. * Iren. lib. 1. ca 25. (quoting in Marg. Euseb. l. 3. cap: 25:) and Iren: l: 3: c: 3: 1. Irenaeus mentions Cerinthus, and his wicked opinions, and wickedness twice, yet hath nothing of his holding our Tenet, either in the same words with us, or in others of any proportion; although Erasmus or Grineus, or both in their marginal notes do well mind what Eusebius had said quoting the place. All that Cerinthus held, as Irenaeus reports the matter was, Cerinthus autem quidam in Asia, etc. i. e. And there was one Cerinthus in Asia, who taught that the world was not made by the first chief God, but by a certain power that was exceedingly separated and distant from that principality who is over all things; Et ignorante eo, quiest super omnia Deo. He alleged that Jesus was not borne of a Virgin (for that seemed impossible to him) but was the son of Joseph and Mary, like as other men. But could do more, (or was more potent, by his righteousness, prudence, sapience above all; and after his baptism Christ descended upon him in the figure of a Dove, from that principality which is over all, and then declared the unknown Father, and perfected his virtues; and in the end Christ fled away from Jesus, and Jesus suffered and risen, but Christ being impassable, impatible, or unpassive, continued in his spiritual existence. And there are that heard Polycarp say, that because John the Disciple of Christ going into a Bath in Ephesus to be washed, saw Cerinthus in the Bath, he the said John ●eaped out of the Bath unwashed, saying, that he feared least the Bath should fall, whiles Cerinthus an enemy of the truth was in it. And this is all Irenaeus saith of Cerinthus or his opinions. * Tertul. De prescrip. adver. A●reticos cap: 48. 2. All that Tertullian hath concerning Cerinthus and his opinions is this. Carpocrates praeterea hanc tulit sectam, etc. i. e. Furthermore Carpocrates brought forth this Sect. He saith that there is one principal power in the highest; by this the Angels, and Powers, or Virtues were brought forth. Which Angels being far distant from the supreme virtues or powers, did create that world in the inferior parts. That Christ was not born of the Virgin Mary, but was begotten of the seed of Joseph, as a mere man. Indeed he was better than others in the adorning of righteousness, and integrity of life: He suffered among the Jews, only his soul was received up into heaven, because he was more constant and stronger than others. Whence he would collect, that there are no resurrections of the body, only he retained the † In the ordinary copies 'tis teniatâ a●imarum solâ salute: But Junius in his notes on Tertul: saith, legendum censceo retentâ animapum solâ salute. Vocem autem illam retenta latinius repovi monuit oporicre. salvation of souls. After this man, CERINTHUS the Heretic broke out teaching the LIKE THINGS. For he also saith, that the world was ordained by them (those Angels aforesaid.) He publisheth or declares that Christ was born of the seed of Joseph, contending that he was only a man, without the divinity. Giving forth also, that the law was given by Angels. And tells us that the God of the Jews was not the LORD, but an Angel. Thus far, and no further Tertullian of Cerinthus and his opinions. * Epiphan: l. 1. contra ●aeres. Tom 2. Haeres. 28. 3. Epiphanius speaks more largely, because he mentions not only Cerinthus, but his heretical succeeding race, and doth not only relate, but confute their Heresies; yet hath not Epiphanius one word from first to last of his or their holding any thing of our Tenet. Cerinthus porro rursus, a quo Cerinthiani dicuntur, etc. Furthermore (saith Epiphanius) Cerinthus, of whom are named the Cerinthians, did out of this bestial spawn of these creepers, bring again into the world a poison. But nothing more, almost, but the aforesaid Carpocras. Indeed he brings forth into the world the same mischievous poisons. For he vomits out against Christ the same calumnies as did the said Carpocras; as that Christ was begotten of the seed of Mary and Joseph. And likewise that the world was made by Angels. For this man varied nothing from the former, in the introduction of his Doctrine, saving in this only, that in part he to as addicted to Judaisme. He also asserteth that the Law and the Prophets were given by Angels; and he that gave the Law, was one of those Angelis that made the world. This CERINTHUS lived in Asia, and there made the beginning of his preaching. Now let us speak of this man, that he also preached, That the world was not made by the first and supreme power, but from them above, and the supreme God there descended upon Jesus (after he was of ripe years, having been begotten of the seed of Joseph and Mary) Christ, that is, the holy Spirit, in shape of a Dove at Jordan, and revealed to him, and by him to his posterity the unknown Father. And thereupon after virtue or power came upon him from them above, he did wonders. And that when he suffered, that which came from above, fled away again from Jesus. That Jesus indeed suffered, and risen again. But Christ that came upon him from above, fled away again unhurt upward from Jesus, that is, that which came descending in the shape of a Dove. And that Jesus was not Christ. But this man also erred, as all you that are the friends of truth do plainly see. For he saith, the Lawgiver was not good, whose Law he seems to obey. And 'tis plain he obeys it as seeming good. How then did one that is evil give a good Law, & c? But the man is mad, who enters upon such things. Furthermore, my dear friends, this is one of them that caused trouble before, or in the presence, or times of the Apostles touching circumsition (Act. 15.34.) And this is one of them that resisted Peter touching his going to uncircumcised Cornelius, Act. 11. 2, 3. These things were then handled and moved by this aforesaid false Apostle Cerinthus. Even he and his Companions at another time raised sedition at Jerusalem, when Paul returned with Titus, Act. 21.27, 28. etc. compared with Gal. 2.1, 2, 3. These are they that Paul calls false Apostles, deceiful workers, transforming themselves into Apostles of Christ. For they use the Gospel according to Matthew in part, not wholly. But for that speech of generation in the flesh, they bring that testimony out of the Gospel. It is sufficient to the Disciple, that he be as his Master. What therefore say they? Jesus was circumcised, be thou also circumcised. Christ walked according to the Law; do thou likewise. But they refuse Paul, because he was not obedient to Circumcision; ye reject him, because he said, As many of you as are justified by the Law, ye are fallen from grace; and if ye be circumcised, Christ shall profit you nothing. This same Cerinthus also being a fool, and a Master of fools, rashly durst further say, that Christ suffered, and was crucified, but was not yet risen again. But shall rise when the universal resurrection of the dead shall be. Therefore with them their words and opinions are unconstant; against this Paul disputes 1 Cor. 15. etc. Therefore every way Cerinthus is easy to be reprehended, and they that are deceived by him Thus ye have the whole of what Epiphanius speaks of the particulars of Cerinthus his opinions. §. 4 You see it now confirmed in the mouth of the three witnesses of the best antiquity, that Cerinthus held no wanton voluptuous chiliasme; nor spoke he any thing at all of the Millenaries, though Tertullian, and Irenaeus lived above an hundred years nearer to Cerinthus his time then did Eusebius. And therefore wise men cannot but wonder that Eusebius should tell us such stories. And wonder the more, because Epiphanius, on the other side, (that gave himself ten times more to inquire into opinions than Eusebius) flourishing about 30 years after Eusebius his death ⸪ Euseb: died about the year 339. and Epith. flourished about the year 365. doth neither himself find any such opinion held by Cerinthus or his Sect; nor doth he mention it as reported by Eusebius, or his Gaius, or Dionysius, or any other. And thus (praise to Jehovah) of the places in the Old Testament. CHAP. IU. Of the places in the New Testament, proving our general Thesis, viz. That there shall be yet afore the ultimate general Judgement, a most glorious visible state of the Church on earth for many years, wherein the Saints shall reign and triumph over all their enemies, and there shall be a Restitution of all things, like as a new Creation. SECT. I. Of our New-Testament proofs, we have occasionally opened so many, and so much to explain the Prophets, that we have greatly anticipated ourselves, and happily made our work so short in this, that hence there is no fear of tediousness to the reader. §. 1 THe first place we shall touch upon in the New Testament for the glorious visible state of the Church on earth, before the ultimate general Judgement is in Matth. 24.13, 14. But he that shall endure to the end shall be saved. And this Gospel of the Kingdom shall be preached in all the world for a witness unto all Nations, and then shall the end come. That antitheticall BUT, points at a time immediately following the universal transcendent impieties of the wicked world, mentioned vers. 10, 11, 12. which by the Apostles in their Epistles * is oft prognosticated to be as the night, 2 Thes. 2.3. 2 Tim. 4.1. 1 Tim. 3.1. Compare 2 Tim. 4.1. 2 Pet. 2.1. Compare 2 Pet. 3. ver. 3 & ver. 12. preceding the Sunrising of that glory of which we speak. The end here mentioned must needs be the end of the world, not of Jerusalem, as we have before analitically demonstrated on this twenty fourth of Matthew, p. 102. Sect. 9 And this end must be of the wicked world; that is, of the world as wicked, not of the world as a world, or material substance: else why doth our Saviour mention enduring; and of preaching the Gospel for a witness to all Nations? For when the time of the aforesaid glorious state of the Church throughout the whole earth is come (called the restitution of all things, Acts 3.21.) there will be no putting of men to be saved, upon enduring, or suffering, they now are saved, and glory hath dispelled suffering. And consequently there will be no need of making the Gospel a testimony against all Nations, to which at this time all that survive shall altogether submit, as to all appearance. The end therefore here intended is the end of the world as a sinful world, then to be turned into a glorious Kingdom, as well as the world, form by the Gospel, preached in all the world, to all Nations; to which, at which time Christ shall gloriously appear, and radiat upon it on earth, as we have largely demonstrated on the thirtieth verse, etc. of this twenty fourth of Matthew, p. 82. Sect. 3. etc. The sign immediately antecedent to this end (to be transformed into that glorious beginning) I say the sign, prognostic, or causal sign, is the preaching of the Gospel in all the world to all Nations, which is a glorious prelude; This radiant Sun softening all good generous plants to a flowing of sap into the flowers of God's Garden, or fruit-trees of his Fortward, though it hardens the dead earth into stones, to be trampled and broken by the prancings of victorious judgements upon them, as other Scriptures (before opened) abundantly enlarge. §. 2 That these things, thus briefly hinted, may duly be illustrated according to the just extent of the words under consideration, let us make three observations upon them. ¶ 1. That such an end must be here meant as cannot be applied to the destruction of Jerusalem, but to the time immediately before the end of the world, because there was little or no salvation, temporal or spiritual to them surviving at the destruction of Jerusalem; and therefore our Saviour adviseth the Jews in the sixteenth verse, etc. at this time to fly, not to endure to the end of those troubles, even as many years afore the Gospel was fled from Jerusalem, Acts 8.1, etc. and generally from the Jews, Acts 13.46. Rom. 11.25. even as they witnessed the said departure, in their continuance in their Jewish sacrificing, from Titus his destruction to Adrian, and from him to Constantine, and from thence to julian his time (as we have oft before recited.) Besides, the evils here set as marks of the end, are the same the Apostles make of the approaching of the end of the world, for which compare the ninth, tenth, eleventh, and twelfth verses of this twenty fourth of Matthew, with 2 Tim. 3.1, 2, 3, 4. ¶ 2. The Gospel must be preached in all the World. so as to be a witness to all Nations; Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospel shall be preached IN all the INHABITED world for a witness to all the GENTILES. A thing may be said to be proclaimed TO a whole town, if declared but in the Market place; or to a whole Province or County, when it is done in the chief City. But this preaching must be in the whole inhabited world, wherever men inhabit; as Jonah preached in every street of Nineveh, labouring three days in that work in that one City; and this preaching must be such, and so much as will justly amount to a witness to them, viz. a witness to convince them beyond all excuse, that the Gospel was preached to them. ¶ 3. That it is here said, THIS Gospel of the Kingdom (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be preached in all the world; so that by this emphatical expression is given to us a clear distinction between THIS Gospel and the THE Kingdom; insomuch that Christ's mere Spiritual Kingdom cannot be here understood. The Gospel is the Law of the Kingdom; the Saints are the Subjects, or matter of that Kingdom; the Gospel comes from Heaven; the people of the Kingdom are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the inhabited world; converted by that Gospel out of all Nations, as our Text holds forth. The preaching of the Gospel is the antecedent sign of the coming and approaching of that Kingdom. But the antecedent cannot be the consequent, or the sign be the thing signified; nor can the cause be the effect. Besides Christ saying, he that endures to the end shall be saved, is antithetically put in opposition to both sorts of evils immediately afore recounted viz. not only to false Doctrines, but to cruel persecutions; and therefore a corporal as well as a spiritual salvation must be here meant: and these to be performed on earth, viz. in the inhabited world, just where the Gospel preached, converted them, and where they endured to the end: And unto which, Christ doth gloriously appear FROM heaven, ver. 30, etc. to make up the splendour of that state on earth we here speak of. Now all these things cannot be fulfilled at the ultimate general judgement; nor are they hitherto fulfilled, and therefore they remain yet to be fulfilled: which Mr. Mede solidly amplifies on Jer. 10. ver. 11. thus. Hitherto (saith he) we have spoken of the accomplishment of this prophecy, for so much as is already past, now let us see what that is, which we expect as yet to come; for though in regard of former times, when Ehtnicism was so large, and the worshippers of the living God so small a scantling, the extent of the Church be now at this day a goodly and large portion of the world; yet if we consider the number of Nations yet Pagans, or not Christians, it will seem too scant, as yet, to be the accomplishment of this and other prophecies, concerning the largeness of Christ's Kingdom, before the end of the world. For one hath well observed, that Christianity at this day is not above the sixth part of the known world; whereas the Mahometans have a fifth, and all the rest are Ethnics and Pagans. So that if we divide the world into thirty parts, Christianity is but as five in thirty, Mahumetanism as six, and Ehtnicism as nineteen; and so is Christianity the least part of all, and plain Heathenism hath far above the one half of the known world; and the better part of the other is also Mahumetans. And though Christianity hath been embraced in former times, where now it is not, yet is it now spread in those places where in those times it was not. And therefore all laid together, we may account Christianity at this day as large, I think, as ever it was since the Apostles time. But that this is not that universal Kingdom of Christ, that flourishing and glorious estate of the Church which yet we expect & hope for, my reasons are these: First, These frequent places of Scripture, which intimate that the Lord should subdue all People, all Kingdoms, all Nations, and all the ends of the earth unto himself, and that all these should one day worship and acknowledge him, Psal. 22.27. All the ends of the world shall turn unto the Lord, and all the kindreds of the nations shall worship before him, for the Kingdom is the Lords, and he is governor among the Nations. And Psal. 47. Clap your hands all ye people, for the Lord is a great King over all the earth, he shall subdue the people under us, and the nations under our feet. And again, God is King of all the earth, and reigneth over the Heathen, Psal. 66. Make a joyful noise unto God, all yee-lands; through the greatness of thy power shall thine enemies submit themselves unto thee; a● the earth shall worship thee, and sing of thee; they shall sing unto thy Name. The whole Psal. 67. which we read every day, is, as it were a prophecy and prayer for this great kingdom, That the way of God may be known upon earth, and his saving health among all the Nations, let the people praise thee, O God, let all the people praise thee: Then shall the earth yield her increase, etc. God shall bless us, and all the ends of the earth shall fear him. And Psal. 89. All nations whom thou hast made, shall come and worship before thee, O Lord, and shall glorify thy Name, for thou art great and dost wondrous things; thou art God alone. And Isa. 2. which is a prophecy of Christ's Kingdom, it is said, That the Idols, the Lord shall utterly abolish; or as some read, the Idols shall utterly pass away: So Esay 54.5. speaking of the amplitude of the Church of the Gentiles, Thy Redeemer (saith the Prophet) the holy one of Israel, the God of the whole earth shall be called. Certainly, this constant stile of universality, implies more than this scantling, which yet is small, being but one of the least parts of the whole earth. Secondly, The same conclusion may be gathered from 1 Cor. 15.25, 26. compared with Heb. 2.8. Christ must reign (saith St. Paul in the first place quoted) till he hath put all his enemies under his feet; the last enemy which shall be destroyed is death. Hence it follows, that Christ shall subdue all his enemies, whereof the Prince of this world is the chief, before the last rising of the dead; for the subduing of death, that is, the rising of the dead, shall not be afore the rest shall be done; the vanquishing of death being the last act of Christ's reigning; which done, he shall yield up the Kingdom unto his Father. In the other place Heb. 2.8. the Apostle speaking of the same thing, allegeth that of Psal. 8. Thou hast put all things in subjection under his feet, (and then adds) for in that he put all in subjection under him. But now (mark it) we see not all things put under him. If any say, that the Apostle speaks here of the Kingdom of Glory in Heaven, and not of the Kingdom of Grace on Earth; I reply first out of the former place, that he speaks of such a subjection, whereof the rising of the dead shall be the last act of all, and which shall be before he yields up the kingdom to his Father. But neither of these can be affirmed of the kingdom of glory, but the contrary, viz. The rising of the dead is at the beginning, and not at the end of the Kingdom of glory; and so is also his yielding up of his kingdom unto his Father. Secondly, I reply out of this place, that the Apostle speaks of that kingdom and subjection of the earth, or state of the earth, which was to come. For so he speaks, v. 5. Unto the Angels he hath not put in subjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the earth, or state of the earth which shall be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which we speak. Here he affirms, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that, of whose subjection he meaneth. If then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signior's only the earth ', and the earth's inhabitants, and is no where in the Scripture otherwise used, I cannot see how this place can well bear any other exposition. First then to confirm this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for so the Septuagint renders it, whose use of speaking I doubt not but the Apostle follows. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most constantly signifies the habitable earth, or the earth with the things that live and dwell therein; whence the Septuagint, though they commonly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet sometimes they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth; sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is under heaven. Therefore with the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the earth, and that which is under the heavens. If this suffice not, we may yet consider, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a participle of the feminine gender, and therefore understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the earth which is inhabited. Lastly, wheresoever elsewhere this word is found in the New Testament, it is most expressly used of the earth and inhabitants thereof. In the beginning of this Epistle we read, Thou, Lord, in the beginning hast laid the foundations of the earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the heavens are the works of thine hands, Mat. 24.14. This Gospel of the kingdom shall be preached, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over all the earth, and then shall the end come, Luke 2.3. Then went a decree from Augustus, that all the world should be taxed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rest behind are fare more express; but I leave them to your own leisure, and will only add this one thing, that our English rendering in this place of the Hebrews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the world to come, makes it not only ambiguous, but seeming to mean the Kingdom of glory: But we shall find that the world in that sense is always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but no where in all the Bible, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And so I leave this, with submission to the judgement of others. My next reason shall be from that we read in the Revelation, where the Church, by the conquest of Michael, set free from the Dragon's fury, is said to escape into the wilderness; that is, into a state, though of safety, peace, and security, yet of hardship, misery, and scarcity; for it seems to be an allusion to the Israelites escaping the tyranny of Pharaoh, by going into the wilderness. In this wilderness, or place of hardship, scarcity, misery, and much affliction, the Church must remain (saith St. John) a time, times, and half a time; or, as he elsewhere speaketh, 1260. days; that is, a year, years, and half a year, and when this time shall be expired; that is, as learned Divines think, when so many years shall be ended as those days are, taking the beginning of our reckoning from Michael's Trophy; then saith our Apostles shall the kingdoms of the world become the kingdoms of our Lord, and of his Christ, and he shall reign for ever and ever, Rev. 11.15. Whereby it should seem, that the Church is yet in the Wilderness, and that the promised happiness of the ample and flourishing glory thereof before the end of the world, is yet to come. My last reason shall be from Rom. 11. where St. Paul speaking of the future restoring and calling of the Jews, saith it shall be when the fullness of the Gentiles is come in; I would not (saith he) that ye should be ignorant of this Mystery, etc. ver. 25. Now because the Jews are not yet called, it followeth, that the fullness of the Gentiles is yet to come; and what should then this fullness be, but the fullness of the Gospel's extent over all the nations of the world; which our Apostle, ver. 15. calls life from the dead? for if the casting away of the Jews, be the reconciling of the world, what shall the receiving of them be, but life from the dead? As if the Church of the Gentiles were as yet half dead, if it be compared with that glorious vigour and accession which shall come unto it, when the Jews shall be again received into favour. In brief, the fullness here spoken of, is either a fullness of grace, a fullness of extent, or a fullness of time. A fullness of time only it cannot be, because our Apostle saith, this fullness shall enter in; namely, shall enter into the Church of Christ; but this I see not how it can be spoken of a period of time. As for a fullness of grace and spiritual gifts, that was greater when St. Paul spoke then ever it was since; and therefore if it be meant, it must be yet to come. And for the fullness of extent, it was as large for the number of Nations in the Apostles times, as it is now in ours, (for as for the American Christians, they are only so in name, being forced only to seem so by the Spaniards;) whatsoever fullness then the Apostle here meaneth, is yet to come. I will add only one thing more, and so end this point; some think that St. Paul in this place hath reference unto that speech of Christ, Luke 21.24. where he foretells; That the Jews should fall by the edge of the sword, and be led captive into all nations, and Jerusalem should be trodden down of the Gentiles, until the times of the Gentiles should be fulfilled, or accomplished. But it seems to me, that the fullness of the Gentiles, and the fulfilling or accomplishment of their times should not be the same, howsoever they may be co-incident. It should rather seem that our Saviour hath reference as to a thing known unto the Prophecy of Daniel, where the times of the Gentiles, or the times wherein the Gentiles should have dominion, with the misery and subjection of the Jewish Nation, are set forth in the vision of a image, and four beasts, which are the four Monarchies, the Babylonian, Persian, Greek, and Roman. The first began with the first captivity of the Jewish Nation, and through the times of all the rest they should be in subjection, or in a worse estate under them. But when their times should be accomplished, then saith Daniel, The Saints of the most high God shall take the kingdom, and possess the kingdom for ever and ever; that is, there shall be no more kingdoms after it; but it shall continue as long as the world shall endure. Three of these Monarchies were passed when our Saviour spoke, and the fourth was well entered. If then by Saints there are meant the Jews, which we know are called the holy people, in that sense their country is called the holy Land, and their City in the Scripture, the holy City, viz. relatively; then is it plain enough what daniel's and our Saviour's words import; namely, a glorious revocation and kingdom of the jews, when the time of the fourth Monarchy which then remained, should be expired and accomplished. But if here by the Saints of the most High, are in general meant the Church, yet by co-incident of time, the same will fall out on the jews behalf; because St. Paul saith, that at the time when the fullness of the Gentiles shall come in, the jew shall be again restored. For a conclusion; the last limb of the fourth Monarchy is in Daniel, The horn with eyes, which spoke proud things against the most High, which should continue a time, times, and half a time; that is, a year, years, and half a year. In the Revelation it is, the beast with so many heads and horns, full of names of blasphemy, which was to continue forty two months; the same period with the former, which was expressed by times and years; and the same time with 1260. days of the Churches remaining in the Wilderness. When these times, whatsoever they be, shall be ended, then is the period of the times of the Gentiles, and of the Jews misery, whereto our Saviour seems to refer in the Gospel. Then by St. Paul, shall the fullness of the Gentiles enter in: Then, saith St. John, shall the kingdoms of the earth be the Lords, and his Christ's: Then saith Daniel in the former place, chap. 7. shall the kingdom, and dominion, and the greatness of the kingdom under the whole heaven, be given to the people of the Saints of the most High, whose kingdom is an everlasting kingdom, 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 womb, and bring forth a son, and shalt call his name jesus. And he shall be GREAT, and shall be called the son of the Highest, and the Lord God shall give unto him the THRONE of his FATHER DAVID; and he shall reign over the house of jacob for ever, and of his Kingdom 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. etc. §. 2 Observe secondly, That Christ's 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 mind of Mary, etc. fare further, as thus; That though this Jesus shall be conceived in thy womb, a mean woman (in comparison of the visible glory of the royal races of Princes) yet this jesus shall be no mean person, but shall be GREAT, and shall be called the SON OF THE HIGHEST, and shall have the THRONE of his father David, and shall REIGN over the house of JACOB for ever, etc. 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 Kingdom to ISRAEL (comprehending all the twelve Tribes, as doth the house of jacob 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. are in the present tense) to know the times, or the seasons, which the Father hath put in his own power. But about seventy years after that his ascension, God gave the full revelation of it to Christ, to show it by an Angel unto John, who might write it to the Churches, Revel. 1.1. so that §. 3 Observe in the third place, that at Christ's 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 Mountains, more destitute than the Birds and Foxes, in a Crown of Thorns, in garments of scorn, on the Cross, 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 years after, reigned over the Jews, Christ not having any thing of David's visible corporal government (which was the notion of David's government, the Highpriest bearing that which outwardly might be called Spiritual) 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 Kingdom of Christ which shall be for ever, that is, after which no Kingdom on earth succeeds (as often hath been expounded) was not yet begun. For after Christ's ascension, from that day to this, other Kingdoms on earth over the Jews did succeed, viz. the Romans, Saracens, and Turks. Why the mere spiritual Kingdom of Christ cannot be here understood, we have already given unanswerable reasons (as we conceive) afore, when we paralleled this place with Isa. 9.7. * Pag. 184. l. 1. and why this Kingdom cannot be in Heaven at the ultimate end of the world, the reason is at hand; because than Christ shall deliver up the Kingdom to God the Father, when he shall have put down ALL rule, etc. and the son himself shall be subject to him, etc. 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 universal 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 be trodden down of the Gentiles, until the times, (Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opportunities) of the Gentiles be fulfilled (Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 mean another, and a more dispersing captivity, (following that) which was begun by Titus, Son of Vespasian (the Roman Emperor) burning both Temple and City, selling an hundred thousand Jews, besides the slaughter of eleven hundred thousand, about forty years after the ascension of Christ, as Bucholcerus, and Josephus affirm; prosecuted by Aelius Adrianus (the Roman Emperor) about an hundred years after Christ's ascension, at which time the said Aelius Adrianus buried Jerusalem in its own rubbish, and gave it to other Nations and Gentiles to inhabit, calling it after his own name Aelia; promoted yet further by the Saracens, making fearful desolations in Judea about a thousand and nine years * 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 Turks dominion over them, from about the year one thousand three hundred after the Incarnation of Christ to this day, whereby they are dispersed (as our Merchants and Travellours find them) into all Countries and Nations; therefore the deliverance of the Jews which is to follow this scattering, intimated in the word until, is not yet fulfilled, and till then the glorious state of the Church on earth to be made up of Jews and Gentiles cannot exist, as we have often heard afore out of the Prophets. Observe next, that the Jews must continue thus scattered into all Nations, UNTIL the opportunities or seasons of the Gentiles be filled up, or completely made up; which was not done in Paul's time, Rom. 11.25, 26. for as it is there added, when the fullness of the Gentiles shall come in, ALL ISRAEL SHALL BE SAVED by a Deliverer that shall come out of Zion, turning away ungodliness from Jacob, according to covenant; which as it is no opportune business for the ultimate Judgement, so it hath not had its opportunity hitherto to be fulfilled upon earth; as it is apparent before our eyes in the Non-conversion of the Jews, and the non-preaching of the Gospel to all Nations of the Gentiles, before discussed. * See before in this third Book, chap: 4. Sect. 1. Observe lastly, that this trampling of Jerusalem by the Gentiles is computed by the Holy Ghost, Rev. 11.2. to continue forty two Months, that is (vers. 3.) one thousand two hundred and sixty days, that is, years, to commence from the time that Antichrist should have that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as some Copies read it) i. e. power or authority to do, or act, as Antichrist; as Antichrist grown up to act. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as other Copies read) that is, power or authority to make war. Now if we take the eldest account, viz. from his power to act or do; this cannot well commence higher than from the removing of HIM THAT WITHHELD and LETTED the revealing of Antichrist, 2 Thes. 2.6, 7, 8. That is, the laying low of the Roman Emperor, Anno Dom. 410. by Alaricus King of the Goths taking and spoiling Rome, and exposing her by this weakening, to future depredations by the Vandals, etc. And therefore the most learned Elias Reusnerus boldly takes the beginning of the compute of the 42. Months from that same time; which if granted, infers that these 42. months, or 1260. days of years, that is, 1260. years, then taking their beginning, are not expired till the year 1670. Reusner gives us both the brief of the History, and the exact account, in his Isagoge Historica, at the year 410. of the Infancy of Antichrist. * Roma Victrix (inquit) & Domina orbis ab Alarico Gothorum Rege capta, & direpta (Sc●●at. lib. 7. ●. 10.) a quo tempore, auctoritate ejus plurimùm imminute, ipsa exposita est pari deinceps praedae atque di●eptioni Vand●lis, Herulis Longobardis, aliisque Germaniae Gentibus, quae in Italiâ, Galliâ, Hispanic & Britanniâ ex●tarun● diversa regna. Ab hâc imperii Romani inclinatione sublato è medio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Paulus Apostolus, 2 Thes, 2. Ordiendum esse innuit tempus Fil●i PERDITIONIS, qu●m Dominus confecturus fit spiritu oris sui. Rectè ergè hic initium figitur XLII MENSIUM ANGELICORUM regni bestiae (septicipitis (Apoc. 13.) & decicornis, potestatem magnam, ab infernali Dracone mutuantis, & horribiles contra Deum blasphemias eructantis; hoc est, Papatus Romani, per septem occidentis regna, Italiam, Hispaniam, Britanniam, Galliam, Germaniam, Hungariam, & Poloniam diffusi: a quo tandem posteriora capita quinque per Agnum Dei (Apocal. 17) divelluntur, quae in decem regna specialia resurgunt, nempe Germaniam, Bohemiam, Hungariam, Poloniam, Sueciam, ●aniam, Norvegiam, Scotiam, Angliam, & Franciam; in quibus hodiè contabescit regnum Pontificis Romani. HORUM MENSIUM FINIS INCIDET in Anno Christi 1670. Sic Elias Reusnerus, Isag. Hist. De Infantia Antichristi ad annum Christi 410. If we take the younger or latter account, viz. from the power of Antichrist to make war, and fix the beginning thereof (with the greatest probability, as to that, among the learned) upon Pope Hildebrand, alias Gregory the seventh, who was the first (saith Helvicus) That excommunicated the Emperor, and arrogated to himself the power of appointing and setting up the Emperor, enfolding (as Reusner carries on the story) the Roman Empire in all manner of seditions and civil Wars, excommunicating Henry the fourth, Caesar; making him attend barefoot at his Palace gate in sharp winter, arming the Nobility of Germany against him, absolving them from their allegiance; I say, if we fix the beginning of Antichrists power to make war upon this. Hildebrand, than it will be far longer ere the 1260. years will be run out; the said Hildebrand so ruffling in his power not till about the year of Christ 1070. to which if we add 1260. we make up a far larger reckoning than the former, and so much farther from fulfilling; whereas this our context affirms, ver. 28. that when that time of trampling shall be fulfilled, the Jews redemption draweth nigh. Which must be fulfilled afore the ultimate Judgement (the time of that Judgement being inconsistent with these things) or else it cannot be fulfilled at all. Therefore as sure as God cannot lie, this is yet to be fulfilled. SECT. iv The fourth place is in Luke 22.28, 29, 30. Ver. 28. Ye are they which have continued with me in my temptations. Ver. 29. And I appoint unto you a kingdom, as my father hath appointed unto me. Ver. 30. That ye may eat, and drink at my Table in MY Kingdom, and sit on Thrones, judging the twelve Tribes of ISRAEL. §. 1 IN the first place let us not forget that ancient true rule, Non est a literâ seu propria scripturae significatione recedendum, nisi evidens aliqua necessitas cogat, & scripturae veritas in ipsâ literâ periclitari videatur. i.e. We are not to departed from the Letter, or proper sense of the Scripture, unless some evident necessity compel, and the truth of the Scripture seem to be endangered. Now there is no such necessity lies upon this Text to recede from the literal sense thereof. For by a literal and Proper interpretation of this Text, neither is the truth of this, nor of any other place of Scripture, nor of any of the Articles of our faith in the least endangered, as we shall see more abundantly when we come to answer objections against our Thesis. Mean while take notice, that there are many grave, godly, learned men, not only in our Nation, but in other Countries, who while they do not yet take up this opinion as their own, do yet notwithstanding ingeniously confess, that it is a very harmless opinion. §. 2 Note in the second place, that there is a great importunity, if not necessity, incumbent on this Scripture, to understand it (at least in the general) according to the letter. For ¶. 1. Therein is promised, as a peculiar reward to them that had endured temptations with and for Christ, that he hath appointed to them a kingdom, yea, HIS kingdom, ver. 29, 30, with which, let the studious reader diligently compare Revel. 11.18. Rev. 20.4. which tribulations or temptations all Converts that live on earth to any maturity of age (to profess their godliness in life and conversation) do more or less undergo on earth, Act. 14.22. And therefore it is here promised that they shall be rewarded on earth, as we have, and shall abundantly demonstrate. But if there be no such estate to be fulfilled upon earth, but only a state of glory in the supremest Heaven, than all the Elect dying in their infancy (to whom also the Kingdom of Heaven belongs, Mark. 10.14.) who never endured any temptations, etc. shall have as much privilege (viz. the fullness of ultimate glory) as those that have endured most and longest in temptations; which seems contrary to the Text, which holds forth a peculiar eminent prerogative, to them that endure temptation, with, and for Christ: compare Rev. 20.4. ¶. 2. Christ appoints unto them a kingdom, as his father appointed unto him a kingdom: But the father appointed unto Christ no kingdom in ultimate glory, in the supremest heavens (which as on all hands 'tis agreed, follows the ultimate judgement) for then and there Christ lays down all his Kingdomship, Kingship, or reigning, 1 Cor. 15.24. & 28. And it is most improper to say, the Saints, the Members reign, when and where the head Christ himself (a● Christ) doth not reign. Besides, reigning in and over a Kingdom, implies by an inference from relations, that some are subjects to them in that Kingdom, being brought under subjection to them; but in the highest heaven there is nothing made subject to them. If the Angel's ministration be not at an end when the Church is perfected in glory, yet they are said only to be servants for the Church, but not subject under the Church, at their command, being subject under Christ alone, Heb. 1.6.13, 14. But if Christ, according to that forequoted place, 1 Cor. 15.24.28. doth then lay down all his power and authority, we cannot understand how the service of Angels should be thenceforward continued; but in the glorious estate on earth the Saints have all the Creatures, and men that truly believe not, subject to them, according to the many Prophecies afore alleged and opened. As for the Spiritual Kingdom of Christ, believers were in that in all ages by past, and therefore that could not be the meaning of this Promise, and Prophesy given forth by our Saviour in this text. Besides, the Spiritual kingdom of Christ is the kingdom of patience (as Saint John often intimates) where the Saints endure those temptations Christ mentions, and so cannot signify the kingdom of reward which Christ promiseth to that enduring. ¶. 3. Eating and drinking are unsuitable expressions, to signify supernal eternal ultimate glory, but very suitable to express Christ's glorious Kingdom ou earth yet to come, as we have before opened * Book 2. ch. 2. sect. 5. p. 91. ¶ 4. By the order of the words the Saints must first be in the Kingdom, and then sit on Thrones and judge the Tribes of Israel. But in the Spiritual kingdom of Christ they had not so done, nor doth Christ's speech relate to past, but future; and in the supremest ultimate glory there is nothing to be judged, neither persons nor things. ¶ 5. Christ promising emphatically that the Saints should sit on Thrones in HIS Kingdom, cannot be applied to the supremest ultimate glory, in which Christ hath no Kingdom, but lays down all, 1 Cor. 15.24, 25. Therefore this Kingdom here meant, is yet to come before the ultimate Judgement, and the state of glory is to succeed that. SECT. V The fifth place in the New Testament is, Acts 1.6. & 7. When they were come together they asked of him, saying, Lord, wilt thou at this time restore again the Kingdom to Israel? And he said unto them, it is not for you to know (or as it is in the Greek, it is not of you to know) the times, or the seasons which the Father hath put in his own power. §. 1 WHat formerly hath been spoken on this text by others; see before in Page 33. §. 3. where they assert, that the Kingdom here enquired after, signifies a Kingdom to be on earth after Christ's resurrection, afore the ultimate Judgement. §. 2 And see it plainly in the text, that though Christ's Spiritual kingdom in the height of it by John, and Christ's ministry, in a New Testament exaltation had been now in being these four years passed before the putting of the question in the text; and the Apostles were fully informed of the state of ultimate glory, by the tenor of all the Scriptures, yet they expect another kingdom, viz. one to be restored to ISRAEL, yea to the TWELVE Tribes of Israel, for as much as at present only the two Tribes were at, and about Jerusalem, and they under the power of the Romans, the other ten being in captivity in foreign Nations. §. 3 Note further, that Christ doth not deny the thing, but only the manifesting of it, and at this time; even as he speaks in the present tense, IS not, not it SHALL not: §. 4 And therefore the Apostles then present were not by this beaten off from expecting it, but rather went on preaching it, Acts 3.21. largely opened afore, pag. 96. Sect. 7. pag. 165. ¶. 3. and 2 Pet. 3. (discussed Book 3. chap. 2. sect. 51. §. 2.) §. 5 Yea in process of time, after Christ's ascension, Christ did fully reveal to John the Apostle in several Visions, the thing and the time thereof, Revel. 1.1. the particulars whereof we have abundantly discussed upon several Chapters of that revelation * See before on Revel. 20. in 1 Book, 3 chap. Sect. 1, 2, 3. & 4th. on Rev. 1. p. 80, etc. on Rev. 5. p. 73, &c on Rev. 7. p. 204. on Rev. 9 p. 49. & 87. on Rev. 10. p. 67. & 96. on chap. 11. p. 58. 72 91. on chap. 12. p. 94. on chap. 13. p. 87. on chap. 14. p. 67, 73, 74. on chap. 16. p. 309. on chap. 17. p. 88, etc. on chap. 18. See Book 3. c. 2. S. 45. S. 3. P. 4. on chap. 19 See p. 62. & 74. & 89. & 56. & 58. on chap. 20. See again, p. 116, etc. & p. 55, 56. & 66, etc. & 226. on chap. 21. See p. 116. on chap. 22. see p. 94. and see after in this third Book, Chap. 4. Sect. 12. , and shall more hereafter, **. Lastly, if Christ had here meant either his Spiritual kingdom, or the kingdom of ultimate glory, he would not have been shy to declare those unto them, having been always free to preach and manifest them from time to time to all his Disciples. See John 14. etc. to the end of the seventeenth Chapter, and often elsewhere. SECT. VI The sixth place in the New Testament is, Rom. 11.25, 26, 27. vers. 25. For I would not brethren that ye should be ignorant of this mystery (lest ye should be wise in your own conceit) that blindness in part is happened to Israel, until the fullness of the Gentiles come in, vers. 26. And so all Israel shall be saved, as it is written, there shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob, vers. 27. For this is my Covenant unto them, when I shall take away their sin. §. 1 THe Apostle would not have the Roman, or any Gentile Christians ignorant that blindness is happened to the Jews but in part, and for a time, lest they should be wise in their own conceits; that is, applaud themselves, and despise the poor Jews, for their blindness touching the Messiah, as most do, most sinfully to this day. §. 2 The Mystery is, that after the time that this partial blindness is over, which is to period when the fullness of the Gentiles shall be converted and brought in, ALL ISRAEL shall be saved, according as it is written, viz. Isa. 59.20. which place we have afore opened, with some short collation of this, Rom. 11.25, 26, 27. See pag. 219. Sect. 22. §. 3 Doctor A●sted (a learned Professor, or public Reader beyond the Seas) hath upon this text of Rom. 11. these words, Apostolus hoc loco docet, etc. That is, The Apostle teacheth us in this place, that the Jews should so long remain in their blindness and calamities, as till the fullness of the Gentiles should come in; that is, till the rest of the Nations should flow in unto the Gospel; for than it shall come to pass that all Israel shall be saved; and this the Apostle calls a Mystery, and that not unfitly. For this is that Prophetical secret so often pressed by the Prophets, of which Paul would not have the Gentiles ignorant, lest they should despise the Jews, as cast off for ever. Thus Alsted. §. 4 Doctor Prideaux in his Oration of the calling of the Jews (Sect. 6.7.) argues notably, No sense or interpretation to become or fill up such an Apostolical Phrase, as to name the saving of Israel a MYSTERY, but universalem, sive nationalem Judaeorum conversionem; that is, The universal or national conversion of the Jews. And saith he, Accommodatiùs ad textum, qui talem urgent vocationem; that is, They speak more accommodatedly and suitable to the Text, who urge such a conversion. And a little after reckoning several opinions about the fullness of the Gentiles, and the salvation of the All of Israel, he saith, Rectiùs igitur al●i post deletam Romanam Idolomaniam, etc. That is, therefore others rightly think that after the Roman Idol-madnesse is extinguished, and the blasphemies of Mahumetism removed out of the way, the Jews shall lift up their eyes unto the Mountains of the Scriptures, from Whence the Spirit inwardly illuminating them, they shall attain light and salvation. And after, the Doctor argues several things about it, and brings in a great roll of ancient and modern Writers of the aforesaid opinions. §. 5 Mr. Maton gives another touch upon this Mystery, viz. who comparing Isa. 66.8. with this text of Romans, to explain the saving of all Israel upon the coming in of the fullness of the Gentiles, saith thus; The saving of all Israel at that time must be a very famous and wonderful thing, because as it is in that sixtieth of Isa. ver. 8. it shall be done with such a trice, as if a Nation were borne at once, and it is fitly called by the Apostle, a Mystery. §. 6 That which I have to say upon this text of Rom. 11. is only to apply the place to our present purpose, in these four observations. ## ¶ 1. That the Salvation the Apostle speaks of, must be of All Israel, of Israel the ten Tribes as well as of the two, and of the generality of all twelve that shall be surviving at the time of fulfilling this Prophecy; the salvation of a few hundreds of Israel, or of the all of Judah, will not adequatly answer to the comprehensive phrase of the text; but neither of these hath been yet fulfilled, as our eyes are witnesses. ¶ 2. That this salvation of the all of Israel must be, when the fullness of the Gentiles shall be brought in. But we see not yet the manner, or the means in any forwardness; the Gospel is not yet promulgated to many and mighty Kingdoms of the Gentiles, in the East and West Indies, or under the Turk, Persian, and Tartar; much less hath the matter, the coming in of the fullness of the Gentiles been fulfilled. But on the contrary, Antichrist both Eastern and Western is yet standing, and standing in the way, and standing stiffly to oppose the salvation of the fullness of Jews and Gentiles, he being upheld by the Kings, and Potentates, and powers of the earth, who hereafter shall hate and ruin him, Revel. 17.16. and therefore this is not yet fulfilled. ¶ 3. The fulfilling of this Salvation of all Israel may not be made less, or laid lower than the unfolding of a great Mystery, both in regard of the time, manner, and measure; the saving of a few Jews now and then, here and there, is as a nothing to fill the mouth of this text, I mean to fulfil the words thereof; but this is so fare from fulfilling (which if done, above all would convincingly unmask the Mystery) as that generally all the Jews, and most of the universe of Gentiles are very ignorant of this Mystery. ¶ 4. That the fullness of the Gentiles, and the all of Israel must meet in effectual conversion, and centre into a blessed union with the universal visible Church; For this text, and the thing therein contained, must be fulfilled, As it is written, and thus written; That there shall come out of Zion a Deliverer, etc. and must be fulfilled according to God's ancient Covenant. Now we have abundantly heard the Prophets made very plain to us, touching the Deliverer, and the future integration, and incorporation of Jews and Gentiles into one and the same universal visible Church; and touching the Covenant of God with the Patriarches touching the matter, manner, and measure of their deliverance; and therefore neither is this fulfilled to this day. And therefore we conclude that this text is not yet fulfilled, but ●ust according to the truth of God be fulfilled, and that afore the ultimate general Judgement; for that is not a time for conversion of any, but of destruction of all unbelievers. SECT. VII. The seventh place in the New-Testament is, 1 Cor. 15.22, 23, 24 25, 26, 27, 28. vers. 22. For as in Adam all dye, even so in Christ shall all be made alive. vers. 23. but every man in his own order; Christ the first fruits, afterwards they that are Christ's, at his coming. vers. 24. Then cometh the end, when he shall have delivered up the Kingdom to God, even the Father, when he shall have put down all rule, and all authority, and power. vers. 25. For he must reign till he hath put all enemies under his feet. vers. 26. The last enemy that shall 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 shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. §. 1 What I have largely Commented on these words, for explication of the one hundred and tenth Psalm, 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 less need to be large now, and so shall omit the repetition here of several considerable things there asserted. §. 2 M. M. On this place hath these words; first, he analyseth upon ●hem in general thus; Every one must rise in his own order, Christ the First-fruits, after they that are Christ's; therefore not the Martyrs only: then cometh the end. What presently after his coming? No, but when he hath delivered the Kingdom to God the Father (meaning the ultimate end.) And when shall that be that he shall deliver up the Kingdom to God the Father? When he shall have put down all rule, and authority, and power: for he must reign till he (that is, God the Father) hath put all his enemies under his feet; which will be fully accomplished (where he plainly minds, as aforesaid, the ultimate end) when the last enemy shall be destroyed, which is death. And when all things shall be thus subdued unto him, shall follow unutterable glory, the height of happiness: so he. Which last clauses must warily be understood with this distinction; That the destruction of Death as an enemy to the Saints, and Christ's visible Kingdom on earth, of which we speak, is the beginning and introduction to Christ's and the Saints reigning in that Kingdom. For that Kingdom, and the thousand years of glory to Christ, and happiness to the Saints on earth, gins with the resurrection of the deceased Saints, Revel. 11.11, 12, etc. and Rev. 20.4, 5. (often explained afore.) But the putting an end to death, in the raising of the wicked unto the ultimate general Judgement, that it may no longer be an enemy to God's ultimate design of punishing the said wicked, body and soul, with everlasting punishment, is indeed the end, or period of Christ's reigning, Revel. 20.12. Secondly, our Author Commenteth on the general of this place of 1 Cor. 15: thus; Paul's words (saith he) do clearly prove, that the reign of Christ as Man (of which alone we treat) doth neither begin before his second coming, nor extend itself beyond the last resurrection; and therefore cannot without a palpable contradiction be taken for the time when he shall give up his Kingdom to his Father; or for the time that now is. Betwixt which, and his Kingdom, our Saviour in my conceit hath put an irreconcilable distinction, calling this, not the time of a Kingdom, but a time of temptation, * See a little before in this fourth chap. Sect. 4. on Luke 22.28, etc. that is, a time of persecution for righteousness sake, that thus fulfilling the rest of the afflictions of Christ for his body's sake, which is his Church, they may at last wholly, and together in body and soul reign with Christ; but their bodies as yet shall be captive in the Grave. Or, shall the Saints that are found alive at his coming be exempted from that his Kingdom? For if he shall reign till then, and then give up his Kingdom to his Father, they are exempted. But if, as our Apostle shows here, his reigning gins not till his coming (viz. his second coming) then at that time the living and dead in Christ shall wholly, and altogether reign with him on earth. 3. In particular our Author Paraphraseth on that clause, After they that are Christ's, thus; These words (saith he) do show, that there is some distance of time between the Resurrection of them in Christ, and other men; or else it had been easy 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, than 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 hours, or days, but of a more notable continuance of many years. 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 doubtless 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 add (my former discuss, p. 166. excusing me here) and that is this; That the Apostle in this text hints to us three Physical resurrections; 1 The Resurrection of Christ, which the Apostle saith is past, vers. 20. and there, and ver. 23. calls it, the first fruits of the Saints Resurrection, 2 The Resurrection of the wicked also, called the end, vers. 24. which also follows the second at a distance (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as the gleaning doth the harvest; and this succession is that which the Apostle calls (ver. 23.) order, each to rise in his own order, and it is a very distinct order; for as there hath been now above one thousand six hundred years since Christ's resurrection, and yet the Saints are not risen; so it will be a thousand years 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 than 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 general Judgement, is 2 Cor. 3.15, 16, 17, 18. vers. 15. But even unto this day, when Moses is read, the veil is upon their heart. vers. 16. Nevertheless when it shall turn to the Lord, the veil 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 glass, the glory of the Lord, are changed into the same image from glory to glory, even by the Spirit of the Lord. §. 1 IN this Text three things are evidently asserted concerning the Jews. ¶ 1. What their present Spiritual condition was in Paul's time, viz. That even to that day when Moses was read, the veil was upon their heart. In vers. 13. the Apostle had said, Moses did put a veil over his own face, that the children of Israel could not steadfastly look to the end of that which is abolished, according to Exod. 33.32, etc. to the end of the Chapter, where you have the thing, manner, and the end thereof. So that hereby are signified two veils, (the one typifying the other) one upon the thing beheld, another upon the beholders; so that through Moses (representing the ministration of the levitical Law) the Jews could not look unto Christ (representing the ministration of the Gospel.) For saith the Apostle, 1. There was a veil of material types, viz. of Blood, Sacrificing, Washing, etc. covering and concealing the shining, that is the Spiritual meaning, and Gospel glory of Moses Law. 2. The veil of sense, upon, or over the hearts of the Jews, that whiles they made use only of their senses, to discern the things of Moses Law, their apprehension was terminated at that which was only sensible, not reaching to that which was spiritual; and so the Divine Evangelicall meaning was kept from entering into their hearts, and so they rested in the material gross service, and made no spiritual conclusions and applications concerning Christ. And this saith Paul is the condition of the generality of the Jews to this day. Compare Rom. 11.25. especially Rom. 9.31, 32. asserting there, that the Jews attained not righteousness, because they sought it not by faith (viz. in Christ, the sense and sum of the levitical Law) but AS IT WERE (he saith not really, or altogether, but as it were) by the works of the Law, because in resting on the outside, and acting of Leviticals, they turned those Leviticals (in their true intent and meaning Evangelicall) into works of the Law. As if a man rest upon the opus operatum, the labour, and mere deed done of the Evangelicall duty of prayer, praise, etc. he turns that duty into legal. ¶ 2. What their future spiritual condition shall be at the time of their call, viz. when their heart is turned to the Lord (the Pariphrasis of Conversion) the veil shall be taken away; to wit, both veils. 1. That veil of Jewish worship, that as de jure it was taken away in the authority of it, upon rending of the veil at Christ's Passion; and defacto in practise as to the sacrifical part, at the destruction of the Temple by the Roman Titus, and Adrian, and fire from Heaven in the time of Julian, so also it shall be taken away, as to the Jews esteem, in the whole Mosaical Liturgy thereof. 2. The veil of sense over their hearts shall be taken away; so that by the Divine Illumination of the Spirit they shall look through and beyond sense, and carnal reason (thence derived) unto the spiritual mind, and meaning of all the Law of Moses, viz. unto the Gospel, and Christ Jesus, who is the spirit thereof; which is plainly expressed in the following words, now the Lord is that Spirit. That is Christ, as God is that Spirit, Joh. 4.24. and Christ, as Christ is the sum and marrow of the spirituality of the Gospel (as the Gospel is of the Mosaical Law) and he hath the spirit above measure, and sends the spirit to enlighten, and enliven, and allure them to the embracement of him. For Lord in the New Testament phrase oft signifies Christ, and Spirit often signifies spirituality, and the spiritual sense, and way of the Gospel, and the communication of the efficacy of the Spirit, as many instances might be given, but for tediousness. It is added, Where the Spirit of the Lord is, there is liberty; That is, when the Lord is spiritually in the heart, there is spiritual liberty; that the Jews shall neither look at, nor rely upon the Letter, Character, or outward acts of Judaical services; to which sense, and (from thence) carnal reason held them in a kind of bondage, as thinking the command bound them, and the threat awed them, mainly to that. The Law indeed obliged them to an actual performance of all the material levitical services, whiles in force, but even then it was their sensuality, and carnality that held their apprehensions in bondage, and within those stinted bounds that they could not look further, so that for want of the addition of Gospel knowledge, faith, godliness, &c, they could not see afar off. But were short sighted, as Peter's phrase is. But where the spirit of the Lord is in the heart by grace, there they will find a liberty of apprehension, to look to the spirituality of all worship; a liberty of action, to act more with the inward graces, then with the laboursomnesse of the body; and a liberty of confidence, to rely upon the object, the things, viz. Christ held forth in the Gospel, and not on the outward for me of worship. ¶ 3. What their estate both corporal and spiritual shall be from that time forward till ultimate glory comes, when the veil is taken away, and that liberty restored in lieu thereof, viz. it shall be very glorious, when WE ALL, both Jews and Gentiles, with open face, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the spirit of the Lord. The Verse is not to begin with But, as an Antithesis, or opposition to that afore, but with an And, as a Prosthesis, or addition of a further degree of attainment; so the Greek (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) well bears, and so the sense requires; for at present there was never an ALL of Jews so beholding, and so transformed. Nor were the converted Gentiles yet so glorified with that divine Metamorphosis (as the Greek signifies) And the Jews must not be excluded, because the Apostle a Jew, speaks in the first person plural, We, including himself: and the converted Gentiles must not be excluded, because he writes these things to the converted Gentile Corinthians. So that this verse is knit on the former rather as an exegesis, & auxesis, an illustration and amplification, then as an antithesis, or opposition to the former verse, It is true, that this last verse is part of an Antithesis to the Jews blindness, but not to their spiritual sight and liberty; but then that Antithesis began higher a good deal, viz. ver. 16. Nevertheless when it shall turn to the Lord, the veil shall be taken away, etc. and so the Apostle falls first upon the discourse of the Jews future spiritual condition, and then from thence ascends higher in the last verse to their and our future visible glorious condition, which on earth is to follow that spiritual condition. For the plain sense of the whole is as if the Apostle should have said; The poor Jews at present are blindfold for the general, with a double veil (as afore explained, as they are to this day.) But when they shall be converted, those veils shall be taken away (though to this day they are not.) Now the Lord is that Spirit, and wherever he is in any of our hearts, whether we be Jews or Gentiles, there is liberty, liberty of spiritual sight, and liberty of Gospel worship, freeing us from the numerous burdensome levitical considerations, and observances, and performances; so that we do see Jesus Christ (the sum, spirit, and quintessence of all divine Laws.) And, or furthermore, we all with open face, beholding as in a glass, the glory of the Lord, we are transformed into the same image from glory to glory, even as by the Spirit of the Lord, or, (as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well bears, and our Translators assent in the Margin) by the Spirit the Lord; as if the Apostle speaking of an higher matter, would speak in an higher phrase meet to correspond to that matter. Now as the two former verses are not yet fulfilled to the Jews, as to conversion, so nor is this last to Jews or Gentiles (though converted) as to that transformation it here expresseth, meaning at the great restauration; to which this text hath, I conceive, a special eye. §. 3 We will argue it, first from the coherence of this verse with those going afore, which plainly is this; that whereas the whole precedent discourse of the Apostle is concerning the general call of the Jews, from under that universal vailing that was upon them; mentioning the liberty they should attain to (which liberty is a word so comprehensive, that it is used by the Apostle in part, Rom. 8.21. to describe that great state of the restitution of all things) the Apostle cannot be conceived to contradict that discourse, or to detract from it, but rather to heighten it. Even as it is agreed on all hands, that confess the general call of the Jews, that then will be a most glorious time on earth. And accordingly the Apostle mentioning afore liberty in the seventeenth verse, here in this eighteenth verse he adds to it glory, and in relation too unto the Sons of God, so as to make up that glorious liberty of the Sons of God, which the Apostle gives forth in that, Rom. 8.21. as the description of the restitution of all things. §. 4 Secondly, we will argue from the substance of the text, scanning it almost term by term; which though, we deny not, includes conversion and sanctification by way of a necessary supposition, yet it transcends higher into a large prospect of the great Restauration. For, ¶ 1. There is a great emphasis in the WE ALL, even as the Apostle, Rom. 11.26. having said, Blindness in part is happened to Israel concludes, but all Israel shall be saved. So here having said, ver. 13. The children of Israel could not steadfastly look to the end of that which is abolished; now he asserts, but we all with open face beholding the glory of the Lord, etc. are changed, etc. For it were wonderfully strange, if the Apostle wholly discoursing afore of the conversion of the Jews should make his conclusion an exclusion of the conversion of the Jews. As on the other side (as we said) the Apostle writing this to the Gentil-Corinthians, and at last draws up all into an ALL WE, must needs include all converted Gentiles, and so the time of conversion of the generality of both must imply a glorious time, according to all the Prophets afore opened. ¶ 2. Although the word to behold be in the present tense, yet it is in a participle (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) beholding; noting a continuance of time, and action in that time, and so in effect signifies a future. Even as in common speech in our, and other vulgar Languages we express a future by a present, v. g. we are now (say we) miserable, but dying in the Lord we are happy. ¶ 3. Beholding as in a glass. The Greek is all but one word (expressed immediately afore) to signify beholding, and beholding in a glass; and therefore seeing our Translators were pleased to be so over-punctuall in following the composition of the word so close (the Apostle intending only an open clear sight, as the next words with open face show, as the use of the word is, to signify the apprehending of a thing with a full imagination) they might have dealt fairly, to have expressed what glass the composition of the word signifies, which is there as much express, as glass; for surely glass is not here intended as a sight-darkning glass, as a glass window is some darkening to our eye, in looking through to the object, Cant. 2.9. but a light reflecting, or a bright-representing, yea lively presenting glass, as Spectacles, Perspectives, and Looking-glasses manifest the object more plainly. And if we should pursue the Metaphor in the notion of a Looking-glass, which is most ancient, and more to the proper Idiom of the composition of the word, it would rather brighten, then obscure the state the Apostle means, and we expect; for first, a Looking-glass infallibly supposeth the person nearly present. 2. It represents the person plainlier. 3. By reflection and refraction it makes all shining glory as that of the Sun, Fire, Diamonds, etc. the more to return their radiation upon us with a sparkling glare. All which notably suit to set forth Christ's presence, and our extraordinary beholding of him, in the time of the Church's glory on earth, as the cause thereof. We cannot see then perhaps the Deity immediately, but we shall then Behold that Suu of the Godhead, (Psal. 84. 11.) in the glorious Body of Christ (as the Apostles phrase is) as in a Crystal Lantern. If Moses face so shone by his standing forty days and nights under the beams of a vision of God (Exod. 34.29.) how much more gloriously shall the Body of Christ radiate, not only by his presence with God in the utmost glory above one thousand six hundred and fifty years, but principally by his Hypostatical union with God himself; the time being then fully come, for him fully to radiat (Malac. 4.2.) according as his transfiguration had prefaced (Matth. 17.) how glorious it should be. If Stephen's elevated soul, through the operation of God, saw (he being now on earth) the Son of God in heaven, standing at God's right hand (to give way whereunto, the heavens were made to open) and Stephens face appeared like the face of an Angel, Acts, chap. 6. & chap. 7. how gloriously shall Christ shine, and we be radiated upon, into a glorious aspect and hue, or unto transformation into glory, at the time we contend for? At present, we see darkly through the glass of material Ordinances, and the dim eyes of imperfect and mixed graces, (1 Cor. 13.12.) though in comparison of Moses vailed, God may be said now, (as in 2 Cor. 4.6.) to shine upon our HEARTS in the FACE of Christ; but hereafter upon the appearance of Christ, at the coming in of the fullness of the Gentiles, and the call of the Jews into one universal visible Church, God will shine forth most gloriously through the WHOLE PERSON of Christ, upon OUR 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 corporal imperfections, and shall apprehend him as well perfectly by our senses, as by our graces, as will appear more by that which follows. For, ¶ 4. We shall behold him with open face, or unvailed countenance, or uncovered, or unmasked persons (as the Greek 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 veils afore; so that 1. All we Jews and Gentiles, that shall partake of this glorious state on earth, shall behold with uncovered senses, with uncovered reason, with uncovered graces. Our eyes and minds shall not be held, as Luk 24. that our Fantasy should pierce no further than sense, or that sense should apprehend extraordinary things in an ordinary notion. And our reason shall not be covered, nor cumbered with error, and mistakes, and sensible desires; and our graces shall not be blindfold with inordinate carnal affections. 2. Christ shall be beheld as altogether uncovered, he shall not be covered as to be seen only in Enigmatical expressions (as the Apostles phrase is in the Greek, 1 Cor. 13. 12.) or in typical seals, as in receiving the elements of the Holy Supper, we are said to show his death till he comes, (1 Cor. 11.26.) or in the heavens (as now he is) or in a personal state of humiliation, as when he was on earth, in afflictions, and sufferings; but he shall be wholly uncovered, to be seen as he is, in his great glory (in that time of the Church's 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 ingloriousness, Phil. 2. Isa. 53. After, at his transfiguration, some two or three saw a glimpse of a prelude of his glory. After that, a few saw, at his ascension, his entrance into supreme glory, Acts 1. But here WE ALL, Jews and Gentiles in general, whosoever, and how many soever converted unto Christ, shall behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THAT SAME glory of the Lord. ¶ 6. And so behold as to be changed into the same image. A wonderful, and efficacious beholding, which shall transform the Embryon of the new Creature, conceived in the womb of the Soul, 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 righteousness, that they shall blossom, and flower, and fructify into like colours, stripes, an rays, as are in that Sun. We must (as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) be Metamorphosed, from our corrupt and inglorious image into the glorious Image of Christ. So this text. So again 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 immediately preceding. To which add this memorandum, that Paul expressly treats there only of the resurrection of Believers, as that at Christ's 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 mortal 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 bear the image of the heavenly Adam, viz. Christ. Which suit 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 means by this transformation into the same glorious Image, viz. to our glorious state on earth at the first resurrection of the Saints, at Christ's next coming. At our first conversion, we have some spiritual 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 follows, we must be changed into the same Image from glory to glory; which sounds of a future. For, from glory to glory, must signify more than a process 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 personal glory on earth, at Christ's 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 glorify 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 process thereof, is from the inward power of the Spirit of the Lord, our personal glory of soul and body at the said coming of Christ, is from his personal presence, transcendently, and efficaciously radiating on our persons to a change, and filling the earth with the beams of his glory. Now weigh all together, and see whether the whole mind of this text can be terminated in our conversion, and sanctification, or can be wholly extended to ultimate and supremest glory! Or can be fixed upon that unsuitable time of converting Israel, at the day of the ultimate Judgement! And if not, than it is yet to come before the ultimate general day of Doom. SECT. IX. The Ninth place in the New Testament for the glorious state of all things on earth at Christ's 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 confess, that Jesus Christ is the Lord, to the glory of God the Father. §. 1 What hath been said afore of this place, for opening the Prophet Esa. 45.14. and itself, See pag. 113, 114. and p. 215. l. 1. §. 2 This a glorious time on earth (express in the Text) when it shall be fulfilled; but this is not yet fulfilled. For, ¶ 1. All things on earth do not submit to Christ (which is the sense of bowing the knee.) But on the contrary, an hundred for one are openly against Christ, so that as the Apostle saith, Heb. 2.8. We see not yet all things under him. And Heb. 10.13. the Apostle saith long after his Ascension that he still sits in heaven, expecting till his enemies be made his footstool. ¶ 2. All things under the earth, viz, the infernal Spirits do not universally and actually subject to him; that is, they are yet permitted of God to act against Christ's Kingdom; but they must be made universally, and actually to forbear opposing Christ's Kingdom, Revel. 16.17. The seventh Vial is poured out upon the air; that is, upon the Prince of the air (the Devil) and on his retinue. How? Why Christ shall bind him for a thousand years, etc. Revel. 20.1, 2, etc. ¶ 3. Much less to this day doth every tongue, or the generality of all tongues, confess that Jesus Christ is the Lord, TO THE GLORY OF GOD THE FATHER; when as most either do not name him, or name him profanely, or blaspheme him. ¶ 4. Paul tells us in another place, viz Rom. 14.10, 11. (discussed also afore touching the meaning * See pag. 214. but by mistake printed, p. 116. vix. 'tis in lib. 3. cha. 2. Sect. 19 S. 2. P. 1. ) That this bowing to Christ is not fulfilled till Christ shall sit in Judicature on his Seat of Judgement; but this gins not till the first Resurrection, Rev. 20.4, etc. compare it with Revel. 11.15, 16, 17, 18. mean while Turk, and Pope, and Heathens extremely domineer. §. 3 This truth hath not been discovered from these two places of Rom. 14. and Phil. 2. as yesterday; but judicious Calvin long since did assert from the collation of both places together, that this genuflexion, and submission to Christ is not fully fulfilled till Christ's next coming. §. 4 Now this cannot be deferred to the ultimate general Judgement, for than is no time for confession and submission to the glory of God the Father, but a silent bearing of Judgement by them that despised Christ, and so Christ resigns his kingdom. SECT. X. The Tenth place in the New Testament of the glorious state of the Church yet to be on earth, is in Revel. 2.25, 26, 27, 28. ver. 25. Hold fast till I come. Ver. 26. And he that over-cometh, and keepeth my works unto the end, to him will I give power over the Nations. Vers. 27. And he shall rule them with a rod of Iron, as the vessels of a Potter they shall be broken to shivers, even as I have received of my Father. Vers. 28. And I will give him the morning Star. §. 1 ALthough in our last English Translation the former part of the twenty seventh verse be read with a Parenthesis, yet not so in Stephanus his best Greek edition in Folio, nor in Bezaes' Greek or Latin, nor in our former English Translation. The continued speech in the third person throughout the twenty fift and twenty sixth verses, and former part of the twenty seventh verse, and the distinguishing turn to the first person in the latter part of the twenty seventh verse, makes it plain enough that these Promises are made to the Believer that keeps Christ's works to the end; even as Christ goes on in the twenty eighth verse, promising him the said Believer, that he will give him the morning star. So that it is the said Believer, that shall under Christ, by the donation and assistance of Christ, have power over the Nations, and rule them with a rod of Iron, till they be broken as a Potter's vessels, to whom he will give the morning star. That which perhaps made our last Translators put in the said Parenthesis, was the agreement of the words they included, with those Psal. 2.9. (quoted by them in the margin) spoken of Christ. But it is a sure rule, Subordinata non sunt contraria, subordinate things are not contrary; and that other, Qui facit per alium, facit per se: That he who causeth others to do a thing, doth it himself. If Christ by his Saints overpower the Nations, and rules them with a rod of Iron; Christ himself over-powers the Nations, and rules them with a rod of Iron. That which the Carpenter worketh with his tools, the Carpenter is accounted to work, or do. In this respect it is said in Dan. 7. ver. 13.4. That the Kingdom which is to succeed the four Monarchies is given to Christ. And vers. 22. & 27. it is said to be given to the Saints. §. 2 The sense of these words are obvious and plain, especially if we mind what hath been given in by way of explication afore, on Psal. 2. * Pag. 158. & 159. and on 2 Pet. 1.19. ** P. 360. P. 2, etc. Suitably our new Annotations confess, That hold fast TILL I COME (ver. 25.) signifies till Christ's second coming, GENERAL, or SPECIAL. Power over the Nations, signifies to JOIN WITH CHRIST IN JUDGING THE NATIONS, etc. And that giving the morning star signifies Christ's giving the FULL FRVITION OF HIMSELF. We shall further give the explication of this Scripture in the application thereof. Which application is, That this Scripture is not yet fulfilled, as may appear in the distinct consideration of each particular thereof. ¶ 1. It is express in the twenty fifth verse, Hold fast TILL I COME, spoken by Christ near an hundred years after his Incarnation. But Christ never came since that. ¶ 2. It is said in ver. 26, 27. That to them that hold fast till he comes, he will give POWER OVERDO THE NATIONS, to rule them with A ROD OF IRON, and to BREAK THEM IN PIECES as a Potter's vessels. Which words import a Corporal breaking, not a Spiritual; as the Iron Sceptre of force is distinguished from the golden Sceptre of the Word. Now this was never yet fulfilled in the general, but rather contrariwise hitherto, the Nations break the Saints, and Churches, as we have often given a large account from History, and experience. ¶ 3. That of Christ's giving the morning star, what can it be but the appearance of Christ again? especially to the Jews, according to 2 Pet. 1.19. before expounded. For as the converted Gentiles Spiritually considered are said to be, not in the night, but in the day, 1 Thes. 5.5. The unconverted Jews are in the night, and in the dark, Rom. 11.25. Therefore this morning Star, the Sunrising (mentioned to this very particular, Malac. 4.2.) must of necessity signify Christ's personal appearance; which Christ hath not yet fulfilled to this day. Therefore yet to come. And this text must be fulfilled before the ultimate general Judgement, because then is a total destruction, not an appearance for conversion of them that are found in unbelief. Then is the Saints full enjoyment of utmost glory, not their striving with the Nations. Then Christ lays down all power (1 Cor. 15.) therefore doth not put power into the hands of his people. SECT. XI. The eleventh place in the New Testament is, Revel. 3.21. To him that over-cometh will I grant to sit with me in my Throne, even as I also over-came, and am set down with my Father in his Throne. §. 1 What can we make of this Text, unless we understand the Saints (viz. sincere Souls, and cordial Christians, that persevere to the end) reigning with Christ on EARTH? As it is by and by added, chap. 5.10. which the four Animals, and twenty four Elders express in a Song of praise to Christ; Thou hast made us unto our God, Kings and Priests, and we shall REIGN ON EARTH. On which our New Annotations confess; That this may signify the PROSPEROUS TIMES OF THE CHURCH UNDER CHRISTIAN KINGS AND EMPERORS, Dan. 7.27. (which place, as we have largely afore demonstrated, * Pag. 126. S. 4. & p. 127, etc. Again, p. 249 Sect. 36. etc. doth plainly signify the glorious state of the Church on earth yet to come) Psa. 37.11. But the meek shall INHERIT THE EARTH, Matth. 5.5. Blessed are the meek, for they shall INHERIT THE EARTH. Thus they; which must signify a State to come, as the expression is in the Future tense, and experience shows us that in past times the meek have not (in the general) INHERITED the earth, but in all Ages have been sorely disturbed and distressed. That state of Christ's Kingdom hath not yet come, for it follows in this text, deeply to be considered, that, §. 2 It is granted here by Christ himself, that as he is God and Man, he hath not hitherto sat upon his own Throne, but upon his Father's Throne: the highest heaven of glory, should seem, is the Father's Throne, as it is oft expressed in the Old Testament, Psal. 11.4. Isa. 66.1. etc. And there Christ is now, Coloss. 3.1. but the time is yet to come (according to the future expression of the text long after Christ's Ascension) that Christ must have a Throne of his own, on which, together with him, those that overcome shall sit. §. 3 Now this must needs be on earth, because after the Judgement Day on earth, Rev. 20.11, etc. to the end of the chapter, Christ lays down all his power, 1 Cor. 15.24, 28. SECT. XII. The Twelfth and last place in the New Testament, which we shall urge for this particular under consideration, is Revel. the 18. & 19 chapters. §. 1 THe Prophecies whereof are not yet fulfilled to this day, so long since the Ascension of Christ. ¶ 1. Note that ver. 2. of the eighteenth Chapter, where it is said, Babylon is fallen, is fallen; for whether we understand New Babylon figuratively so called, viz. Rome (described by her seven Hills, and seven sorts of Government, and the ten Kingdoms under the seventh, Rev. 17.9, 10, 11, 12.) or old Babylon, properly so named, viz. where the Jews were held captive, neither of them since this Prophecy are so fallen, as is described in the following Verses of this Chapter (of which by and by) but still the Popish Antichrist possesseth the one, and the Turkish the other, and both in the ruff to this very day. ¶ 2. Nor is that in the fourth and sixth verses yet fulfilled, wherein the People of God are commanded saying, Reward her, even as she rewarded you, and double unto her double, according to her works, and the cup which she hath filled, fill to her double; for the people of God have not yet rewarded her (either old or new Babylon) single, but as ver. 7. She glorifies herself, and lives deliciously; yea and oppresseth the people of God. ¶ 3. Nor is that yet fulfilled, vers. 8. That her Plagues have come in one day, viz. Death, and Mourning, and Famine, and utter burning. But she (both elder and younger) stands in great glory to this day. ¶ 4. Nor is that yet fulfilled, ver. 9 That the Kings of the earth that have committed (Spiritual) fornication, and lived deliciously with her, shall bewail her, and lament for her, seeing the smoke of her burning. But generally they rejoice with her, and for her glory in which she is at this day. ¶ 5. Nor is that yet fulfilled mentioned from verse eleventh to the end of the nineteenth, of the mourning of the Merchants over her destruction by fire, standing afar off, crying, Alas, alas. But contrariwise they flock to her, trade with her, and admire her glory. It is true, the Goths and Vandals have conquered new Babylon, and spoilt her (as we mentioned afore) but not she, nor old Babylon is yet totally destroyed by fire, that there should be no Candle seen, or Millstone heard in them (ver. 20. & 22.) but both flourish with great glory in their dominion over the people of God. ¶ 6. Nor is that in the twentieth verse yet fulfilled, that the holy Apostles and Prophets have yet, since this Text was penned, ever rejoiced in the destruction of either Babylon's; but both Babylon's do yet triumph in their own prosperity and power over the Nations; and among them, over many Saints, vers. 7. yea the rejoicing of the Apostles and Prophets over Babylon's destruction, doth signify (one would think) the triumph of the Church over their enemies on earth, at the first Resurrection (of which we have so largely spoken afore) For when else possibly can the Prophets and Apostles rejoice over the destruction of Babylon? §. 2 ## For so it follows in the nineteenth Chapter and first seven Verses (spoken over four times) Hallelujah, that is (as it is englished in verse the fift) Praise ye God; which praise is given to God by the four Animals, and twenty four Elders, and of a great multitude. Why? because God's Judgements are righteous and true. Wherein? Because he hath judged the great Whore which did corrupt the earth, and hath avenged the blood of the Saints at her hand. And he the Lord God Omnipotent reigneth, and the Marriage of the Lamb is come, and his Wife hath made herself ready. ¶ 1. Which last clauses clearly relate to the first Resurrection, wherein all the Saints rise; so that the ruin of Babylon, and the raising of the Saints immediately concur with the sorrow of the one, and the triumph of the other. But these have not been fulfilled to this day; as the contrary face of things gives evident testimony. ¶ 2. Nor is that fulfilled from the eighth verse of the nineteenth Chapter, to the end of the Chapter, of the glory of the Church, of the glorious appearance of Christ, and of the corporal destruction of all whatsoever that take part against Christ, and his Church; largely discussed afore, more than once out of this Chapter. But these things as sure as Christ is the Truth, and the faithful witness (Joh. 14.6. and Revelations Chap. 1.5.) must be fulfilled, and afore the ultimate general Judgement; for after that Christ is no King, (as vers. 16.) After that he rules not the Nations with a rod of Iron, (vers. 15.) After that there is no giving the flesh of Kings, Captains, etc. as meat to the Fowls of the Heavens (vers. 19) I say, he is none of these, doth none of these, 1 Cor. 15.24, 28. Therefore it must be fulfilled at the first Resurrection, and reigning of the Saints in the twenty, and one and twenty Chapters, largely opened afore. CHAP. V. Containing several Arguments to prove the QUOD SIT, That there is such a glorious time (aforesaid) yet to come, before the ultimate judgement. SECT. I. §. 1 IF God hath been wont, generally, in all ages to punish on earth, and there to destroy all long, fierce Tyrants, and Persecutors of his Church, than still he will so punish them: But Antichrist (consisting of Pope and Turk and their adherents, as afore-demonstrated) have been long time, and still are fierce tyrants and persecutors of the Church. Therefore that Antichrist will God yet punish and destroy upon earth. §. 2 For proof of the antecedent of the first proposition (or major, as we call it) viz. that God hath been wont etc. note briefly. 1. The Scripture sets forth the destruction of the Egyptians on earth by ten plagues, and their drowning in the red-sea, for their long and fierce tyranny over the poor Israelites for about 300 years, Exod. the first fifteen chapters. 2. The Scripture notes the ruin on earth that is brought upon the first (that is the Assyrio-Chaldean) Monarchy for that Nabuchadnezzar (who is the head of the monstrous persecuting image Dan. 2.) having slain the Nobles, he carried, away captive to Babylon the whole land of Judah, in all the considerable things, and persons thereof, 2 King. 25.2 Chron. 36. And having them there, commanded them to worship his Idol golden Image, upon pain of being put into a fiery oven, which he executed on Shadrach, Meshach, and Abednego, Dan. 3. For in the reign of Nebuchadnezars Grandchild, viz. Belshazzar (son of Evil-Merodach, the son of Nabuchadnezzar) the Assyrio-Chaldean Monarchy is swallowed up of the Medo-Persian Monarchy, Dan. 5.28, 29, 30, 31. Thirdly, The Medio-Persian Monarchy, treading in the same steps of cruelty to the Church, or worse, as the sixth chapter of Daniel, and the whole books of Ester and Nehemiah give us a full account, is swallowed up of the Grecian-Monarchy, according to daniel's vision, cha. 7. of the fulfilling whereof we have a large account in the Books of Maccabees, Quintus Curtius, Josephus, etc. The Grecian Monarchy, following the same road, invading Judea, and at length most miserably corrupting, and depopulating the parts and places of their worship, and cruelly, putting to death thousands and ten thousands of the Jews (as Heb. chap. 11. and the books of Maccabees relate at large) it is at last swallowed up of the fourth and last, that is, the Roman Monarchy, according to daniel's Visions, and Prophecies, Dan. 7. Dan. 8. and Dan. 11. This fourth Monarchy of the Romans not differing from the former in cruelty (unless in exceeding them) concurring in putting to death Christ, and his Apostles (as the New Testamament gives us hints) and lengthening, and increasing their cruelty for three hundred years with variety of horrid torments executed on the Christians over the world, reaching even to our England; the Lords divine justice ever since that hath been pouring out a Vial of wrath upon it, though it is not yet totally consumed. Pilate, and two and thirty Emperors next succeeding came to untimely ends (as Mr. Fox in his Book of Martyrs, gives an excellent account.) About the year three hundred and twelve, Constantine the Great, rising up in behalf of the Christians, slew his Colleagues, and their Armies that had so persecuted. About the year One thousand after Christ the Saracens tear from the Romans part of their Empire, in particular, Judea. (Dreches. Cedr. page 582. Bucholc. Ind. Chron. ad annum one thousand and nine.) About three hundred years after, viz. Anno one thousand three hundred the Turks by their addition to the Saracens making a mighty Empire, rend three Horns of the ten on the head of the Roman Beast from him, that is, so many great parts of his Empire (afore largely explained, leaving him but seven (Bucholc. Jud. Chron. ad annum one thousand three hundred. Huet on Dan. etc.) I may not here be so tedious as to descend to, and dilate on all particulars, how God hath punished the Germane persecutors with above twenty years' wars by the noble King of Sweden; The Spanish Inquisition-cruelty, with the wars of the Netherlands, the revolt of Portugal, and the French wars in Catalonia. The French massacres, with annual bloody Insurrections among themselves. The English persecutions, and Marian Bonfires, and High-commission cruelties, with several Invasions, the Barons-wars, the Tway-King-conflicts, and the late vials of blood. Thus of the Antecedent of the major Proposition. For the Consequent and sequel of it, it is founded upon the unchangeableness of God, being immutable in his Counsel, immutable in his purpose, immutable in his controversy against, and his justice upon the same ways of sin; immutable in his power, and immutable in his goodness to his Church to quit it from the hands of the wicked. And upon the warrant we have from the word of God, so to infer from God's unchangeableness, that because God hath delivered his Church and people, and that by destroying the wicked enemies thereof, therefore we may expect he will so do for future. So the Apostle Paul is confident, 2 Cor. 1.10. So the Apostle Peter infers, and that from several examples, 2 Pet. second Chapter, first nine verses, and many other places might be alleged, but for brevity. §. 3 For the second, or minor Proposition: 1 That the Turk and Pope have been long time, and still are fierce persecutors of the Church of God; we need not insist upon the proof thereof, having so often afore repeated their history and Chronologie; and the eyes and ears of the present generation are witnesses, so that both of them are healing and growing up again to their Zenith, Apoge, or Achme, I mean very high, notwithstanding the many cuts and wounds (aforesaid) given them by divine vengeance. So that the Turk hath slain as many Christians in one battle, as the tips of their right ears being cut off, have filled nine sacks, as Mr. Fox gives us the story in his martyrology. And daily he mightily enlargeth his Empire whiles the Christian Kings, and Emperors, and Nations, Popish, and Protestant, are bangling one with the other. And for the Pope, his eldest son the house of Austria, and his Catholic Kingly Son of Spain is now higher and more Monarchical than he hath been these many years; so that his unholy Holiness the Pope, and his Crew in their late Jubilee at Rome, sang their Magnificat, and Te Deum, that All Christendom was theirs, excepting a few minute spots, and obscure corners of a few peevish Protestants. Now the Catastrophe of these must be, according to the full Tenor of the Argument, the stream of all Prophecies, and the examples of the three former Monarchies, a total ruin of them. SECT. II. §. 1 AFter long and many tedious troubles and afflictions and persecutions, the Lord hath in all ages given the Church a general rest upon earth. But the Church hath been long under affliction and troubles and persecutions in all Countries where it hath resided, even since about forty years after Constantine the Great his Reign. Therefore God will yet again give the Church a general rest upon earth. §. 2 The minor, or second Proposition is plain by History, Experience, and that which hath been said in the former Argument, and therefore there is no need of speaking more to that. §. 3 Of the major Proposition, the Lord from the beginning hath given his Church several typical first-fruits, laying the foundation of all upon his own example, in resting from the Creation the seventh day, and thereupon gave them a seventh day every week, the seventh year of every seven years; and the Jubilee being the last year of seven seven years, wherein to rest from labours, mortgages and servitude, as a type and taste of the rests he would give his Church from other troubles and afflictions upon earth; notably argued by the Apostle upon those grounds, Heb. 4. throughout that Chapter, largely opened afore. And according to these types, so hath the Lord practised towards his Church from the beginning. 1 After about One thousand six hundred and fifty years of afflictions upon the Church from the Creation, by the murder of Abel (Gen. 4.) by the ungodliness of men, and their hard speeches against God in the time of Enoch (Judas v. 15.) and the ungodliness of the world in the time of Noah before the Deluge (2 Pet. 2.5.) God gave a rest to the Church in the Ark of Noah, the name of that good man typifying, and ordered by providence unto that end, to signify rest, of viz. from toil (Gen. 2.29.) 2 After the flood new troubles to the Church began to spring up. Nimrod assumed to himself to be a Monarchical Tyrant over men, called therefore a Mighty Hunter, that is (as the Learned expound) a Man-hunter. The beginning of his Monarchy was Babel, Gen. 10. 8, 9, 10. After this, the building of the Tower to prevent Gods future judgements (Gen. 11.) brought confusion of Languages, which proved a great affliction. After that there was great trouble by the Wars taking Lot prisoner, etc. Gen. 14. and by the firing of Sodom, Gen. 19 But at last God sent Isaac (signifying Laughter, and a type of Christ) all the time of whole life there was a time of great Tranquillity. This peace perioding, many troubles arose in jacob's time, by Esau, Laban, Simeon, and Levi, and the selling of Joseph: But Joseph being advanced in Egypt, the Country of Goshen, there was provided as a Land of rest for the Church for many years, Gen. 28. etc. to the end of that Book. Joseph being dead, and forgotten of the Kings of Egypt, great afflictions are heaped upon the Church in hard labour with much rigour, persecutingly putting to death their male Infants, causing them to groan and cry to God in much anxiety of Spirit, Exod. the three first Chapters. But at length God brought them out from that place, and persecution, and gave them freedom forty years in the wilderness. After this, they had sore Wars with the Canaanites, but at last rest in Canaan. I should be too tedious to dilate upon their rest in returning to Judea, after seventy years' Captivity: Upon the spiritual refreshing the Saints had for a time, after the Maccabean, and other troubles, which wars and troubles lasted about four hundred years, from Malachi to the beginning of the New Testament. Upon the rest the Church had after those persecutions Act. 8.1. which rest is emphatically mentioned, Act. 9.31. And upon the rest they had afore the life time of Constantine, after three hundred years in the ten Persecutions, which distinction of ten, was by pointing and distinguishing them by some lucida intervalla, some rests, and respites, between each of them, till Constantine gave them a greater rest, lasting for about forty years. §. 4 Therefore we have reason, yea divine reason to expect a great and notable rest for the Church after so long time of troubles (for the general) upon all the Church more or less since that time, which is now above a thousand and three hundred years; so the Apostle in part argues (as we said) Heb. 4. that God having given several rests on earth to the Church, after which, ever and anon by turns fresh trouble sprang up, therefore yet there remaineth another notable rest on earth to the people of God; which rest mentioned in that of Heb. 4. is not merely spiritual, or totally supernal glory, as we have laboriously argued afore upon that Chapter. And there is also a Prophecy inferred upon their state in the Wilderness, touching the Church's rest upon earth, Rev. 12. SECT. III. §. 1 THe Church's extremity is God's opportunity, as Philo Judaein in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and experience witness. But the Church considered in general, in all countries, hath been for many years past even till now under great extremities; Therefore God will take an opportunity to deliver it. The full confirmation of both premises, may be sufficiently picked out of the two former arguments. The conclusion follows of itself. SECT. iv §. 1 Joint prayers never miscarry, but ever receive gracious returns. See the general Experiment, 2 Chron. 15.4. particulars, see in the joint prayers of the Church in Egypt, Exod. 2.23, 24. under the Judges (Judg. 6.6, 7. Judg. 10.10. to the end of the chapter) under the pious Kings, Asa (2 Chron, 15.18. to the end) Jehoshaephat, (2 Chron. 20.12. to 31.) Hezekiah (2 King. 19.1. etc.) Josiah (2 King. 22.19.) §. 2 But in many ages, even ever since the Apostles prayer, Act. 4.24. The Saints and Churches in their convenings have prayed for the fall of Antichrist, and all opposers of the Church, for the conversion of the Jews, and the restauration of the Church to her glory on earth, witness the several prayers in the Scriptures, and experiences of the prayers of God's people in all their convenings, as the ancientest Saints alive have been ear witnesses. §. 3 Therefore there must be a return of these prayers, according as beside the former precedents, God hath made several promises, and engagements (as Psa. 50.15. Mat. 7.7. joh. 14.13, 14. Luk. 18.1. etc.) of hearing his people's prayers. For though God defer long (as it is in that parable, or comparison, Luke 18.1. etc.) yet he will be sure to answer, as he did that prayer, Act. 4.24. though it were near three hundred years afore he eminently performed it, to wit, in the conversion of Constantine the Great, and of his followers. SECT. V §. 1 THat will surely come to pass, which God pre-impresseth on men's spirits (according to his word) presignifies in the wonders of nature, and prepares for, and makes way by the transactions of men; ●ut so hath God from time to time done, especially of later times towards the fall of Antichrist, and all the intestine enemies of the Church, and consequently towards the restauration of the Church: Therefore these things will surely come to pass. I might enlarge much upon the proof of the premises of this Syllogism, but for brevity; it being high time to shut up this third Book. When the Lord intended Israel should conquer Canaan, he put a valour into their heart, and sent before among their enemies the Hornet of fear, and the Moth of decay and weakness, Ex. 23.27, 28. Deut. 20.21. Josh. 24.12. Isa. 50.9. Isa. 51.8. when the two witnesses are about to stand upon their feet to the terror of all their enemies, there shall a breath of life, of resolution, and boldness for that end, enter into them, Rev. 11.11. Before the thirty years of the late Germane wars against that tract of Antichrist, and the Church's enemies, the Lord sent eminent signs appearing many days over the Country, as Christ prophesied there should be such prodigies and prognostic signs over Jerusalem (which had been an arch-enemy to Christ) before the destruction thereof, Mat. 24. which accordingly came to pass, as Josephus largely relates. There is mention also in that 24. of Mat. of Earthquakes before the destruction of that Jewish Antichristian Jerusalem. As before, when the Prophet Amos prophesied the destruction of the enemies of the Church, viz. of the Syrians, Philistims, Tyrians, Edomites, and Ammonites, he emphatically sets down, that that prophecy was committed to him two years before the Earthquake, as if that Earthquake were a kind of seal to his prophecy that it should come to pass, Amos 1.1. etc. And it is prophesied that before the fall of the Antichristian enemies, and of their nest, the great City, an Earthquake should precede, Rev. 11.13. And we are assured by good information that of late years there have been divers terrible Earthquakes in the Popish Dominions. How the Hornet and Moth have been among the enemies of Christ, terrifying and weakening them, both abroad, and at home, I leave the wise Reader to make up of his own observation. As also what a spirit of resolution and action there is in all wise good men, against real Antichrist and Antichristianisme. I say real, for I utterly disavow those whimsies of phantastics, that call every thing Antichristian that soders not to their dreamt opinions, nor centres with their interest. Finis Libri tertii. THE FOURTH BOOK Holding forth the judgements of all sorts of men, almost of all Nations, whether learned, or unlearned, viz. HEATHENS, MAHUMETANS, JEWS, and CHRISTIANS, confessing more or less, our general THESIS. CHAP. I. Containing a Preface to this Book. §. 1 THREE things I must necessarily here premise. ## 1 What I mean by those four sorts afore named, viz. I mean by Heathens all those that acknowledge not any part of the holy Scriptures, that is, eo nomin●, under that notion of the holy Scriptures, or Word of God, dictated by the holy Spirit, and penned by holy men extraordinarily endowed with that Spirit. By Mahumetans, I mind all that adhere to the Doctrine of Mahomet, viz. Turks, Arabians, Saracens, who yet acknowledge some pieces of the Old Testament. By Jews, all know whom I understand, who do acknowledge entirely all the Old Testament. By Christians, I here intent all that are so named, whether they are so sincerely, or but seemingly, as Papists, Protestants, Lutherans, Calvinists, etc. who acknowledge the total of all the Books of holy Scripture both in the Old and New Testament. 2 That I must be brief in my Collections in this large field, ●ounded out in this fourth Book, contrary to my intention and disposition, §. 2 who would most willingly have abounded in this thing. But first, the frequent fears of my friends, so often mentioned in mine ears, by that time we had Printed off the third Book, have lured me off. And secondly, I am the more satisfiedly taken off, partly by the great bulk of Antiquity, and number of Modern Writers, I presented to the Reader in the first Book: And partly by the urgency of time, our friends longing for it; and this present galloping age (outrunning rule and reason) needing it; who boldly presume they have in part entered upon the possession, afore indeed they do in any measure know the thing, much less the time, which yet is many years off. §. 3 3 That the Reader is not to conceive that I approve of every particular clause which those four sorts shall assert; but he must mind my general intent, viz. that directly, or indirectly, in whole, or in part, expressly or intimatedly, such passages fall from their mouths, as argue they had some light more or less, by some means or other touching our general Thesis, in the summary bulk, and main matter thereof. CHAP. II. Containing the passages in Heathens, in favour of our opinion, in our aforesaid Thesis. §. 1 THe Heathens in their Doctrine touching the Immortality of the soul, reserved in the other world for happiness; in their description of the Elysian fields (their state of bliss on earth in the next world) in their discuss of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The state of men in the World to come, yet unseen; and their professed expectation of the Platonic year (however they mis-dream the computation) wherein (as they say) all things shall return to their primaeve perfection; And their Tenet of Metempsychosis, or Transmigration of souls, passing from one body deceasing, into another next living, and so are clothed with divers corporal shapes till they attain the perfectest, do speak in substance, a glorious state of man on earth after the Resurrection. It is wonderful to read in History how earnestly some of them have sought death, being ravished with the desire of enjoying the state of the immortality of souls, upon their Philosopher's description of the glory of it. Their Elysium or Elysian fields, they so named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the dissolution of the soul from the body. For (say they) it is the place which good men's souls inhabit after they are freed from the bonds of the body, full of happiness, & seated in the Fortunate Islands etc. And it was the great comfort, saith Homer, (of which learned Broughton takes notice) that the friends of the Greek Captains slain in the Trojan war gave to their surviving wives, that the souls of their husbands were gone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (subintellige 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to the house of Hades, that is, to the world unseen, that is, to the other world of bliss, yet not visible to us. Of the Platonic year, restoring all things to their primitive perfection, we had something afore in our first Book, in Lactantius his Quotation & Rectification of the opinions of Heathens. And if any be not contented with that, and our necessitated brevity here, but are restlessly further inquisitive; I refer such to Plato himself, and to the Platonists, viz. Ficinus, and other zealous Commentators, and followers of him. But that Metempsychosis added and joined to all these, did complete them up (being fairly interpreted with meet allowance to Heathens) into a system or body (in the main sense) of our opinion, casting up, as the high way leading thereunto, a resurrection, or reunion of souls with their bodies. Pythagoras saith, that the soul of Euphorbus, a noble Trojan, slain in the Grecian wars against Troy, transmigrated itself into his body. Ovid * Ovid Metam. l. 15. Fab. 3. (juxta Bersmani editionem) etc. sets forth a brief of all, with great eloquence and learning, after his way. O Genus attonitum, gelidae formidine mortis, Quid stygia, quid tenebras, & nomina vana timetis? Materiam vatum, falsique pericula mundi? Corpora sive rogus flammâ, sive tabe vetustas Abstulerit, mala posse pati non ulla putetis. Morte carent animae; semper priore relictâ Sede, novis domibus vivunt, habitantque receptae. Ipse ego (nam memini) Trojani tempore belli, Panthoides Euphorbus eram; cui pectore quondam Haesit in adverso gravis hasta minoris Atridae. Cognovi clypeum, laevae gestamina nostrae, Nuper Abanteis, Templo Junonis, in Argis. OMNIA MUTANTUR, NIHIL INTERIT, ERRAT, & ILLINC Huc venit, hinc illuc, & quoslibet occupat artus Spiritus, etc. Which I shall give you in English. O men whom horrors of cold death affright, Why fear you Styx, vain names, and endless night, The theme of Poets, and feared miseries Of a false world? If funeral flames surprise, Or age doth pine your bodies; they nor grieve, Nor suffer pains. Our souls for ever live. Though evermore their ancient houses leave, Yet live in new, which them as guests receive. In Trojan wars I (I remember well) Euphorbus was Phanthöus son, and fell By Menelaus' lance. I knew my shield Born on my left arm in Mars his field. (Believe me you may) for this again At Argos late I saw in Juno's Fane. ALL ALTAR, NOTHING FINALLY DECAYS, Hither, and thither still the spirit strays, Guest to all bodies. Out of beasts it flies To men, from men to beasts, and never dies. Nihil est toto quod perstet in ●●be-Cuncta fluunt, omnisque Vagans formatur imago. Corpora vertuntur; nec quod fuimu●ve sumusve-cras erimus. Id est (inquit Commentator) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Pliant wax each new impression takes, Fixed to no form, but still the old forsakes, Yet is the same: So souls the same abide. Nought in this circled world is fixed, we view, Each fading form at last is formed anew. So change our bodies without rest or stay; Nor what we yesterday, nor what to day, We were, or are, hereafter we shall be, etc. They that can read Heathen Poets, Philosophers, Orators, Historians, etc. in their own languages, shall find aboundings of this, what hope they had of a glorious bliss on earth in the next world. Or they that will read but Morneys trueness of Religion (translated into English) shall receive satisfaction enough in these things. The holy Scriptures themselves take some notice of the minds and meaning of the heathens in these things. We will note but two places. §. 2 The first is Matth. 14.1, 2. At that time Herod the Tetrarch heard of the fame of Jesus, and said unto his servants, This is John the Baptist, he is risen from the dead, and therefore mighty works do show forth themselves in him, or (as it is the Margin) mighty works are wrought by him. We might here again take occasion to repeat the Gentiles Theology, viz. Pythagoras and Plato's, and others doctrine of their (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) The change of the state of souls, passing into bodies, the change of bodies into better forms; and as the New-creation of both, and might produce much out of * Plato in l. 10. Poli; In Timaeo; In Phaedro; Cum concinnâ (ut ait Chemnitius) interpretatione cum amantium. Plato, † August. de Civit. D. l. 22. c. 18. ex varronis libris. Austin ** Lactant. l. 7. Ex Chrysippi Stoici libro de providentia. Lactantius, and *⁎* Joseph de bello Judaico, cap. 7 Josephus to that purpose. But brevity pulls me by the ear; and therefore I shall only note that, which indeed is the main, expressed in this Scripture with that great emphasis, That John the Baptist being risen from the dead, THEREFORE mighty works are wrought by him! where plainly to me, this Scripture with an intentive eye, taketh notice, that Gentilism, or the doctrine of Heathens (whence Herod had his opinion) did hold that the souls of good men deceased, after their return to their bodies, did put them into a far better condition on earth than they were in before. For we read not that John Baptist did in his life time work any miracle, or mighty work at all. But we have a text to the contrary, Joh. 10.41. But now that he is risen from the dead, as Herod conceived, he judged that he was very able to work miracles on earth. This collection of mine, by good providence, I found seconded by Great Chemnitius, that most pious and learned man, and by our received New Annotations. Chemnitius his words are Credidit insuper ipsum. etc. i.e. Furthermore Herod did believe that John Baptist, that before his death wrought no miracle, now as if made more divine, and by reason of the sanctity of his former life, he could do those works which did surpass humane power. Our New Annotations on the Bible say thus. He is risen from the dead; Syr. from among the dead. Some note here Herod's opinion of John's sanctity, as concurring with the Pharisees, who thought that the Holy did easily return to life again. See Josephus Antiq. l. 18. cap. 2. The meaning is as if Herod had said, HE HATH MORE POWER NOW, THAN EVER HE HAD; For John wrought no miracles. John 10.41. Thus our New Annotations. §. 3 The second place of Scripture is in 1 Cor. 15.29. Else what shall they do, which are baptised for the dead, if the dead rise not at all? why are they then baptised for the dead. The Apostle here takes notice of the opinion of the Heathens, that they had a dim hope of the Resurrection, in that they washed the bodies of such as were deceased to lay them trimly and decently accommodated to that end among the dead. For if the dead rise not (saith the Apostle) why will they do it, that wash over the dead, or pour water over, or upon the dead; that is, wash the dead, as the Greek very well bears. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (both in the Text) are equally of the middle voice, as of the passive; both being in terms and syllables, the same in the Greek. And then if in the middle voice they may well be rendered actively, as before we have rendered them. And so the Syriack renders them actively (which Beza highly approves.) And for justification of our rendering baptising by washing, we have good warrant from Mar. 7.4. where the Greek word Baptism, is rendered washing, viz. of cups, and pots, and brazen vessels, and tables, as the nature of the things there mentioned, necessarily require it to be so rendered. Yet if any will contend for a passive signification, then saith learned Beza, there will be a verbal noun included in the verb itself, (as is common among the Hebrews) and so this Text must thus be translated, What shall they do, that is, What shall be done to them who are washed with a washing over the dead; that is, with a mortual (as Plautus speaks) or funeral washing, or a sepulchral washing, or a washing belonging to them that are dead. It seems by that phrase of heathen Roman Platus, and other passages of others of them, as, Tarquinii corpus bona faemina lavit, & unxit; that is, A good woman washed and anointed the body of Tarquin, that the Heathen were wont to wash the bodies of their dead; which they had learned of the Patriarches and Jews, mentioned in their Talmuds, and practised in Act. 9.37. Now saith the Apostle to the Corinthians, who formerly were heathens; why do the heathen wash their dead, if they expect no more of the welfare of such bodies in another world, then of the bodies of beasts. Others bring (I confess) other Interpretations. But I leave them to learned Beza, and our New Annotations, who have elaborately confuted them. Only I add this word, That baptising with blood in suffering persecution (an unknown phrase in Paul's Epistles) cannot be here meant (as some would) because it will not have the force of an argument on them that doubted of the Resurrection. For, to such, out of doubt, suffering for Christianity (newer than the doctrine of the Resurrection) was as doubtful, if not more doubtful, than the Resurrection itself. Such would be ready enough to say, That it is their stubbornness and pride; or at least their valour and honour etc. (as in Duels) not to be mastered by their adversaries, that makes men die for that Religion; else if they preferred life, they would keep it whiles they had it, and comply, or conceal their Religion. Indeed for Paul to satisfy himself, and his fellow-beleevers that they were in jeopardy every day for the Gospel's sake, upon the ground of hoping for a Resurrection, is something. But to them flatly denied the Resurrection, with whom he disputes, he must urge Extra scripturian, or Scripturelesse arguments, viz. customs of men, etc. in several Nations (as touched afore) to convince them. For surely they that doubt of the Resurrection, doubt of the Scriptures, that so often as well in the Old Testament as in the New mention the same. But of this in the fourth Chapter of this Book. Out of the Heathen Sibyls, for the glorious state on earth, yet to come, we had many of Lactantius his quotations in our first Book. And we had not need make repetitions when haste to prevent our friends fear of our tediousness, will not permit me to insert all I would assert. CHAP. III. Next we come to the MAHOMETANS, viz. the SARACENS, TURKS, and ARABIANS, touching their opinions of the future glorious state on earth yet to come. §. 1 IN the general, they have this ancient Tradition received among themselves: That they, last of all, shall be subdued by the children of ISAAC. So Purchas in his Pilgrimage (that large and laborious History) informs us; and pious and learned Mr. Huet on Daniel takes it up as credible. §. 2 In particular; in their Alcoran, according to the English Edition they say * Pref. to the Alcoran. That Jesus Christ a great Prophet, borne of the Virgin MARY, a Virgin both before, and after her delivery, conceived by the divine inspiration, without a Father, shall come again on earth at the end of the world, to confirm the Law, etc. That * Chap. 2. of the Epitome of the Alcoran. believers after the Resurrection shall enjoy the immense pleasures of PARADISE, wherein flow many Rivers; and shall there find all sorts of fair and savoury fruits, etc. Which particular is there sometimes much illustrated, and often repeated; in all (that mine eye in a cursory reading, took notice of) to the number of thirty times * To Chap. 3. twice, 4. thrice. In 5.10.13.14.15, 16, 18, 19, 20, 21. 22.35.42.48. twice. 52.56.64.69.76, 78, 81, 83, 88, 99 . That this happiness then on earth, is better than that now ** Chap. 4. . That that happiness on earth shall have communion with the happiness in heaven *⁎* Chap. 3.48. & 89. . That there shall be no evil † Chap. 19.74. . There the possessors shall praise God * Chap. 35. . Shall enjoy the great grace of God ** Chap. 42. . That when JAGOG and MAGOG shall come running from the eminent places of the earth, then shall the day of judgement appear *⁎* Chap. 32. Chap. 21. . That all men shall one day be assembled before him, to be judged; a THOUSAND YEARS being BUT AS ONE DAY before him † Chap. 43. . That the coming of JESUS the Son of MARY, shall be a sign of the certainty of the day of judgement † Epit. Alcor. lat. cap. [Creatoris rerum ordo num in margin. 8.] . §. 3 In their Alcoran according to the Latin Edition (for I find more in that then in the English Edition, not only upon report, but by the Epitome of the Alcoran in Latin translated out of the Arab. into Latin by Robert Ketenensis an Englishman) I say in the Latin Edition of the Alcoran I find a discourse of the duration of the world to seven thousand years, six of which much past. Of the signs of the day of judgement. * Ibid. num. in Marg. 60. Of the returning of all mankind, and creatures to God. That God will raise the dead, and make them to return to him † Ibid num. in. Marg. 33 . That good men shall be in Paradise as Coheirs with God * Ibid. num. in Marg. 60. §. 4 In the Theology of Mahomet, translated into Latin by Hermannus Nellingunnensis, in Quarto, and conjoined in my Copy, with the said Epitome of the Alcoran, There is a large description of the Paradise (which good men shall enjoy on earth after the Resurrection) setting forth both the quality and continuance of it. Touching the quality, Paradise is there described by gold and precious stones, not altogether different from some phrases in the Prophets, Isa. chap. 54. and Revel. chap. 21. And by Trees and Rivers, not utterly dissonant from Revel. 22. The account of the continuance doth something differ. The day thereof (saith that Treatise) is a thousand years; The year thereof, four hundred thousand years. Possibly the thousand years intent the limited felicity on earth; the four hundred thousand years, the eternal in ultimate glory. And then the said Tract of Theologie goes on, saying, They that possess this estate, shall be all perfect in STATURE; to wit, in the STATURE OF ADAM; and in FORM viz. in the FORM OF JESUS CHRIST, never suffering any increment, or decrement. They shall have all sweet contentment, and all at their pleasure, without difficulty, or delay. §. 5 It is there added concerning the day of judgement, That the day of judgement shall continue a long time. Three Trumpets shall be sounded. At the last, all shall be gathered together to Jerusalem. §. 6 Thus you see what glimmering light the Turks had; of the future state we speak of. If they err in the manner of their discourse, it is no wonder, being such Barbarians, as I may say, in many respects. We have in substance confessed by them, what we contend for. A wise man hath been sometimes clothed in a fools Coat. We told you before we should not justify all the words, the Heathens, Turks, and Jews should speak of this point. Yet let not this (as Mr. Mede saith, touching the rubbish mixed in the Fathers, and others touching this opinion) make us cast away the substance of gold. The Turks you see in part (and I might have showed you more) sometimes speak in substance according to Scripture. And sometimes they speak in effect touching our point against themselves; wherein they are to be regarded. As in that touching Jagog and Magog (who are they themselves) and touching Jesus Christ, his coming again to confirm the Law, and to be the pattern of our perfection at the Resurrection, and not their Mahomet. And that the children of Isaac shall at last overcome them. Great is the power of truth, and it shall prevail; as Cardanus said, and in a demonstration thereof, as he professeth, he wrote the disgraceful story of his own birth and life. CHAP. IU. Containing the Doctrine of the Jewish Rabbins, concerning the state of the godly after the Resurrection, and the Scriptures they allege for their Doctrine. §. 1 FIrst we will present to you some passages out of a collection of them, compiled learnedly by R. Menasse, Ben Israel. * In his Treatise, De Resurrectione mortuorum, libritres. As for the Rabbi himself, in the first Book, he doth very orthodoxly assert abundantly out of many Scriptures of the Old Testament, and the consent of some Rabbins therein the Resurrection. I will touch one, because according to his allegation, the inference thence naturally flowing looks more particularly with favour on our Thesis. Moreover (saith he * Ibid. lib. 1. cap. p. 13. 101. ) Jacob (in Egypt) would be buried with his Fathers (in Canaan) and Joseph commanded his brethren, that when they should departed out of Egypt, they should carry his bones with them. All which are of that nature, that by them it easily appears, that they believed the soul to be immortal, or else that care had been ridiculous. Yea it had been ridiculous, if they had not hoped for an happy estate among the godly in their bodies upon the earth at the Resurrection. Else they needed not take any regard of places on earth, near the faithful, or etc. of this inference as allowed by the Rabbins see after in this Chapter. §. 2 In his second Book he brings us many resolutions of questions, out of the learned Rabbins. 1 That men that were monsters here, shall rise again without all monstrousness, because else their monstrosity would terrify the minds of men, etc. * Ibid. lib. 2. cap. 5. p. 163. which reason argues a conversing of men on earth after the Resurrection. 2 That the dead shall rise clothed. ** Ibid. 2. c. 6. p. 164, 165. &c Thus, saith he, R. Meyr in Tract Sannedrim, asserted when Cleopatra put it as a Question to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. He gives his answer in sum thus, If the Wheat-corne sown in the earth, doth not need for its putrefaction so many wrappers, as it springs up with, yet it ariseth out of the earth with a blade, and ear; How much more convenient is it that pious and good men for decorum sake shall rise clothed with garments? And in the Jerusalem Talmud it is said, under the name of R. Natan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. with the same vestiment with which a man is buried shall he rise again, according to that (Job 38.14.) He is changed as a lump of clay, and stands as a garment.) To the same effect R. Johanan (in Beresit Raba) & R. Irmihah. These things I do not take time to dispute, whether true or false; but this I infer, that those Rabbins that believed this, must needs thus think, upon this ground, that there should be an happy estate of good men on EARTH at their resurrection. Howbeit for mine own part, if you will needs presently know my inclination what to think herein, remember that Adam and Eve being both naked in innocence (and our estate at the Resurrection shall not be more imperfect) they were not thereby obnoxious either to sin or shame. 3 How the world shall be able to contain all that shall be raised, and particularly the land of PALESTINE, Ibid. l. 2. c. 10. p. 186, 187. &c all the JEWS? To which the Rabbins answer, That there are now many Tracts of the world, which are not habitable, but either are at present unknown, or if known, yet through too much heat, or too much cold, are not inhabited. Which things shall not be so at the Resurrection. For then all parts of the whole Earth shall be known, and all shall be made habitable. And for the capacity of PALESTINE, or the Holy-land promised to the ISRAELITES, as the place of their entertainment, this Isaias excellently explains, Chap. 54.2, 3. Sing O barren, etc. Enlarge the place of thy Tent, and let them stretch forth the Curtains of thine habitations; Spare not, lengthen thy cords, and strengthen thy stakes. For thou shalt break forth on the right hand, and on thy left; and thy seed shall inherit the Gentiles, and shall make the desolate Cities to be inhabited. By the place of the Tent (saith the Rabbin) is meant Jerusalem, and by the Curtains of her Tabernacle, are meant the Cities of the Holy-land. Moreover, faith the prophet, those Curtains shall extend themselves too far. In which matter this Prophet agrees with the words of Zachary (Chap. 9 v. 1.) That Jerusalem (as the Rabin renders it) shall be extended unto the gates of Damascus, and Hamat with Tyre and Sidon shall enter into the borders of the Holy-land, even as the Chalde Paraphrase doth expound: which also may be confirmed out of Jeremiah (Chapter 31. v. 38.) Behold the days come, saith the Lord, that the City shall be built to the Lord, from the Tower of Hananeel, unto the gate of the corner. And the line shall go forth over against it, upon the hill Gareb, etc. 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, etc. I mention not) Because (saith he) if they only 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 DAYS OF THE MESSIA, than many should be most unjustly dealt with, viz. they that have suffered much, and that unto death for godliness sake, etc. This reason is as alleged 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 confess, 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 days of the Messia, which days unless they be fulfilled on earth afore the ultimate universal judgement, I know not how they should in the ultimate glory, when Christ shall lay down all Kingdom and power, and God must be all in all, 1 Cor. 15.24.28. §. 3 The third Book presents us with the full mind 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 certain term of time, after the time of the Resurrection. Others, that World that gins 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 soul and body conjoined, 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 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 days of the Messiah, and who is like to thee in the resurrection of the dead. Which words thus rendered, close to the Hebrew (without ●aking liberty of neoterick phrase) may conveniently be 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 days of the Messiah at the resurrection of the dead, as intercident between both. For plainly they here speak in the two last of a World to come (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they speak, and that with an emphasis) And therefore the days 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 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 several places of Scripture, that The hour of the resurrection of the dead, and the continued and perpetual life which shall follow, is called the world to come. For although oftentimes the same name is given to the world of separated souls, 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 be 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 Latin and Hebrew, whiles the things much conduce to the truth in hand, because the Book itself, is not to be had. The head or sum of this second Chapter is, That the RESURRECTION OF THE DEAD, shall be conjoined unto the DAYS 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, etc. their foot shall slide in due time. For the Lord shall JUDGE his people, and repent himself for his servants, when he seethe that their power is gone, etc. 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 coming of the Messiah, and the day of the resurrection are conjoined. As for the Prophets, it is manifest (saith he) out of the second Chapter of Isaiah; It shall come to pass in the last of days, that the mountain of the Lords house shall be established in the top of the Mountains, etc. and all Nations shall flow unto it. And many people shall say, Come let us go up to the Mountain of the Lord, to the house of the God of Jacob, and he will teach us his ways, and we will walk in his paths; for out of Zion shall go forth the Law, and the word of the Lord from Jerusalem, and he shall judge among the Nations, etc. and they shall beat their swords into ploughshares. The Prophet here teacheth (saith R. Menasse) not only temporal good things, but also spiritual, which shall come to pass, when the Messiah shall come. For then all Nations with unanimous consent (even as Zephany also foretells) adhering to the God of Isaac and Jacob, and embracing his Doctrine, shall serve him with one kind of worship. Then all shall enjoy a quiet, tranquillous, and most happy life, because the earth than shall not be infested with any noise 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 shall be on every one that is proud and lofty, etc. upon all the Cedars of Lebanon, and upon all the oaks of Bashan, and upon all the ships of Tarshish, etc. No doubt (saith he) but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE DAY OF THE LORD, the Prophet signifies the day of judgement (as we shall afterward demonstrate) which otherwise is called the day of resurrection of the dead; for then the dead are judged, called also the day of the Lord, because a day of admiration. Nothing then that is ordinary shall be done, but all above nature, etc. He allegeth likewise for the said head of this Chapter that in Isa. 23.14. They shall lift up their voice, they shall sing for the Majesty of the Lord, etc. And Isa. 49.14. etc. But Zion saith, the Lord hath forsaken me etc. Can a woman forget her sucking child? Psalm 72.16. And they of the City (so Menasse renders it) shall flourish as the here out of the earth. Thus far we have shown 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 Patriarches so much desired to be buried in the Holy-land, which was no other than 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 coming 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. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. i.e. This world doth not differ from the days of the Messiah, but in the subjecting of Kings. In Zoar † Paras. voyera Elar. is manifestly and clearly expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. i.e. The blessed God shall first build the Temple and order, and dispose the Palace, 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 shall 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 days of the Messiah it always calls that time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. the end of days. So Gen. 49.1. Gather yourselves together, saith Jacob to his sons, and I will tell you that which shall befall you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of days. Upon which R. Moses Gerundensis commentating saith, where ever there is speech concerning the end of days, it is to be understood of the days of the Messia. Jacob would have told his sons what should befall them in the days of the Messiah, but God inhibited him. The like phrase is in Balaams' speech, in Numb. 24.14. etc. Come I will advertise thee, what this people shall do to thy people in the end of days. I shall see him (saith he, speaking of the Messiah) but not Now, I shall behold him, but not nigh; There shall come a Star out of Jacob, and a Sceptre shall arise out of Israel, he shall strike through the corners of Moab, and destroy all the children of Seth. Note that the time is by him called the end of days. Therefore he saith, I see it, but not nigh. Again 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 Rabbi allegeth many other places for that phrase, the end of days, to be taken for the days 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, etc. But I am not ignorant (saith Menasse) that they that descent 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 profess. From what hath been said, two things (saith he) do 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 days of Messiah, therefore there is a necessity that a NEW WORLD SHALL BEGIN FROM THE RESURRECTION OF THE DEAD, therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come. Dan. 12. v. ult. Go thy way unto the end, and rest, and awake in thy lot, in the end of days. The same is to be collected out of the saying of the Ancients * In Gemara Abodae, Zarae cap. 1. cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. It is pronounced in the School of Elia (not the Thesbit, but of some Rabbin) that the world shall continue six thousand years. In two thousand is the void or empty time (that is the time until Abraham, being void of Moses Law.) In two thousand is the time of the Law. In two thousand are the days of the Messiah. So that as it is read elsewhere * In Sebet. Jeudah. It is not said that the Messiah shall come in the end of four thousand years, or in the beginning of five thousand years, but only that the days of the Messiah shall be two thousand years, that is, that within that space the Messiah shall come, about the beginning, middle or end. Which last words (say I) are very considerable by us Christians. For within that space Christ is come, and will come ☜ again. ¶ 4 In the fourth Chapter are declared the opinions of the ancient Rabbins, concerning the term and end of the world. In the Talmud we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. The world shall endure six thousand years, in one it shall be destroyed; upon which many comment thus, The ELEMENTARY and TERRESTRIAL world shall endure six thousand years, and in the seventh thousand all shall return to their ancient chaos, of which they were made. And after that a New world shall exist. And that likewise after it hath stood six thousand years shall also relapse to its former Chaos. And then the revolution of the world shall endure for nine and forty thousand years. And after that, the heavens and the earth shall be annihilated * It seems by this, that what the doctrine of Mahomet said of 1000 years and 49000, was learned of these Rabbins. . All this they think to be shadowed forth partly by the six days of the Creation; because, according to the Psalmist (Psal 90.4.) A thousand years in the sight of the Lord are but as yesterday. Partly by the Law and the Commandment, That six years the land should be tilled, in the seventh it should rest; and in the fiftieth the Jubilee should be celebrated. As for my opinion (saith R. Menasse) I think, That after six thousand years, the world shall be destroyed upon one certain day, or in one hour; that the orbs of heaven shall make a stand, as unmoveable; that there shall be no more generation, or corruption; and all things by the resurrection shall be renovated, and return to a better condition. And this (saith he) out of doubt, is the opinion of the most learned Aben Ezra, who commenting on that place of Isaiah (Chapter 65.17.) Behold I create new heavens, and a new earth, etc. saith thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. i.e. Rather we are to say, that the Heavens are expansed, and that God will make new the air to be singular good, etc. and then also shall there be added to the earth a fresh vigour, whereby it shall be made New. According to which verdict of Aben-Ezra, (saith Menasse) There is a total, and universal reforming, or new-framing of the world. And although the Text hath it, New Heavens, yet there is no necessity, nor doth the sense require it, that we should understand New Heavens, to be meant of other Heavens, divers from these now in being, but only that there shall be a certain Instauration, and Reformation of them into better. And whereas afore, the Ancients said, that after six thousand years, the world shall be destroyed in one; the meaning is not, that after six thousand years should be nothing, how can it be measured by ONE? Again, the word Destroy doth not signify a total annihilation, but only a ruin, or lapsing of things. Therefore from those words cannot be concluded that the world shall be reduced to nothing; but as R. Hasday thinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. i. e. Nothing else can be gathered from the aforesaid speeches, but that there is a CERTAIN NECESSARY ETERNITY OF THE WORLD IN SPECIE, or KIND, that is, that the world be not plainly consumed, and turned out into nothing, but still be turned into a better world. Accordingly, R. Huna saith concerning R. Joseph Galilean, even those heavens of which it is written, I create new Heavens, are already created in six days in Genesis. And suitably in that 65. of Isa. 17. speaking of creating a new earth, he doth not say merely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new, but with an additional of an emphatical article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this same earth New. So that as Psal. 102.25, 26. The heavens and the earth waxing old as a garment, are CHANGED, as a new dressed garment. And to the same purpose the Ancients speak * Par. 30. Noah (say they) saw the New world, yet at that time the world was not altogether destroyed, but renewed; according to Psal. 102.26. The sum is, That the world shall not be destroyed for a thousand years, but in one day, or punctum of an hour, the earth shall suffer a mighty change, and upon that change immediately shall follow the resurrection of the dead, and a new world. Even as it is in Zoar * Parasah Toldoth Ishac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the hour of the resurrection of the dead, the world shall remain stable. And Lactantius Firmianus intimates that he had received it from a Cabalist, that the term of six thousand years being consummated, the state of all humane affairs, shall be form into a better condition. ¶ 5 In the fifth chapter is held forth by the Rabbins what kind of ruin there shall be of the world before the great restauration of it yet to come. And concerning the Jews war with GOG and MAGOG All the Rabbins (saith Menasse Ben Israel) agree in this, That theISRAELITES after their return into their own Country at the time of their redemption, are not to enjoy a full and perfect tranquillity, and peace, until the last war with Gog and Magog shall be finished. For it shall come to pass (saith he) that after the Israelites shall return into Palestine, that Nation of Gog and Magog shall come to invade, and possess that Country, and that with an huge multitude of men, and infinite forces of soldiers, with the same hope and mind, to recover the Kingdom, and Empire to themselves, as the Goths and Vandals accompanied with a multitude of vile persons subjected unto themselves most puissant Kingdoms, and triumphed over them. And although perhaps they may be persuaded, that Monarchy of the Jews to be erected not without the singular divine providence of God, yet haply they may think that it shall continue but for a time; and so may conclude that it will be as possible for them to subvert, and subdue it, as it was for Nabuchadnezzar and Titus Vespasian formerly to overthrow and enslave it. With this hope, and confidence, those Nations (of Gog and Magog) shall with an armed power, invade the Holy Land, and having again expulsed thence the Israelites, they shall endeavour to subjugate them under their power. All which may be confirmed by divers places of Scripture. 1 By Ezekiel, Chap. 37. where the Prophet treating of the gathering together, and restititution of the Ten Tribes, and of the other Two, signified by the Two sticks, in which the names of Judah and Ephraim were written, and declaring that all those Tribes shall be conjoined, and shall have David to be their King for ever, etc. he by and by subjoins in the 38. Chapter, that this people shall be broken, and exceedingly troubled by Gog and Magog. Therefore he gins the 38. Chapter thus; Son of man, Set thy face against Gog, the land of Magog, etc. And prosecutes the reason, Vers. 14. Therefore Son of man prophesy, and say unto Gog, Thus saith the Lord God, In that day when my people dwelleth safely, shalt thou not know it? And thou shalt come from thy place out of the North parts, thou, and many people with thee, all of themriding upon horses, a great company, and a mighty Army. And thou shalt come up against my people of Israel, as a cloud to cover the land, it shall be in the latter days, and I will bring thee against my Land, that the heathen may know me, when I shall be sanctified in thee. O Gog, before their eyes. Therefore (saith Menasse) this war being ended. THERE SHALL BEE A GREAT CHANGE OF ALL THINGS. For then (saith he) in my opinion, shall be THE END OF THE WORLD, * Indeed then shall be an end of this world. viz. the beginning of the days of the Messiah, but not the ultimate end of the world, as that in the 21, 22, 23. & 24. verses quoted by R. Menasse, plainly shows, viz. sword. pestilence, blood, hailstones, etc. of which there is no use at the ultimate end of the world. And in the next Chapter, viz. the 39 of Ezekiel the Prophet describing the destruction of Gog, saith v. 2. that he should not be totally destroyed, but only part, viz. only the sixth part, as some will. The other five parts shall be reserved (as Vatablus expounds) to be destroyed at the end of the thousand years of the Kingdom of the Messiah, Rev. 20: 7. Besides Ezekiel in the next Chapter, viz. the 40 etc. to the end of the Book, describes a glorious state of the Jews on earth, after the destruction of Gog and Magog. And therefore the Prophet's former description of their destruction cannot be at the ultimate end of the world: As the restoring of the Temple of the Jews described in that 40. Chapter of Ezek. etc. to the end of Book, following the destruction of Gog is a Type of New-Jerusalem. As Mr. Mede asserts, and Dr. Twisse approves. Mede Diatr. pars. 4. page 546. as it is related in the 20. Vers. etc. The fishes of the sea, and fowls of heaven, and the beasts of the field, and all creeping things, etc. shall shake at my presence, and the mountains shall be thrown down, and the steep places shall fall, and every wall shall fall to the ground, etc. verse 21, 22, 23, 24. to the end of the Chapter. Secondly, It may be confirmed out of Joel, Chapter 3.1, 2. Thirdly, out of Dan. Chapter 12.1. etc. ☞ Who this Gog, and Magog are, it is not stated by the Jewish Rabbins. Mr. Mede saith (Diatr. pars. 4. p. 546.) The Turk is Gog and Magog; and Dr. Twisse highly approves it. But the Jewish Rabbins deliver their mind uncertainly. I know (saith R. Menasse) that others by the war of Gog and Magog, do understand the Antichristian age that shall be at the end of the world. Hence Augustine saith (l. 20 De Civit. Dei c. 1.) Gog is the Devil, and Magog the Army of Antichrist. Ambrose thinks Gog to be the Goths, who invaded, and everted many of the Roman Provinces (l. 20. De demonstr. Evangel. cap. 3.) Eusebius (saith he) did think (l. 5. c. 13. or 23.) Gog to be the Roman Emperor, and Magog his Kingdom and Empire. Pliny asserteth (l. 5. c. 23.) That there is a City of Cava Syria; which he calls Bombices or Bombice, and Hierapolis, that is called by the Syrians, Magog. The Hebrews (saith he) know indeed that Magog is of the posterity of Japhet, but which is that Nation at this day, they do not know. ¶ 6. In the sixth Chapter, we have the RESTAURATION, or RESTITUTION of the world (in the days of the New world) punctually described (as they say) to the life, by a parallel with the six day's works of the first Creation, viz. In the first day was created light, which was (saith R. Menasse) according to the opinion of the Ancients a supernatural light ** Beresit. Raba. Paras. 3. . So in the Restauration of the World, there shall be an extraordinary transcendent light, according to Isaiah, Chap. 60. v. 19 The Sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee, but THE LORD SHALL BE UNTO THEE AN EVERLASTING LIGHT, and thy God thy glory. On which words Isaac Abravanel comments thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Thou shalt have no need of solary light, or light of the Sun by reason of the divine light. On the second day was created the Expanse (as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calls it) or Firmament (as we call it according to the Greek) which (saith R. Menasse) according to the opinion of the learned signifies the Region of the air. So this (as we said afore) in the New world shall be purged, or refined from all noxious exhalations (by which is signified, saith Ahen Ezra the New heaven;) And all evil spirits and Devils, whose seat was in the Air, shall be removed thence, according to that in the Tract of Aboda * Aboda Zara. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. i. e. Hell shall not be in the new world. But the blessed God at the day of judgement shall draw forth the Sun out of its sheath, and torment the wicked. So Malach. 4.1. it is said, Behold the day cometh that shall burn like an oven. And Zach. 13.2. I will cause the unclean spirit to pass out of the land. In the third day's work, the dry land appeared, and the plants were created, which after were cursed for Adam's sin. Therefore in the New world the earth shall be amended, and a better efficacy and virtue shall be instilled into it for germination, according to Aben Ezra: thence in Siphra, it is said by the Ancients on Levit. 26.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. i. e. The earth shall give her increase, not in the manner it doth now, but as it did in the time of Adam. Likewise we read in Semot * Semot. Raba. paras. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. i e. It shall be that the trees shall yield their fruit every month, according to Ezek. 47.12. In the fourth day was created the Sun, Moon and Stars. These also shall be renewed; For the light of the Sun (the fountain and original of all celestial light) shall in a marvellous manner be augmented, as in Semot we read * Semo. R. par. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. i. e. The blessed God will cause that the Sun shall shine forth nine and forty parts of more light, as it is said ** Isa. 30.26. , The light of the Moon shall be as the light of the Sun, and the light of the Sun shall be sevenfold more, as the light of seven days. In the fifth day were created the Fishes and Fowls, and the great Leviathan." By which is understood (saith Menasse) according to" the opinion of the Ancients, it taken literally, That God will prepare in the world to come all curiosities for the just. In the sixth day were created all Animals void of reason; and last of all Adam, of the dust of the ground, yet most perfect in all respects and that without conjunction of male and female. The Rabbins further say, that his body was full of light, or lightsome, and was of a goodly stature. Therefore out of doubt when Adam shall rise again, for he (saith the Rabbi) shall be raised first, he shall rise according to his first form and stature: Yea moreover his body shall then be far more lightsome diaphanous, or transparent; According to that of the Ancients * In Midras' a-Nehelam in Paras. Veycra Elau. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. i. e. R. Levi saith, The soul whiles it is in its glorious estate, sustains itself with a superior light, and is clothed with it, when it shall return to its body in the world to come, it shall return with the same light, and then the body shall shine as the splendour of heaven, accordinng to that of Dan. 12. They that understand, or the intelligent, shall shine as the brightness of heaven. And because (saith R. Menasse) in that New world SIN SHALL HAVE ☜ NO PLACE, as we shall demonstrate in that which is to follow) therefore by good consequence, the body shall always remain in the same glory, and splendour, and so the whole world to be restored into the same state wherein it was, before sin entered. Mean time note that this renovation of the Lord shall (in my judgement) differ from the state of the first Creation. 1 This world was made of nothing; but that to come, not of nothing, but of the things already created, being endowed with a new disposition, and better quality. 2 At first, this world was made in seven days. But the other shall be new-formed in one day. 3 This world began with night, the other shall begin with day, according to that in Zechary Chapter 14.7. At evening it shall be light. There are, that will have all that we have hitherto said to come to pass in the time of the Messiah; and to that, they think, doth belong that saying of the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. prepared to come. But if any rightly weigh what the Ancients have said, (as was afore hinted * Viz. In cha. 2. of the third Book of R. menasse, is the whole matter at large. ) especially that in Midras' a-Nehelam, he shall find that these things are to be understood of the New world which gins with the resurrection from the dead. The sum of which matter is this: That unto the coming of the Messial (say the Rabbins) is knit on (as immediately subsequent) the resurrection from the dead. Now it is worth the weighing what space there may be of the former, to the beginning ☜ of the latter. Observe this. In the Sanhedrim Chap. 11. divers opinions are propounded. R. Eliezer maketh the space to be four hundred years. R. Elhazar Ben Hazaria maketh it to be seventy years. R. Elhazar forty years. These all differ, and yet were not altogether rash in their opinions. For R. Eliezer computed according to the time of the Egyptian Captivity, four hundred years. R. Elhazar Ben Hazariah according to the Babylonian Captivity, seventy years. And R. Elhazar forty years, according to the time of the Jews peregrination in the wilderness. And all three of them each to confirm his own opinion, bring that of the 90. Psalm v. 15. Make us glad, according to the days wherein thou hast afflicted us, and the years wherein we have seen evil. (For the Rabbins affirmed afore, that after the Jews shall be brought back by the Messiah to their own land, they shall be very much troubled by Gog and Magog, of which space of time, I conceive, is the present dispute among these Rabbins but now quoted) In Midras' a-Nehelem we find it written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. i. e. THAT THE CONGREGATING or GATHERING TOGETHER OF THE ☞ CAPTIVE (Jews) shall ANTICIPATE or PRECEDE THE resurrection OF THE DEAD THE SPACE OF FORTY YEARS. And (saith R. Menasse) if this last opinion be received and delivered by the Ancients, it may be sound admitted, because it implies no contradiction, nor doth it contain any difficulty * Thus R. Menasse out of the Rabbins. But I think that it is near the matter in the sacred compute of the holy Scripture. Dan. 12. v. 11, 12. if carefully computed and compared with v. 1. Touching the troubles at the time when Michael shall stand up to deliver his people; together with v. ult. touching the resurrection of the dead. . Thus we hear why R. Menasse would refer the glory afore spoken, rather to the New world, then to the days of the Messiah. Now hear him go on in this sixth Chapter, and that in a way of condescension of referring it (if any will) to the days of the Messiah. If, saith R. Menasse, it so seem good to any, he may refer the glorious things aforesaid in some sort unto the times of the Messiah, because both times are connexed the one on to the end of the other, as we shown afore. Again, because the end of the resurrection is, that the raised may enjoy the happiness of that age; therefore they may be taken for one and the same time. Those admirable verses of the Kingly Prophet David, Ps. 104. do not a little serve to our purpose, as they seem to me, viz. v. 27, 28, 29, and 30. All wait, or hope upon thee. Thou givest them their meat in due season, etc. Thou hidest thy face, they are troubled: Thou takest away their breath they die, and return to their dust. Thou sendest forth thy Spirit, they are CREATED, and thou RENEWEST THE face of the earth. Where the Prophet saith, that after death, the soul the second time returns to the body, and then the earth is renovated. ¶ 7 In the 7, 8, 9, 10, and 11. Chapters these questions are put and resolved chief; 1 Whether then shall be the day of judgement? To which the Rabbins answer is, out of many Scriptures, and allegations of Antiquity; That after the world shall be made new, and the dead raised, then shall be a day of judgement. In part God judged afore the living, in the war of Gog and Magog, EXCEPTING A THIRD PART OF THEM † ☞ So that according to the Rabbins also a part of Gog and Magog as was said a little afore, are reserved, who in all probability, are they, that shall make head at the end of the thousand years, Rev. 20. v. 7. , And after he shall come to judge the dead. 2 Whether then shall be the restauration of the place and parts of worship, and a settlement of the fruition of the holy land? To which it is answered, yea. 3 Whether there shall be the use of food, and prolification? to which Gerundensis answers, that then shall be no other than a spiritual life, though some other Rabbins are of another mind. 4 Whether they that are raised shall die any more? To which the §. 4 general answer of the Rabbins is negative. Thus far you have heard the opinion of the Jews concerning the glorious state on earth yet to come, in the general vote of their Rabbins, laid together by R. Menasse Ben Israel. Next hear learned Mr. Mede give you the sum of them, Diatriba, pars. 4, pag. 461. Though the ancient Jews (whilst they were yet the Church of God) had no distinct knowledge of such an order in the Resurrection as first and second, but only of the resurrection in gross, and general, to be in die judicii magni; yet they looked for such a resurrection, wherein those that risen again, should reign some time upon earth according to that Apocalypse 5.10. we shall reign on earth, as appeareth by Wisdom 3. from the first to the eighth verse, inclusiuè; where it is expressly said, That the souls of the righteous which were departed, should in the time of their VISITATION shine, and that they should judge the Nations, and have dominion over the people, and their LORD SHOULD REIGN for ever. See the place, and consider it. This opinion is also here and there dispersed in the Chalde Paraphrase, and in the Talmud, as of ancient tradition; and in the opinion of the Jews at this day; who as they look not for the Kingdom of the Messiah until Dies judicii magni (the day of the great judgement) so they expect that their forefathers (at least such as were just and holy) should arise at the beginning of the same, and reign in the land of Israel with their offspring under the MESSIAH. I can hardly believe (saith Mr. Mede) that all this smoke of tradition could arise, but from some fire of truth anciently made known unto them. Besides, why should the Holy Ghost in this point, speak so like them, unless he would induce us, mutatis mutandis, to mean with them? In fine, the second and universal Resurrection with the state of the Saints after it, now so clearly revealed in Christianity, seems to have been less known to the ancient Church of the Jews then the first, and the state to accompany it. §. 5 Let us close this discourse of the suffrage of the Jews touching the glorious state on earth yet to come, with the Prophecy of Tobit or Tobias about to die, concerning the twofold Captivity of the Jews, and the last state of things, according to the most exact Hebrew copy * Not that of Munster's, tempered and patched up out of the Greek and Latin Translations. But that most ancient Constantinopolitan copy (purely Hebraising) set forth by Paulus Fagius. So that this Copy differs something from that in Greeks' and that we have in English, formerly annexed to our English Bibles. Should seem this Copy we allege, was originally in Chalde, and was translated most faithfully by some Jew that was singularly learned in the Hebrew Dialect. We shall with the Translation, give you a taste of it in some main parts, in the Hebrew. . That we intent, is in the Prophecy of Tobias, according to this said copy in Chapter 14. v. 3. etc. And it came to pass when Tobias was old, that he called his son Tobias, together with his six sons which were borne to him, and said unto him: My son, thou knowest that I am now spent with old age; Take heed therefore after my death, that thou stay no longer at NINEVE; For certain it is, and clear to thee, that it shall come to pass that the Prophecy of the Prophet JONAH shall be confirmed. Wherefore take thy sons, and all that thou hast, and go into the Land of the MEDES; for THERE shall be peace unto the appointed time. But the rest of our brethren of ISRAEL 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are in Jerusalem, all of them shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go into exile, and Jerusalem shall be for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or into heaps * For so, and in the very same words the Prophet Micha had now prophesied about the beginning of Hezekiah, in which time Tobias was carried away into Captivity. See Jer. 16.18. Micha 3.12. , and the mountain of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 House for, or into high places of a Forest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall remain desolate for a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then shall the children of Israel go up and rebuild it, and also the Temple; but not according to the former structure; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall remain there MANY DAYS, UNTIL A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CERTAIN SERIES OF AGES BE FULFILLED † In the Greek tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Till the seasons of that age or world be fulfilled. . Then shall they again go forth into a Captivity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by fare the greatest they were ever in * Those words Then again they shall go into Captivity by far the greatest they were ever in, are left out of the Greek Copy, either by mischance, or of purpose, because it savoured of our opinion which the times then, when it was expunged likely in Jeromes time, could not bear it. And therefore Jerome even for that cause left out, not only that clause, but also two whole Paragraphs in that place, to the utter routing of the coherence of the sense; even as he translated the whole, exceeding perfunctorily, by his own confession. For in his Prologue to that his Translation, he saith Because the Chalde tongue is near in kin to the Hebrew, finding a ready man of speech in both languages, I snatched the labour of one day, and what he expressed to me in Hebrew, that by a notary I expounded in Latin. . But the blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy God, shall remember them, and shall gather them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the four quarters of the world. Then shall Jerusalem, the holy City be restored, with a beautiful and excellent structure; as also the Temple shall be built, with a famous structure, which shall not be destroyed, nor demolished for ever, as the Prophets have said. Then shall the Gentiles be converted to worship the Lord, and shall cast away the graven Images of their gods, and shall give laud and praise to his great name. The horn also of his people shall be exalted before all Nations, and all the seed of ISRAEL shall celebrate and glorify his great Name. Then shall his servants, that serve him in truth, be glad; all that do righteousness and godliness shall rejoice, and triumph before him. If all that I have produced touching the Jews suffrage for the glorious state of all things on earth yet to come, be not sufficient for some (though perhaps I have quoted too much for others) let such read the Chalde Paraphrase on the Bible, if but in the Latin Translation; the Rabbins (at least as quoted in Mercer) on the minor Prophets; Petrus Galatinus; buxtorf's Jewish Synagogues, and the fourth book of Esdras; of which last, Mr. Medes censure is worth the hearing, especially in that it relates to the point in hand. Whereas you say (saith he, in answer to Mr. Haines) that the Jews since Christ brought in this opinion of the Roman to be the fourth Kingdom that so they might the better maintain their expectation of the Messiah yet to come, because that Kingdom was yet in being; I say it was affirmed, whosoever first affirmed it, without all ground, authority, or probability; the contrary also being easy to be proved; viz. that the Jews were of this opinion before our Saviour's time, as appears in Jonathan Ben Uziel the Chalde Paraphrast, and by the fourth Book of Esdras; which whatsoever the authority thereof be; is sufficient to prove this, being written by a Jew (for it is, saith Picus, the first of their seventy Books of Cabala) and before our Saviour's coming, as appears by many passages of Messiah expected, and yet to appear within four hundred years after that supposed time of Esdras. Certainly he that writ it meant no hurt to the Christians, as will easily appear to him that reads it, and finds the name Jesus, and so often mention of the Son of God." Which I note, in case you should rather think it written after Christ. The ancient mention thereof is by Clemens Alexandrinus, Anno 200. CHAP. V. Of the Vote of Christians (at least so named) concerning the glorious state of things yet to be on earth afore the ultimate judgement. Delivered not only in short passages here and there sprinkled in their Works, but in their great Councils, and forms of Catechisms, for the grounding of people in Religion. §. 1 TOuching the opinion of some learned Papists in the point now under consideration; we gave you some instance afore in the first Book out of Lorinus a learned Papist his quotations of some of his own Religion: And out of learned A lapide (though a rank Papist) confessing much of this point in his Commentary on Hos. 3. v. 5. as his own judgement, quoting many Fathers, etc. to countenance his opinion therein; add now out of him on Hos. 1. Chapter upon the tenth verse [And the number of the children of Israel shall be as he sand of the sea, which cannot be measured, nor numbered] he hath these words, Dico ergo, etc. I say therefore (saith A lapide) this Prophecy began to be fulfilled by Christ who preached in person both to Jews and Israelites as Matth. 4 15. and after by Philip, Peter, and John, Act. 8. Add that daily many of Israel shall be converted. And at last in the end of the world ALL THE ISRAELITES shall be converted, as saith the Apostle, Rom. 11.26. And THAN shall this Prophecy of Hosea be perfectly fulfilled. So S. Jerome, and Christopherus a Castro. And that by Israel must here be understood as Gentiles, so the natural Israelites, converted unto Christ is the common exposition of the Fathers, and Schoolmen * Ita (inquit A Lapid.) S. Hier. Cyril. Ruffinus Haymo. Hugo. Albertus. August, l. 22. Contra Faustum, cap. 89. & saepe alibi. Cyprian. lib. Testim, contra Judaeos cap. 19 Tertul. lib 4 contra Marc. cap. 16. Irenaeus lib. 1 cap. 4 Prosper lib. 2. De vocat Gentium cap. 18. Primas. Anselm. & S. Thom. in Rom. 9 . And upon v. 12. [And the children of JUDAH and the children of ISRAEL shall be gathered together, and appoint themselves one head, etc. For great shall be the day of Jezreel] A lapade hath these words, Then the Natural Jews, and the Israelites shall be converted unto Christ. ** Ita (inquit A Lapid.) S. Hieron. Haymo. Alber. Vetab. Arias. a Castro. They shall (I say, saith Alapide) be gathered into one Church of Christ. By Israel and Judah are fundamentally understood the true Israelites, and those of Judah which shall be converted unto Christ; symbolically and mystically the Gentiles to be coverted unto Christ. And touching the great day of Jezreel, that is the Day of the Messiah, of which the Sibyl sang † Apud Virgil. Eclog. 4. Incipient magni procedere monises [Then shall proceed the magnificent months, etc.] As the Platonists called the time of the revolution and return of all things to their pristine or first perfection, THE GREAT YEAR; So Christ brings the GREAT YEAR, when he repairs and reduceth all things to their primaeve orlinal felicity. Again the day of Jezrreel signifies the Arm of God. So all these days of Jezreelare days and works of the mighty arm of God (so Arias.) And lastly, The great day of Jezreel shall be the day of the Resurrection" and Judgement. (So Cyril.) Add to these things of Alapide, That" divers of the Popish Schoolmen, viz. Aquinas, Scotus, and Cajetan hold many things of our Tenet, according to Dr. ●rideaux his quotation of them. §. 2 As for Lutherans (beside what Luther hinted in our first Book, touching Abel, and the Saints bodies after death) Note the words of famous L. Osiander upon the twelfth of Daniel, touching the computations of the times of Michael (Messiah) his delivering the" Jew's: I think (saith Osiander) these years will fall in with that time," in which the Popedom of Rome shall bodily be overthrown. §. 3 Out of the better sort of Christians, viz. the choice Gre●k, and Latin Fathers, and later learned pious Authors, I have alleged so much in our first Book, that I shall now add but some culled and picked flowers out of several goodly Gardens afore omitted, to make up the sum of the conclusion; That our Thesis in the main is little less than as it were the voice of the Law of nature in all men. ¶ 1 Take in the first place (as worthy to carry the colour's) Mr. Medes * Diatrib. part. 4. p. 455, etc. p. 485. etc. p. 490. etc. p. 462. etc. summary, and pithy account *, especially for Antiquity (set forth long after I was a good way entered into this work.) Touching the question of the thousand years, you may see I have demonstrated them to follow the times of the Beast, and of the false Prophet, and consequently the time of Antichrist. And if the Apocalypse be canonical Scripture, it must needs be granted there is such a time to come, or we must deny either Rome which now is, to be Babylon, or the Beast to be Antichrist, or Antichristendome, which those who opposed the ancient Chiliasts, found so necessary, as forced them (having no other way to avoid their adversaries) directly to deny the Apocalypse to be Scripture; nor was it readmitted, till they thought they had found some commodious interpretation of the thousand years: And yet the Apocalypse hath more humane (not to speak of divine) authoriy then any other book of the New Testament besides; even from the time it was first delivered. But we see ☞ what the zeal of opposition can do. Justin Martyr alleged. This Dogma of the thousand years, regnum or Kingdom, was the general opinion of all orthodox Christians in the age immediately following the Apostles, if Justin Martyr say true (of whom see at large in our first Book) and none known to deny it but Heretics, Irenaeus alleged. See his words at length by and by at that denied the Resurrection, ☞ and held that the God of Abraham, Isaac and Jacob was not ☞ the father of our Lord Jesus Christ. This was the reason Irenaeus maintained it in his Book (contra omnes harese) against all heresies; and ●er●u●●an against the Marcion●●es, Chapter 3. Eusebius who sound out one Gaius, to father it upon Cerinthus, deserves no credit. He was a party, and one of those which did his best to undermine the autherity of the Apocalypse. 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 Apocalypse, as is testified by Epiphanius. And their age jumps with the age which Eusebius affignes to Gaius. Yet I deny not, but some might maintain very carnal and intolerable conceits about the (Regnum) Kingdom of a thousand years, as the Mahometans do 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 chief Champion to cry down this opinion, and according to his wont, a most unequal Relator of the opinion of his adversaries; what credit he deserves in this, may appear by some fragments of those Authors still remaining, whom he charged with an opinion directly contrary to that which they expressly affirmed. And yet when he had stated it so, as it must needs be Heresy and Blasphemy whosoever should hold it, he is found to say, he durst not damn it, because multi virorum Ecclesiasticorum, etc. 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 me, 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 he 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 do 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, etc. 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 Christ's second coming) shall not die, but for those thousand years shall generate an infinite multitude, and their offspring shall be holy, and dear to God. But those that shall be raised from the dead (he means at the first resurrection) they shall be over the living in manner of judges. And then presently adds; The said Regnum, or Kingdom, to be the thousand years of a celestial Empire, in which righteousness shall reign throughout the world. But of satiating the appetite, etc. I find no word, unless you think it must needs follow upon the taking away the curse off the creature, and the restitution thereof to the perfection it lost through man's sin. 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 risen again, 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 himself 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, etc. i.e. which opinion however would be tolerable, 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 show Cyprian to be a Chiliast? Cypriar. Headged. He shows himself plainly to be such (to such as know the mystery of that opinion) In his book of exhortation to martyrdom, in the Presace whereof he speaks thus. Desiderasti Fortunate charissime, etc. 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 gins 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 soldiers of Christ unto the heavenly and spiritual combat; Six thousand years are now almost completed; if the Devil shall finde the soldier of Christ unready, etc. But he that thus expected that the coming of Antichrist should be at the end of the six thousanth year, which he supposed then near at hand, did yet think the world should last seven thousand years, viz. a thousand years after the destruction of Antichrist, as appears by his eleventh Chapter, in these words Quid vero in Maccabaeis, septem fratres, etc. i.e. What mean the seven brethren in the Maccabees, most like in condition of birth and virtue, making up the septenary number of complete perfection? Even as the first seven days, according to divine disposal, so the seven ☟ ☟ brethren adhering in martyrdom, Irenaeus alleged at large, lib. 5. c. 28. c. 30. coutra Heref. do contain seven thousand years, that a lawful sum may be made up. This, to him that knows Chiliasme, is plain Chiliasme; which Irenaeus will make plain, Quotquot diebus hic factus est mundus etc. i.e. Look in how many days this world was made, even in so many thousands of years it ends. ●or if the day of the Lord be as a thousand years, and in six days were finished the things that were made, it is manifest that the end of them is in the six thousanth year. When Antichrist reigning three years and six months shall devastate or lay waste all things in this world, then shall THE LORD COME FROM HEAVEN IN THE CLOUDS IN THE GLORY OF HIS FATHER, casting HIM, and those that obey him into the lake of sire; but procuring, or bringing with him unto the just, ☟ the times of the KINGDOM; The great Council of Nice alleged 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, etc. Add 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 certain (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Forms of Ecclesiastical doctrines, according to which all Teachers in the Church were to frame their discourse, and direct their opinions. Some of these (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Forms of Ecclesiastical doctrine, are recorded by Gelasius Cyzicenus in his (Historiâ Actorum Concilii Niceni) History of the Acts of the Council of Nice. Amongst these there is this Form, for the Doctrine of the state of the Resurrection. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Cap. 7.18) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (P● 27.13.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Mat. 5.5) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (●●a. 26.6) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world was made more minute or less (i.e. imperfecter or viler) because of foreknowledge: For God foresaw that man would sin. Therefore we expect NEW HEAVENS; AND A NEW EARTH, accrding to the holy Scriptures, when shall shine forth the apparition or appearance and Kingdom of the great God, and our Saviour Jesus Christ. And THAN as Daniel saith (Chap. 7.18.) The Saints of the most HIGH SHALL TAKE THE KINGDOM; and there shall be a pure earth, holy, a land of the living, and not of the dead, which David fore seeing by the eye of faith, cries out (Psal. 27.13.) I believe to see the goodness of the Lord in the LAND OF THE LIVING; A land of the meck and humble. For blessed (saith Christ, Matth. 5.5.) are the meek, for they shall POSSESS THE EARTH. And the Prophet saith (Isa. 26.6) The feet of the meek and the humble shall tread upon it. 1. Judge by this (notwithstanding fifty year's opposition) how powerful the Chiliastical party yet was at the time of that Council. By some whereof, if this Form were not framed, and composed, yet was it thus moderated (as you see) that both parties might accept it (every man's interpretation being safe to himself) as being delivered in the terms and language of Scripture. 2 Judge whether in my explication of the state of the Thousand years, I have not kept within the compass of this Form, and not swerved one jot therefrom. This you see was the opinion of the whole Orthodox Christian Church in the age immediately following the death of S. John (when yet Polycarp, and many of the Apostles Disciples were living) as Justin Martyr expressly affirms. A Testimony absolute, without all comparison, to persuade such as rely upon authority, and antiquity; even as you have seen the same opinion continued throughout the next age following that. And therefore it is to be ADMIRED that an opinion once so generally received in the Church, should ever have been so cried down, and buried. But those times which extinguished this, brought other alterations into the Church beside this, and perhaps something in lieu of that, and relating to it, (which perhaps few observe, that have knowledge enough of the rest) namely that this opinion of the FIRST RESURRECTION was the real ground, and mother of prayers for the dead, so anciently received in the Church, which were then conceived after this manner, THAT THEY MAY HAVE THEIR PART IN THE FIRST RESURRECTION. See Tertullian, who first mentions them. The reason was, because this having part in the first resurrection, was not to be common to all, but to be a privilege to some, namely of Martyrs and Consessors equipollent to them, if God would so accept them. Moreover the belief of this Prerogative of Martyrs in the first resurrection, was that which made the Christians of those times so joyously desirous of Martyrdom. These things will perhaps seem strange, but will be found true, if examined. And yet may not seem so strange to considering minds, if they take notice that even so near to us as in King Edward the sixth his time, in comparison of those ancient times, though now an antiquity in parallel with later times, this our opinion of the glorious state on earth yet to come before the ultimate judgement, was given to that age as a Catechismal fundamental, King Edward the fixth his Catechism alleadges for our opinion. to be drunk in by all that should receive the true Christian, or Protestant Religion. For the Author of the Catechism set forth in that King Edward the fixth his time (and by that King authorised May 20. in the last year of his reign) explicates the second Petition of the Lords prayer thus; Q. How is that Petition, Thy Kingdom come, to be understood? A. We ask that his Kingdom may come; for as yet we see not all things subject to Christ; we see not how, or that the stone is cut out of the mountain; ☞ without humane help, which BREAKS INTO PIECES, AND REDUCETH into NOTHING THE IMAGE DESCRIBED BY DANIEL; how, or that the only rock, which is Christ, doth POSSESS, AND OBTAIN THE EMPIRE OF THE WHOLE WORLD given him of the Father. As yet Antichrist is not slain; whence it is that we desire, and pray, that at length it may come to pass, and be fulfilled; and that Christ alone may reign with his Saints, according to the divine promises; And that be may live, and have dominion in the world according to the decrees of the holy Gospel; and not according to the traditions, and laws of men, and the wills of the TYRANTS of the World. God grant (saith the Reply of the Questionist) that his Kingdom may come most speedily. In Mr. Fox his martyrology, you shall find in the examination of Mr. Philpot, that the Bishops, when they came, brought this Catechism with them; but what special relation it had to him, I know not, nor is aught there mentioned about it. The King's Letters before it, begin thus, Cum brevis & explicata, etc. Whereas a compendious and plain way or form of Catechism, written by a learnedman, was presented unto us, we committed the perusal, and trial thereof to certain Bishops, and other learned men, etc. And in the same Catechism concerning the end of the world, The Question being put thus; The end of the world the sacred Scripture calls the consummation and perfection of the MYSTERY OF CHRIST, and the RENOVATION OF ALL THINGS; So the Apostle Peter speaks 2 Ep. Chap. 3. We expect new heavens, and a new earth according to God's promise, wherein dwells righteousness. And it seems agreeable to reason, that the corruption, mutability, and sin, to which the whole world is subject, should at last cease. Now by what means, or ways of circumstances those things shall be brought to pass, I desire to know of thee? Answ. I will declare as well as I can; the same Apostle attesting: The heavens, in manner of a stormy tempest, shall pass away; and the elements estuating, shall be dissolved, and the earth, and the works therein shall be burnt. As if the Apostle should say, The world (like as we see in gold) shall be wholly purged with fire, AND SHALL BEE BROUGHT TO ITS UTMOST PERFECTION; which the little world man imitating, shall likewise be freed from corruption, and mutation. And so for man's sake, for whose use the great world was at first created, being at length RENOVATED, or made new, it shall put on a face that shall be far more pleasant, and beautiful. All which is understood of a stare and time on earth afore the ultimate judgement For the next Question following in that Catechism is concerning that. Q. Deinde autem quid superest? But after that, what remains A. Ultimum, & generale judicium, the ultimate and general judgement, for Christ shall come, etc. ¶ 2 Touching certain parts and circumstantials of our opinion, as that there shall be yet afore the ultimate end of the world, a glorious time of the universal call of the Jews, was the judgement of chrysostom, Orat. de vocat. Judaecorum, Paragraph. 7. Hilary, Austin, Ambrose, and Jerome, whom, for that, Dr. Prideaux quotes, and consents with them *. And touching the coming of Elijah before the next coming of Christ, was the general opinion of the Fathers, as Dr. john Alsted quotes and asserts. ¶ 3 Of later Writers touching parcels of our opinion we might quote many; 1 Wendelinus in his natural Contemplations. 2 Hieron. Zanchius on Hof. 3. 3 Functius his Chronologie. 4 Rivetus on Hos. 3. 5 Peter Martyr in his Common Places, Class. 2. cap. 4. and cap. 16. 6 Pareus on Rom. 11. Explicat. dubiorum. Johannes de Comb is compend. Totius Theolog. Lib. 7. cap. 13. Alphonsus Conradus Of Mantua in his Commentary on the Revelation, doth superabound upon the main point. I will give you but some few special touches in his Commentary on Rev. We may see, saith he, that divers hold, that between Christ's coming in the flesh, and coming in Majesty, there is a middle coming of spiritual power and force, to destroy the great Antichrist, and to reform the Church. This coming, they say, shall be in the end of the sixth Millenary or thousand years, of which coming they make Enoch, and Elijah the forerunners. They say, that Antichrist shall be destroyed by their preaching, and his Kingdom abolished. After which down-fall, peace shall be granted to the Church, and Satan shall be bound, so that he shall not be able to disturb the tranquillity thereof. Now this peace, and happy progress of the Church, they say, shall last for the whole seventh Millenary, till the last time of her troubles by the persecution of the Nations Gog, and Magog; because of Satan, who they say, shall then be at liberty, stirring them up against the godly. These words quoted by Dr. John Alsted, in his Treatise of the thousand years, infers this; From hence it appears (saith Alsled) that our opinion concerning these thousand years is no new, and unheard-of thing. As for Alsonsus Conradus his own opinion, hear a little of that. First in his Preface; This one thing perhaps (saith he) may offend the ears of some, because I seem to promise a more plentiful peace to the Church, than that likeness of the cross will allow of, in which, in this world, the Church must be made conformable to Christ its head. But let them bethink themselves, that this is not so contrary to the Scripture, that it should be objected against me, or laid to my charge as fit to be reckoned in the number of those which are termed either impious or absurd. Especially when as I cannot perceive, by what means that happiness which John writes, the Church shall enjoy, Satan being bound, can be made good, except we acknowledge some rest of the Church, her enemies being overthrown, which I think indeed ever happened, as often as the enemies of God's people have been removed out of the way. Now because the enemy, John tells us shall be removed, is more dangerous than all that ever yet infested Gods people; it ought not to seem strange to any one, if, he being once overcome, the Church enjoy a more plentiful peace then usual. Secondly, in his Comment on Rev. 20.1. God being about to bestow (saith Alsonsus) a more plentiful peace on his Church, than heretofore, it sufficeth not him to have removed out of the way the BEAST, and those Kings of the earth, with an horrible slaughter, except also he restrain Satan, the beginner of all these mischiefs; so that he may not raise any more those usual strifes among them. Wherefore the Angel comes down from heaven, who repressing the fury of Satan, shutteth him up as long as he pleases, not to have the Church's peace to be taken away. So he shutteth him up for a thousand years, i.e. for that whole time that he will not have the Church's peace disturbed. So far Alsonsus. 9 There is a touch also in Matthew Cotterius (in his Contin. & demonstr●expos. of the Revelat. on Chap. 20.) of this thousand years, of which we speak; only he gins his thousand years a hundred and odd years too soon. At which time (as Alsted well observes) is but the Praeludium. 10 Add to these the words of John Piscator, an Author of esteem, common among us, in his Comment on the Revelation. The happiness of the faithful who shall live upon earth after the down-fall of the Papacy, is their great security from the hostile invasions of the wicked for a thousand years. The singular happiness of the Martyrs of Christ who before those thousand years endured persecution, is their resurrection, which shall be before the general Resurrection. And in a Treatise he wrote afore his death, of which Dr. John Alsted had the perusal, the said Piscator wrote much more of this our point, which the said Alsted transcribed, as he confesseth, into his Treatise of the thousand years. Give me leave to borrow but a little more of your patience, and I will give you much in few words. Many Writers of the former, and this present age have published many things concerning Elias the Artist, who is to come of the Lion of the North, who is near at hand. Of a fourth Northern Monarchy. Of a great Reformation. Of the conversion of the Jews, etc. See Theophrastus Paracelsus. Michael Sendivogius in his Treatise of Sulphur. Stephanus Pannonius. of the circle of the works and judgements of God, where, among other things he writes thus: It shall come to pass that the pure Gospel shall be preached to the Americans, before the end of the World. That nothing is more sure, then that the reformation of the East, and South drawing on, some famous Emperor, whose types were Constantine and Theodosius (both entitled the Great) shall openly show himself, and granting liberty of Religion to them who profess the name of the holy Trinity, shall do some great matter in the world for the glory of God, for the re-building up of the Church, and for the down-fall of Antichrist. The Eastern Christians fired with the zeal of Christ shall make their way into ASIA it s●●e, and provoke the Jews to jealousy, Rom. 11. And the spiritual babylon shall be a prey to all Nations. A resining of the Soldiers of God, whereof is mention, Zech. 13.8, 9 i.e. Temptations and trials shall go before this Reformation, that the light of God may arise out of the cross of Christ. This Treatise was published An. Dom. 1608.11. John Dobricius in the year 1612. did set forth a notable Treatise entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i.e. The Interpreter of times) wherein, both out of the holy Scriptures, and from the new Star which happened 1604. and the great conjunction of the Planets, many things are discoursed of concerning the Reformation, and future happiness of the Church. Of this Dr. John Alsted takes notice, as very considerable. 12. Peter du Moulin also hath something of our point in his first Book entitled, Du combat Christian, i.e. of the Christian combat. But I will hold you no longer with quotations, but will give you the conclusion, wherein I will draw all that I have said in this fourth Book to this short Argument. That which is generally confessed by all sorts of Rational men in all Nations, is a truth. (See the Law of nature for a proof: Datur Deus, There is a God; Parents Colendi, parents are to be reverenced, ut tibisic alteri, do as thou wouldst be done by, and a thousand such which are confessed by all men, because truths of the Law of nature in all men.) But that there shall be a glorious time on earth for good men, before the ultimate judgement, is confessed by the generality of all men, of all sorts of men; therefore it is a truth, that there is yet such a glorious time to come, before the ultimate and most general Judgement. Finis Libri quarti. THE FIFTH BOOK Containing the Dispute of the Learned touching the point aforesaid. Wherein their ARGUMENTS against it are fairly solved, and their REPLIES to ours are candidly discussed. CHAP. I. WHerein Doctor Prideaux his Arguments are taken into consideration, and answered. Which we premise, because he disputes more exactly according to rule; and is a later Writer, and so hath the marrow of former Objectors. SECT. I. His first Argument propounded and canvased. §. 1 THE binding of Satan (saith he) and the Reigning of the Martyrs, spoken of by Saint John, are concurrent in the selfsame thousand years. But the years of binding Satan, are long since past. Therefore the Reigning of the Martyrs is not to be expected as yet to come. The first, viz. the major Proposition is granted (saith he) by the Defendants. And I do in the name of the rest confess it. The second, viz. the minor Proposition he thus endeavours to prove. It is proved (saith he) from the end of the imprisonment of Satan, Rev. 20. v. 3. namely, that HE shall not seduce the Nations any more, until the thousand years be finished. He doth not say that he should not tempt, should not act in secret corners and ways, should not make his DEPTHS his refuge, or that he should not make drunk the inhabitants of the earth, by his Vicar the Beast, under the visar, or pretence of Devotion, or of a Church, but that he should not in an universal war, by the open enemies of Christ, compel men with force and arms to Paganism, and to (as it were) abjured Idolatry and Superstition. But this kind of binding of Satan came to pass after the laughter of the last of the ten persecutions, when Constantine was advanced to the Empire, about the three hundreth year after Christ. Therefore those thousand years of which we speak are, now past above three hundred years since, and are not to be expected as to come. §. 2 But, saith the Doctor, the Dissentors here object, that there was not wanting in that aforesaid thousand years, beginning with Constantine, Arianisme, under which the world groaned: Apostasies under Julian: Devastations, and horrid butcheries under the Goths and Vandals, and Saracens; so that no man of a sound mind will say that Satan was then bound, and that the Martyrs then reigned. But I answer (saith the Doctor) ¶ 1 The Arians did not seduce the Nations, that with open force they rooted out Christianity. But with patched deceits they oppressed the Orthodox. ¶ 2 As for Julian, he was a little cloud that was soon over. ¶ 3 And for the Goths and Vandals and Saracens, they were more hurtful whirlwinds and storms. ¶ 4 But as they invaded, they always found some Emperors, or Kings that were Patrons or Nurses of the Church, whose power the enemies felt, or else embraced their Religion. The Church then sighed under a correcting calamity, but not under an oppressing Majesty, as before in the Imperial persecutions. It was free from trampling domestic Princes, but not from foreign enemies, insulting as occasion was. The persecution was not universal, but particular; not continual, but by turns. §. 3 To the first syllogism of the Doctor [Sect. 1.] we answer by denying the minor Proposition. That whereas he there affirms, that the years of the binding of Satan are long since past, we utterly deny it. And to his proof whereby be would uphold, and back the said minor Proposition by us denied, I will answer first in general, to the whole lump of what he hath said. Secondly, In particular to each parcel he hath spoken, that deserves an answer. My general answer is in the words of judicious and learned Mr. Mede, which somewhere in his works I cast mine eye upon, and are to this effect; That there is" a wide difference between the DETHRONING of Satan, Rev. 12, 9" and the IMPRISONING of Satan, Rev. 20. v. 1, 2, 3, * Some time after I had penned the copy, I found the place in Mr. M●de, viz. in his Diatrib. part. 4. p. 458. Where his words in terminis, are these; As for the Author of the analytical Table of the Apocalypse, he differs from me wholly in the twentieth Chapter, and follows Mr. Brightman. My difference is in these particulars, I hold but one (Millenium) Millenary time, and that to begin at the destruction of the Beast; He holds two, one beginning at Constantine, another at the destruction of the Beast. 2 I deny that ever yet Satan was tied up; much less at the time of Constantine. It is one thing to be dethroned, and thrown down from Heaven, (that was ●t the time of Constantine) Another thing to be bound and close Frisoner, and not so much as peep out of his Dungeon. See my Synchronismes Clau. Apocalyp. part. 2. Synch. 4. pag. 22, 23. Thirdly, I take the Resurrections both of them, first and second to be proper and real; He metaphorical. 3 He seems to appropriate the second (Millenium) Millenary space of time (which I think the only) to the glory of the Jews only; I extend it to the whole Catholic Church of the Gentiles. Satan was Dethroned, and cast down out of the Throne of Majesty and Emperiality by Constantine the Great, overcoming the wicked persecuting Emperors, and so stopped the process of the ten bloody heathen persecutions, and put a period to them. Though anon after Constantine's death within the space of thirty years a new persecution gins, viz. Constantius his son cherisheth the Arians, and banisheth the Orthodox. But to imprison Satan in the bottomless Pit, there binding him with a great chain, and shutting him up in the said Pit, and setting a seal upon it, that he should not deceive the Nations any more for a whole thousand years, must of necessity signify a full, and entire restraint of Satan from all manner of deceiving the Nations; or else all those mightily emphatical expressions of fast-securing Satan, are to no purpose. The Martyrs would have little glory of reigning, if only heathen open universal persecution were stayed; but others should break in upon them. And the Church should have little notice of the binding of Satan for a thousand years. Now all the particulars of Doctor Prideaux his Discourse to uphold his lapsing Minor Proposition, is to that effect, that long since Satan was Debroned from his Monarchical Imperial Majesty, so that since the fall of the Heathen Roman Monarchy by Constantine, he never had any universal Pagan Monarch, to manage a general persecution against all Christianisme, or Christianity whatsoever. All which conceit of the Doctors is nothing to the fulfilling of the Revelation, Chap. 20.1, 2, 3. where the devil must be bound not only as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan, an open adversary, and a public devouring Dragon; but also as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Devil, a Calumniator, and secret deceiver, and a cunning Serpent, after the form of his deceit of old towards Eve. And therefore upon this account all the Doctor's Fabric falls to the ground, as weshall see more in our particular answer. §. 4 Secondly, our particular answer must be by parcels according to the particulars by him alleged and urged afore; as ¶ 1 He said that the words Rev. 20.3. are, Satan shall not seduce. It is not said (saith he) that Satan shall not tempt; shall not act in secret corners, and ways. It is not said, he shall not make his Depths his refuge; to which we answer, 1 To the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered in English to deceive; but the Doctor to seduce; it signifies to wander, or make to wander in a point of Religion, or to turn aside by an opinion from the right truth, and to mistake one's way in point of judgement. And therefore the Critics in Greek say, it is taken from Travellers that are in wrong way, going by guess. From it the Planets have their name, which move excentrically. And the Greeks and Latins hence call a deceiver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Planus. The Scripture applies this word to a mistaking of a false Christ for a true, Matth. 24.4. Mark. 13.5. or to take the true Christ for a false, Joh. 7.12. others said, He deceiveth the people; or to a teaching of false doctrine, or receiving false doctrine, 2 Tim. 3.13. Seducers shall grow worse, deceiving, and being deceived; yea it is applied to a mistaking, or mis-conceiving of one's own spiritual condition. So in 1 Joh. 1.8. If we say we have no sin, we deceive ourselves. And 1 Joh. 3.7. Let no man deceive you, (viz. about your spiritual condition) He that doth righteousness, is righteous; he that commits sin is of the Devil. Add Tit. 3.3. We were deceived, serving divers lusts and pleasures. Where it is applied to a deceiving by way of temptation, to follow sin and pleasures. In all these places the Theme or root is the same with that of S. John Rev. 20.3. viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So that you see that the word is used to signify fare more things, and things that are not so gross and worldly, as to seduce to an open war as the Doctor would limit it, viz. any kind of spiritual deceiving. 2 To that clause, that it is not said he shall not tempt: we answer. By that which follows, the Dr. means effectual tempting; when an active tempting becomes a passive temptation or temptednesse. Now we must say that herein also the Dr. is mistaken. For we have Scripture, that the state of the Church for the thousand years will be such, as wherein shall dwell only righteousness, 2 Pet. 3.13. And into this estate shall in no wise enter that thing, whatsoever it be, that defileth, or worketh abomination, or maketh a lie. So that there will be no temptation passive, viz. no temptation received by any of the Church, and therefore we cannot conceive that the Devil will actively tempt, viz. attempt. 3 To that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the depths of Satan, and his secret ways, and corners of cunning; we answer, That besides that of the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it signifies all manner of mistakes, open or secret; and therefore Satan is bound from both; we add, That to be gulled with the Depths of Satan, in a spiritual self-deceiving way, is worse, than those that seduce to a gross fact, which a man will sooner see, and condemn. So Christ asserteth Publicans and Harlots enter heaven before Pharisees. And God joys more over one sinner, then over ninety nine that are righteous in their own eyes. Therefore sure Satan's binding must signify his limitation from the greatest hurting. And therefore though in the time of the Church of Thyatira among the then present and past things of the Rev. Chap. 2.18. to 25. the Christians were gulled with the Depths of Satan; yet in all that which is said of the future estate of the Church, after the fall of Antichrist, the binding of Satan, the settleing of the Jews, of the descending of New Jerusalem, not an hint, that I know, of Satan's prevailing by open or secret ways, for the whole thousand years. And to answer to all the three particulars altogether, our Answer is, That the first, second, and third verses of the twentieth of the Revelation, hath so many emphatical expressions of the full binding of Satan, that as we said of necessity we must understand Satan's full restraint, both from secret, and open prevailing on men for the thousand years, namely, that an Angel comes down from heaven, hath the Key of the bottomless Pit, and a great chain in his hand, lays hold on the old Serpent, Dragon, or Devil Satan, Bound him for a thousand years, cast him into the bottomless pit, shut him in, and set a seal upon him. And is all this ado, and all these high expressions only to signify Satan's restraint that he seduce not to open War, but not from secret and cunning seducing to errors and false doctrine, and tempting to sin? Sure then this might have been expressed in fewer words. Then is this strong text made weak. Then is Satan fast and lose; In the bottomless Pit, and out; chained and not chained; sealed and not sealed. He is bound from a lesser endangering, not from a greater. He is bound from the effect, viz. War, not from the cause, viz. erring in judgement about matters of Religion. ¶ 2 To the next particular Paragraph of the Doctor's proof of the minor, viz. that it is not said, that the Devil should not make drunk the inhabitants of the earth by his Vicar the Beast, under the vizard of devotion, or Church; I say to this, beside what we have said already, to anticipate this objection; I add that herein, it seems to me the Doctor hath forgotten some most evidently plain Texts. For all along the Revelation until the very time of the utter ruin of Antichrist, there is express mention of the Devils making the Nations drunk by his Vicar the Beast with the wine of spiritual fornication, i.e. of departing from Christ to worship Idols; or to embrace false worship. And with all, it is expressed, that this is the cause of the ruin of the Beast, the Harlot, the Vicar of Christ. So expressly, Rev. 14.8. verse. Babylon is fallen, is fallen, because she hath made the Nations drunk with the wine of the wrath of her fornication, Rev. 17.1, 2, 3. I will show thee the judgement of the great Whore, with whom the Kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Rev. 18.2, 3. An Angel cried mightily with a strong voice, saying, Babylon the Great is fallen, is fallen, and is become the habitation of devils. For all Nations have drunk of the wine of the wrath of her fornication. Rev. 19.1, 2. Ye have the same thing more plainly without figures, A voice of much people, saying, Allelujah to the Lord for true and righteous are his judgements, for he hath judged the great Whore which did corrupt the earth with her fornication, And in the latter end of this same Chapter, is a full end of the Beast, and false Prophet, viz. cast into the lake of fire. Observe, First, That in one of these places, viz. Rev. 17.2. There is mention only of wine of fornication, to signify the sin of spiritual adultery, viz. Idolatry. In opposition to this, to signify the judgement due to this sin it is said, the Wine of the wrath of God. So Rev. 14.10. Rev. 16.19. For this cause in the other two places, Rev. 17.2. Rev. 18.3. the phrases to signify both sin and judgement are put together, Wine of wrath of fornication; to the end that we might carry along with us, in our minds, that all the time of the Harlot, she made the Nations drunk, & therefore all that while wrath hung over her, till it fell down upon her, and brought her to unter ruin, as we see the fulfilling set down Chapter 19 latter end. Secondly observe, that in opposition to this making the Nations drunk with the wine of spiritual fornication, is added presently after the ruin of that drunken-making Harlot, Chap. 19 ult. That in Chap. 20.1. etc. Satan is bound, cast into the Pit, and sealed, that he may seduce, or deceive the Nations no more, till the thousand years be finished. Ye see then how clearly this passage of the Doctor is answered: and that that in Rev. 20. vers. 3. must mean that Satan should be bound that he should not, by his Vicar, make the Nations so much as drunk with the wine of her fornication of Idolatrous doctrines. For as Pareus expounds, As wine is pleasant to the eye and taste; so Antichrist did make the Kings and Inhabitants of the earth take down his doctrines of departing from Christ, and embracing of Idolatrous worship under pretence of Religion, devotion, and Church. See Pareus on Rev. 14.17.18. afore quoted; and so Pareus brings up the Rear, full against the Doctor. ¶ 3 To that clause wherein the Doctor doth undertake to give the sense of Satan's not seducing the Nations, to signify, That he shall not in an universal War, by the open enemies" of Christ, with force and Arms compel men to Paganism, and to, as it" were, abjured Idolatry and Superstition; I say to this clause, and this exposition therein; besides what hath been said, we add, First, That by this opinion Satan's binding must begin at Constantine the Great. And that Satan should no more so seduce the Nations to an universal War, with force of Arms to compel men to Paganism, till the time of the rising of Gog and Magog to War (for so the Doctor doth after expressly declare his sense) I say, that by this opinion of the Doctor, Satan is still bound ever since the time of Constantine, 310 years since Christ, which make above a thousand years, viz. one thousand three hundred and forty, and upwards. So reckon but to this day, and Satan is bound above three hundred and forty years above the thousand years, so precisely limited by the Apostle John, Revel. 20. And yet still shall be bound, according to the Doctor's opinion, till the War of Gog and Magog, which will be a thousand years more, and the last thousand afore the ultimate judgement. So Satan shall by this account be bound I know not how much above two thousand years, contrary to St. John. Note secondly, That by the Dr. from Constantine's time downward, to this day, Satan was not bound in his efficacy upon his instruments, but only the shape and manner of the actings of his instruments were changed; so the system and method of the Revelation expressly, Rev. 13.1.12. in 1 verse, he ariseth out of the Sea, and hath seven heads, and ten horns, and the Dragon gave him his power, and verse 11. and 12. He comes up out of the earth, and hath two horns like a Lamb, and spoke as a DRAGON, and he exerciseth all the power of the first Beast, and causeth the earth and them that dwell therein to worship the first Beast. So that ye see the devil's power the same; still the Dragon acts effectually, only the shape of his instruments is changed. And therefore the continuance of the Beast in power is computed two and forty months; i.e. One thousand two hundred & sixty years. And the Dragon is said to persecute the Woman, the Church, and endeavoured War after Constantine for the space of One thousand one hundred and sixty years, Rev. 12. For so long she flies and abides in the wilderness. Now if the Beast hath power One thousand two hundred and sixty years beginning presently after Constantine's time, within eighty years, where then shall be place found for the thousand years of binding Satan, presently after Constantine? For Satan is not bound, as long as Antichrist is in power, who is in power to this day. §. 5 But I need not pursue further. The Doctor himself sees [S. 2. afore] great objections against this opinion of his, of the thousand year's next to Constantine, and of his interpretation of Satan's binding to be only from open general War; to all which he endeavours to answer. But he answers not satisfactorily to me. For first in general, we answer to that he objects of Arrianisme, after Constantine; Apostasies in Julian, and Devastations by Goths, Vandals, and Saracens; that these make not up the all that may be objected against the binding up of Satan from Constant. M. and downward for a thousand years. For mark what P. Simpson in his History of the Arian and Eutychian Persecution, taken out of Sozom. Lib. 1. cap. 14. offers to our consideration. It is this. The care, saith he, that Constantine had, to disburden persecuted Christians of that heavy yoke of persecution that pressed them down so long, was not only extended to the bounds of the Roman Empire, whereunto Constantine was Sovereign Lord; but he was careful also to procure the peace of Christians who lived under SAPORES King of Persia, who vexed Christian people with SORE and GRIEVOUS persecution; so that within his Dominion, more than sixteen thousand were found who had concluded their lives by Martyrdom, of whom were divers persons of great rank (which are there named.) While Constantine was meditating the relief of the Christians in Persia, the Ambassador of SAPORES King of Persia came to Constantine, who granting their Petitions they came about, sent them back to their King Sapores with a letter of his own, wherein he entreats Sapores to be friendly to Christians, The copy of this Letter, Mr. Fox gives us, Book of Mart. V. 1. p. 127. in whose Religion on nothing can be found, that can justly be blamed. And withal wisheth Sapores to consider the miserable life and death of Valerian, the eighth Persecutor among the Romans: And what good success God had given him, the said Constantine having been a friend to the Christians. Now what effect this Letter took in Persia, the History mentions not; but this is mentioned, that a little before the death of this Constantine M. (which was about 341 years after Christ, for he began to reign 310 after Christ, and reigned 31 years) he intended to make war against Sapores King of Persia; and in the way to have been baptised in Jordan; but he falling sick in Nicomedia, was baptised at the Suburbs of Bythinia. Thus the History of P. Sympson aforesaid. By which you may see, how well Satan was bound, from the time of Constantine's suppressing the ten Persecutions, supposing that the Doctor's narrow distinction of binding Satan, had been right, viz. only from seducing to open persecution, etc. You see, how thirty years after Constantine's beginning to reign, and at least twenty within the beginning of the Doctors thousand years of Satan's binding, as he affirms, there was fore persecution in Persia. A considerable passage, enough to overthrow all that the Doctor affirms in this his argument of the thousand years, and his interpretation of binding Satan. Secondly, we come punctually to his particulars. ¶ 1 Of the Arians he saith [S. 2. ¶ 1.] they seduced not the Nations with open force to root out Christianity, etc. To this we answer, In what did the Arians differ in their manner of persecuting from the heathen Emperor's persecution, notwithstanding the Doctor's nice distinctions of Arians not seducing Nations with open force to a rooting out Christianity, but only by patched deceits" they oppressed the Orthodox? For take but a taste of the times between the death of Constantine M. about Anno three hundred and forty after Christ, to Julian, about Anno three hundred and sixty (of whom by and by, being a distinct head of the Doctors Reply) I say take but a taste out of the said History of the Arian persecution, and other good Authors, and then see what difference you can make between the heathen Emperors persecuting, and the persecutions under the Arian Emperors and favourers of Arians. Constantinus M. left three sons, Constantius, Constans, and Constantinus Junior. Constantius governed the East parts of the Roman Empire; the other two the West. Constantine junior after three years was slain. Constans reigned thirteen years, Constantius five and twenty years. Now this Constantius was infected with Arian heresy by an Arian Priest, a Courtier, advanced thither by Constantia, the sister of Constantine junior. But whiles the other Emperor of the West, viz. Constans, was yet alive: Arianisme could not get that head, because when Paulus Bishop of Constantinople, and Athanasius Bishop of Alexandria, and many other Bishops, were unjustly persecuted, falsely accused, and deposed, etc. under Constantius (tainted with that opinion) in the East; Constans in the West succoured them. But after thirteen years, Constans being slain, now Arian Constantius rules all. Now Arian persecution mounts up, I think as high for the time, as the heathen persecution. For Constantius by instigation suitable to his Arian opinion against the Orthodox, sends a Commander of War with five thousand armed men to surround the place where Athanasius was, to the intent to kill him. But by disguise he was conveyed through them away from danger. Under this Constantius, Georgius, an Arian Bishop, was seated in Alexandria, in the room of Athanasius, whom Sebastianus furnishing with armed Soldiers, see how he acts, A fire was kindled in the Town, the Christian Virgins were stripped naked, brought to the fire, and commanded to renounce the faith. To which when the sight of the fire prevailed not, he caused their faces to be gashed, etc. that their familiar friends knew them not by face. Thirty Bishops of Egypt and Lybia were slain in the fury of this Arian persecution: And fourteen B. B. more, (whom Theodoret names) were banished in this persecution (of whom, some died in the way, others died in banishment.) And forty worthy Christians were scourged in Alexandria with wands, because they would not communicate with the Arian Wolf Georgius; some of the pieces of which wands stuck in their flesh, and others died of their pains. The like cruelty the Arians practised in Constantinople, Paulus, B. thereof, being banished to a little Town in Cappadocia, called Cucusus (where at length he was strangled by the Arians) Macedonius being placed in his room (a notable heretic, See also Theo bid. saith the story) used no less cruelty, in compelling the Christians of Constantinople to communicate with him, ☞ than (mark our Historian the like whereof ye have in Socrates Lib. 2. cap. 24.) was used of old to compel Christians to sacrifice to the Idols of the Gentiles. See how our Historian affirms flatly contrary to the Doctor. Now judge by this little of the rest. Was not here violence? Was not here extirpation of Religion, as much as in the ten heathen persecutions, proportion for proportion? And is this the binding of Satan? Is this the glorious time of the thousand years so extolled by St. John? Is not here a seducing of the Nations by force? For this made the generality of the vast Empire to turn Arians. The Orthodox being oppressed, yea suppressed in a great part, and the rest seduced; just as in the ten Persecutions. And what difference is there between an Arian, and an Heathen, save only the Arian is the worse, sinning against more light? And thus was the state of things for the first twenty years, yea for the second twenty years within the Doctors thousand years of binding Satan. ¶ 2 Next we come to the second particular, which the Doctor affirms, viz. of julian's time: Julian, saith he, was a little cloud, soon over: But by the favour of so learned a man, all things considered, this was no little cloud, nor so soon over: For according to the best Chronologers Julian reigned three years, in which time he played such monstrous pranks against the Church of Christ, and so seduced the world to Idolatry and impiety against God; that it is not possible for me, and many more, to imagine that now was the thousand years concurrent of Satan's binding, that he should not deceive, till the thousand years were ended. For do but take the state, of things in Julian's time in a brief sum, as it is set down in the History of the Arian persecution, many worthy Authors more concurring (which we shall but name as we go, at every considerable point) and then judge. Julian, saith the said History of the Arian persecution, reigned three years. He was brought up a Christian, but being perverted by Maximus an Ephesian Philosopher and Magician (a sign Satan is not now bound) manifests his affection towards Heathenish superstition by opening the doors of the Temples of the Heathenish gods, which Constantine M. had locked up; and encouraged men by his example to offer sacrifice to the gods of the Heathen. He debarred the children of Christians from Schools, and learning, from use of war, and from places of government, or trust, as from Collectors place, etc. He exceedingly burdened them with Taxations. And when they complained to him, he mocked them, saying, your happiness is increased hereby, according to the speech of Christ your Lord, Blessed are they that suffer persecution for righteousness sake. For thus far we may compare also Socrat. lib. 13. & 14. And Theod. lib. 3. cap. 4. Sozom. lib. 5. cap. 4. & cap. 15. But to go on, our Historian further tells us, That in the Market places this Julian set up his own Image, with the Images of the heathen gods round about it, that so all that reverenced the one, might reverence the other, and è contra they that reverenced them not, might be judged to despise the Emperor. (See also Theod. lib. 3. cap. 16.) when he distributed gold to his Captains, and Warriors (as the manner was) he had this trick by himself, viz. to have an Altar near his Princely Throne, and coals burning upon it, and incense upon a table near the Altar, to this end that who so came to receive his money, might cast incense upon the Altar, and so be drawn into his Idolatrous Rites. (Compare Sozom. lib. 5. cap. 17.) In Antiochia and the Region round he dedicated all the Fountains to the Heathen Nymphs or goddesses, and caused all the victuals sold in the Shambles to be sprinkled with heathen Holywater, that Christians (as he intended) might eat and drink of Idolised things, or starve. Juventius and Maxentius, two worthy Warriors using to reprove the Emperor for his Heathenish superstition, he punished with death. Under his government, he permitted many outrages against the Christians. In the Town of Sebast, the Sepulchre of John the Baptist was opened, his bones burnt, and the ashes scattered abroad. (Compare Ruffinus lib. 2. cap. 28.) At Gaza and Ascalon, many Preachers were killed, holy Virgins had their bellies ripped up, and after filled with barley, and their bodies cast to swine to be eaten. Cyrillus, a Deacon in Hierapolis of Phoenicia, who had in Constantine's time broken in pieces the Images of the Gentiles, was taken by the people, his belly ripped, his liver drawn out of his body, and chawed with the teeth of his barbarous enemies. (Compare Theod. lib. 3. cap. 6.) Marcus Arethusius had his body overlaid with honey, and hung up alive against the Sun in Summer, to be vexed with flies and wasps. (Compare Theod. lib. 3. cap. 7.) In Alexandria many Christians were slain, for discovering the abominations of the Pagans, especially sacrificing to Mythua the bloody sacrifices of reasonable creatures. (Compare Sozom. lib. 3. cap. 3.) In the Country of Phrygia, and Town of Miso, Macedonius, Theodulus and Tatianus for breaking in pieces Images, were broiled upon hot grates of Iron. (Compare Sozom. lib. 3. cap. 15.) The Inhabitants of Caesarea in Cappadocia, anciently called Maza, the Inhabitants for the most, being Christians, having formerly in other Emperor's times, overthrown the Temples of Jupiter and Apollo, and Fortunas Temple yet remaining, they now throw down that in this Julian's time, Julian was so highly displeased with them, that he razed the name of Caesarea out of the roll of Cities, and exacted of them three hundred pound weight of gold, made their Ministers serve in war, and threatened to put many of the people to death, but God prevented it. (Compare Ruffinus lib. 2. cap. 33.) Also he enquired at the Diabolical Oracles of Apollo and Daphne what should be the success of his enterprises. The answer given was, The dead hinded that Apollo could give no answer. Lastly, Julian gave liberty to the Jews to return to Jerusalem to build their Temple, and to offer sacrifices according to the Law of Moses; and this he did merely out of hate to Christianity: Which God testified against, by mighty Earthquakes, fire, and tempest of wind, etc. (For this last and considerable particular, compare Ruffinus lib. 1. cap. 37, 38, 39 Socrat. lib. 3. cap. 20, 21. Theod. lib. 3. cap. 20. Sozom. lib. 5. cap. 22.) Thus you have his story. Now Christian's judge, whether this time of Julian be, as Doctor Prideaux affirmed, a little cloud, and whether soon over, thus lasting three years! Can it be imagined that so much impiety, and so long, can consist with the state of the thousand years spoken by John in such high terms, Rev. 20? can these consist with Satan's binding, and Saints reigning? An hour of an Eclipse of the Sun in a clear day is wonderful. And half an hour's rain makes it not to be said a dry day. But the Doctor would have the times past. So Mr. Mede saith, Men would feign have the witnesses lying in the grave to be passed; and some said the Resurrection was past, to cast off fear, but let the Saints stick to Scripture. ¶ 3 The last particular of the Doctor's reply is, touching that of Goths, Vandals, and Saracens. See it afore S. 2. ¶. 3. how he minceth their outrages, and boasts of their checks. First, for the Goths and Vandals, let but Bucholc. in his Index, Chron. a faithful man, speak as it were in a word, in comparison of all that might be spoken. Anno three hundred seventy eight, after Christ (which was seventy years within the Drs. thousand years) the Goths desired Valens the Roman Emperor to send them some Bishops or Doctors to teach them the true Christian Religion; Valens sends them Arrians who laid in their hearts the principles of Arrianisme, and as it were for a recompense, that Valens was after slain by the said Goths. This alone is an ill sign of the thousand years of Christ and Christians Reigning then. But see moreover Anno four hundred and ten years after Christ, which was a hundred years within the Drs. thousand years, the Goths invaded Italy under Alarichus their Leader. From whence, to the crowning of Carolus Magnus (which was about seven hundred seventy one after Christ) are about three hundred and seventy years; others say four hundred (all within the Doctors thousand years.) All which time, Italy (and the Churches there) was never at rest, (sed humanorum malorum extrema omnia passa est. Atque ecclesia Dei quae paulo ante constituta per Constantinum inde per annos centum in aliqua esse dignitate ac potentiâ caeperat, maximam ex omni parte jacturam labemque contuaxit) but suffered the extremest evils and defilements. Anno four hundred thirty and six (still within the Drs. thousand years) The Goths made fearful troubles (taking holds, etc.) in Gallia, or France. And secondly for the Saracens, lo in Anno seven hundred and thirty years after Christ (still part of the Doctors thousand years) three hundred and eighty thousand Saracens, in an hostile way had been in Gallia, how long before I know not. This was four hundred and odd years within the Doctors thousand years. Anno one thousand and nine years after Christ, near three hundred years afore the end of the Doctors thousand years, the Saracens invaded Jerusalem, destroyed the Temple, etc. Anno one thousand ninety six years, which is above two hundred years afore the Doctors thousand year's end (beginning at Constantine, three hundred years after Christ, as he computed) the Saracens having, as we said, invaded the Holy land, thence sprang the Holy war of many Christian Princes, and innumerable of Christian people warring with the Saracens, which (as Pucherius, Gul. Tyrius, Blondus, and the Writer of the French and Germane affairs, and Bucholcerus show) cost an innumerable of Christians blood. And the Saracens continue there to this day, and shall (saith Daniel chap. 12.) till a time, and times, and half a time be fulfilled. Now if I had time to be tedious in all particulars to apply all to the Doctor's assertion of the Goths, Vandals, and Saracens, wherein would appear any show of the Doctors thousand years of binding Satan in this space, sc. from Constantine's time? etc. ¶ 4 But the Doctor gives many distinctions in the close of his Argument viz: (See afore at S. 2. ¶ 4.) To the first, That the Church sighed or groaned" under a correcting or afflicting calamity, but not under an oppressing" Majesty, as before in the ten persecutions of the R. Emperors; we thus answer: First, did not the Church suffer in Constantine M. his time, in Persia, under their King to the slaughter of sixteen thousand? was not there an oppressing Majesty, as we shown at large afore? and so continued there till the death of Constantine M. and after to Theodosius. 2 Was not Constantius an oppressing Majesty, when he sent five thousand soldiers to kill Athanasius? And Georgius, an Arian Bishop was furnished with soldiers, whereby to persecute with torments the Christians; (as we shown at large afore) and under him Macedonius an Arian Bishop (saith the Author of the ☞ Arian history) used no less cruelty in compelling Christians to communicate with him, than was used of old, to compel Christians to sacrifice to the Idols of the Gentiles. And is not Arianism, denying the Godhead of Christ, as bad, or worse than Heathenism, being a Blasphemy, and against the evident Scripture, which the Heathens have not? 3 Was not Julian an oppressing Majesty; when the History of the Arian persecution saith, he gave no mandate for persecution, because he would not honour the magnanimity of Christians? But was not his punishment intended and acted by him upon Caesarea, an act of a violent oppressing Majesty? And further, is not this a rule received of all for truth, He that doth not forbid evil when he may, commands it? See, Julian permits all cruelties as aforesaid. And when he was petitioned for relief, he scoffed at the petitioners, and the Scriptures. See more in the History of the Arian persecution. By this we have said, the Doctor's second distinction of another manner of Persecution, is also overthrown, viz." That though the Church in this space, was not free from foreign enemies, yet free from domestic Princes trampling it. And here with the former we may take in opportunely another distinction, or limitation put in the head of these distinctions by the Doctor, viz. As Goths and Vandals, etc. invaded, so they always either felt the power of some King or Emperor, as Patrons and Nurses; or else they embraced their faith. To both we answer, Were the Saracens and Turks to this day repelled, or converted? How did they feel the Prince's power, whom they conquered? And are they not blasphemous Mahumetans to this day? And did not the Goths and Vandals prevail for near four hundred years, (as we shown afore) in Italy to the utter devastation of the Church almost? And what conversion had the Goths, etc. unless a perversion to Arrianisme, by those Arrians, Valens the Emperor sent them, as we shown afore? And lastly, how were those Prince's Nurses, who though they opposed foreign Princes to defend their dignity, yet mean while persecuted at home, being Arians, as Valens, or etc. and the Christian Princes that went against the Saracens into the Holy-land, were Papists, of whose persecutions, Fox, and many Ecclesiastical Histories make large mention. As to the Doctors third distinction," That the persecution in the Doctors thousand" year's was not universal, but particular: We answer, If the Dr. means an absolute universal persecution over the face of the whole earth (where ever were any Christians) and at the same time; then when ever was Satan so lose, according to the Doctor's opinion? But if the Doctor means by universal, a persecution in most Kingdoms of the World here and there, and ever and anon, in the space of the Doctors thousand years, (where ever were any Christians) than we shall prove this, if not more, to have been so, all the time of the Doctors thousand years. For example, of Persia. We spoke afore something of the same Persia; we add, that Mr. Fox in his Book of Martyrs, 1. Vol. pag. 127. of his Edit. Anno 1641. having spoken of the persecution in Persia in Constantine M. time, and the copy of his letter, goes on to show us, and that by particular instances of terrible persecutions in the same Persia after Constantine M. time, viz. in the time of Theodosius his reign. Theodosius 1. was in Anno three hundred seventy eight after Christ. Helvic. Theodosius 2. in Anno four hundred and eight. Theodosius 3. Anno seven hundred and five. Take either, or all, all are within the Doctors thousand years. And this persecution was so notorious, that the Roman Emperor at this time sent Ambassadors for deliverance of some of the Martyrs. So in Fox ibid. Then for the Roman Empire, of Goths and Vandals invading Italy, Anno seven hundred seventy one after Christ, there almost ruining the Church with all manner of calamities for four hundred years, ye heard afore; also of the Saracens invading Gallia, Anno seven hundred and thirty after Christ: and of their going into Judaea, Anno 1009 years after Christ. After which War continued with Christian Princes for divers hundreds of years, not repelled as yet. And as it was a good while after Constantine was Emperor, ere he had stayed the bulk and rage of the tenth persecution, many suffering almost in all Constantine's time in several Kingdoms, under the Roman Empire, (See Mr. Fox) so after Constantine's time, down all along the Doctors thousand years, more, or less, in most Kingdoms under the Roman Empire. See Mr. Fox, or any Chronology, which for avoiding tediousness, we omit as to particulars. So that from within the Doctors thousand years a long time, The two Witnesses have Prophesied a great part of their one thousand two hundred and sixty years in sackcloth. The Woman hath fled into the wilderness. The Beast hath power, and the Dragon hath endeavoured the ruin of the Woman, Rev. 11. Rev. 12. Rev. 13. And is not this universal persecution all the Doctors thousand years? surely there were so many particulars as made up an universal. To the Doctor's last distinction, " That it was not continual, but by turns, or vicissitudes; First, we retort this upon the Doctor: He saith, that Satan" was loosed before Constantine M. time. Yet than the persecution was but by turns, witness the number of ten. 2 After the time of Constantinus M. time, which was about three hundred thirty six, some say, three hundred thirty one, where, or when was there any eminent stop for at least divers hundred years in the Roman Empire. As all this while from the beginning of Constantine's M. down, those several hundreds of years, the persecution in Persia continued. 3 In the Revel. in the time of Satan's being loosed, ye shall find it prophesied of some little interruption of the full tide of persecution; yet then is Satan loosed. To close our answer, the Doctor's whole Argument is not so proper and demonstrative, but it may be retorted. Satan's binding and Saints reigning concur. But the Saints have not yet reigned; no not in the picked thousand years of the Doctors; but errors, persecutions, wars, etc. pressing down the Churches, as ye have heard, have that time abounded, by Arians, Julian, Goths, and Vandals, Saracens, and Pope, and Papists, and Socinians, and Turk, and tyrannical Kings and Princes to this day; ergo this is not the thousand years of the binding of Satan. And therefore if this the Doctors thousand years be past, farewell they. Carnal and low Saints, seeing the sorrowful preface, wish and study to make them past. Higher Saints seeing the joyful possession, believe the plain Scripture that they are yet to come. The Saints must reign with Christ, saith our Text, Rev. 20.4. But in heaven Christ reigns not with them, therefore upon earth, Rev. 5.10. But they have not yet reigned. For before that, Antichrist must down in the West; the tenth part of the City must fall. 2 The Jews must be called. 3 Satan bound, that he deceive no more, till after the thousand years; surely therefore the world must be altered from that it is now, afore that. SECT. II. The Doctors second Argument, WHich he asserts (he saith) from those periods, in which the event hath dictated to the more circumspect, that Satan was loosed. There are four periods (saith he) more famous than the rest; First, in the year one thousand after the birth of Christ, in the time of Pope Sylvester the second. At which time the manifestation of Antichrist was promulgated in France, preached at Paris, divulged over the world, and believed of many. Second period is terminated by Pope Benedict the ninth) whose time, in and out, and in the Papal chair, Reusner puts in the year Anno one thousand thirty two, to one thousand forty six years, or thereabout) in which time, all, both Eastern and Western, cry out, Satan is loosed. Third period takes its beginning in the destruction of Jerusalem, in the time of Pope Hildebrand (called Gregory the seventh) and placed Anno one thousand seventy three, by Reusner. The life, acts, decrees of which Hildebrand seemed so mischievous, and hellish, to the Divines and Historians of that age, that they were out of all doubt, that the mystery of iniquity in the Revelation than attained its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 highest increment, and perfection of age and strength. Fourth, and last, is terminated in Pope Boniface the 8. and is the beginning of the Ottoman family (which time Reusner and Bucholcerus and Helvious put about Anno one thousand three hundred) but draws its original beginning" from the government of Constantine the Great. Of this Boniface the eighth, it was common to say, He entered in as a Fox, lived as a Lion, and died like a Dog. So that from hence forward the Western Antichrist on one hand, and the Eastern Mahometan on the other, rushing in with open robberies, show that Satan is loosed, setting both of them on fire, which ever since more or less burning, as yet (as we feel) are not extinguished. All this is in Doctor Prideaux his major Proposition. But (saith he in the minor) It is agreed among many (as I have intimated afore in our first Argument) and the events of things agree to it, that the years of the binding of Satan, did run down all the time of the said terms I have described, of which this last is most conspicuous; therefore this last opinion should at least outweigh the rest, viz. that Satan was all that time bound. We answer first in general, by denying the minor. And as he refers us to his former argument for proof, so we refer you to our answer to it for refutation of it. As he urgeth the argument of many, so we have, and shall balance against them the agreement of very many famous men on the contrary. Howbeit we go by divine rule, and reason, not by humane vote. And as the Dr. argues, so we shall take up some passages in the Doctor's argument, to overthrow his argument, and his distinction he gives by way of exposition to that his argument. For in the close of this argument, he, fearing lest some viewing the said four periods should object (as he expresseth) that in these four terms appears rather the licentionsnesse of Satan, than the binding of Satan distinguisheth thus. We must (saith he) hold, or keep in mind (which before we inculcated) That Satan invades the Church, either with open butcheries by Tyrants raging with the sword, or with occult hypocrisy under pretence of piety. Now as Satan being bound, the Papal Apollyon (his Vicar) was not wanting, strenuously to supply his place; so he being loosed afterwards, the Turk in the Ottoman family came in, to make up the band or legion. Now I say, to overthrow the minor, and this his distinction, we will take up some passages in his argument against him. ¶ 1 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 chair, exercised Tyranny. And that in him Antichrist was openly manifested to the world. Now this we 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 losing, 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 lie, where Antichrist is excluded, but they which ARE WRITTEN IN THE LAMB'S BOOK.) So that only 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 be imagined that Antichrist shall now tyrannize, 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 burn her with fire (Rev. 17.16. executed Rev. 18.19.) Then Chapter 20. the Saints shall reign; so that Chapter 21. King's 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 Satan's 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 Wickliff, etc. Now these cannot consist with the Doctor's argument or distinction of occult hypocrisy. Yea it is inconsistent with Satan's binding, and the Saints reigning (as is explained afore.) Surely when Satan is bound, and the Saints do r●igne, there shall be none permitted to ruin the whole Church, so grossly, 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 sat in the chair, 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 Doctor's 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 think so. Satan's 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 Doctor's distinction; for if Divines and Historians than took such notice, and declaimed against Antichrist, how can it be truly said, He invaded with such occult hypocrisy? Besides remember the destruction of Jerusalem. ¶ 5 The Doctor confesseth that in his fourth period of Events which is also within his thousand years 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 died like a DOG. Now in the word Fox was hinted his occult hypocrisy, and in LYON was intimated his open violence, which overthrows the Doctor's distinction; and addeth thus much more in answer to the Doctor's 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 reign, Rev. 20.4. called the Lion of the Tribe of Juda, Chapter 5. There is no Lyonish man to roar over the Church, to hurt it in the least. They that make less of that Isa. 11.6. than others do, conclude so much thence. And if the roaring Lion the Devil be chained, then sure the Nations shall not be seduced to play the Lions to hurt the Church. §. 3 Next we 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 four periods of Events which the Doctor hath named. We 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 years from Constantine M. beginning to reign, which the Doctor calls the thousand years of binding of Satan. We shown 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 Emperors, and under the Goths and Vandals invaeders and wasters of the Church for near four hundred years; so that the face of these times could not look like the face of the thousand years, of which John speaks, shall be filled with so much glory. But now we will add some few things in relation to the particulars the Doctor mentions, which he 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, Reus●er tells us in his Chronology, That this Silvester the second, being a Magician, gave himself to the Devil, by whose help he attained to the Popedom: And being about to die, he confessed it, and commanded that his hands and tongue, etc. should be cut off, and the trunk of his body to be put into a Chariot to be buried, where the horses (no man driving them) would carry him. The horses without any driver (unless the Devil) drew him to the Temple of John Lateran, and there he was buried. So Reusner: which was but an ill sign that Satan was now bound, as the Doctor affirms, when he could so prevail on him who was the chiefe Ruler over all the Churches. Add that in the time of this period was some persecution, as Bucholcerus noteth, viz. That Adelbert the Bishop was martyred for preaching the Gospel. Also about this time Basil the Grecian Emperor sends a great Army against the Bulgarians, conquers them, taking two Cities, and returns home Conqueror. Now war, according to the sense of the Doctor's concession, should be inconsistent with the time of Satan's binding. ¶ 2 For the second period, in the Pope's following to Pope Benedict the ninth, which makes about thirty years, there were many Wars between the Papistical Kings and Princes, and Civil Wars in their own Dominions, and many Counsels and Synods about fasting days; and holy days as C. Baron confesseth in his Annals, which no ways comport with the binding of Satan. ¶ 3 For the third period, in Pope Gregory the seventh, called Hildebrand, of him you may read in his Tragical story (as Mr. Fox calls it) in the Book of Martyr's page 226 Vol. 1. of the last Edition, very largely. The brief sum of whose wicked life Reusner in his Chronology, and Armacanus de success. & statu Ecclesiar. cap. 3, 4, 5. give us in these words. He was covetous, sacrilegious, a notorious hypocrite, under pretence of sanctity, he led a most wicked life. He brought in single life, cut off the bonds of wedlock, and made way for fornications, adulteries, and other most filthy vices. He filled the Roman Empire with all seditions, and civil Wars. He excommunicated the Emperor, Henry the fourth, took away his Title of King, so that the said Emperor barefoot, in sharp Winter attended at the Pope's door for absolution, which the Pope denied him. All this under a pretended accusation of the said Emperor of Simony. This Hildebrand also absolves the Nobles of their fealty to the said Emperor, and arms them against the Emperor. Now are these impieties, and hurly burlies, consonant to the time of Satan's binding? No considerate man can imagine it. Here is not only hypocrisy, but the violence of the sword. ¶ 4 For the fourth period from Gregory the seventh, to Boniface the eighth, which makes above two hundred years, were so many great wars, wicked Counsels, horrid heresies, and impious practices, as clearly vote this time not to be the time of binding of Satan. Pope Paschalis the second spends the whole course of his life in War. A Council is called in Paul's, London, under Anselme Archbishop of Canterbury to remedy the Sodomy of Ministers. The Trecensian Synod is called, investing the Popes with power over the Sun, And forbidding Ministers marriage. Pope Eugenius the third makes war against Rome, and Rome wars against him. A war or two there is in this time about the Holy-land, to the end to weaken the Kings of the earth, that they might not curb the Pope. The heretical doctrine of Transubstantiation springs up. Frederick the second (Emperor) buys his absolution of the Pope for twelve hundred thousand ounces of gold. I will name no more, for brevity's sake, that I may hasten a dispatch of this point. These are enough to demonstrate Satan was not now bound; yea and to overthrow the Doctor's distinction that Satan is now bound from open Butcheries: You hear the contrary. As also to overthrow that of his distinction, that Satan is bound, when he acts by the occult hypocrisy of his Instruments. You see in the foregoing history hypocrisy and open cruelty go together. And almost all open War and persecution gins in hypocrisy, and pretence of piety. The Saracens and Turks War for their Mahomet: The Roman Emperors persecuted in the ten persecution, and warred against Constantine under a pretence of piety; that the Christians were against their Idol Religion, yea so after in Constantine's and Julian's time, persecution was under pretence of Religion. And if the Doctor confesseth in the close of his distinction, that when Satan is bound, that yet then his Vicar the Papal Apollyon shall strenously supply his place; what binding of Satan is this? what benefit hath the Church by this, whether it be destroyed by open hostility, or under pretence of piety? Surely the Church kept more pure, under open persecutions, than otherwise. See Rev. 12.1. compare Histories. SECT. III. An answer to Doctor Prideaux his third Argument. IT is drawn (saith he) from the state of the Martyrs beheaded, all that interval of time, in which we (saith he) put the binding of Satan, viz. white robes were given to them, saying, rest yet a little while, Rev. Chap. 6. They are sealed, and do wash their robes in the blood of the Lamb, Rev. Chap. 7. They protest against the beast, and for that cause are slain, and live again in their successors, and ascend up to Heaven, Chap. 11. They appear in the company of the Lamb, erecting his standard in mount Zion, Chapter 14. They triumph over the Beast, Chapter 15. They sing Hallelujah, and are guests of the nuptial Supper, Chapter 19 And here in the 20. Chapter they are set in Thrones, and power of judging is given to them, because they were smitten, and had not worshipped the Beast, from whence they live with Christ, and reign a thousand years. And therefore howsoever they were esteemed, or used in the world, yet indeed they live and reign with Christ, who hath made them Kings and Priests: In the same manner Kings, as Priest's. But Priests spiritually, therefore so only Kings. For as Christ's Kingdom, so the Apocalyptical Kingdom of Christians, is not of this world. To this Argument we shall answer brieflier, s●. first to the Antecedent, or first Proposition. ¶ 1 That in all those places there is something that crosseth the Doctor's sense, so that the things named by him, did not import the binding of Satan. Rev. 6, The Red horse verse 4. taketh away peace, and makes men kill one another. The ●ale horse verse 8. was called Death, and hell followed it. And to the thing the Doctor allegeth, That the souls should rest, this is added as a reason, till their brethren, and fellow servants should be killed; of which is meant Ch. 11. The 7. of Rev. is a Chapter proleptically inserted to support the Saints in the midst of the approaching evils; as at that period there mentioned; as in most Chapters of the Revelation some things are inserted of comfort to that end, from their future condition when Satan shall be bound, and the Saints reign, although this shall not be fulfilled till the seventh Trumpet gins to sound, Chapter 10.7. Then indeed shall be fulfilled the mystery of God, as be hath declared to his servants the Prophets. To whom little or nothing of the ultimate day of judgement was manifested, which indeed is no mystery. But the abundance of the future visible glory of the Church is to most a mystery; so that this Chapter is but a preoccupation: As the same sealed persons are brought in, Chapter 14. Though presently in Chapter 16, 17, 18, 19 the world is filled with judgements. So that the Angels in this seventh Chapter, v. 1. are ready with their judgements only suspended, while this comfort is communicated to the one hundred forty four thousand, that is, to the universal Church, who are verse 14. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming, or about to come out of tribulation, not come out. They were washed afore in the blood of the Lamb, ever since their believing, but that was from sin; but they are not yet come out of great tribulation, but that shall be ere long. So that that which follows to the end of the Chapter cannot now be applied to their persons, viz. That they shall hunger no more; nor the Sun light upon them any more; And God shall wipe away all tears, which are spoken in the future Tense as of things to come. And it cannot be applied to their future state in heavenly glory: For the Heathens, that knew but the immortality of the soul, never dreamt of hunger, or thirst, or fear to befall good men in the world to come. Nor did the Philosophers think that the Sun did shine above the highest of the orbs of the material heaven. Therefore there is no probability in the least that this is a description of everlasting glory, but of a state on earth, where the Sun hath smitten, and there hath been hunger and thirst, and have been tears. So that still I mind you, this Chapter is but a parenthesis of comfort put there by way of anticipation. For it is put between the sixth and seventh Seal, between which must be a methodical succession. The sixth Seal is in chapter 6. which is most terrible, obscuring heaven, shaking the earth, terrifying the sons of men. And the seventh Seal is in Rev. 8. verse 1. In which eight Chapters whiles Christ intercedes over the prayers of the Church, in regard of some slain, as it is in Chapter 6. The seven Trumpets appear in order to sound at their time, Rev. 8.6. etc. so that the calamities of the world go on in the world, upon earth; and from hence forward till Antichrist be down. As for the 11 Chapter, it is plain that it is but the summary of all that which John prophesies, of the more Ecclesiastical state of things in his ensuing Book of the Revelation, as in the former he had prophesied of the more Political. I say a summary: For there is set down the more pure state of the Church, v. 1. and more corrupt, verse 2. And of the two witnesses in sackcloth; one thousand two hundred and sixty years, and their lying dead in the grave three years and a half, as well as rising and ascending. And there is Babylon falling, viz. The tenth part of the City, etc. as well as Babylon trampling and triumphing over the Witnesses. So that unless we will jumble all into a confusion, this 11. Chapter is but the summary of what follow; in the whole book of the Revelation. And in the 12 Chapter there is as much for the losing of Satan as for binding. For the 13 Chapter, it plainly sets out the time of Satan's power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two and forty months, or a thousand two hundred and sixty days, viz. years, which power he hath not when his master Satan is bound, as we have, and shall hear. For the 14, and 15. Chapters, the Churches triumphant songs of victory over the Beast, are but in hope of a thing to come; Another Parenthesis of comfort proleptically inserted. For before and behind their song, in Chapter 15. is mention of the Angels having the seven last plagues to fulfil the wrath of God, viz. The pouring out of the seven Vials, as it follows Chapter 16. I need go no further in my Antithesis to the Doctor's instances. ¶ 2 We answer to his Antecedent, or first Proposition, that if indeed as Doctor Prideaux would have it) from the 6. Chap. of Rev. to the 20. Saints are in their reigning condition, and Satan is bound according to St. John's true intent, Rev. 20. what means all that while, all that ado against the enemies of the Church; of seven Seals, Chapter 6. and 7. of seven Trumpets, Chapter 8. of seven Vials, Chapter 15. and 16. and in 17. is described the sin and the judgement of the Whore; and in Chapter 18. the manner of her utter destruction; and Chapter 19 the destruction itself. And then, and not till then in Chapter 20. S. John speaks of binding of Satan, so as the Saints may be said to reign indeed. After which no Seals, Trumpets, or Vials; only there is a proleptic, or anticipation of the ultimate day of judgement, mentioned verse 11. of Chapter 20. because it is the period of the thousand years, but the state of times in Satan's binding, and the Saints reigning is after described in Rev. 21. and 22. Chapters. ¶ 3 We answer to his said Antecedent, or first Proposition; That by the Doctor's tenet and proof, that Satan is bound from Rev. 6. to Rev. 20. (for he saith, that the beginning was in Constantine's time that the Saints began to reign; And John tells us, that the thousand years do end at the ultimate day of judgement, Rev. 20.) it will follow, that from Constantine M. which the Doctor puts in three hundred years after Christ, to the day of judgement is but a thousand years. For the Doctor in his stating the question, confesseth that the thousand years must be taken properly and precisely. But we, and most Nations do compute from three hundred years after Christ, to this year, one thousand three hundred fifty three; and yet the day of the last judgement is not come. No nor the War of Gog, and Magog, which precedes it. No nor the fall of Antichrist and Babylon, which precedes that, etc. Next we come to answer to the Argument, or Consequent, or last Proposition. §. 3 To the Proposition itself, That therefore all this while the Saints reigned; we say, that though they reigned over sin, which is no more privilege than every Saint hath had since the beginning of the world; yet they reign not on earth over their corporal enemies as the fifth Monarchy, or power, which is the mind of the Scripture, as we have before abundantly proved. ¶ 2 To his first proof, viz. [So are they Kings, as they be Priests. But they are Priests spiritually.] Therefore etc. We say to the major, and minor, ten Millinery years that they shall be Priests on earth, therefore jointly they shall be Kings on earth. And they shall in body sensibly offer up sacrifices on earth of praises and Hallelujahs, Rev. 11. Rev. 14. Therefore they shall in the body sensibly reign on earth. The notion is changed, but the place and thing is the same. Therefore it is said, Rev. 5.10. He hath made us Kings, and Priests unto our God, AND we shall reign on earth; And Rev. 20.4. shall reign with Christ a thousand years. The time and place showeth what reigning it shall be, even such as to whom Kings and Nations shall bring their honour, Rev. 21. But in heaven the Saints enjoy, but not reign with Christ, because Christ as Christ doth not there reign, as we have 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 than 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 worldly 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 souls, 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 we to the very terms of the Text (John 18. vers. 36.) namely (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) THAT my Kingdom that is mine, is not of THIS SAME world; and we shall perceive that they look towards Christ's peculiar Kingdom, of which we have treated all this while, to be erected in that world, which the Apostle calls in Heb. 2.5. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 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 only 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 Prophecy. Neither do those things move us which are urged of the dissenters, viz. that souls are here taken synecdochically, for souls and bodies united; and the first Resurrection to signify the union of the soul with the body, because this tropical speech is exceeding slippery on which to establish an uncertain opinion, nor to be 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 signify the persons, and resurrection, the union of body and soul. For first in verse 4. those words WHICH had not worshipped the Beast (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is in the masculine gender. But souls in the feminine. Again, The rest of the dead (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 5.) are in the masculine, in Antithetical opposition to (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) those that were beheaded. Furthermore it is said verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lived, which signifies, they lived again. 1 Because so it signifies Rev. 2.8. Christ was dead, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alive. 2 It is spoken in antithesi to that verse 5. of this 20. of Revel. The rest of the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived not again. Now the souls of these were never dead, according to the Doctor's judgement; and all that which the Scriptures hold, the immortality of the soul. Finally observe that the souls of them that were put to death in the ten Persecutions, have reigned above a thousand years. Now the Doctor understands precisely a thousand years, as we heard afore; therefore some reigning of their persons is meant, which cannot be 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 year's period, with the general Resurrection at the ultimate day of judgement, Rev. 20.9. etc. is confessed by most; therefore the reigning of souls a just thousand years cannot be 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 Prophecy. For first, this first Resurrection is prophesied for future, v. 6. to those that had long since risen, not only from Idolatry, but from sin in general, and sealed it with their blood, or other sufferers. 2. The Doctor himself in contending for a metaphorical, viz. a spiritual resurrection, doth therein departed 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 risen from Antichrists opinions, arose not till Antichrist was manifest, which the Doctor puts in Anno one thousand years after Christ. Nor did they arise all at once, but in successive ages: therefore how do they reign a just thousand years, in the time of Satan's binding, according to the Doctor's opinion and account aforesaid; yea or according to any other account? §. 3 To the slipperiness of tropes, etc. first we retort it on the Doctor's exposition. Secondly, we have innumerable plain places to that sense, 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 mere authorities of mere men, and some of the worse sort, viz. Papists, and Jesuits, holding that the thousand years 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 than that under them; But we have store of learned, godly Authors to oppose the Doctor's Author, on Rev. 20.4. See Pareus his Confession of all the Fathers, p. 1115. And we have the Scriptures (as we have showed) to assert that they are yet to come. And one Scripture outweighs 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 certain inconveniencies, which lie heavy upon this interpretation, judgement, or opinion of the Chiliasts. ¶ 1 For, saith he first, it bringeth in another Resurrection of the bodies than that universal 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 himself) without exception are then (at the ultimate day of judgement) to be changed, and to put on immortality in the place of mortality; which he repeats under a certain 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 Doctor's 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 only once, viz. at the first resurrection. Howbeit if God would raise the same bodies twice as those in the Prophets, and those at Christ's passion, and Lazarus, etc. why should man oppose. To a second clause, that it is beside the Apostles Creed, if not against it: we answer, We would feign know against what article of that Creed this offendeth? If the Doctor means against that of the Resurrection; We say, the Creed doth not determine the time or order, or distinct worship of persons, or degrees of men's rising from the dead; as indeed all the Creed is so general▪ 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, etc. Answ. first those verses of 1 Cor. 15.1.16. and 17. are nothing to the Doctor's purpose, viz. If the 〈◊〉 rise not, then is not Christ risen; and if Christ be not raised, your faith is in vain, ye are yet in your sins. This is nothing to the Doctor's purpose. But supposing by the Doctor's words in his argument he intended verse 51, 52. Behold I will show you a mystery, we shall not all sleep, but we shall be changed in a moment, in the twinkling of an eye, a● the last Trumpet (for the Trumpet shall sound, and the dead shall be raised incorruptible, and we shall be cha●ged.) For this corruption must put on incorruption, and this mortal, put on immortality. To this we answer; That warrant, that not only the Martyr's, but all the Saints shall rise at once, and that a thousand years before the rising of the wicked at the last day of judgement: it is evident, by comparing Rev. 11. verse 11.18. etc. with Rev. 20.4 and 12. We are apt to call only great sufferers of persecution Martyrs; but the word in Greek signifies Witnesses, and all Saints witness, and are called the two Witnesses, Rev. 11. yea all Saints suffer more or less; therefore St. John names not only them that were beheaded, but all that seared God's 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 dies notwithstanding this, ha●h but one resurrection. But the Doctor saith, This must all be done at the sound of the last (i. e. seventh) Trumpet. We confess it a● 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 years after, without the sound of any Trumpet, Rev. 20.12. Of the space and business of the last Trumpet, and of this, 1 Cor. 15. we spoke 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 years, is justly by the Learnedest Jews in general, called the day of judgement. For at the beginning of the thousand years the Devil 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 years they reign 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 own? And this while, as at the beginning of it, the Saints only 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 immortal state of body. The Doctor's quotation of 1 Cor. 15. and 1 Thess. 4.15. touching a certain kind 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, confirms what we have said, and overthrows the Doctor's 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as order, so also a troop, a legion, an army, and he adds in his own order, ●●oop, ●egion or army; Order, implying succession one after another. The Apostle distinguisheth the whole Resurrection from first to last into three, orders, troops, legions, etc. First, Christ, whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first, and first fruits in the plural, because he is the representative of all men that believe, as verse 47. All men included are in two. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AFTERWARDS they that are Christ's at his coming. And this is to this day one thousand six hundred forty and eight; so much is contained in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Afterward. For, saith Mr. Mede (Diatrib, part. p. 473) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterwards (used in 1 Thess. 4.17. & 1 Cor. 15.23.) notes a distance of time of above a thousand and half of years. 3 THAN cometh the end, Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 alleged, and opened, I say, which Afterwards must contain a thousand years. As for that, 1 Thess. 4.16, 17. it goes thus fare with 1 Cor. 15. First, that Christ one thousand six hundred fifty and three years since rose; next comes with a shout, with the sound of the Trump of God. Secondly, that they that are dead in Christ, rise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first. After that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 will have it intimated in the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 we have showed afore; and so this also will be 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 years, with an indefinite augmentation, contrary to divers texts of Scripture, by which the Learned have collected the consummation of the world to be nearer; as it is to be seen largely in Cornelius Alapide on Rev. 20. First, we answer, As the Doctor did afore beg, the question in saying, [A slippery tropical and an uncertain opinion.] So now again in saying, [Contrary to many T. we prorogue] whiles the Doctor doth not dispute these things out. Secondly, we stand upon nothing more than plain text, without sophistication, or allegorising contrary to the scope of the pace, as far as possible, or light can lead us. Thirdly, That the consummation of the world doth gloriously begin at the beginning of these thousand years, as we have demonstrated out of several texts; and so it rather hastens then prorogues. Fourthly, turning to Cornelius Alapide on this 20. of Rev. according to the Doctor's direction, thinking to find some great matter, I found only this of that business, That he saith, we approach very near the end of the world; First, because we see the Gospel preached almost to all the world. Secondly, the Saint Vincent, who died one thousand four hundred and eighteen, did confidently preach this, and that by the command of Christ, as it is in the History of his life. Thirdly, that it is a constant oracle among the Turks, that Mahomet's sect is to endure a thousand years, which years are now near expired. Fourthly, so is the Prophecy of St. Malachy A.B. of Hibernia; whose life St. Bernard did write. Thus you see what Cornelius Alapide saith; and what stuff it is. Two arguments out of the Popish legend. Another from the Turks Alcoran, or Tradition. The other intimates a Scripture, viz. that Mat. 24.14. But there is no Almost. I would the Jesuit said true, that almost. It is not yet preached to the vast Kingdoms and places of China, of the Turk, of the Indians, of the Tartars, etc. We do indeed grant that the consummation of the world is near, and we said so but now. But that we set it backward, or forward, beside Scripture; neither the Doctor, nor his Alapide hath proved it one jot. Nor can it seem less than some kind of contradiction, for the Doctor to say, we do prorogare ultra mille, adminimum, annos indefinito auctario. That we do prolong the time at least a thousand years, with an indefinite argument. For if it be for a thousand years, how is it indefinite? If indefinite, how is it for a thousand years? And Alapide confesseth it is uncertain when the world shall end. Ibid. ¶ Third Inconvenience, the Doctor urgeth is, That this opinion in our point feigneth a state of the Church militant in, or at the coming of the Lord (in adventu Domini) triumphant and tranquillous, contrary to Luke 18.8. When the Son of man shall come, shall he find faith on earth? Answer, we do not say that the Church shall triumph at the very first appearance of Christ (which is to call the Jews) yea we have said the contrary on Dan. 12. that for five and forty years, will be a time of trouble to the Jews, after their call, and afore the triumph comes. But when Christ hath once appeared to destroy all the Church's enemies, the Church shall triumph, and be tranquillous many years, as we have seen innumerable places in O. T. and just a thousand years according to St. John in Rev. compared with Dan, etc. of which afore. That place of Luke is evidently of the weak faith; not of no faith of true believers, at the sight of the great troubles that are the sad Antecedent to the joyful Comedian Catastrophe of the Church's deliverance, as Dan. 12. and Rev. 11. to the end of 19 set it out. But when Christ comes, it is at a pinch to raise their faith, and after to settle that their triumph on earth. As he appeared in incarnate; when the Saints faith was low, as we see in Nathanael: And at the Resurrection, as we see in the two Disciples, Luke 24. and in Thomas, John 20. But when manifest, he raised them high. So at his next coming. ¶ Fourth Inconvenience is (saith the Doctor) it doth interpose at least a thousand years between the ruin of Antichrist, and the dissolution of the world; which Antichrist, Paul foretold, should be destroyed with the bright coming of our Saviour, and by the breath of his mouth. We answer, first, That if he means before the last dissolution at the last judgement, even so doth St. John most emphatically interpose. Compare Rev. 19 the two last verses, with Ch. 20.4 compared with v. 12. And so methodically, and exactly Antichrist shall be destroyed by the brightness of Christ's first coming. His breath of his mouth, viz. his Word and Spirit, having made the Kings of the earth to hate the Whore. Secondly, we answer, that at Christ's appearance; at the beginning of the thousand years, there is a kind of dissolution of the world, 2 Peter 12.13. compared with Isaiah 65.17. ¶ Fifth Inconvenience is, That this opinion (as the Doctor affirms) inventeth such an assumption of bodies, as the Papists feign of the blessed Virgins; or brings down from heaven souls to be united to bodies, that perhaps they may get children, possess earthly things, and be subject to other conditions of mortal men. We answer, first, for the Drs. assumption of bodies, feigned by the Papists, the Dr. doth not tell us what he means, and we cannot divine what the Papists may dream. This arrow doth not appear, ergo, we need not hold up our buckler. Secondly, for the bringing souls down from heaven to the body upon earth; what wonder is this more than the returning of the soul of Lazarus, and of those at Christ's Passion, and those in the Prophets, to their bodies on earth, especially seeing they that return in the other world to their bodies upon the inhabitable world for that time of the thousand years (Heb. 2.5.) is to a glorious estate. Indeed unless we can overthrow a world of places which we have urged, this must be granted. Thirdly, For their begetting children at that time, We do not affirm it. But if we should, I know not what grand Inconvenience would follow, seeing Adam once might have done it without sin, or carnality of mind, when his soul came new out of God's hands, which are more glorious than heaven; and the Virgin Mary so conceived Christ. And the Apostle Heb. 2. implies, our state then shall be as innocent adam's was. All earthly things that the Saints then shall enjoy, shall but increase their happiness, not sin, or carnality in the least. That shall be fulfilled, Matth. 19.29. If the full of happiness in glory shall fill all the senses with joy and comfort suitable to that place; why may not the Preface upon earth proportionally? But the Doctor objects but with a fortasse, perhaps. Fourthly, for their enjoyment of earthly things; though the things be earthly, yet the Saints shall enjoy them in a spiritual manner, under a spiritual notion, and to a spiritual end, as Adam in innocency. For fifth, of being subject to the condition of mortal men: I do not know that they that are Saints shall die in that thousand years, or any more; seeing they that are alive shall only be changed. ¶ 6 The sixth and last Inconvenience the Doctor urgeth is, as he saith, that this opinion doth raise up again Papism at the end of the world, viz. then for men to die with the rest of the enemies of the Church in the Gogican War, which Papism the 19 of the Revel. concluded as extinct. We answer to this objection, that it is of no consequence, whether it be granted or denied; We do not raise Papism, nor do I know any that do. And though S. John concludes the utter down-fall of Antichrist, Rev. 19 that he shall never reign more, yet Chapter 20.9. he shows that secret hypocrisy of all Nations, shall break out, and endeavour to beset the Church, and then comes the ultimate day of judgement. CHAP. II. Answering Doctor Pareus. THus of your Dr. Prideaux his Arguments against our point, in answer of whom with the same labour we have answered the main Arguments of Pareus, on Revelation 20. verse 4. For the Doctor did follow, and take much out of Pareus; Those we have not spoken to, that are most material, that the Doctor did not touch upon, them we will now touch. SECT. I. First Objection. Rev. 20.5. THat that Resurrection is not a corporal Resurrection, but a spiritual. And that because it is called the First Resurrection. For this cannot be the first corporal Resurrection, because before this there arose corporally, the Son of the widow of Sarepta, raised by the Prophet Elijah, 1 King. 17.22. The Son of the Sunamitish widow by Elisha, 2 King. 4.35. The Son of the widow of Naim raised by Christ, Luke 7.11, 12. etc. The daughter of Jairus raised by Christ, Luke 8.55. of Lazarus raised by Christ, John 11.44. Those at Christ's Passion, Matth. 27. Tabytha by Peter, Act. 9.41. E●tichus by Paul, Act. 20.10. Answer to this, thus, First by this argument, Christ shall not be the first-fruits of them that sleep. Secondly, by this argument, the opinion of a spiritual Resurrection from Antichristianisme cannot be here admitted, because by the same reason, that cannot be called the First resurrection, because many of them were raised afore Antichristianisme was in being. Thirdly, that raising of them was no general Resurrection of any sort of godly, or ungodly. But this in the Revelation is general of all Saints. Fourthly, the T. intends that risen, they shall reign, and reign a thousand years. But the other mentioned by Pareus soon died and did not reign in John's sense. Fifthly, John had marked these out, verse 3, that they had had a spiritual Resurrection already. SECT. II. Second Argument of Pareus. TO the First Resurrection is opposed First death. But the First death was spiritual, viz. Sin, Rom. 5. therefore the first Resurrection meant here, is spiritual. Answer first, spiritual death and life are sin and grace. But these not expressed here; but first and second Resurrection, living and dying again. The first death is when all die corporally, some naturally, some violently, as the godly by Antichrists persecution. So in Rev. 6.9. the souls under the altar, and the beheaded in this 20. Chapter, verse 4. And wicked by God's judgements, Rev. 19 two last. Now the first Resurrection is of Saints, Rev. 20. is here in ver. 4. Second, of wicked in verse 12. which is their second death, as S. John calls it, verse 14. The rest of Pareus his objections to this point, are upon a false supposition, that only the Martyrs shall rise, therefore need no answer. Beside, we have given much in answer to him afore in the end of the first Book. Thus of Pareus, next of Mr. Bayly. CHAP. III. MR. Bayly his Arguments come next (for I put the best disputant first, who being answered, we shall have less reason to spend time upon the weaker.) SECT. I. Mr. Baylies first Argument. HE that remains in the Heaven unto the last judgement, comes not down to the earth a thousand years before the last judgement. But Christ remains in the Heavens unto the last judgement. Therefore Christ comes not down to the earth for a thousand years before the last judgement. The major (saith he) is unquestionable. The minor is proved. First, from the Article of the Creed, from that; he sitteth at the right hand of God, from thence he shall come to judge the quick and the dead. Secondly, from Act. 3.21. Thirdly, from John 14.2.3. We answer first to the major. First, we have not yet asserted, that Christ shall come down on the earth. But we have showed out of several texts a very great probability, that Christ will at least appear in the clouds, that men, and especially the Jews may look upon him, etc. as Zac. 12.10. 2 At the beginning of the 1000 years is the beginning of the last judgement, as we shown afore. 2. To the minor where Mr. B. affirms that Christ shall remain in the Heavens unto the last day of judgement; We answer, it is false. For after he was ascended up to the right hand of God; he is so near to Paul, that he calls to him, saying, Paul, Paul, etc. And Paul replies, Who art thou Lord? And Christ replies, I am Jesus whom thou persecutest. And Paul replies, Lo what wilt thou have me to do? And the Lord replies, Arise, go into the City, and it shall be told thee, Act. 9.4, 5, 6. And verse 10. Christ in a vision speaks to Ananias to go to Paul. Ananias objects, and Christ replies. At last he goes, and verse 17. speaks to Saul thus, putting his hand upon him; Brother Saul, the Lord, even Jesus that APPEARED unto thee in the way (Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s●en of thee.) And 1 Cor. 15.5, 6, 7, 8. As SEEN of C●phas, and the twelve, etc. after the Resurrection, so after the Ascension seen of Paul, v. 8. Now by the same reason he may appear again to convert the Jews (for that must be some sudden business, Isa 66.8. as a Nation borne at once) etc. before the ultimate day of judgement. And Paul's conversion by Christ's appearance in the clouds was the first-fruits how Christ would convert the Jews, as is Mr. Medes note on 1 Tim. 1.16. Read the place. ¶ 1 To the first proof of the minor from that Article of the Creed; First, we say, that Article doth not prove Mr. Baylies intent, in that it doth not assert, that there Christ shall fixedly sit for ever until the last judgement, but only that thence he shall come to judge, which he may do, if mean while he descends on weighty occasions, which finished, he ascends again, and there he abides till he descends to the last judgement. Secondly, we have showed afore that the day of judgement gins at this one thousand years, and continues to the end. The beginning is the morning of the day of judgement; the end the evening of the day of judgement. And all the same day of judgement, as it is in Peter, 2 Epist. 3. Chap. And we have also shown how in this time all the parts of a day of judgement are acted. The last day of which thousand years we all along have called it the ultimate day of judgement. And how long this ultimate day may be, this evening of the Millenary day, we cannot tell. One of our opposites said, that it must be a long while, that Christ judgeth as man, and judgeth men as men, and therefore the ultimate judgement must be a long time. ¶ 2 To the second proof, viz. out of Act. 3.21. we have already largely showed, that that place is very full, and home for our opinion. See our second Book, page 96. But because Mr. Bayly will undertake to urge some special particulars; we will answer particularly to them. First, He urgeth, That the time here understood is that, when all things spoken by all the Prophets are performed. But all things spoken by all the Prophets, are not performed till the last day of judgement. He backs this with Rom. 8.21. compared with verse 18. and 23. wheres (saith he) The restitution of the creatures to their desired liberty, comes not before the redemption of our bodies, and the glory to be revealed on the whole Church at the last day. To which we answer, Mr. B. in most of these Propositions refers which in our English peremptorily to all things. But the Greeks is plainly this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. and is duly rendered thus, Whom the heavens must receive until the TIMES of restitution of all things; WHICH TIMES God hath spoken, etc. And so the Arabecke; Christ must be received of heaven unto THE TIMES which shall confirm the perfecting of all the speeches, which times God hath spoken of, etc. And plain reason is most fair for this reading, of referring which to times, not to all things, because all the Prophets of the Old Testament generally for the most part have spoken of the TIMES of restitution; but have not spoken of all things that are to be fulfilled; witness many things in the New Testament which the Apostles tell us were hid in old time, and St. John's six first Seals, Trumpets, and Vials show as much. As also the binding of Satan. And therefore that speech of Mr. B. That the time of the performing of all things which any of the Prophets have spoken, cannot possibly exist before he last judgement, is a false proposition, because some of the Prophet's whole Prophecies in the Old Testament (for them Peter then must needs mean) have been fulfilled already. As the Prophecy of Jonah, the utmost of which was the resurrection of Christ, which was a time of restitution of our Head, but not of all things by our Head. Add that it is said, Here the TIMES of restitution of ALL THINGS, which are distinguished from the ultimate day of judgement, which is a time of dissolution, and destruction of things: To which RESTITUTION is quite opposite. And TIMES are in the plural, as well as THINGS. And therefore a precise ultimate day of judgement in Mr. B. sense is not particularly pointed out. But that ALL THINGS MUST HAVE their TIMES to be restored: As the Saints for a thousand years. And restitution imports a state once had, and lost, not a state altogether new, and different as that in heaven. And therefore, Psal. 8. and Heb. 2. do refer to such a state as Adam had. For Rom. 8.18. to 24. which Mr. B. quotes for proof, That the time of fulfilling all things, which any of the Prophets have spoken, cannot possibly exist before the last judgement; I say, his quoting this eighth of Rom. to confirm this Proposition, Mr. Bayly taking the last judgement for the ultimate day of judgement, overthrows himself. For in these thousand years is revealed the glory IN US, Rom. 8.18. Mark the phrase, in us. And in verse 19 Then is the manifestation (viz. to all the world) of the Sons of God, which in heaven is hid from the world. And verse 19.20, 31, 22. Then in those thousand years, the creature ITSELF, and whole creation, according to their groans shall be delivered from the vanity, and travel, and pain it is now in, into the liberty of the Sons of God; which cannot be at the ultimate day of judgement, when comes the dissolution. And then in that thousand years most properly is it said in verse 25, And not only the CREATURES, but OURSELVES ALSO shall have the redemption of our bodies; it being a condition proper in place and nature for bodies. The second thing that Mr. Bayly urgeth out of this third of Act. 21. is, That the time here spoken of is, when the Jews, to whom Peter spoke, were to be refreshed by the Lord's presence. But that shall not be before the general Resurrection. To which we answer: This is a begging of the question; we have showed that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) from the face, or appearance of Christ, shall the Saints in this thousand years have a great refreshing, especially here meant of the Jews in general, who then must be called, and so enjoy this refreshing. For at the ultimate judgement, and general Resurrection, will be too late a time to call them. The third thing Mr. Bayly urgeth out of this Act. 3. is this; The time when God doth solemnly before men and Angels declare the absolution and blotting out of the sins of all his people, is not before the last day. But this is the time whereof the Apostle Peter speaks in the present place as appears by verse 19 That your sins may be blotted out, when the time of refreshing shall come from the presence of the Lord. To which we answer as to the minor Proposition; First, that Peter here speaks of the blotting out the Jews sins; and those sins were refusing and crucifying Christ, Act. 2. And these are blotted out when Christ appears, and they repent at sight of him, and own him; and this is before the last day of judgement, Zach. 12.10. Rev. 1.7. as we have before demonstrated out of these places. As for all those words Mr. Bayly heaps up, of solemnly before men and Angels, declare the absolution, etc. they cannot be inferred from this text. As the word refreshing is but a low word to signify the absolutest, highest happiness. And the last day is a late time to blot out the sins of the Jews, when they are not yet converted, nor shall then be, but by the appearance of Christ unto them, Zach. 11. Rev. 1. ¶ 3 The third and last proof of Mr. Baylies minor Proposition of his first Argument, That Christ remains in the heavens till the last judgement, is in John 14.2. and 3. To which we answer, Christ doth not in the least there intimate that he would not come again till the last judgement, as Mr. B. understands the last judgement. And it is very plain, that Christ will first come again, and receive them to himself before he carry them into the mansion in the highest heavens; if Mr. Bayly will needs understand those mansions only. Howbeit there is no expression of Heaven. And the Greek is, prepare a place, without any article of emphasis. And the Father's house is large, Ephes. 3.14, 15. For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named. There is Bethel, even where God in special appears; which special appearance is in the person of Christ. And lastly where ever Christ is with us, we are with him, so as that for that time is heaven to us; therefore the Apostle Paul, desiring a state in the world to come, Phil. 1.23. calls it a being with Christ, not heaven. So that yet still it remains to be proved, that Christ shall not appear to his people, before the ultimate day of judgement; or that Christ hath no place of refreshing his people for a time before the ultimate day of judgement, but only the highest heavens, after the ultimate day of judgement. SECT. II. Mr. Baylies second Argument. §. 1 AS to his accusation of coining new, and false senses to many Scriptures: we say it is a begging of the Question. And we retort it. For Mr. B. opinion for many generations, hath so allegorised upon all the Prophets, speaking of the state of the Jews, and of the universal Church to be on earth, afore the ultimate day of ●udgement; that I confess I was thereby for a long time kept in the dark, so that I could make no use of the Histories and Prophecies of the Old and New Testament in relation to these things, but only here and there, by way of moral observations and allusions. §. 7 But let us hear his Argument; Christ sits at the right hand of God till the last day, therefore he comes not to reign on earth a 1000 years before the last day. To which we say, that this argument thus far hath been argued and answered in effect in the first argument; yet because there are some fresh proofs, we are contented again to answer it, and to discuss them; And for answer, we deny the Antecedent, taking the last day in Mr. Bailyes sense, for the ultimate day of judgement. But if we take the last day; for that day in 2 Pet. 3. which shall be a thousand years, than Mr. Baily concludes nothing against us. But Mr. Baily will prove the Antecedent, that Christ doth sit at the right hand of the Father, till the last day, meaning the ultimate day of judgement, viz. the evening of our last day. For so I suppose he means: his proof is his major Proposition, in Ps. 110.1. Christ sits at the right hand of God, till ALL his enemies be made his footstool. Whence he assumes this minor; But all his enemies are not made his footstool till the last day. For till then, Satan, death, and all wicked men are not fully destroyed, therefore etc. To this major Proposition out of Ps. 110.1. Mr. B putteth in a word of great consequence to serve his own turn (which in divine arguing from a text is very foul play) viz. the word ALL. For as it is not in our English Translation, so nor is it in the Hebrew text, where it is only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thine enemies indefinitely. And the Apostle having an infallible spirit to know the mind of the Scriptures, quoting this place, Heb. 10.13. renders it, that Christ sits there expecting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. putting no ALL in; But suppose it be said ALL, all his enemies, this is sufficiently fulfilled, when Christ overcomes all; all his enemies are so subdued, yea visibly in themselves, or in their effects, that they shall never hurt the Church more, which shall come to pass when the jews are settled (at the beginning of the thousand years) as many Scriptures afore showed. And to speak according to St. john in the Revelation, then as in Chap. 19 Antichrist, and all his adherents shall down; then as in Chapter 20. Satan shall down: then as in Chapter 21, Sin shall down. And for death this is destroyed, Chapter 20. For if all the Saints than live and reign a thousand years, then is this a state of immortality of their bodies. And for the ultimate day of judgement, then is not a destroying of death, but a reviving of the worst death, sc. the second death to the worst of men, so that the wicked live only to die that death, Rev. 20.12. to the end. It is said that the last enemy of the Saints, that is destroyed is death, 1 Cor. 11. Because so St. john names the enemies in order; First, all, the wicked, Rev. 19 Then the Devil, Rev. 20.1. And last of all, death, v. 4. and all these orderly at the beginning of the thousand years, at the beginning of the seventh Angels sounding his Trumpet, I say, at the beginning thereof. And to make all our answer plainer, When it is said, All shall be under Christ's feet, the meaning is not, that all shall be annihilated: For after the ultimate day of judgement, there shall be (viz. in hell) sin, and devils, and wicked men, and the greatest death, viz. the second death, i. e. eternal condemnation; therefore the meaning must be, that all shall be so under Christ's feet, that they shall no more mischief the Church. Satan shall not seduce them; Sin shall not touch them; Death shall not dissolve them. But at the end of the thousand years, Satan, and the hypocrites in the corners of the world shall begin to make an head, and this immediately draws down Christ to the ultimate day of judgement, who raiseth all the dead wicked, and takes them, and the wicked that are then alive, and passeth everlasting condemnation upon them, Rev. 20.7. to the end of the Chapter. SECT. III. Mr. Bailyes third Argument. §. 1 ALL the godly at Christ's coming from heaven, do rise immediately to a heavenly glory; ergo, none of them do arise to a temporal glory for a thousand years upon earth. §. 2 Answ. We might deny that we call the Argument, you call it the consequence, because Mr. Baily doth not say to glory in heaven, much less the highest heaven. For their state on earth a thousand years is not only an heavenly glory, but the state is called Heaven, Rev. 21.1. etc. 2 Pet. 3. But that we shall fix our answer upon, will be the denying of the Antecedent, and expounding of the proof Mr. Baily brings for proof of the Antecedent, 1 Cor. Chap. 15. vers. 22.1 Thess 4.14. Matth. 25.31. Joh. 6.39.40.44. Heb. 9.28. ¶ 1 To the two first, we answered afore. For the third place of Matthew, it concludes nothing to the said Antecedent. For Christ separates the sheep from the goats notably at the beginning of the thousand years, when the open wicked then alive generally perish, Revelation 19 and all the Saints alive are set in a glorious condition, Chap. 20. ¶ 2 To the fourth place, viz. in Joh. 6.39.40.44. I will raise it up at the last day; We answer, this doth not infer any thing in behalf of the Antecedent. For lo, this thousand years is truly the last day. For (as it is in 2 Pet. 3.) before it are the last days, in which men shall say, Where is the promise of his coming. And it is after said, A thousand years 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 years is the morning, and daylight 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 Christ's are raised; and as soon as raised, their everlasting life gins; for they die no more for aught 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 look for him shall he appear the second time without sin unto salvation. All that Mr. Baily saith upon this place, to stretch it to his end is, That Christ hath but two times of coming to the earth; First, in weakness to die upon the Cross. Second time in glory, to give everlasting salvation without distinction to all believers, who look for his coming. To which words of Mr. Baily we say, That it doth not follow infallibly, that because the Apostle there names two come, 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 coming. Mr. B. now confesseth a second coming of Christ to the earth. And it were nothing contrary to Scripture if we should say, that after his second coming at the beginning of the thousand years he shall come again the third time to universal 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 only this, That whereas Christ appeared with sin upon the Cross, i. e. He 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, he 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 years, at which time gins the salvation of them that look for him. SECT. IV. Mr. Bailyes fourth Argument. THe conceit of the thousand years makes Christ's Kingdom to be earthly, and most observable for all worldly glory: But the Scripture makes it to be spiritual, without all worldly pomp. Neither doth the word of God make the Kingdom 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 reign over the house of Jacob for ever. And 1 Cor. 15.25. He must reign till he hath put all things under his feet. Here this is but one Kingdom, and one way of ruling; a Kingdom merely spiritual, and no wise worldly, Luke 17.20. The Kingdom of God cometh not with observation, neither shall they say, Lo here, or lo there, but the Kingdom of God is within you. And John 18.36. My Kingdom is not of this world: If my Kingdom were of this world, then would my servants fight; but now is my Kingdom not from hence, Rom. 14.17. The Kingdom of God is not meat and drink, but righteousness, peace, and joy of the Holy Ghost Eph. 1.20. He 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 Kingdom to appear in Armies and Battles, in feasts and pleasures, in worldly pomp and power, and will not have his Kingdom 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 merely to deny what he doth simply affirm without proof. If any shall say (that we may give a word of answer to this aspersion, and rid our hands of it) that Battles and Armies at first shall be remotio impedimenti, to beat down 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 down, the Kingdom (we speak of) might be set up; it doth not therefore follow, that it is asserted, that this Kingdom 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 Psalm, as the eighth Psalm is quoted out of Gen. 1.26. sets forth this Kingdom in its peace and comfort to be like that of Adam in innocency; doth it therefore follow that its ave red that this Kingdom 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 less can it be truly imagined, that any Protestant, so indeed, would say as Mr. B. affirms, that this Kingdom, of which we speak, doth not stand in any of that spiritual power, which since Christ's Ascension he hath executed on Principalities and Powers. Sure the spiritual power shall continue there, though it doth not exercise itself on Principalities, etc. when they have submitted; only I make this exception, If Mr. Baily means a Classical Presbyterian power, I think there shall be none at all. I say the less to these foul aspersions in this place, because I have so abundantly anticipated myself 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 he is (I think) as sound, and justly jerked for his injustice (more scholastico) as ever any Libeler was by the Lictor, or Beadle of the Magistrate. There, for his fables, you have it retorted upon him, that by his own allegation, he intimates that the opinion of the thousand years was ancienter than 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 spoke against. And therefore he confesseth that he cannot condemn them, even when he had reported them fare worse than ever they spoke. Ye have there likewise Justin Martyr brought, effectually disproving Jerom. Add to all ye have there, Mr. Medes taking Jerom to task. In the same third Book, third Chapter, and third Section; ye have the particulars of the aspersions discussed, and their Authors disproved. They are fathered upon Cerinthus by one Gaius, seconded by Dionysius Alexandrinus, simply believed, 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, we 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 pains to read the forequoted places. But let us leave the tail 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 years makes Christ's Kingdom 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 Angel's businesses are with the Church on earth, and about earthly things in relation to the Church's welfare (Heb. 1. Dan. 10.) yet it follows not that they are therefore earthly. To the second clause of the major, It makes Christ's Kingdom most observable for all worldly glory. Answer, Though this Kingdom 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 special manifestation of God, and the Lamb, and all the spiritual beams irradiating from them, Rev. 21. dispelling all uncleanness and spiritualizing every thing; so that though they enjoy the earth upon earth, yet not in an earthly manner. Sure then shall that be much more verified in 1 Cor. 10.31. and Phil. 3.20. Their conversation is in heaven and do 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 alleged.) 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 Kingdom 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 do not distinguish the Church into several kinds) so it is in this. As notwithstanding that in Heb. 1.1. The Church, and Word are still of the same kind 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 Diocese and Classes. But we think if we distinguish of an internal, and an external form, we shall satisfy the objection. The Church is one Uniform 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 forms. In Adam's standing, it was outwardly most glorious, as well as inwardly perfect. In the ten Father's 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 years it was mean; in Constantine M. etc. a great deal of outward glory. But again of late times in many places very mean; yet still we truly confess one universal Church, in kind, nature, essence, and internal form; why therefore should it make an objection, that when Christ's time shall come that is greater than Constantine the Great, than Moses, than Solomon, than Adam, that HE 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 four 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 be Churched. Christ, not Bishops, Christ's Spirit (not their Liturgy, or Litany, or Collects) shall Church her, and give her an Hallelujah for her safe delivery, and fulfil, that neither the Sun of worldly power, nor the Moon of worldly things shall fright her any more. For that Psalm is meant of the Church. ¶ 3 To his proofs of the minor, viz. That the Scripture makes the Kingdom of the Mediator to be spiritual, without all worldly pomp, and that neither, doth the word of God make that Kingdom to be of two kinds, and of two different natures, but one, and uniform, 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 pomp 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 reign over the house of Jacob for ever. Now we ask the question, Doth this make out all the strains of Mr. B. minor? Nay we have largely showed this place, mightily confirms our opinion, and overthrows the contrary. See before Book. 3. Chap. 4. Sect. 2. page 383. etc. I am loath to spend time and pains in repetition, and so to swell this Treatise with unnecessaries. I will only ask Mr. B. where, or when yet was fulfilled this same [SHALL]? And WHERE is DAVID'S THRONE now? And how doth Christ reign 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 reign 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 Christ's Kingdom there is but one way of ruling, that there is but one Kingdom, merely spiritual, and in no wise worldly? Yea doth not this Text speak the contrary, wh●n it faith, all his things (as Mr. B. allegeth 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, do gloriously enlarge. Mr. B. quips us with a Socino-remonstration. But sure it is plain Familisme to turn plain places into Allegories. To the third proof in Luke 17.20. [The Kingdom of God cometh not with observation; Neither shall they say, Lo here, or lo there, for behold the Kingdom of God is within you.] We answer first, That these words were spoken to the Pharisees, ibid. vers. 20, to them it should not come with observation. 2 To them enquiring after another state of Christ's Kingdom, mean while overlooking, and neglecting its present state, whiles Christ was personally with them, and opposing him. No wonder, therefore that to such hypocrites so acting, Christ would not discover the glorious visible state of his Church to come. 3. The word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) observation, it signifies Divination, or Augury. Bud. And the Apostle applies the Theme, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reprove the Galatians for observing days, and months, and years, and times; therefore Chemnitius says truly, it signifies a scrupulous, superstitious observation. And oft in the New Testament it is put to signify (in the Theme) a captious, insidiatory, malicious observation, to carp, and catch, Luke 6.7. Chap. 14. vers. 1 Chap. 20. vers. 20. The great learned Philosopher, a Natural Greek (and therefore knew his own tongue) in his Rhet. l. 2. useth it for observing a fit time to revenge. Now the Pharisees were exquisite at both sorts of observation, viz. superstitions, of washing, etc. and insidiatory. See Luke 20.20. They watched him (it is the same Greek word) and sent forth spies, etc. This being the efficacy of the Greek word, and this being the spirit and temper of the Pharisees; no wonder that Christ says to them, the Kingdom of God, doth not come with such observation, or to such observers. But fourthly, we answer, that Christ doth not deny, but that his Kingdom may be perceived, and beheld by a serious and sincere observaton. As first his Kingdom of the ministration of the Gospel. So that there shall be no need to say, Lo here, or lo there (is the Kingdom) while the Kingdom of God is AMONG YOU, verse 21. q. d. you might see it as well as others, if you were sincerely willing to see it. Our Translators render it, The Kingdom of God is within you. But most improperly; for sure the Kingdom of God was not within these Pharisees, who (most likely) put this question to Christ insidiatorily. Beside, the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly signifies among, or on this side, or on that side, or in the middle, or amidst, and so Beza, and the Hebrew, & our Syriack copy have it. And Beza saith, it answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud vos among you. And his words on this place and phrase is very considerable to our purpose. This particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Beza signifies, that so the Kingdom of God was among them, that by no means could it lie hid, but was obvious to the beholding of all, as John speaks, Chap. 1. v. 27. But perhaps it doth declare that they had it not only near them, but also within, that is, they had the Messiah within their houses; so that but for perverse opinion, etc. they might acknowledge him. There are some saith Beza, who had rather render it WITHIN you, as if it were, signified there, that the Kingdom of Christ were spiritual, not earthly, etc. which opinion however it is true, yet perhaps it is not sufficiently accommodated to this place. Secondly, For Christ's more glorious, and more conspicuous Kingdom, at his next appearing, he saith, verse 22, 23, 24. and 25. to his Disciples, Go not after men that say here, or there it is, in this, or that corner; for as the lightning that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so also shall the Son of man be in his day. But first he must suffer many things, and be REJECTED OF THIS GENERATION: which plainly signifies his next coming after his Ascension. Lay all together, and you will see how little Mr. B. gets out of this place for his minor. To his fourth proof thereof, Job. 18.36. [My Kingdom is not of this world, we have answered largely afore.] To his fifth and last proof of his minor, [Rom. 14.16. The Kingdom of God consists not etc.] we gave a full answer, when we answered the closing up of this his Argument. SECT. V Mr. Bailyes fifth Argument. §. 1 THe Scripture makes the Church of God, so long as it is upon earth, first a mixed multitude, of elect and reprobate, good and bad. Secondly, A company of people under the cross, and subject to various temptations. Thirdly, A company that hath need of the Word and Sacraments, of Prayer and Ordinances. Fourthly, That hath Christ a high Priest within the veil of heaven interceding for them. But the Doctrine in hand changes the nature of the Church, and makes it for a 1000 years together to consist only of good, & gracious persons, without all trouble, without all Ordinances, without any need of Christ's Intercession. For the first, of mixedness, see Mat. 13.40.24.11. Luk. 18.8. These places declare the mixture of the wicked with the godly in the Church to the world's end, and most about the end. For the second, of Crosses, See Psal. 34.20. Many are the afflictions of the righteous, Matth. 5.4. Blessed are they that mourn, and are persecuted, Act. 14.23. By many tribulations we must enter into the Kingdom of God, Rom. 8.17. If we suffer with him, we shall reign with him. 2 Tim. 3.12. All that will be godly, must suffer persecution. For the third, of Ordinances, see Eph. 4.11. 1 Cor. 11.26. For the fourth, of need of Christ's Intercession, see 1 John 1.8. and Chapter 2.1. Heb. 9.24. §. 2 Answer, first to the major: Mr. B. himself cannot but confess, that it is not simply, and absolutely true: For if Christ will judge the whole world, upon the earth; on earth shall be the place of Judicature, and bodies must be in a place; for at heaven the wicked shall not be, to receive sentence, and only the Saints at last are caught up into the clouds, 1 Thess. 4.17. And Christ as man, must judge men, as men, and so have time to make his judgement apparently just to all men's reason; and so (as some of the Presbyterians confess) must take up some considerable time: And at this time the Church shall be separated, crosses shall cease, the wicked shall not persecute, etc. Then it follows that the major is not absolutely true, That all the time the Church is on earth, it shall be subject to the four aforesaid particulars. Now we have often and justly said, The day of judgement gins at the thousand years. §. 3 To the minor we say, that it is false to say, This Doctrine of the thousand years doth alter the nature of the Church. Nature imports substance, kind, essence. But Mr. Baily knows the rule, Magis & minus non variant speciem, i. e. More and less do not al●er the kind. And sure Mr. B. hath preached that common true Divinity, that heaven doth perfect our condition, our knowledge, graces, souls, bodies, and communion with God, not alter them in kind, nature, or essence. And so the 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 only so, but in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This series of ages. And more yet, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfecting. (3 As in Acts) The restitution. no word to properly signify an end; But it implies 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 year's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which must signify a state on earth; so that this of Matthew is fulfilled at the beginning of the thousand years, 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, etc. We say it is most express 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 years 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. Nevertheless 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 years, which Mr. Ba●ly 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 always was before all deliverances by Christ; As at Egypt; At Babylon; At Christ's coming in flesh. So that good men's 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 fulfil 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 years, Rev. 21. there is the beginning. And our reigning with him in that Rom. 8.17. is expounded to begin in this thousand years, 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 years prove a sinless condition, the Saints being perfected as it is in that Eph. 4 verse 12. It can be no grief 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 we do 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 Christ's Intercession till he lays down 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 it would not be a selfe-deceiving (as S. John calls it) for a soul to say in heaven above, he is without sin. So nor upon earth in the thousand years, if so Christ makes our condition. And when we are without sin, we need not Christ's active Intercession for conversion, or confirmation, in regard of weakness of grace; yet I know not but that Christ's presential Intercession shall continue till all the Church's enemies be utterly cast into hell, and the Saints attain their highest happiness in heaven. But that it may cease as in regard of the sins of Saints, at the thousand years I doubt not, if that prove a sinless condition, as that place quoted by Mr. Baily Heb. 9.24. to the end of the Chapter, doth seem to me clearly to affirm. For verse 24.25, etc. Christ entering heaven, having died once, in the last verse 'tis said, he shall appear the second time without sin unto salvation; that is, as not making atonement for sin. And this second coming is next after his Ascension, and that is at the calling of the Jews, at the beginning of the thousand years, as we have before proved: And this salvation must be a thing beyond the state of grace we are now in; therefore most likely it shall be our sinless condition. We shall be as Adam for inward perfection, for or 〈◊〉 I know: and the Apostle hints at it, Heb. 2. verse 7. etc. As we ●●●e shown afore. SECT. VI Mr. Bailyes sixth Argument. §. 1 THe Scripture makes the time of Christ's second coming to be secret, and hidden, not only to men, but to the very Angels, and to Christ himself as man, Mark 13.32. But of that day, and that hour knoweth no man, no not the Angels, neither the Son. But this Doctrine makes that day openly known, and tells the time of it punctually. For they make the thousand years to begin with the one thousand six hundred and fiftyeth year, or else with one thousand six hundred ninety five, and the day of judgement to be at the end of the thousand years. §. 2 Ans. First, There is a difference between a day to an hour, and between about such a year. 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 he was on earth, as when he was in heaven. So Eph. 4.8. compare Joh. 7.39. and Act. 2.1. etc. In like manner, if the Deity did not communicate to Christ's manhood, whiles on earth, the time (for nescience is not a sin) yet it's plain the Deity did communicate it after Christ was in heaven, Rev. 1.1. The Revelation of Jesus Christ, which GOD GAVE UNTO HIM to show unto his servants. And accordingly John shows it us, Chapt. 11. Chapt. 12, Chapt. 13, Chap. 19 Chap. 20. Lastly, Mr. Baily confutes himself as he propounds his argument: For he saith our Doctrine makes the day opens when we say, The day shall be either one thousand six hundred and fifty, or one thousand six hundred ninety five. Surely this is not to make the day so certain, or the year. For (saith the Philosopher) qui indefinite, etc. He that answers indefinitely, answers nothing. Beside we cannot for our lives count so exactly, but we may miss at least one year, if we did absolutely pitch on any one account that were never so right in the footing. For my part, I shall affirm what is most probable about the account, when I come to the seventh and last Book. SECT. VII. Mr. Bailyes seventh Argument. THe reward of the Martyrs is everlasting life in the heavens, promised to them at Christ's coming to judge the just and unjust, therefore it is not temporal in an earthly Kingdom of a thousand years. The Antecedent is proved, Matth. 5.10. 2 Tim. 4.6. 2 Thess. 1.6, 7, 8, 9, 10. which without doubt is not before the last judgement; else the Martyrs would be in a worse case than the souls of other Saints continuing in heaven, enjoying the Trinity, yea a punishment to them, being brought down to the earth to returns to a body, not like to the glorious body of Christ, nor yet unto these incorruptible, immortal, spiritual bodies, which yet are promised to the least of the faithful at their resurrection, 1 Cor. 15. But unto such a body that eats, drinks, sleeps, fights, delights in fleshly pleasures, and converseth with beasts and earthly creatures, in such a Paradise, whereof the Turkish Alcoran, and the Jewish Talmud doth speak much: But to a godly soul is very tastelesse, and to a soul that hath been in heaven exceeding burdensome. Answ. first, We deny the consequence of the Argument: For Gods rewarding his people on earth, doth not anticipate heaven; nor the reward in heaven, cut off the rewards on earth. See Mat. 19.29. shall receive an hundred fold, and shall also inherit eternal life. And this in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Creation, as the word signifies. And when they sit on Thrones, according to Dan. 7.22. which is according to our Text of Rev. 20.4. Secondly, we say that those places Mr. B. brings for the proof of his Antecedent, do prove our assertion, viz. of an happiness of the Saints on earth, as well as in heaven. As that in 1 Tim. 4.6, 7, 8. For verse 8. it is said, At that day; and particularly at Christ's appearing. To understand which, see verse 1. And remember our arguing upon those words, Shall judge the quick and the dead at his appearing, and his Kingdom. Compare Rev. 19 latter end, with Rev. 20.3, 4. Likewise that which Mr. Baily urgeth out of 2 Thess. 1.6, 7, 8, 9.10. plainly proves a reward on earth, as well as in heaven. It is a RIGHTEOUS thing, etc. It is mercy to the Saints: but righteousness chief appears upon the wicked that are punished: And this appears more to all the world being done on earth. To you that are troubled, REST WITH US: The Apostle aims at a Rest first on earth (compare Heb. 2.5. and Chapter 4. verse 9) Rest, when the Lord Jesus shall be revealed from HEAVEN, Not in Heaven: And the flames of fire are express, Rev. 17, 16. and Chapter 18. verse 8, and 9 and Chapter 19, two last. Lastly, It is said in that 2 Thess. 1.9. They shall be punished from the presence of the Lord, and from the glory of his power. But Christ hath no power in heaven at the ultimate day of judgement, but then lays down all. 1 Cor. 15.24. As for Matth. 5.10. there is no mention of the place, but in the word Heaven, not expressing which of the three heavens (as Paul distinguisheth.) Now St. John calls the ●●te of the thousand year's Heaven, Rev. 21.1. And in this place of Matth. 5.10. The adjoining the word KINGDOM to Heaven, clearly imports a state on earth; For in heaven above, nor Saints, nor Christ have any Kingdom at the ultimate day of judgement. Ye see now how truly Mr. B. saith, without doubt, the reward in these places is not till the last day of judgement. As for M. B. words, The Martyrs would be in worse case, etc. They are grounded on a mistake: For all the Saints, both the deceased and living shall then share in the same glory on earth. For those words, It would be a punishment, etc. These all flow from ignorance of what the Scripture hath said in this point, viz. that their bodies shall in the thousand years be immortal, and glorious, and conformable to Christ's body, as we have showed afore. For that Mr. Baily concludes of fight in the thousand years, etc. let him affirm; it when he can without contradicting himself, he affirming it a time of all corporal pleasures; and when we affirm it. And for Turkish Alcoran, and Jewish Talmud, we have nothing to do with any thing, but what we are convinced is according to Scripture. But it is the Scottish manner to dispute by branding with reproaches. But sure their contrary opinion tends to Familisme. SECT. VIII. Mr. Baylies eighth Argument. §. 1 THe opinion of the Millenaries supposeth the restauration of Jerusalem, and of the Jewish Kingdom after their destruction by the Romans. But the Scriptures deny this, Ezek. 16.53.55. When I shall bring again the captivity of Sodom, and of Samaria, and her daughters, then will I bring again the captivity of thy Captives, etc. The Jews (saith Mr. Baily) are never to be restored to their ancient outward estate; much less to a greater, and more glorious Kingdom. Jerusalem was to be rebuilded, and the spiritual glory of the second Temple was to be greater than the first: And in the end of the same Chapter, the restitution of the Jews after the Babylonish Captivity by virtue of the New Covenant is promised: But the outward estate of that people was never to be restored to its ancient lustre more than Samaria or Sodom: As Amos speaks of Samaria, Chap. 5. 2. The Virgin of Israel is fallen, and shall no more rise: And Isa. saith of Jerusalem, The transgression thereof shall be heavy, and it shall fall, and not rise again; According to the prophecy of Jacob, Gen. 49.10. The Sceptre shall not departed from Judah till Shiloh come: Importing (saith Mr. Baily) that the Tribe of Judah should ever have some outward visible rule, till the coming of Christ in the flesh: but thereafter, the Sceptre, and Power of the Church shall be only spiritual, in the hand of Shiloh, the Messiah: He was the substance and body of all these types, the restauration of Jerusalem, and the erecting of the Monarchy in Judah. §. 2 Answ. The Scripture doth not deny the restauration of Jerusalem; but affirm it, and that most strongly, as we have showed in many places, and particularly in Daniel in several places, and specially in Chapter 7. To his proof Ezek. 16.53.55. and his gloss upon it," That the Jews are never to be restored to their ancient, outward estate, much less to a more glorious Kingdom; First, let us read this place of Ezekiel close to the Hebrew. The Hebrew, word for word, runs thus, verse 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. AND I will bring bacl (not when I shall) the captivity of them, the captivity of Sodom, 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 THAN, but AND. Again verse 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND thy Sisters, (Not WHEN, but AND) thy Sisters Sodom, and her Daughters shall return to their former estate or antiquity; And Samaria and her Daughters shall return to her antiquity, or former estate; YOU SHALL RETURN to your antiquity, or former estate. No THAN, etc. but naked by the verb alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you shall return. And thus not only I read, but Calvin, the old Latin, 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 be not Ironical, to signify they should never return; supposing that there shall never be any restitution of Sodom. Answ. First, Learned Vatablus doth not so understand it, but reads it, and conceives it a positive promise. And expounds Sodom, 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 dwelled in Sodom. And bringing back their captivity, he expounds to be the asserting of their liberty by Christ; and therefore not only the Jews, which are parties, understand this as a Prophecy: And by Sodom and her daughters, they understand the Moabites, and Ammonites, which were the offspring of Lot, which dwelled at Sodom; But Christians so understand it. And of Christians, not only Vatablus, but Alapide, with many others, as Alapide shows with much variety of reading. Secondly, There appears nothing in the words or points of an Irony. Thirdly, The mention of Sodom doth not intimate it, because Samaria is joined 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 again the possession of the Jews, whereof Sodom was a part, and near the heart of the Country, as you may see in your ordinary Maps. Note further that Sodom signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as Alapide shows, 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 Sodom be restored. And further, that the Moabites and Ammonites were near neighbours, and they were carried away captive by Salmanasar, as Alapide and others observe, therefore their return in their posterity may well be expected. Fourthly, Observe that verse 54. between these two places, is put, That thou mayest be ashamed, etc. Mercy after correction makes a soul most ashamed; but if quite given up to utter ruin, how is it said verse 61. That thou mayest be ashamed; yea and that thou mayest remember thy ways, and be ashamed? Fifthly, That vers. 61. plainly sounds of a positive promise. Thou shalt receive thy elder and younger sister Sodom 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 Sodom that remained, and Samaria, shall be incorporated into one Church with the Jews 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 follows. Now what will Mr. Baily say to this? most likely he will fly to his distinction in the close, viz. That their spiritual glory should be restored after their Babylonish Captivity, but not their outward National glory; Answ. But we have heard abundant of plain 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, etc.) some conditional must be understood, or some limitation be supplied. The Chalde saith, It shall not rise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one year, i. e. not quickly after: For they were long in captivity, or not suddenly at least, when their great restauration shall be which is yet to come; for they shall be striving five and forty years, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house Israel, which is of the masculine gender; yet verse 2. The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the feminine gender, and agrees with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virgin: or this condition, or limitation, that she herself cannot rise, therefore in Hebrew it is Nipthla, lo tosaph Kum, she is fallen and cannot add to rise. And that which follows intimates the same, viz. she is forsaken in her own land, and there is none to raise her up, i. e. No humane help shall do it: but God did do it in the return 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 show 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 ye me and ye shall live; repeated, verse 6. enlarged verses 9.10. Seek him that strengtheneth the spoilt against the strong. Secondly, Because of the Analogy with many places that are clear for the restitution of Israel. To his third place out of Isaiah, of the fall of Jerusalem; It is a gross 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. Bailiff. §. 1 THe Millenaries lay it for a ground, that Antichrist shall be destroyed, and fully abolished before the thousand years begin: But (saith Mr. B.) the Scripture makes Antichrist to continue to the day of judgement, 2 Thess. 2.8. Then shall the wicked one be revealed and destroyed by the brightness of Christ's coming, which is not before the last day, as before is proved. See also Rev. 19.20. The Beast was taken, etc. compare with it, verse 7. Let us be glad and rejoice, for the marriage of the Lamb is come; Antichrist is cast alive into the Lake at the Marriage of the Lamb. No living men are cast into Hell before the last day: And Christ's Marriage with his Church is not solemnised with a part of the Elect, but with the whole body, at the general Resurrection. ¶ 2 Ans. There is no such thing in 2 Thess. 2.8. as that Antichrist shall continue to the day of judgement, unless Mr. B. agree with us, that the day of judgement gins at the thousand years, whereat indeed is Christ's appearing. That Master Baily saith, Christ shall not come till the last day of judgement, that Master Baily hath not yet proved: that in 19 of the Rev. v. 20. and in v. 7. we grant; but Mr. B. gloss upon it, we have no reason to receive, which was this; That no living men are cast alive into hell before the last day of judgement. This Mr. B. hath not proved, we have a text to the contrary, even that of M. B. quoting Rev. 19.20. which is at the beginning of the thousand years: compare Chap. 20.1, 2, 3. But Mr. Baily faith, this was done immediately before the Marriage of the Lamb. An. we grant it. And this is in the beginning of the thousand years. But Christ solemnizeth his Marriage (saith Mr. B.) not with a part of his Elect, but with the whole body. Answ. We grant it. And this shall be at the beginning of the thousand years. At which time all the Elect shall rise. CHAP. IU. §. 1 WE have done with the Objections of Dr. Prideaux, and Pareus, and Mr. Baily against our Point: Next we should come to answer the Objections of the Book called, Christ's Kingdom on earth, opened according to the Scriptures, set forth by T. HAYNE, 1645, if they were worthy the writing out. Indeed I expected much, but found very little: for in his first Chapter he hath three Arguments to prove, That Christ's Kingdom is long since begun. But in his stating the Question (as he pretends) he never distinguisheth of Christ's several forms of his Kingdom, viz. invisible, and visible, but speaks of Christ's Kingdom, as of one only form, whereupon these three inconveniences to himself do follow. ¶ 1 That in all his Arguments, there is not one conclusion that doth distinctly conclude against our point; viz. to conclude (as he should) therefore Christ's visible Kingdom is begun already upon ear●. ¶ 2 That his three last arguments conclude in effect, that Christ had no spiritual Kingdom in the Old Testament; for he saith, Christ began to be King when he sent out his Disciples with that Commission, in Mat. 28.20. If then only Christ began to be King, then was he not King before that; but Christ told Pilate the contrary afore that. ¶ 3 That he contradicts himself; First, In this P. 1. he saith, That at all times Christ rules, hath an absolute Kingdom in the world, with many other expressions of the same effect; yet P. 4. he by three several arguments would prove when and what year Christ's Kingdom began. And P. 5. at such a particular time Christ's Kingdom was at hand, long since. Secondly, He contradicts himself in this, that P. 1. He affirms Christ's Kingdom is to be for ever, quoting Heb. 1.8. making no distinction upon it, and yet P. 2. He confesseth, that Christ shall at the last judgement resign his Kingdom to the Father, quoting 1 Cor. 15.24. making no interpretation to explain, or reconcile these. By this you may see that his arguments were not worth the writing out, much less the answering. CHAP. V. Containing an Answer to an UNIVERSAL ARGUMENT, or to the ARGUMENT OF THE UNIVERSALITY, or generality of men that oppose. §. 1 THere is one knot yet behind (like to have been let slip) which is chawed in the mouths of many; yea of most Disputants, that are contrary minded, to rivet it faster, as mine ears in part can witness. The Argument is from 1 Thess. 4.16, 17. The Lord himself shall descend from Heaven, etc. And the DEAD IN CHRIST shall rise first. THAN WE which are alive, and remain, shall be caught up together with them in the CLOUDS, to meet the Lord in the air, and so shall be EVER WITH THE LORD. Now say they, how can this consist with the Saints reigning on earth a thousand years? For if they must reign there a thousand years, what need they be caught up into the CLOUDS? or how, if they reign on earth a thousand year, are they said to be EVER with the Lord, especially if there they be (as some say) subject to mortality at last? §. 2 Answ. Mr. Mede hath so learnedly, and appositely discussed this place for our use in this particular, that his Dilucidations thereon will suffice for a full answer. It is not needful (saith he) that the resurrection of those which slept in Christ, and the rapture of those which shall be left alive, together with them into the air, should be at one and the same time: For the words in 1 Thess 4. v. 16, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first, and then, or afterwards, may admit a great distance of time, as 1 Cor. 1.15.23. Everyone (or, all mankind) shall rise in their order, Christ the first fruits (that is, first) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterwards, they that are Christ's, at his coming. Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, afterwards, notes a distance of time of above a thousand and a half of years, as we find by experience. Suppose therefore this rapture of the Saints into the air, be to translate them to heaven, yet it might be construed thus, The dead in Christ (that is, for Christ, namely, the Martyrs) shall rise first, afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (viz. a thousand years after) we which are alive and remain, shall together with them be caught up in the Clouds, and meet the Lord in the air, and so (from thenceforth) we shall ever be with the Lord. Thus Tertullian seems to understand it, who interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it is in verse 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Martyrs; namely, such as die propter Christum, for Christ, by means of Christ, through Christ for Christ's sake, taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as noting the cause or means of their death; so Piscator expounds the like speech, Ap●c. 14.13. Blessed are the dead, which die, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, propter Dominum, for the Lord; Beza, qui Domini causa moriuntur, which die for the Lords sake. 2 If thus, to restrain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seem not so fully to answer the Apostles scope and intention, which seems to be a general consolation to all that die in the faith, viz. a fruition of Christ; then may we give it the largest sense, and yet say, that it is not needful that the Resurrection of those which died in Christ, should be all at once, or altogether; but the Martyrs, first in the first resurrection; Then (after an appointed time) the rest of the dead in the last resurrection; Afterward, when the resurrection shall be thus complete, those which remain alive at Christ's coming, shall together with those which are risen, be caught into the clouds, to meet the Lord in the air, and from thenceforth be eternally with him. And so the reason why those which Christ found alive at his coming, were not instantly translated, should be in part, that they might not prevent the dead, but be consummate with them. 3 Both these interpretations suppose the rapture of the Saints into the clouds, to be for their present translation into heaven. But suppose that be not the meaning of it; for the words, if we weigh them well, seem to imply it to be for another end; namely, to do honour unto their Lord and King at his return, and to attend upon him when he comes to judge the world; Those (saith the Text) which sleep in Jesus, will God bring with him: He saith not, carry away with him. Again, they, and those which are alive, shall be caught up together in the Clouds, to meet the Lord in the air, to meet the Lords coming hither to judgement, not to follow him returning hence, the judgement being finished. Besides, it is to be noted, that although in the Hebrew notion, the air be comprehended under the name of heaven, yet would not the Apostle here use the word heaven, but the word [air] as it were to avoid the ambiguity, lest we might interpret it of our translation into heaven. If this be the meaning, then are those words [we shall ever be with the lord] thus to be interpreted; after this our gathering together * In T. More sc. his coming, etc. or gathering. unto Christ at his coming (so the Apostle calls this rapture, 2 Thess. 2.1.) we shall from henceforth never lose his presence, but always enjoy it, partly on earth, during his reign of the thousand years, and partly in heaven, when we shall be translated thither. For it cannot be concluded, because the Text saith, the Saints after their rapture on high, should thenceforth be ever with the Lord; Therefore they shall from thenceforth be in heaven; for no heaven is here mentioned. If they must needs be with Christ there, where they are to meet him; it would rather follow, they should be ever with him in the air, then in heaven, which I suppose none will admit. And otherwise the Text will afford no more for heaven, than it will for earth; nay the words [he shall bring them with him] make most for the latter. 4 I will add this more, namely, what may be conceived to be the cause of this rapture of the Saints on high to meet the Lord in the clouds, rather than to wait his coming to the earth. What if it be, that they may be preserved during the conflagration of the earth, and the works thereof, 2 Pet. 3.10. That as Noah, and his family were preserved from the deluge, by being lift up above the waters in the Ark, so should the Saints at the conflagration be lift up in the clouds unto their Ark, Christ, to be preserved there from the Deluge of fire, wherein the wicked shall be consumed? There is a tradition of the Jews sounding this way, which they ascribe unto Elias, a Jewish Doctor, whose is that Tradition of the duration of the world, and well known among Divines, Duo millia Inane, duo millia Lex, duo millia dies Messiae, viz. Sex mille annos duraturus est mundus. He lived under the second Temple, about the first times of the Greek Monarchy; so that it is no devise of any later Rabbis, but a Tradition anciently received amongst them whilst they were yet the Church of God. I will transcribe it, because it hath something remarkable concerning the thousand years. It sounds thus: Traditio domus Eliae. Justi quos resuscitabit Deus, non redigentur iterum in pulverem. (He means of the first and particular resurrection, before the general, which the Jews acknowledge and talk much of. See Wisdom Chapt. 3. ab initio ad finem, verse 8.) Si quaeras Mille annis ist is, quibus Deus Sanctus Benedictus renovaturus est mundum suum (de quibus dicitur, Et exaltabitur Dominus solus in die illo, Es. 2.11.) quid just is futurum sit; sciendum quod Deus benedictus dabit illis alas quasi aquilarum, ut volent super facie aquarum: unde dicitur (Psal. 46.3.) Propterea non timebimus cum * Psal. 46.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutabitur, i. e. changed, though we there translate it movebitur i. e. moved. mutabitur terra. At fort (inquies) erit ipsis dolori seu afflictioni. Sed occurrit illud (Esa. 40.31.) Exspectantibus Dominum innovabunt vires, efferentur alâ instar aquilarum. The Hebrew words are in Gemara Sanhedrin, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tradition of the house of Eliah. The just whom God shall raise (viz. in the first resurrection) shall not return to dust. But if you ask, what shall happen to the just in those thousand years, wherein the holy and blessed God shall renew this World (whereof it is said, Esa. 2.11. And the Lord alone shall be exalted in that day) you must know, that God shall give them the wings as it were of Eagles, to fly upon the face of the waters; for it is said (Psal. 46.3.) Therefore shall we not fear, when the earth shall be changed. But you will say, Perhaps it will be to them a pain and trouble; but we are otherwise taught by that in Esa. 40.31. They that wait upon the Lord, shall renew their strength, they shall mount up with wings as Eagles, etc.] CHAP. VI §. 1 SO much for answering Objections against our Point. Next I should come to answer Objection against our Arguments. And indeed all men are more busy to reply, then to prove the contrary, which argues that they are ignorant of our Point, and cannot tell what the state of the Church shall be, or of the Jews what it shall be. §. 2 Doctor Prideaux his exceptions (besides those afore to his own Arguments discussed) are first, That the Revelation is not a representation of a continued story. That computations are not demonstrative. To which we answer; First, Either the Revelation is a continued History, or else it is no Revelation, as Rev. 1.1. and 4.1. and so we may make quidlibet ex quodlibet, what we will of it. Secondly, It answers to daniel's Prophecy, and that is a continued History of future times. And thirdly, Doctor Prideaux himself makes it so, in presuming to determine the binding of Satan to be past. Fourthly, Some anticipations there are in the Revelation, as we have showed; but they do no more overthrow the confirmation of the order of things, then in Genesis, or other Books of Scripture, in which are many anticipations. Fifthly, Mark the order of continuation. In 6, 7, 8 Chapters are the seven Seals; then out of the seventh Seal, seven Trumpets, etc. all which methodically carry on the continuation, as Mr. Mede hath demonstrated. And for the computations, they are so noted in their beginnings, and end, that we can with more certainty compute our conclusion, than the Doctor doth the contrary. §. 3 Pareus his exceptions, do but idem saxum volvere, tumble over again the same stone. That which we have before laid down will sufficiently refute him, and Mr. Hain, and other Replicants. Finis Libri Quinti. THE SIXTH BOOK Holding forth particularly, WHAT this GLORIOUS State on Earth shall be, of which we have treated all this while, in the former five BOOKS. THE INTRODUCTION, Laying forth the general Heads, of this Book, touching the WHAT of this Glorious Time. §. 1 HAving demonstrated the Quòd sit, THAT there is A Glorious state of all things yet to be on Earth afore the universal judgement (of all the quick and dead.) Next we are to declare the Quid sit, WHAT the said glorious state shall be. §. 2 For which we have already made some way and preparation, by a necessitated anticipation, by reason that the proofs being Divine, and interwoven, with several passages of both, viz. of the That, and What of this aforesaid state, we could not pick the one from the other, nor explain, and demonstrate the meaning of the former, without a scrutiny into some passages of the later, where we found them so intermixed. Howbeit, we insisted upon them no further then to a proof of the literal meaning of the place, reserving the distinct and larger discuss for this Book. In this WHAT, are to be considered these five Heads. §. 3 I The Chaos, Of the glorious state aforesaid, yet to come, and to be on earth afore the ultimate judgement. TWO The Creation, Of the glorious state aforesaid, yet to come, and to be on earth afore the ultimate judgement. III The Dimensions, Of the glorious state aforesaid, yet to come, and to be on earth afore the ultimate judgement. IV The Qualifications, Of the glorious state aforesaid, yet to come, and to be on earth afore the ultimate judgement. V The Privileges. Of the glorious state aforesaid, yet to come, and to be on earth afore the ultimate judgement. CHAP. I. Touching the Chaos. §. 1 BY the Chaos we mean the preparation to this estate; or the manner of the beginning thereof: That as in the old and first Creation, the Chaos was the evening of the world, with which it began, (as the Rabbins before quoted, * Lib. 4. Chap. 4. use to speak) so this second, or New Creation (as it is called, Isa. 65.17. 2 Pet. 3.13. Rev. 21.1) gins with an evening. And as after that, as an antitypical memorial of the finishing thereof (celebrated on the sabbatical seventh day) the Church of the Jews in all ages to Christ's time, began their Sabbath in the evening; so this Sabbatisme (of the glorious state of which we speak as it is called Heb. 4. afore largely explained) shall begin, and have its Ante-scene, or Prelude in a kind of evening. Now as the evening taken in that largeness, as Gen. 1. in the first part, hath some light, and sometimes a glare of the Sun at its last withdrawing (though the day hath been dusk and dim all afore) and receives for a farewell, a reflection of the beams darted backward upon the clouds, with a twilight following it; but in the latter part it is dark: So in this evening, in the first part thereof, there shall be some manifestation of the Son of Righteousness, the Lord Jesus Christ, for the Call of the Jews (Zach. 12.10. Rev. 1.7.) and the setting them on foot to contend for their liberty against the Turk, and all Antichristian enemies. But in the latter part of this evening, after that Christ hath roused them up to that contest, there shall be a darkness of great troubles, (Da. 12.1.) And these troubles it seems by the two last ver. of that 12 of Dan. may last 45 years afore the Jews with the Gentiles, come to their glorious enjoyments at the resurrection of all the Elect deceased, and the change of the believers then alive. But when that evening and night is passed over, the Righteous shall have the DOMINION in the morning, Psal. 49. v. 14. which learned Junius interprets of the Saints happy estate in the morning of the resurrection, which S. John Rev. 20.4. calls the first Resurrection, as we have before demonstrated. For at the last ultimate end, when CHRIST lays down all his rule, and power, 1 Cor. 15.24.28. we cannot imagine that Christians may be said to have Dominion. §. 2 Now as in the evening shutting in, there is an end, a setting in a cloud, and a darkening of all the glory of the precedent day; all glorious things are wrapped up in obscurity, and all glorious persons, (their Masters) Kings, Princes, and Potentates are couched and crouched down as beasts in their dens, and lie like dead men; and none of all these things, or persons survive, but whom, and what God will permit to escape fire, or death etc.) So this glorious state shall begin, as to the preface or preparation, with a setting, and dark eclipsing of all the worldly glory of former times, things, and persons, viz. of the four former Monarchies, root and branch, with all their impertinent appurtenances, that stand in the way to hinder Christ's glorious Kingdom on earth, Dan. 7. Rev. 11.18. and 19 Chapters, etc. of which abundantly afore. And we have seen it far more by experience, since this subject was divers years bypast preached and asserted. Wonder not therefore at the pullings down of humane glories to this day, and the many scuffles about them, almost over the whole World. The sum of worldly pomp is declining towards Sunset, the shadows grow long, it gins to be dusk upon all Secular splendour. The night comes on, great storms will arise; but though they may be universal on the Jews for the said five and forty years, because universally they have for above five and forty scores of years refused the Messiah; yet, likely, the tempest on the Gentiles that have owned Christ, may but drive along by coasts, falling here and there, by succession, they having suffered much already for Christ's sake by Heathens, Turks, Papists, and falsely named Protestants. §. 3 But as after the shutting down of the evening, even in the dark night, there is still a continued tendency towards the succeeding day, and the glory thereof: The Sun is still hastening to rise again. So whiles the said dark troubles are extant, and incumbent upon the Church, even therein is a continued tendency towards the glory thereof; these refining the Church for that state, Malac. 3. verses 2, 3. and thereupon Christ is nearer, and readier for their full deliverance and acceptance, verses 4.5.17. §. 4 For after the night is over, the day dawns unto the appearance of the daystar, the Sun. So at the end of these dark troubles, yea for the ending of them, Christ the Son of Righteousness shall appear, Malach. 4.2. (mark the method of that Prophet after that Chapter 3. v. 2, 3.) compared with 2 Pet. 1.19. (all which places are largely discussed afore.) So that when the said troubles are at the highest, than Christ will appear most gloriously for the destruction of the causers of all those troubles, even all the enemies of the Church: of which appearance of Christ, and destruction of the enemy, see Dan. 7.13, 14. etc. 2 Thess. 2.8. Rev. 19 verse 11. etc. to the end of the Chapter, where they are lively characterized, most worthy the Readers perusal. Upon which destruction on the enemies by the presence of Christ, the glorious time of the thousand years gins, and that with the resurrection of all the Elect, as most methodically it follows after that in Daniel, as a close of all the troubles mentioned in the whole Prophecy, Chap. 12. the two last verses; and doth methodically follow that in the Revelation, as the blessed Catastrophe of all the confusions in that whole Prophecy in Chapter 20. the first six verses. So that next in an immediate order of nature follows the New Creation, Chapter 21.1. of which in the next Section. CHAP. II. Touching the New Creation. THe Chaos being made, the Creation of all particulars follow; which New-creation is mentioned both in the Old and New Testament, Rev. 21.1. John sees a New Heaven, and a New Earth. How so, unless created new? For the alteration is such, that the old heaven, and earth seem as it were to pass away. So that this New Heaven and Earth is that which Peter and the rest that believed with him, (2 Pet. 3.11, 12, 13.) did expect, that all the former being dissolved, there should be New Heavens, and a New Earth according to Gods PROMISE. Now where is that promise but in Isa. 65.17. Behold I create New Heavens, and a New Earth, so that the former shall not be remembered, or come into mind. In all which places the expression of earth demonstrates that it is a state on earth, besides many circumstances annexed in all the said places (before discussed in our third Book) the word Heaven being no opposition to it, which from Gen. 1. to the end of the Revelation is oft used to signify those Heavens of the Air, clouds, etc. which are appurtenances of the Earth, which Paul calls by intimation the first Heaven (2 Cor. 12.2.) §. 2 With the Creation of this New World, are created therein the appurtenances of it, viz. ¶ 1. New Jerusalem. Immediately after the Creation of a New Heaven, and a New Earth, St. John sees (Rev. 21.2.) the holy City, NEW JERUSALEM, coming DOWN FROM GOD out of HEAVEN (and therefore signifies a state on earth.) And the Prophet Isa. in that 65. Chapter, verse 18. having mentioned the creation of the New Heaven, and the New Earth, immediately adds that the Lord saith, Lo, I create Jerusalem, viz. into a happy condition (of which by and by.) ¶ 2. The Inhabitants of this New World, and New Jerusalem, are no less then created. First, If there were no more than the conversion of the Jews, as the preparation to this new state, especially they having been so long opposite to Christ, this were no less than a Creation. A Miracle is a kind of Creation. And the Schoolmen say, That though Conversion be not a Miracle properly, yet it is more than a miracle. Let me give my vote in this reason, because Conversion is out of resistances, of man's stubborn mind and heart. Miracles are wrought on non-resistances. And in this is Conversion more than Creation, because Creation is out of matter that hath a disposition of submission to the will of the Creator. But man's unregenerate will, whiles such, is obstinately opposite. But no man will doubt, but that a Resurrection is a Creation. Now the Scripture compares the conversion of the Jews to a Resurrection. Ezek. 37.5. etc. Dan. 12.2. Rom. 11.15. In all which places, the Call of the Jews is metaphorically called a Resurrection. For it is a raising from spiritual death, to spiritual life, from sin to grace; and from Civil bondage, to Civil liberty, as the Scripture oft mentions. But secondly, The Inhabitants are further multiplied and perfected by a Physical Resurrection, of all the deceased Saints, Rev. 20.4. and a Physical mutation of the living Saints. 1 Cor. 15.51, 52. So that as the Apostle saith in that Chapter, verse 44. and Phil. 3.21. They shall have spiritual bodies (needing nor meat, nor drink, etc.) and made like to Christ's glorious body (as we have several times discussed afore.) Now a real, Physical Resurrection of bodies, and such a real physical change of them are no less than a Creation. Is it not fully a Creation to make men of dust? Is it not a creation to change flesh and blood into a likeness to the radiating Sun? Just so is it inthese things. ¶ 3 The Qualifications of places and persons are created: As first Righteousness, being one of the qualifications, is also created. In 2 Pet. 3.13. in that New Heaven, and New Earth, made New by creation (as the quotation of it out of Isa. 65.17. demonstrates) there dwells Righteousness by virtue of that Creation, (Grace being nothing else but divine created qualities) even as in that 65. of Isa. it is express, that God will create in Jerusalem other excellent qualifications, which we shall presently name. Suitably, Peter, in that 2 Epist. 3. Chap. v. 13. having mentioned the New Heaven, and Earth, adds, as an appurtenance to it, wherein dwells righteousness; and all by virtue of a Creation, as the Apostles referring to Isa. 65.18. plainly speaks. And from both places, John hath this in his vision, Rev. 21. verse 1, 2, and 27. That into this New Heaven and Earth, and holy Jerusalem, all new (as we showed) by Creation, there shall in no wise enter any thing that defileth; as in the first creation, all that God made was good, yea exceeding good. Gen. 1.31. Secondly, There shall be created in this New state, the qualification of peace, Isa. 57.19. I CREATE the fruit of the lips, PEACE, ●EA●E to him that is afar off (by captivity, or otherwise) and to him that is near, saith the Lord, and I will heal him. Peace, peace, doubled, signifies very great, absolute, perfect peace, as that time shall be a time of an universal perfection. Thirdly, Of this New state there shall be another qualification, viz. joy, or rejoicing, and that by the means of the New creation (for it is creation, we now look at, not the qualifications themselves, which is the business of the third Head, in the next Section) Isa. 65.18, 19 Be you glad, and rejoice for ever, in that which I CREATE, for behold I CREATE Jerusalem a REJOICING, and I will rejoice in Jerusalem, and joy in my people; and the voice of weeping, or crying shall be no more heard in her. All which are spoken as a parcel of the glorious state of the New Heaven, and Earth, and New Jerusalem. Consonant to St. John's description of the New Heavens, and New Earth, and of holy New Jerusalem (Rev. 21.1, 2, 3, 4, 5.) That there is the voice of triumph from Heaven, saying, The Tabernacle of God is with men, and he will dwell with them etc. And God shall wipe away all tears, etc. and there shall be no more sorrow &c. because he that sat upon the Throne said, Behold I MAKE ALL THINGS NEW, writ, for these things are true. ¶ 4 There shall be at that time created a defence upon, or over the Saints, over the Church, and over all their glory, so that their glorious enjoyment in that glorious estate on earth, shall not be subject as formerly to any invasions, subversions, interruptions, or diminutions from any power on earth, or in hell, Isa. 4. verse 4, 5. When the Lord shall have washed away the filth of the daughters of Zion, than the Lord will CREATE upon every dwelling place of Mount Zion, and upon her assemblies a cloud of smoke by day, and the shining of a flaming fire by night (alluding to the pillar of fire that lead Israel in the wilderness) for UPON ALL THE GLORY SHALL BE A DEFENCE. So that what ever shall be hereafter affirmed in this our sixth Book according to the Scriptures, touching the excellency of the RESTITUTION, or glorious state of all things yet to be on earth, shall be an established estate, that no enemy shall be able in the least to remove or molest. But why do the Scriptures call this RESTAURATION or RESTITUTION a Creation? Surely because of the great likeness (if not sameness in kind) with the first Creation, as to the Physical notion thereof, both in regard of matter, manner, parts, and end. ¶ 1 As for matter, as the immediate Creation, viz. of the Chaos, was of nothing; so mediate Creation, viz. of particulars out of that Chaos was of nothing such, nothing so, or no such thing, as into which it was created. So that as the first sort of creation was of absolute nothing; so the second comparatively, or equivalently of nothing. For what was the confused clouded Chaos towards the forming of light, life, and beauty, & c? Even so in this New creation, the world shall be asit were resolved into a Chaos again. All things shall be in a most confused and forlorn condition, men shall be stripped of humanity, the earth shall be an Aceldoma, and Golgotha, all things full of unparallelled troubles, as our Saviour describes, Matth. 24. And lo then shall Christ appear most gloriously to new-create all things as 'tis in that same 24. of Matth. Just as we find it Prophesied throughout the Old Testament, in most of the Prophecies afore discussed, as Hos. 3 4, 5. Dan 12.1. etc. that Christ shall restore all things in the most desolate, and Miserable times. Most suitable matter, for that efficient, who is to work upon it. The best cause to work upon the worst matter. He that is All-things, yea more than All-things, the All-sufficient Almighty, to work upon those nothings; who can work better on that worst, than the best of creatures can upon the best and most prepared things. For materiam superabit opus, the workmanship shall exceed the matter. So that as God alone was able, and did educe out of those nothings, Gen. 1. this beautiful Fabric of the world; so Christ Jesus our Lord shall out of those worse-then-nothings create this glorious new world of which we treat. ¶ 2 For manner also, it is a Creation, in that like the creation of the first world, the main parts of this New shall be made in an instant. It is true that the Philosophers say, that generation is ex nihilo tali, & in instanti, of a nothing so, and in an instant: as plants of seeds, birds of eggs, beasts of their Semen; as are likewise the bodies of men. But this Philosophical Generation notwithstanding, in the first part, viz. that it is of that which is nothing so, is far below the lowest, namely, Mediate Creation: in that generation is by very many previous dispositions, and various successive preparations of the matter, gradually bringing those bodies to their kind; whereas Creation, even mediate creation in one act brings forth every thing perfect at once. As for the second part of their description of generation, that it is done in an instant; that is, the form is introduced in an instant; I think (excepting men's souls) it is a mere tradition and fable, grounded upon another fiction of wit, that material forms are substances, which being believed in the Schools, hath brought in with it a many inextricable knots, as how the forms of the Elements remain in the mixed body, compounded of them; how the form is educed out of the power of the matter, as they affirm, and yet the form is a substance of a different nature from the matter, and is a distinct essential principle in specie: How a sword killing an horse, or the like, drives out one form, and brings in another, or else there were more than one form afore, or else matter may subsist without a form, etc. whereas creation, yea mediate creation introduceth all forms of things, yea and of men too, in an instant: As we see in the First Creation in every day's work. It was but said, Let it be so, and presently it was so. And so, proportionably, will it be in the New Creation, that by parts Christ will do great things suddenly; First, The call of the Jews shall be on a sudden, Isa. 66.8. Who hath heard such a thing? who hath seen such things? shall the earth be made to bring forth in one day, or shall a Nation be borne at ONCE? For as soon as Zion traveled, she brought forth her children. Secondly, The appearance of Christ shall be on a sudden, Matth. 24.27. As the lightning cometh out of the East, and shineth even to the West; so also shall the coming of the Son of man be. Thirdly, The change of believers, surviving at Christ's coming shall be in a moment, in the twinkling of an eye, 1 Cor. 15.51. Behold I show unto you a MYSTERY, we shall not all sleep, but we shall all be CHANGED in a moment, in the twinkling of an eye. Fourthly, The resurrection of the deceased Saints at Christ's coming shall be in like manner, Ibid. 1 Cor. 15.52. We shall be changed in a moment, in the twinkling of an eye, at the last trump. For the Trumpet shall sound, and the dead shall be raised incorruptible (viz. never to die any more) and we shall be CHANGED, viz. all in the same moment. ¶ 3 This glorious state of all things on earth yet to come, is as a creation in regard of parts. That as the whole creation is in Gen. 1. distinguished into six day's work; so this New creation shall be perfected (though not in that successive order of time, but rather, as I conceive at once) in all those things that are enumerated to be the workmanship of the six day's works. You had the opinion of the Rabbins in this, afore. * In 4 Book. 4 Chap. 3 Sect. 6 Pat. f. 428. Mine is this, First, For light; answerable to the extraordinary LIGHT created on the first day (for the Sun and Stars were not extant till the fourth day.) The light of the Church at this time shall be a supernatural light, above any created light, according to Isa. 60.19. The Sun and Moon shall be no more light, but THE LORD shall be unto thee an EVERLASTING LIGHT. Suitable to St. John's Vision, and Prophesy, Rev. 21.23. The City had no need of the Sun, or of the Moon, for the GLORY of GOD did lighten it, and the LAMB is the light thereof. For it God shall be the Church's Sun, Psal. 84.11. as he is likewise light itself, 1 John 1.5. yea dwells in unspeakable light, 1 Tim. 6.16. And Christ is prophesied to be the Sun arising on the Church, Malach. 4.2. That he comes (as the Apostle saith) 2 Thess. 2.8. with a brightness; yea (as Christ himself promiseth) his coming shall be as lightning shineing from the East to the West; yea with GREAT GLORY, Matth. 24. verse 27. and verse 30. then will their special presence or manfestation be a transcendent light to the Church, which must be supernatural, far above any created, either that which was made the first day, or after contracted upon the fourth day, into the body of the Sun; as the waters, extant the first day, were couched into the Channels of the seas on the third day. For both these were created. But the light of the Church now shall be elucidations and emanations from the Deity, overcoming, and as it were drowning the glory of the Sun, etc. And therefore though the Sun and the Moon, and Stars that now receive their light from the Sun, shall in that New creation be extant, existing in their Orbs, yet they shall not be there to give light to the Church. Both these are distinctly mentioned in both the forequoted places; Isa. 60.19. The Sun shall be no more thy LIGHT by day, neither for brightness shall the Moon give LIGHT unto thee. Observe, it is not said, they shall not exist, they shall not be; but they shall not be for the light of the Church. Just so Rev. 21.23. it is not said, the being of the Sun and Moon shall be nulled, or annihilated, but there shall be no NEED of the Sun, nor of the Moon to SHINE in New Jerusalem. And the reason is, because God and the Lamb shall lighten it, and be the light and glory thereof. So that though according to the creation of the Sun, and Moon, and Stars, in the fourth day, those lights, with the rest of the universe shall be perfected in this New creation, Isa. 30.26. The light of the Moon shall be as the light of the Sun, and the light of the Sun sevenfold, as the light of seven days, in the day the Lord bindeth up the breach of his people; yet not used for a light to the Church at that glorious time. For then there shall be no nights, and days, as is intimated in that 60. of Isa. verse 19 afore quoted (mark it well) The Sun shall be no more thy light by DAY, etc. but the Lord shall be unto thee an EVERLASTING light, i. e. perpetual, without interruptions by vicissitudes of nights succeeding the days, and for ever. But it is express in Rev. 21.25. St. John having said as afore quoted in the 23. verse, There shall be no need of the Sun, neither of the Moon; he adds in this 25. verse, The gates of the New Jerusalem shall not be shut at all by day; for there shall be NO NIGHT THERE. And if we should suppose that the motion of the heavenly orbs, and all the planets, and fixed Stars, which is the only cause of night should cease at this glorious time of REST, seeing that all motion (as saith the Philosopher truly) is for rest, which these heavenly bodies never had since their creation, whiles the Plants have had theirs in the Winter; the Sons of men in the night, on the seventh day, and in the grave, the Wilde-beasts in the day, etc. And it is recorded as the most glorious time, when the Sun and Moon stood still, (Josh. 10.12, 13, 14. There was no day like that before it, or since that;) And if we should conceive that it is not contrary to that text of Isa. 30.26. The light of the Moon shall be as the light of the Sun, and the light of the Sun sevefold greater, etc. to understand it as well, if not rather of the extension of those bodies of light, then of the intention of their beams of light (their very bodies being called lights, Gen. 1. And the sevenfold intensiveness and strength of the beams might be an affliction) and so the little globe of the earth would not be of bulk to interpose, and eclipse the sight and prospect of any Star from view, and looking upon the rest, especially on the magnified dimension of the body of the Sun; so that there should be a continued natural light round the world; yet all these should be but for a comely ornament, not a natural concernment to the Church, because the paramount presence and elucidation of God and the Lamb should be their light; suitable to their paramount condition, swallowing up, as it were, all other glories, as the said text of Isa. 60.19. Rev. 21.23. hold forth. So that as the world began in the first Creation with an extraordinary light; so at the end of this world, in the New creation there shall be a supernatural light. And thus of the state of it in regard of light, in parallel with the first and fourth days work in the first Creation. Secondly, As on the second day was created the Firmament (as our Translators render it, following the Greek) alias the Expanse (according to the Hebrew) that is, at least, the whole element of the air; so in this New creation, it shall be re-created anew, that is perfected; that there shall be no noisome fumes, or vapours, or any other noxious exhalations, fiery, or watery, etc. to cause sickness, death itself being now swallowed, up in victory, 1 Cor. 15. And all sorrows removed, Rev. 21.4. And the air shall not be an habitation for devils over the Church, as formerly (for which he was called the Prince of the air, Eph. 2.2.) But the devil shall be chained up, Rev. 20.2. and every unclean spirit shall be removed fare away from the Church. Zach. 13 2. Thirdly, For the rest of the day's works of Creation, as in them were created the dry-land, the Plants, the Fishes, and Fowls, and Animals, etc. 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 feign 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 soul 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 believer to his; to that end, that all believers, being raised, or changed (as afore described) may jointly and co-ordinately rule over the whole world, and all things therein, next under Christ their Head. I say, All, and not apart only (as some unwarily publish.) And I say jointly, not one part of the Saints to usurp authority over the rest (as many dream.) And co-ordinately, All upon equal terms; not some Saints to rule by Deputies, made of the rest of the Saints, as the practice 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 pick 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 Kingdom of Christ on Earth, yet expected, viz. That as the other four Monarchies did over spread all the inhabited world (as it is said of Nebuchadnezars Assyrto-Chaldean Monarchy, Dan. 2.37. that he was King of Kings, and that WHERESOEVER THE childs OF MEN DWELLED, the Beasts of the field, and fowls of the Heaven, GOD HAD GIVEN INTO HIS HAND, and had made him RULER OVERDO ALL; and of Caesar's Roman Monarchy, Luke 2.1. That there went out a decree from him, that ALL THE WORLD should be 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 Kingdom 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 hypocrisy in ●ome, which shall at last, (God so foretelling, Rev. 20.8.) break out in the Gogican War at the end of our THOUSAND years, shall yet mean while all men, all the time of the thousand years, shall be demurely subject to the Dominion of the Saints. Touching the latitude and largeness 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 broke them to pieces. Then was the iron, the clay the brass, the silver, and the gold broken in pieces together, and became like the chasse of the Summerthershing floor, and the wind carried them away, so that NO PLACE WAS FOUND FOR THEM; and the stone that smote the Image became a great Mountain, and FILLED THE WHOLE EARTH. Dan. 7.26, 27; And the judgement shall sit, and they shall take away his (the preceding Monarchies) Dominion, etc. And the Kingdom and Dominion, and the greatness of the Kingdom, UNDER THE WHOLE HEAVEN, shall be given to the people of the Saints, etc. And Rev. 10.7. St. John having said, In the days of the voice 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 voices in Heaven saying, The KINGDOMS of this WORLD are become the Kingdoms of our Lord, and of his Christ, and he shall reign for ever. That is, no Monarchy shall ever be on earth after his. Add Isa. 2. (In the second verse, etc. whereof, ye have the propagation of the Gospel of Christ's Kingdom, and men's obedience to it) In the 11 verse, repeated again verse 17. ye have the Lord Christ exalted, and his overthrowing all worldly powers prostrate before him, in these words, The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the LORD ALONE shall be exalted. Which words (though covertly, for fear of provoking worldly Monarches) are alleged by the Jews to the same end, as you have heard afore at large. To the same effect of the largeness of Christ's Kingdom is that notable place in Isa. 24. verse 21, 22, 23. In that day it shall come to pass, 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 days they shall be visited. Then the Moon shall be confounded, and the Sun ashamed, when the Lord of Hosts shall REIGN IN MOUNT ZION, and in Jerusalem, before his Ancients gloriously. His Ancients are, his ancient people the Jews. And as the material Sun and Moon shall be then nothing in comparison of the light of God's presence, as afore-shewed; so the metaphorical Sun and Moon (for the same Scripture may have two subordinate senses, Rev. 17.9, 10.) I say the metaphorical Sun 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 Sun and Moon in joseph's 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 Christ's Kingdom to come upon earth, there shall be no need of the Sun or Moon, i. e. of Imperial, Royal, or Princely Potentates, to keep the peace; as we have expounded it also in a literal sense of the obscuring of the glory of all the Stars by the paramount glory of God's presence For God and the Lamb's presence shall be in stead of, and more than the Sun and Moon in both senses. One, both learned and godly, doth likewise to the same purpose, apply Hag. 2.21, 22. By shaking heaven, and earth once more (saith he) the Prophet seems to mean (in part) that there shall be a change, not only of the customs of the people, which are the Earth; but also of Kingly powers, and humane Majesties, which are the Heavens. Which place of Haggai, the Apostle applies to the Kingdom of Christ, Heb. 12.26, 27.28, 29. of which application, though part may comport with the Kingdom of Christ as spiritual (which hath ever been) yet the rest seems to ●ooke as fare as Christ's Kingdom to come on Earth. For since Haggais, or Paul's time, God never so shook the material heavens of Orbs and Stars, or the metaphorical of Royalties and Majesties, that the Kingdom succeeding (as the Text plainly intends) could not be moved. Even as the close, exhorting to serve God acceptably, because he is a consuming fire, is most like to Peter's exhortation, 2 Pet. 3. to be holy in conversation, because after the destruction of the world by fire, we shall have new heavens and a new Earth. The place seems to allude to, and to Prophesy from Gods shaking of Mount Sinai, that as at that time God shook his people out of Egypt, and separated them by divine Laws from all the Nations of the earth to be a Royal Church by themselves; so he will shake all the world of high and low ones, when he sets up his last kingdom, viz. Christ's visible kingdom on earth, and therewith makes all new. For (saith my Author) that same [Once more] signifies the removing of all former old things in Earth, and Heaven, viz. of Customs of People, and Crowns of Kinglyhoods, and makes all new with sanctity, and spirituality, in the quality, though men and creatures shall be in substance extant upon the earth, according to their species or kind, and his Sovereignty in paramount glory ruling all. Just as Zachary hath it, Chap. 14. verse 9 And the LORD shall be KING over ALL the EARTH: In that day shall there be ONE LORD, and his name one. That is (as some learned expound) There shall be no more Lords, but the Lord Christ, and his Dominion shall be greater than ever any was. Which the Prophet Malachy doth notably survey Chap. 1. verse 11. in these words; From the rising of the Sun, even to the going down of the same, my name shall be great among the Gentiles, etc. CHAP. IU. Concerning the Qualifications, or Qualities of this Kingdom of Christ. Viz. Negatively, it is a State that is, Sinless, Sorrowless, Deathless, Superiorless etc. Temptationless. Timeless. Positively it is the Restauration of the Creation, Perfection of all Qualities, Confluence of all Comforts, Preface to Eternity. With several other Qualifications, by a natural, and necessary consequence flowing from these. SECT. I. It is Sinless. §. 1 ANd no wonder. For it is not imaginable that the deceased Saints should be raised, and the living changed, to enjoy this glorious state on earth in Christ's Kingdom, with the least tincture of sin, either of their own, or others. This were to bring the deceased Saints to their loss. And the changed state of the living would not be freed from sin, which would be their greatest sorrow; which (as the next Section demonstrateth) cannot consist with this glorious state. It would be a misery (not a felicity) for the souls of the deceased to come out of supernal glory into a body of sin; or for them, or the changed, to be mixed with the society of graceless men. A mere regenerate estate, not yet perfect, lamented that condition, so long since as Lot, and David, 2 Pet. 2.7. Psal. 120.5. yea the latter complained of society with men of fair outsides, flattering with their lips, and eating bread at his Table, but were not right at heart. And our Saviour warns his Disciples, as of a danger, that they should be among men that outwardly seem to be sheep, but inwardly were Wolves: which this glorious state will not admit. So then, the huge augmentation of this Kingdom, or fifth Monarchy, shall not (as in worldly Monarchies) cause pollution and corruption. This shall be Status optimus maximus, the biggest and best state that ever was or shall be on earth, all suitable to a resurrection. The places of Scripture asserting the sinlesseness of this time are very many and very clear; so that I need but repeat them, to convince the ingenuous Reader. ¶ 1 Adam we know was created sinless, according to the Image and likeness of God, to have Dominion over all, and to rest on the Sabbath; now this state of Adam is applied by David Ps. 8. to a future state of man, which the Apostle Paul accommodates to our estate and rest in the inhabited world to come, Heb. 2.5. and Chap. 4. verse 9 as we have afore demonstratively expounded those places. If there be any difference, it is in this (as the Apostle sets it forth 1 Cor. 15.) that our estate shall be better than his. ¶ 2 Num. 30.5, 6, 8. The Lord thy God will bring thee into thine own land, and the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thy heart, and all thy soul, and thou shalt return and obey the voice of the Lord; and do ALL HIS COMMANDMENTS. Which was spoken of, and to the Jews, long since deceased, being never yet so fulfilled to them, or any of that Nation succeeding them, and therefore according to the truth of God, must be fulfilled to all the elect of them, and of their posterity. ¶ 3 Isa. 11.6. The Wolf shall dwell with the Lamb, etc. and they shall not hurt, etc. For the earth shall be FULL OF THE KNOWLEDGE OF THE LORD, AS THE WATERS COVER THE SEA: which, whether we understand of men, or beasts, it argues a restauration to an estate like that of innocent Adam. And the reason adds the glory of the cause, as the thing is a most glorious effect, That this innocent time shall follow upon an ocean of divine knowledge. ¶ 4. Isa. 59.21. This is my Covenant, my WORD AND MY SPIRIT SHALL NEVER DEPARTED from thee for ever. ¶ 5. Isa. 35.8. There shall be an highway, and it shall be called the way of holiness, THE UNCLEAN SHALL NOT PASS OVERDO IT. ¶ 6. Isa. 60.21. Thy people shall be ALL RIGHTEOUS. ¶ 7. Jer. 32.40, 41. I will make an everlasting Covenant with them, that I will not turn away from them to do them good. But I will put my fear into their heart, that they shall not departed from me. Yea I will rejoice over them to do them good, and will plant them in this Land assuredly, WITH MY WHOLE HEART and WHOLE SOUL: See this great promise must be fulfilled, when the Jews are settled in their own land. ¶ 8. Ezech. 36.23. to verse 30. I will gather you from all Countries, and bring you into your own land, and I will sprinkle clean water upon you, and you shall be clean from ALL YOUR FILTHINESS, etc. and I will save you from ALL YOUR UNCLEANNESS. 9 Ezekiel Chap. 44.9. speaking of the glorious state of the Church in the last days, adds, Thus saith the Lord, no stranger uncircumcised in HEART shall enter into my Sanctuary. ¶ 10 Dan. 12.3. At the time that Michael shall stand up, and deliver his people, they that be wise shall shine as the BRIGHTNESS OF THE FIRMAMENT, and they that turn many to righteousness, AS THE STARS FOR EVER AND EVER. Which is to come to pass before the last universal resurrection, and ultimate judgement, as we have before demonstrated. ¶ 11. Zeph. 3.13. The remnant of Israel SHALL. NOT DO INIQUITY, nor SPEAK LIES, neither shall a DECEITFUL TONGUE be found in their mouths; which words relate as the context afore shows, to a state of the Church in the last days on earth, as the thing demonstrates that it was never yet fulfilled. ¶ 12. Zach. 14.20.21. Upon all shall be holiness to the Lord. ¶ 13 Malach. 4.1. etc. The day cometh that shall burn as an oven. And all that are proud, and do wickedly shall be as stubble, and the day cometh that shall burn them up, saith the Lord, that it shall leave them neither root nor branch. All these places, and others, have been demonstratively cleared to relate to the time following, upon the Call of the Jews, and their settlement. All which laid together, make up a sinless condition. §. 2 Which will be more clear, and more clearly settled on our spirits, by adding some places of the New Testament. ¶ 1 In 1 Cor. 15.52, 54, 55, 56. it is said, When this corruption shall put on incorruption at the sound of the last Trumpet; then, O death where is thy sting? The sting of death is sin. But thanks be to God that gives us victory, through our Lord Jesus Christ. Now as we have before proved, there is a vast space, viz. of a thousand years of the whole term of the last Trumpet, afore the universal ultimate Resurrection. ¶ 2 In 2 Cor. 3.18. it is said, When the Jews shall have both vails taken away (as we have before opened) viz. that on Moses, namely his form of worship, and that on their hearts, viz. their unbeleef, instead of the remainders of sin, they shall with open face behold the glory of the Lord, being transformed into the same image from glory to glory. ¶ 3 St. Peter likewise asserts, 2 Pet. 3.13. That after the dissolution of this present vain sinful world, there shall not only be New Heavens, but also a NEW EARTH, wherein dwells RIGHTEOUSNESS. Proving it out of Isa. 65.17. (for those words be repeats.) This is spoken to the Jews, and concerning their share in the future happiness on earth. And that dwelling of righteousness there, must signify an eminent and absolute degree or else it will not surmount the present state of the Church, in which, as such, dwells much righteousness. But I need not struggle about this with most knowing men, who incline to understand this place of a perfection, as absolute as that in the supremest Empyrean heaven. ¶ 4 Let us add but one place more, viz. That in Rev. 21. v. 1. etc. and verse last of that Chapter, in a continued description of the glorious state of the Saints on earth yet to come; And (saith St. John) I saw a new heaven, and a new EARTH, and I saw the holy City, New Jerusalem, coming down FROM GOD OUT OF HEAVEN. Behold the Tabernacle of God is WITH MEN etc. and there shall in no wise enter into it any thing that DEFILETH etc. but they that are written in the Lamb's Book. Every verse of this Chapter, as before we gave a particular account, hath something in it incompatible, and incompetible with the supremest heavenly estate. §. 3 But then the question will be, where shall abide all those thousand years, all those hypocrites, called Gog and Magog, that shall at last break out, and go about to oppose the Church, though in vain, their opposition and subversion concluding in the same moment, Rev. 20.8? We answer according to that light we have attained, that most probably they shall not be in, but without the Church. Rev. 22.15. Without shall be dogs, evil men, and such as make, and love a lie. The Heathens (as appears by Homer * Iliad. 8. ) did use to call the place of out-cast men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tartaros, alluding likely to some dismal remote place of the earth, as Tartary is from us, and from Jerusalem. The Apostle takes up that word in 2 Pet. 2.4. and makes a verb out of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tartaro● to signify the putting of men into an Hellish solitary place. So that most likely the unregenerate shall be as remote from the Church, as Tartary is from Jerusalem, and the Christian Church; as far, as it were, from Hell to Heaven. The Church now being as in an Heaven on earth, the false-hearted spawn of future Gog and Magog shall be remote on earth, near their future Hell. To which that place of Gog and Magog, Rev. 20.8. doth contribute some proof, in that it saith, that Gog and Magog shall be fetched up against the Church by the Devil, from the FOUR QUARTERS OF THE EARTH. §. 4 But if these Hypocrites were permitted nearer the Church, they might perhaps be converted. We answer no. For it is (if we may use that word) the Fate of this Millenary period, I mean, God's righteous peremptory sentence, that as all that time there shall be no degenerating of any believers, so no more regenerating of any unbelievers. There is a judiciary sentence peremptorily passed to this purpose, Rev. 22.11. He that is unjust, let him be unjust still, and be which is filthy, let him be filthy still; and he that is righteous, let him be righteous still, and he that is holy, let him be holy still; That is, They shall be so still. In order to which it follows, WITHOUT are Dogs, etc. that love, and make a lie: And I come quickly, and my reward is with me. The appearance of Christ at the preface to thi● thousand years will be, as it is represented in the Preface to the Revelation, Chap. 1. among the Churches, viz. that then are, or have been Church's: Therefore it behoves Churches, and all Professors to beware they be not sound as the Foolish Virgins, that never had the oil of regenerating grace in the vessels of their hearts; and the oil of sound principles in their heads, by which they made the blaze of Profession, is spent, i. e. they have lost their principles, and so being unready at Christ's coming, they come when (as Jerome saith well) the doors are shut. SECT. II. It is Sorrowless. §. 1 HAving showed that this future glorious state of the Kingdom of Christ on earth yet to come, shall be sinless; next with good dependence we assert, it is a sorrowless condition. For sorrow came into the world by sin, therefore sorrow shall go out of the world with sin. So the Apostle doth connect and couple them (1 Cor. 15.55.) O death where is thy sting? O grave, where is thy victory? i. e. There is then no sin (which is that sting) therefore no sorrow, which formerly did tend to death, and end in the grave. But let us take the Scriptures in order, for the sorrowfulness of this state and time we speak of. ¶ 1 Adam's state was a sorrowless condition; therefore so shall the state of the faithful at this time be, as we have often recited the parallel, Gen. 1.26. with Psal. 8. Heb. 2. Psal. 95. Heb. 4. out of which 95. Psal. the Apostle proving a rest, to remain yet on earth for the people of God; the word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes from the same root whence Noah's name is prophetically given him, to foretell the comfort that should come to the Church by him, even the rest in the Ark in the time of the Flood, Gen. 5.29. At which time the earth by water was purged of the Church's enemies. Answerably the Apostle in a way of parallel in 2 Pet. 3. mentioning that purgation by water, infers another purgation by fire, after which we are to expect another rest, or restauration, and that on earth, where was, and shall be that purgation, which the Apostle, Heb. 4. descanting upon Psal. 95. renders the sense of that Hebrew word, vers. 9 of that 4. to the Hebrews by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbatisme, a Septenary rest. As if he should say, It shall be a Sabbath of Sabbaths, or above all Sabbaths, or the period, and perfection of all Sabbaths. That as we rest on a Sabbath, or seventh day from our weekly work (as God did from his) and the Jewish servants every seventh year rested from their service: And every seventh of seven times seven years all their land had rest; so in the seventh Millenary of the world the whole universe shall have a rest. The Church shall have full Dominion over the whole world. For in those places of Psal. 95. and Heb. 4. being mainly spoken to, and concerning the jews, cannot be meant of the Sabbath of Gods resting, once and for ever past; or of their weekly, or of their Septenary-anniversary, or of their Jubilean, or of their Cananitish Sabbath, or of an internal spiritual Sabbath, or rest of mind and conscience; for all these the Church of the Jews had enjoyed. Nor could the Apostle think it needful to prove that an internal rest, which all moral Heathens, that believe the immortality of the soul expect, doth yet remain. And therefore the Apostle must mean that rest which was proper to cure the than present dispersed, and distressed condition of the Jews, continued to this day: That as God hath given them the weekly rest, and the Septenary-anniversary, and the Jubilean, and the Canaanitish, so he would give them at last, a Millenary rest on earth, a rest longer and better than ever they had. For much is couched in those words, Heb. 4.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Therefore there is yet left, or there remaineth a Sabbatisme, or a kind of Septenary or Sabbatical rest forth people of God. Mark every word. Therefore] viz. because God rested on the seventh day in the beginning; after that, gave them a seventh weekly and yearly rest, and a seventh of seven times seven year's rest, and a rest in Canaan, and after all, the Lord spoke of another rest to come; Therefore there remaineth a rest. Remaineth] or is yet left, noteth and importeth something not extant afore in specie, in its prime, but only in types, but is next to come in order in its native kind and verdure. And (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a Sabbatisme (a word never used but here on this occasion) imports a limited time (not an everlasting unlimited duration) even as Adam lived near a thousand years, and had rested so long, if not longer, in Paradise, without sin, or sorrow, if he had not harkened unto the Diabolical temptation. And [to the people of God] which written to the Hebrews, must include them (so often called by God in the Old Testament my people) and so must necessarily signify, that this rest is for the Jews jointly with the Gentiles, when the Jews shall be the people of God by faith, as now the believing Gentiles are, as the Apostle disputes, Rom. 11. ¶ 2 The Prophet Isaiah also sets forth this sorrowless time, Chapter 2. vers. 2, 3, 4. And it shall come to pass in the LAST DAYS, etc. Many people shall go, and say, Come let us go up to the Mountain of the Lord; for he will teach us his ways and we will walk in his paths, and he will judge among the Nations, AND THEY SHALL BEAT THEIR SWORDS INTO PLOUGHSHARES, AND THEIR SPEARS INTO PRUNING HOOKS; NATION SHALL NOT LIFT UP SWORD AGAINST NATION, neither shall they LEARN WAR ANY MORE. In which words observe, that as there is intimated internal spiritual peace, so external corporal peace is openly expressed, to come to pass, not only to the Jews, but to all Nations, which was never yet fulfilled since Isaiahs' time, as this description cannot consist with the ultimate judgement. ¶ 3 Another place is in Isa. 9 verse 6. Christ shall be called the PRINCE OF PEACE, of the increase of his Government, and PEACE, THERE SHALL BEE NO END, upon the Throne of David, and upon his Kingdom, to establish it, etc. from henceforth, even for ever: Which place most plainly speaks of external peace, as well as of internal, and for a long continuance, and doth belong to the time we speak of (as is before demonstrated) which Christ hath not to this day fulfilled, but rather hath brought a sword, then external peace. Therefore the fulfilling of the sense of this Prophecy is yet to come. ¶ 4 Isa. 11. verse 1. etc. A rod of the stem of Jesse, etc. with righteousness shall judge the poor, and reprove with equity for the meek, etc. He shall slay the wicked etc. The Wolf shall dwell with the Lamb, etc. They shall not hurt, nor destroy in all the holy Mountain. For the earth shall be full of the knowledge of the Lord, etc. The envy of Ephraim shall departed, and the Adversaries of Judah shall be cut off. Ephraim shall not envy Judah, nor Judah Ephraim, etc. All which, taken together, do most plainly relate to the time we speak of, (as is before proved.) But this was never yet fulfilled since Isaiahs' time: And therefore these high expressions are to be fulfilled at the glorious time we discourse of. ¶ 5 Isa. 14.1, 2, 3. We have these high promises, The Lord will have mercy on Jacob, and will yet choose Israel, and set them in their own Land, and the strangers shall be joined unto them etc. And the people shall take them, and bring them to their place, etc. And the Lord shall give them REST FROM SORROW FEAR AND HARD BONDAGE. Observe both to what persons, and what time these high expressions relate, before largely opened, and we shall easily conclude this Text was never yet fulfilled, and therefore according to the truth of God, must be fulfilled before the ultimate day of judgement; for with that time this Prophecy cannot agree. ¶ 6 In Isa. 25.8. we have it plenissimè & planissimè, most fully and plainly, That in that day (viz. of the great restauration of the Church, and ruin of their enemies, verse 5, 6.) The Lord will WIPE AWAY ALL TEARS FROM ALL FACES. And the rebuke of his people shall he take away FROM OFF ALL THE EARTH, for the Lord hath spoken it. Which was never yet fulfilled, and therefore is yet to come at the time we treat off, as hath been before demonstrated. ¶ 7 Isa. 54.13, 14. is also very high in expressions, Thy children shall be taught of the Lord, and great shall be the peace of thy children. In righteousness shalt thou be ESTABLISHED, thou shalt be far from oppression, for thou SHALT NOT FEAR; and FROM TERROR, for it SHALL NOT COME NEAR THEE. You see the expressions are exceeding high, and they are evidently spoken concerning external rest, as well as internal: and we see it by experience, that this place was never yet fulfilled, therefore it is yet to come, as we have cleared it afore. ¶ 8 In Isa. 60.14. etc. it is thus written, The Sons of them that afflicted thee shall come BENDING TO THEE, and all that despised thee, shall BOW THEMSELVES DOWN AT THE SOLES of thy feet. Whereas thou hast been forsaken, I will make thee an ETERNAL EXCELLENCY, violence shall be NO MORE heard in thy land. The days of thy mourning shall be ENDED. Which place relates to our Thesis, as is before demonstrated. The expressions are far too high for us, to acknowledge they have been fulfilled; therefore we must expect them yet to come before the ultimate day of judgement; for that will be no fit time for this Prophecy. ¶ 9 Isa. 65.19. is likewise very full to the particular in hand, though in few words, viz. I will joy in my people, and the voice of weeping or crying shall be NO MORE HEARD IN HERALD Let the Reader judge whether this was ever yet fulfilled. ¶ 10. Isa. tells us Chap. 66.12, Thus saith the Lord, I will extend peace to her (the Church, consisting of Jews and Gentiles) as a river, and the glory of the Gentiles like a flowing stream. I leave it likewise to the Reader to consider, whether he hath not reason to expect this as yet to come. ¶ 11 We come to the Prophecies of Jeremiah, Chap. 23.3, 4. I will gather the remnant of my flock out of all Countries, etc. and they shall fear no more, nor be dismayed; Which expressions are a great deal too high, for our knowledge of Scripture, of history, or of experience to acknowledge them to have been fulfilled to this day. And therefore our faith must be on God for the fulfilling of them, and that before the ultimate day of judgement, as the nature of the things require. ¶ 12 We have in the same Prophet Chap. 30. verse 10. Jacob shall return, and shall be in rest and quiet, and none shall make him afraid. ¶ 13 Place is in Jer. 46.27, 28. to the same effect. ¶ 14 Place is in Ezek. 28.24. There shall be no more a pricking briar unto the house of Israel, nor any grieving thorn of all that are round about them. ¶ 15 Place Mich. 4.1, 2, 3. The same with Isa. 2. v. 2, 3, 4. It's added here in verse 4. They shall sit every man under his own vine, etc. and none shall make them afraid. ¶ 16 Place, Zeph. 3.13, 14, 15. They shall feed, and lie down, and none shall make them afraid. Sing O daughter of Zion, rejoice with all the heart, the Lord hath taken away thy judgements, he hath cast out thine enemies. The Lord is in the midst of thee, thou shalt not see evil any more. This, and all the rest have been proved to mean the time intended in our Position. §. 2 Add in the New Testament, ¶ 1 Matth. 19.29. Shall receive an hundred fold, and inherit eternal life; of the large opening of this place see before in the third Book. ¶ 2 That in 2 Thess. 1.7.9, 10. To you REST (as Heb. 4.) when the Lord Jesus shall be revealed FROM HEAVEN, his enemies being punished from the presence of the Lord (as Chap. 2.) and from the glory of his POWER. ¶ Rev. 7.16, 17 They that are sealed, etc. serve him day and night (in HIS TEMPLE) he that sitteth on the Throne shall dwell among them. They shall hunger no more; for the Lamb in the midst of the Throne shall feed them, and wipe away all tears from their eyes. ¶ 4 Rev. 21.4. St. John speaking of the state of the Church in the thousand years, saith, God shall wipe away all tears from their eyes, and there shall be no more sorrowing, nor crying, nor pain. Every verse of this Chapter, shows it cannot be meant of everlasting happiness in the highest heavens. Let the close of this Section be to encourage us to patience: Patience in perseverance, and patience in sufferance. Now is Christ's Kingdom of patience: But anon his Kingdom of peace. Twice it is said of the present state of sufferings. Here is the patience of the Saints, Rev. 13.10. and 14.12. Once it is said, Keep the word of patience, Rev. 3.10. But after a while comes the Kingdom of peace, therefore Christ seals up all the Bible, and all the Revelation almost with this Rev. 22.11, 12. He that is righteous, let him be righteous still; He that is holy, let him be holy still: and behold I come quickly, and my reward is with me. Then in the last verse save one, sc. 20. Surely I come quickly, Amen, Amen. Then to that end john's prayer closeth all, as I close, in verse 21. The grace of our Lord Jesus Christ be with you all, Amen. SECT. III. §. 1 THus you have seen, it is a sorrowless condition. Next follows it shall be a deathless condition. The Elect once raised at the beginning of the thousand years shall die no more, much less those alive and changed. For if those alive shall not prevent them that are asleep (given by the Apostle as an answer to an Objection against this Resurrection) much less shall they that are alive (being the pattern to whom the dead are promoted) be sent to death as to give place to the Elect dead that are raised. And if all the Elect are raised, to what end or use shall they die that are alive? If it be the privilege that the other Saints shall be alive at Christ's coming, why shall they die, when here, in soul and body they may behold him, which is a fuller enjoyment? If this time of Christ's appearance at the beginning of the thousand years be the Kingdom of Saints, the prefacing beginning of their full happiness; than it must not be taken from them, by the old misery of death. If all the Elect, dead and alive, must reign on earth a thousand years, as we have proved, then there must be no death to cut this time shorter. They do not reign, if subject in the thousand years to that great enemy Death. Nor do any of them live a thousand years, if by succession they die in that thousand years. If there shall be no more sorrow, nor cries, nor pains, as we heard afore, how then can this Man-eater death continue? If sin be gone, why should death remain? §. 2 But to leave discourses, and come to plain 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, etc. We before demonstrated, that this place belongs to the glorious time we speak of, sc. when the Jews are called. And you see how full it speaks to the thing, of the removal of death. Calvin confesseth that this is under Christ's Kingdom, and adds, under Christ's 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 ransom them from the power of the grave; And I will redeem them from death. O death, I will be thy plagues, O grave, I will 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 than a spiritual deliverance of a man's soul from death in sin, is meant, in that here is joined deliverance from the grave with deliverance from death: And twice a mention of grave. But much ado there is with some, that would feign make this Text a continuation of the Prophet's minatory speech in the former Chapter. But the words are plain words of mercy; and a Prophecy of mercy quoted by Paul, not only that God can do 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 threaten. It is frequent in this Prophecy to make threats and comforts so take their turns, Chap. 1. Chap. 2. etc. And to me it is plain and evident, that (as it is noted in our English Translation) at verse 9 gins 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 thyself. Thou hast brought thy misery on thyself. 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 only 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 embracing 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 Son * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If vid. Schindl. if he shall stay long in the breaking forth of children, i. e. in the straightness of the womb, i. e. If by repentance he do not help himself out of his sorrows. But however verse 14. I, says the Lord, (if Ephraim be unwise, and helps not himself, yet I) the Lord will ransom them, etc. as aforesaid. Sure enough these words are plain for the point in hand, even as both those two places aforesaid are several 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 me, to be touched in 1 Cor. 15.54, 55. As our new notes on the Bible concur with me: 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 Prophecies 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 we 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, than First, There was an Earthquake, v. ibid. Secondly, A proclaiming that the Kingdoms of the earth are the Kingdoms 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 Ark discovered, v. 19 Tenthly, Lightinings and thunderings, and earthquakes, and great hail, 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 clothing of them with incorruption, and the changing of them that are alive, & quoting those two texts of Isa. 25.8. and Hos. 13, 14. to be then fulfilled, doth clearly import a state on earth, of a visible glory of the Church when the Jews shall be called. For the said Prophecies mainly had an eye to the restitution of the Jews. As the Apostle extends them to Jews and Gentiles, attained by Christ. And speaks in this Chapter all along of the resurrection of Saints (which John, Rev. 20.5. calls the first Resurrection) and doth not speak of the general Resurrection of the wicked. ¶ 3 Add to the three former places, to prove that this time we speak of, shall be a deathless condition; another most evident place, sc. Rev. 21.4. I have divers times demonstrated, that this Chapter cannot be meant of everlasting glory in the highest heavens. And once I run over the whole Chapter to that end. And now you may cast your eye upon 1, 2, 3. verses, which lead to the fourth now quoted. New heavens, because the old pass away. But the highest heavens, are never old, nor pass away. And a New earth, which cannot import Heaven. No more Sea. This in no wise can belong to a description of glory in the highest heavens. I saw New Jerusalem, the holy City coming down from God: OUT of Heaven, not going up to Heaven: The Tabernacle of God is with men; and he will dwell with them. Then it follows v. 4. God shall wipe away all tears from their eyes, and there shall be no more death, nor sorrow, nor crying, nor pain. So that the taking away of all tears, as is here expressed, is the same with Isa. 25.8. And in both places the taking away of death, and of sorrow, are conjoined. ¶ 4 So that in Revel 7. the last verse, relates to the same place of Isa. 25.8. And intends fully the taking away of death, though not so fully mentioned. ¶ 5 The last place to prove this deathless condition is Rev. 22.2, 3, It is evident that this 22 Chapter relates to the same state, as Chapter 21. witness, not only v. 14, 15. But v. 1, 2. of the Fountain of water, and Tree of life, which signifies a state on earth. Now in relation to our Point, by reason of their partaking of the Tree of life, it is said in v. 3. There shall be no curse, i. e. No death. For that was the original curse to Adam, if he did eat of the Tree of knowledge of good and evil. If he did not, he might have eaten of the Tree of life, and lived for ever: He should never have died, but been translated. So now shall it be in this State. §. 3 Thus you see the grounds that make it most probable that this time shall be a Deathless time: A kind of beginning of immortality. If men say the contrary, it is by presumptuous interpretation, and with a bold [THAT IS:] But these places speak so plain down right, that I must leave them, as I find them, and not dare to alter them. If any one intimation in other Scriptures may be found, they must, for aught I see, be accommodated to these. The plainer must make the darker comply. To deal faithfully with you, There is only one considerable place that I know of, relating to the time I speak, that hath something of an intimation of mortality to be in these times, and that is Isa. 65.20. It clearly relates to the time we speak of, v. 17. Behold I create New Heavens, and a New earth, etc. which Peter refers to this time, 2 Pet. 3.13. in relation to the promise in that Isa. 65. Now the 20. verse our Translators have rendered thus. There shall be no more an Infant of days, nor an old man that hath not filled his days [For the child shall die an hundred years old] but the sinner being an hundred years old shall be accursed. Now as far as I can see into Languages, and the context, these words [For the child shall die an hundred years old] may be more fitly translated [That the child should die an hundred years old.] For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew is exceeding often used (yea and so rendered by Translators) to signify [THAT] as we have here rendered it. As for turning shall into should, it is not worth the mentioning before a Grammarian, that knows that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so rendered, will infer that the verb speak subjunctively. Now read the words, so easily altered in the English, and without the least violence to the native acception of the Hebrew, and the meaning will be quite contrary to any intimation of the mortality of the Saints in this glorious time of the thousand years. For according as we have translated, the sense will run clearly thus, There shall be no more thence (or from that time, viz. of the beginning of the thousand years of the New Creation) an infant of days, or an old man that hath not filled his days, that the child, or young man should die at an hundred years old. So that here is no mention of the mortality of the Saints, but of their immortality. Which (for further clearing of the Text) may be made out two ways. ¶ 1. Thus, He that is an hundred years old in those days, is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as it is in the Text) but a youth, or young man (as our old Translation renders it.) For as a youth hath but the tenth part of that age which many men live in these days: So an hundred years are but the tenth of this Millenary time of life to the inheritors thereof. Again, as in the first age of the world, wherein Adam lived, one of an hundred years old was but a young man to one at his full age in those days, as Gen. 5.4. Adam lived an hundred and thirty years, and begat a son. But Adam after that lived eight hundred years, so all his days were nine hundred and thirty (near a thousand) Even so in this Millenary age of the New creation, one of an hundred years old, is but a young man, to the thousand years that he shall reign with Christ on earth. So that the sense of the Prophet may fairly be taken to be this, That in the time of this New creation (the thing, a type, at least, of the highest glory, and the time a preface of eternity) as the young man must not have his days cut off; so the old man must fulfil his days. And how are both these accomplished in this New creation, but by both their living on earth a thousand years, old and young, all Saints reigning on earth a thousand years. When I speak of old and young, you must understand those Saints that are found alive at Christ's coming, which anon after are changed; for all the deceased Saints are raised to an equal perfection, and absolute maturity of age and nature; even as the other are changed into the same exactness, though at Christ's first appearance different in age, etc. So that we may well understand the Prophet to allude to the age of the first Adam, that if in a sinful state his age at a hundred years was but as it were youth, his whole age amounting to near a thousand years, how much more shall the Saints, by means of the second Adam, live a thousand in a sinless condition? ¶ 2 It may be congruously made out, that the Prophet in this Text intends rather the immortality of the Saints, than their mortality thus: There shall be no more THENCE an infant of days, nor an old man that hath not filled his days; that the child, youth, or young man should die an hundred years old, OR the sinner an hundred years old should be cursed. Thus we read the whole verse to the tune or sound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THAT, as before we rendered it, turning our English but in the latter clause into Or, the Hebrew being the conjunction [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] which (as Mr. Mede saith, being like materia prima, capable of innumerable forms of significations) may well be so rendered here. And then the sense will be this; that at that time of the New creation (which St. John saith shall be a thousand years) there shall be neither he that shall naturally die in his infancy; nor he that shall naturally die in his riper age, before he hath made up his full days; nor he that shall be a sinner, whereby his days should be violently cut off. ¶ 3 If it may better please some, they may read it to this sense; That at that time, and that glorious estate, though the old sinner shall be cut off, yet no Saint, either young or old shall die at all. All these ways of reading the text, in favour of the immortality of the Saints, the word [THENCE] doth much animate and justify. As if the Prophet should say thus; out of this New Creation, for the duration thereof, there shall no such person be found, that shall be mortal, though all the transgressors, the enemies thereof, that are without it, shall be cut off at its very beginning; even as we have largely amplified afore upon sundry occasions. But if we launch out into the context (as we intimatedly promised afore) to wade into the depth of the precedent and subsequent coherence, or dependence of this text, our reading of the words, and rendering of the sense of it, for the immortality of Saints will be made much more perspicuous. First, it is said in v. 17. Behold I create new Heavens, and a new Earth, (alluding, no doubt, to the first Creation of the world in glorious perfection, and Adam in innocency, who should never have died, if he had never sinned.) And the former shall not be remembered, (viz. for their meanness by reason of man's sin) Nor (as it is in the Hebrew) ascend upon you. That is, the imperfections of the former state of things should not touch them, when they should attain this New; one of the main imperfections of the former state being mortality, it being the sad memorial, and effect of dolefull-sin. Therefore the removal of this the Prophet must mainly mind. 2. It is said in verse 18. Be you glad, and rejoice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 age to age, or for ever, in that I create: which cannot consist with death, or death with it, which quencheth natural joy, which every thing hath in its natural being, and moral joy, which it hath in the enjoyment of its well-being. 3. It is said in verse 19 I will (saith the Lord) rejoice in JERUSALEM, and joy in my people, and the voice of weeping shall be NO MORE heard in HER, nor the voice of crying. Now if sorrow must be gone, that it shall be no more, then, I think, there shall be no more death. 4. In the 20. verse itself, It is strange that according to our English, there should be mentioned the death of Saints, and not the death of the wicked, of whom it is said only, the sinner an hundred years old, shall be accursed. And what doth this Atheistical creature care for that, as long as he may live and enjoy his sinful pleasure on earth, therefore according to our reading, in the third and lowest sense at [¶ 2] the sense must be, that of the Saints, nor young, nor ●●old shall be incomplete in their years by death; but the sinner at an hundred years old (which is much for him to live) shall be accursed, that is, he shall die, sc. be mortal. So first, The Antithesis. Secondly, The story of Gen. 2. The curse was, In the day thou eatest thereof, thou shalt die, i. e. be mortal, liable to death. And this thing death, is that which strikes a dart through the liver of a wicked man. The fear of this to him is worse than that of hell. For he seldom fears hell, till he sees death. If he were sure he should not die, he saith in his heart, a pin for hell. Fifthly, It is said in verse 22. They shall not build, and another inhabit (which is, whiles mortality reigns) mark the reason: For as the days of a tree, are the days of my people. And many sorts of trees live a thousand years. (It is a promise, and therefore to be taken in a favourable sense.) And surely trees in Paradise at least so long lived, as Adam once eating of the tree of Life, continuing in obedience. But at this time is all obedience, and here is the tree of life, Rev. 21. And sixthly, it follows in this 22. verse of this 65. of Isay. And mine elect shall LONG enjoy the works of their own hands. How do they enjoy them long, if no longer then heretofore in the reign of mortality? It is a promise; and a promise is to be interpreted in favour of the Promisee, as a Lease in favour of the Lessee. All these plainly to me justify my reading of this Text, to cast out mortality, from the Saints. And that I may the less seem presumptuous and singular in this; and withal add something for illustration, give me leave to show you other famous Translations to the same tune. First, The Arabic renders this 65. of Isa. 20. thus; Neither shall there be any more a young man imperfect in age, nor an old man that shall not fulfil his time. For the young man shall fill up an hundred years: But the SINNER that after an hundred years dies, shall be accursed. Observe, This Translation casts out mortality from the Saints, and applies it to Sinners; only (as it were) by not regarding the common pointing of the Hebrew; by which points, ofttimes, we suffer much; as Arcanum punctationis hath abundantly demonstrated. 2 The seventy Greek Translators, translate much to the same effect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Neither shall there be any more one that is not ripe (sc. in age) nor an old man that hath not fulfilled his time. For the young man shall be an hundred years old; but the sinner that dies a hundred years old, shall be also accursed. Observe here, as on the Arabic. 3 The Chaldee Paraphrase also favours our reading, though it doth a little differ from the Arabic and Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. And there shall not be any more an infant of days, and an old man that fills not his days, because the youth that offends at the age of an hundred years, shall die; and he that transgresseth in the age of an hundred years shall be banished: which reacheth thus far to our purpose, to signify that the sinners, not the Saints, shall die at this time of the glorious visible state of the Church But do not I stretch the sense of the Chaldee Paraphrase? To answer this, and to give you a further account of the sense of that place according to the opinion of the Church at Geneva, and of the Rabbins; hear the great Critic Ludovick De Dieu his Animadversions on the place, bringing in his report of their opinions, those things I have before asserted, with an addition of his own thoughts upon the place. Video Genevenses, etc. I see (saith he) they of Geneva do refer this same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THENCE to time, translating, De la en avant, that is, From henceforward. But Rabbi D. Kimchi refers it to Jerusalem, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THENCE, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Jerusalem, whom Vatablus and Junius follow, and I think aught to be followed. * I for more safety, according to the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referred it to both, in that both time and place concur to the thing. Moreover the Genevenses, or they of Geneva translate the rest, as if the sense of the Hebrew were this, At that time so great shall be the length of men's lives, that he that is now an old man, shall then be counted as an infant. And I see the Hebrews, as R.D. Kimchi, and Sol. Jarchi in their Commentaries, yea and Jonathan in his Chalde Paraphrase to take the sense of this place to be, That no man at that time shall be carried out of Jerusalem to burial, who is but a boy, no nor an old man, unless he hath filled up his days; that is, hath lived to that length of life WHICH MEN HAD BEFORE THE FLOOD, etc. Thus far De Dieu his report of others, viz. The Genevenses, the Hebrews, and the Chalde Paraphrase; which how closely they concur with us afore, I need not multiply words to open the intelligent eye. Next for De Dieu his own opinion upon the place; it is true, that he looks upon those hopes of the Jews (to use his own words) to be but dreams, wherein they do imagine such a marvellous Kingdom of the Messiah, and such a most happy life of the Jews AT THAT TIME ON EARTH. But whiles he turns us quite about, we are but AS WE WERE; for he speaks but tantamount, the same in effect which hath been already affirmed. His words are these; Nos haec spiritualia esse novimus, etc. That is, we know that these things are spiritual, and so we interpret, There shall not exist from thence any more an infant of days, and an old man that filleth not up his days; that is, At that time, there shall be another manner of the state of the world, than there is at present. For in this world many die Infants; others as it were old men, of sixty or seventy years of age, few finish their just space of life, to attain to an hundred years old: But THAN there shall be the same condition of all, whether of young or old, for all shall fully make up their days. The Prophet proves it, For the child shall die an hundred years old; that is, A child shall not die a child, but shall fulfil the due space of his life. But the sinner an hundred years old shall be accursed; that is, A child will be happier in the Kingdom of Christ, than an old man in the Kingdom of the world. For a child in the Kingdom of Christ SHALL ATTAIN A BLESSED, OR BEATIFIED PERFECTION OF LIFE. But the sinner in the Kingdom of the world shall be accursed, even whiles he SEEMS to have attained to a perfection of life. Thus De Dieu for his own opinion. By which (supposing our consent to all he says) how far hath he carried us from where we were? He saith he knows these things of the Messiahs' Kingdom shall be spiritual. We say so too. The efficient, the form, or manner, the end shall be spiritual, and the enjoyment shall be spiritualised. But men's souls and bodies shall not be altered in kind, than they were not men. And the earth shall be earth; or else how is it called a new Earth? An earth, though renovated. And upon this must Christ's Kingdom exist, for he shall have none in the supremest heavens after this on earth, 1 Cor. 15.24.28. And he confesseth that in the Kingdom of Christ shall be happiness. I say no more, let the Reader judge of the rest. §. 5 Some make another argument out of a Text that speaks no such thing, viz. Heb. 9.27. It is appointed unto men once to die; therefore men in the thousand years must also die. To which we answer, First, It is not said to all men, but only to men. Secondly, All men are not appointed to die. So the same Apostle expressly in 1 Cor. 15.51. we shall not all die (that is the meaning of sleep) but we shall be changed. Thirdly, Note the distinction of times. It is true in that 9 of Heb. 27. that before the judgement, men ordinarily die. But when the judgement comes (which gins at this thousand as we proved afore, because the living wicked are destroyed, and the dead Saints are raised, and rewarded) I say when the judgement comes, there is no more death, but changing, 1 Cor. 15.1 Thess. 4. There is yet behind one objection, sc. The last enemy that is destroyed is death, 1 Cor. 15.26. as if this Text did argue for death in the thousand years; but it doth not. For we answer, Though that be the last enemy, yet that is not the last thing done in the seventh Trumpet, or thousand years: but death is destroyed to the Saints at the beginning of the thousand years; as we have largely showed afore. For verse 23,24. is said every one shall rise in his own order. Christ first, AFTERWARD (viz. above one thousand six hundred and fifty after) they that are Christ's; AFTER that comes the ultimate end, sc. after a thousand years. As he destroys the death of sin at the beginning of the sounding of the last Trumpet, v. 52. sc. the seventh Rev. 11. So after the sound of it many things are to be done, afore the ultimate judgement, Ibid. sc. as afore shown. At the ultimate judgement death is not destroyed to the wicked, but reinforced in a worse kind or degree, Rev. 20.14. SECT. iv THe future glorious state on earth, shall be such, as wherein there shall be No humane ruling Majesty; No Church-censures, No superiority of persons; No fears; No wants; No desertions; No painful labour; No decay; No procreation of children. §. 1 From the three former qualifications, Sinless, Sorrowless, Deathless, being comprehensive, and as it were fundamental to the rest, do flow many other particulars, which I shall distinctly refer to each of these three several heads: But they flow from a three jointly, as much as the three heads are conjoined, and depend one upon another by a natural connexion; Sin itself being almost formally internal sorrow, as it is a departing from God, or an eclipse of communion with him, as well as it is the cause of external 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 bear 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, we should not die, as without some sorrow, we cannot die. But I say for more distinctness, and to hint the more immediate rise of each particular qualification, I shall refer them severally, to their several heads. First, If this be a sinless condition, than there will be no need, §. 2 ¶ First, Of Majesties, or Magistracies to punish Politic offences. In this state dwell all righteousness, 2 Pet. 3. Here the Wolf 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 go they forth all by bands, Grace then perfected, shall be more exact than Nature. Every subject of this Kingdom shall have the Law so perfectly written in his heart, as shall cause him exactly to walk in the same. King's shall submit, and do homage to New Jerusalem, but not rule over it, Rev. 21.24. ¶ Secondly, No need of Church-censures (though the form 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 weakness in grace, for these were sin; and how impossible it is for us to conceive sin to be extant at this resurrection, and glorious change of believers, we have before demonstrated. Besides all that, in the text itself, Rev. 21. even in that mention of this glorious state under a Church form, it is express in verse 27. That there shall in no wise enter any thing that defileth, etc. 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, internal, or external, or both, yet will it not thence follow, that they shall have a supremacy of power over the rest. Christ's special manifestation of his presence, shall be the one and only immediate superiority, the Saints among themselves being a joint 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 Sinless head. §. 2 If a Sorrowless condition, than it will follow, ¶ 1 There shall be no fears (for fear, 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, etc. Rev. 21. The state is no less than a new better Paradise, Rev. 21.1. etc. ¶ 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 dwells with them (Rev. 21.4.) which must be with a speciality above a mere 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 painful labour. This was Adam's sorrowful 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, than no sickness, no feebleness, 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 own person, whiles he had no children. And now that the Fullness 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, than a great part of the seed of the Elect should neither be raised, nor changed, nor reign on earth a just thousand years; but would come too late to attain to these three. Our Saviour's words I think will rivet all fast, That at the resurrection, there shall be no Marriage (without which there can be no lawful and honourable procreation of children, and therefore Marriage was plighted between Adam and Eve in Paradise by God himself) But all the Elect shall be in that respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like, or equal to the Angels, who propagate not their kind. SECT. V The future glorious state on Earth shall be Temptation-lesse. §. 1 HErein we shall be happier than Adam and Eve, who though they were in a Sinless condition, yet that while were liable to temptation. Our condition at this time is set out by a parallel to answer to Adam's 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 nearer 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 Christ's glorious body after his resurrection, Phil. 3.21. Christ was tempted afore his resurrection, and he overcame. But after he was not tempted, so we shall not. If we might be tempted, this were not a sorrowless condition. It was a part of Christ's great humiliation that he was tempted, though he could not be prevailed against. If wicked men, the instruments, shall not be near to tempt them, then nor Satan the Author. So the Text Rev. 19 The wicked are removed, Chap. 20. Satan is removed, bound up that he should not seduce the Nations any more; which phrase would be weighed more than it is. I have before shown in our answer to Doctor Prideaux, That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any the least temptation. And now I add that for aught I know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may fitly be rendered, Satan shall not to that end wander up and down among the Nations. The Greek may bear it. And the context speaks for it. For were all those expressions and acts, sc. laid hold on, and bound him, cast him into the pit, and sets a seal, only to that end, that he might not seduce? If God had only laid his command, it had been enough to restrain his acting, as when Christ commanded him out of the possessed. Rather therefore the meaning is, that he might not have so much as the liberty to peragrare Gentes, to wander up and down over the Nations. It must not be with him as in the days of the Church's afflictions, Job. 1.7. and 1 Pet. 5.8. Now he is held chained, cast down, sealed, that he may not wander. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the active is to wander as planets, that compass the Earth. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle voice signifies to wander from place to place, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Greek Critics give instance) obire multa loca, to travel over much ground. And Christ saith, Now is the hour of temptation, and the Kingdom of patience. Then the Kingdom of perfect peace, purity, and exultation, Rev. 11. Rev. 20. Rev. 21. The Serpent than shall only eat his dust, Isa. 65.25. in opposition to Gen. 3.14. And the devil that abused his body shall be shut up. Now shall be fulfilled that promise, Rom. 20.16. The God of PEACE (mark God's title) shall tread Satan under your feet, etc. Now that Satan is in the pit, he must be under their feet, while the Saints stand on their feet on earth; Satan must be under them; As all things under Christ's feet, Heb. 2. As for Satan's utter prevailing, that was subdued when the Apostle spoke those words, For this purpose the Son of God was manifested, that he might destroy the works of the Devil, 1 Joh. 3.8. Observe it is said works, etc. therefore now Satan himself must be under their feet, as that text speaks, Rom. 16.20. now is to be fulfilled perfectly that Heb. 2.8. etc. All must be subject to Christ: And he must destroy death, AND HIM THAT HAD THE POWER OF DEATH, WHICH IS the Devil, verse 14. So that that time that is a Deathless condition, is a Devil-lesse, a Satanlesse time. And as in Rev. 20.7. the letting lose of Satan, and Satan's tempting go together; so by an Antithesis, Satan's binding, and his Non-tempting, go together, verse 3. Indeed it is said so frequently in the Revelation, that at the seventh Trumpet at this first Resurrection, when Christ reigns, and the Saints with him on Earth, that their business shall be to joy, praise, triumph, and sing Hallelujahs, Rev. 5. Rev. 7. Rev. 14. and Rev. 19.5. or six times in the beginning of that Chapter, that it cannot enter into the thoughts of the purest reason, that there should be any sad songs of Satan sung to the ears of a Saint; Sin and temptation are more sad than death to a Saint, and therefore if the lesser sorrow, and death shall be gone at this time, then much more temptation. If nothing that defileth shall enter into this state, than not the unclean spirit, as Christ calls him. O glorious time! when there shall be no disposition within, nor temptation without to sin; but so full of God and happiness in manifestation of Christ, that there shall be no thoughts, but in relation to him. The souls of the Elect shall not return to their bodies to be tempted; that were their loss. And the living Saints are changed, therefore to a state of grace, beyond that now which at present is liable to Temptation. SECT. VI The next Quality is the RESTAURATION OF ALL THE CREATURES. AS Isa. 65.17. it is said, there must be New Heavens, sc. a New Church-state, so a New Earth, a New natural politic state of persons and things. For there is mention of plantings, and enjoying of them. And verse 25. of the Wolf dwelling with the Lamb, etc. and that dust shall be the Serpent's meat, no devouring or hurting. So the close, They shall not destroy, nor hurt in all the holy Mountain. Of this of the Wolf, etc. we spoke once afore largely on Isa. 11.6, 7, 8, 9 which Lactantius takes literally. See before, and after the Text, it is intended for the time we speak of. And the reason of all is, For the earth shall be full of the knowledge of the Lord, as the waters cover the Sea. Knowledge signifies oft all spirituals, and here imports that there shall be such an abundant manifestation of God's presence, that all whether taken literally, or metaphorically, shall be as in Paradise, before Adam's fall. So Psal. 8. makes Gen. 1.26. A Prophecy, or Type, or both, of what man shall enjoy in after times. And Heb. 2. applies Psal: 8. to the time we speak of. And Heb. 4. applies Gods resting the seventh day to a Sabbatisme on earth yet to come. So the 2 Pet. 3. and Rev. 21.1. apply the New Heavens, and New Earth to the said time; and call it the New Jerusalem coming down from God out of Heaven. And the addition to the glory of this New Jerusalem shall be a lustre of all creatures, materials of building shall be like all manner of precious stones, and men shall be like Angels, Kings honouring the Church. No sea, sc. to devour, but adorn, and comfort man; if it be not in a great part crusted into a crystal body like heaven above, consolidated for men to travel upon and come together, and to shine, to add an enlightening to the earth for more glory. Add to all this that of Rom. 8.18. As vox naturae, THE VOICE OF NATURE, for our point full to our purpose, though (it may be) not heeded for this purpose. For Peter gives us a good item, when, being about to speak of the New Heavens, and New Earth, 2 Pet. 3. He tells us in v. 3. That before that, shall be scoffers and slighters of this opinion of Christ's coming; they will be as heedless as men were before the renovation of the world by Noah's flood, Chap. 2. And then having spoken of the New Heavens, etc. according to God's promise, verse 13. then in the 14. verse, he exhorts men to be diligent, to be found blameless, etc. As, saith he, Our beloved brother Paul speaks of these things in all his Epistles, which unlearned, and unstable men wrest. So that in Peter's judgement many things of this New Heavens, and New Earth, and of this glorious time are in Paul's Epistles, but being (as Peter hints,) profoundly delivered, are not understood by many, but perverted (as we see at this time.) Well, let us understand Paul better than so; In that Rom. 8. verse 18. etc. The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us; mark, REVEALED, and IN US. It is a bringing down glory to us, into us. Then it follows (verse 19) The earnest expectation of the creature waiteth for the manifestation of the Sons of God. Mark, It is here plain, that the natural creature is meant, not the spiritual new creature, viz. the regenerated souls. They are the Sons of God. And these two are contradistinct. And mark further, that it is said, It waits for the manifestation of the Sons of God; whereas glory in the highest heavens is an hiding of them from the Creation, and would disappoint it of its expectation; which must not be, because that expectation and waiting is the instinct of the creature: And that is so much, as that it may not be in vain. By that a tree grows to his period of age, be it in never so many hundred years, etc. Accidentals of wens and warts, winds and weathers, do not eradicate his instinct. The curse is accidental to the creature, not of the essence; the creation still by instinct looks for his former state in Adam; and therefore as notwithstanding nipping winter, the creature every spring hath its petty resurrections, as types and pledges of the great, as the little Jubilee of the great: So its expectation (by instinct) shall not fail of the great Restauration. And this accidental, the Apostle argues in the next verse, sc. 20. The creature was made subject to vanity, not willingly sc. not essentially, of its essential frame, but by reason of him who subdued it under hope; i. e. The creature was made substantially glorious, essentially exceeding good; and then after Adam's fall (which that it was the same day, or suddenly after his creation, I cannot yet believe; Divines best reasons are not to me convincing. I cannot think that God would make such an excellent piece to be like a bubble, or spark. Though in the third Chapter of Genesis is presently mention of Adam's fall; and Chapter 4. of Adam's two sons, yet Adam was an hundred and thirty years old when he had his third son, sc. Seth.) I say then after Adam's fall it was subject to vanity, i. e. fading, and unconstant with changes, by Winter and Summer, by him who subjected it, sc. by God's curse on the creature, not in anger to it, but as a punishment to man, whom as a Lord, they should have served. But God subjected it not for ever to that condition, but under hope. As he cursed man not forever, but gave him a promise of salvation by the seed of the woman Christ, that the Serpent's head shall be bruised scrooched. And so as man by distinct hope waits, and God is mindful of that promise above four thousand years after, Rom. 16.10. So the creatures have an instinct of hope impressed on their essence, that they shall be restored. And here is a promise for it in this 8. of Rom. verse 21. That in perfection they shall serve their Lord, viz. Man being restored to his perfection by the man Christ Jesus. There is a shadow of this instinct in all plants, sleeping birds, etc. in that they live in Winter in secret, and every Spring put forth in hope, as the Apostle speaks, that the time is come. And if that be not the time, then at next Winter they retire again, and wait another Winter. Just as men did rationally, Luke 24.21. we hoped that this had been he, etc. And Act. 1. Mr. Wilt thou then at this time restore the Kingdom to Israel. If not, they must wait longer. And as men distinctly, so the creation instinctly: For the promise is sure to both. Verse 21. The creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the Sons of God. (See again, the creature and the sons of God are two distinct things.) To understand the mind of the words, note first, that Bondage imports, the creature came into this condition, not from its original essence, and first constitution, but accidentally, and violently, by man's corruption, sc. the Fall in Adam. Secondly, Note that corruption is of three sorts. ¶ 1 In a physical or natural respect as now the natures of all the creation are corruptible, dissolvable, fading, as in Autumn, Winter, or other periods, or to be corruptible with malignant qualities, as the elements of air, water, etc. and plants grow unwholesome, etc. The Stars to be eclipsed, clouded, and stained with malevolent constellations, blasting, and hurting things below, and all to the defacing of their glory, and dis-service to the Saints. ¶ 2 In Civil respects or uses; They are worn and wasted, and wearied, and bruised, for the use of man; As Land, , Plants, etc. ¶ 3 In a spiritual respect; so by the sin and corruption yet remaining in the best of men they are made to serve for sinful uses, not only by the wicked, but sometimes by the Saints; as when they are used to superfluous superabounding banqueting, or to please our pride, or the vanity of our minds, etc. §. 3 Now to be delivered from this corruption into the glorious liberty of the Sons of God, imports, That as the Saints shall now be advanced to the full liberty of the Sons of God, sc. they shall be no more under the bondage of infirmities of nature, or Satan's temptations, or the imperiousness of sin, or the violence of unjust men, but shall be naturally, civilly, and spiritually, free from having, receiving, or doing any hurt, their state shall be a full liberty, and a glorious one; so all the creatures of the whole creation shall partake of the same liberty thus far. ¶ 1 They shall be delivered from the corruption and fading that adheres to their nature. ¶ 2 They shall be delivered from the violence done to them by men. ¶ 3 From their sinful use. ¶ 4 Shall be delivered to their right owner, viz. to the second Adam, and his posterity who shall only use them well. As man shall not sweat and toil in labour which was the curse on Adam after his fall, and therefore now to be taken off; so man shall not oppress and grieve, and discourage the creature. How plain then is this Text, of the Restauration of the Creation, to them that will understand; And this was never yet fulfilled, but spoken to Saints, as yet expecting it, verse 22.23. The creature groans, and traveleth in pain till now, sc. under the corruption before explained, and not only they, but we ourselves, who also have the first fruits of the Spirit, groan within ourselves, waiting for the adoption, to wit, the redemption of our body. See, creature, and the Saints are still distinguished. The Text is spoken to them that have the spirit, yet still they groan with the whole Creation for a restauration of all, as for a thing not yet come to pass. And this cannot be in the supremest Heaven. The Creation cannot groan for that. Nor can it groan for a dissolution at the last day of judgement, therefore let the wise understand these things. §. 4 Lactantius saith, of this Restauration, When the thousand years come, the world shall bring forth fruit alone; and the Rock shall distil dew, and no creature shall live upon prey. The dog shall not hunt, and the child shall not be afraid of the Serpent. I add; If in these corrupt times the Beast knows his Master, sure than all creatures shall be most kind to Saints, and Saints shall know more perfectly all the creatures, and be more kind to them. The lowest of this state, as I have oft told you, and proved, shall be according to that of Adam's innocency; and therefore as all creatures came tamely before Adam, and Adam gave them all names, Gen. 2.19. so all now shall be tame toward man. And if after that in that corrupt time of the old world. Noah and the creatures were saved together in one Ark, than now also shall all the creatures in their kind enjoy the liberty of the Sons of God, as we heard afore in Rom. 8. §. 5 And if this knowledge shall be between man, and the creatures, how much more between man and man. I know no reason but that all the Saints shall know one another by former relations, of Husband, Wife, Father, and Child, brother, and Sister. It being joy to them to see them in the same happiness (yet shall not miss or moan for any wanting, because God is glorified by them other ways.) Adam in innocency saw Eve, and knew she was his wife; and yet without sin. In the Transfiguration Moses and Elijah are known. The Disciples know Christ risen. And Lazarus after he was raised. Then in the intent and meaning, Dives shall see Lazarus in Abraham's bosom. And some Jews shall see Abraham, and Isaac in the Kingdom, and they themselves cast out; therefore Saints much more shall know one another. We shall know Christ, and so all the members of Christ. §. 6 But this of knowing falls in but by the by. The thing is the Restauration of the Creation. And to what end? That the Saints may enjoy all in their perfection; that all things in their perfection may be restored to their right Owners. Jure in equity, all now, is ours that believe, 1 Cor. 3. the three last verses. But then the facto in act, Rev. 21.7. They shall inherit all things. Till then the great ones of the earth take almost all from the Saints. As in Dan. 7. first eight verses, the fourth Beast took all. But at the time we speak of it, shall be that Dan. 7.27. And the Kingdom, and Dominion and the greatness of the Kingdom under the whole heaven, shall be given to the people of the Saints of the most High. Which relates to the time we speak of, as hath been proved. SECT. VII. A Timeless state. THe next Quality is, That when this visible glorious state of Church shall come, TIME shall be no more, Rev. 10.6. Time is a Quantity; But no more time refers also to Qualities. Note two circumstances of this assertion. First, It was spoken after the sixth Trumpet had sounded, Rev. 9.13. therefore this looks toward the seventh Trumpet, viz. to the time of the Churches visible glory. Secondly, It is spoken (Rev. 10.1.) by a mighty Angel coming down from Heaven, clothed with a cloud, and a Rainbow about his head. His face as the Sun, His feet as a Pillar of fire, and had in his hand a little book; therefore this was spoke in relation to the time of Christ's appearing; for He comes down from Heaven, and clothed with a cloud, at his appearance, Chap. 1.7. And the Rainbow signifies that he comes as the Angel of the Covenant, Mal. 3.1. Rev. 4.3. Sun is also the description of Christ's coming, Rev. 1. verse 16. and Malach. 4.2. so his feet, as Pillars of fire, Rev. 1. And the little Book, Chapter 5. And a mighty Angel sc. Michael, Dan. 12. i.e. Who is as God, called Gods-fellow, Zach. 13.7. Phil. 2.8. All these signify the manner of Christ's appearing; Which appearance is at the seventh Trumpet, Rev. 11.15. And here, after he had cried, and caused the seven thunders, he swears Time shall be no more; therefore this of Nontime, refers to this time of the Churches visible glory. Now Christ's swearing it, and with such solemnity standing on the Sea, and Earth, and lifting up his hand to Heaven, swearing by himself, who liveth for ever, and made all things, doth import some great matter. I may import these five things. ¶ 1 Most likely there shall be no more motion of the heavens, which is the cause of time. The stars shall rest. Isa. 60.20. Rev. 21.25. ¶ 2 There shall be no more changes, Tempus edax rerum, Time makes old, and at last dissolves. Time causeth Summer and Winter; and so causeth much alteration in all bodies; and the alteration of men's bodies, much reflects on their spirits. Now there being no more cause of changes, there shall be no more changes. However the Elect, once for all, at Christ's appearing at the beginning of the thousand years, are raised, or changed to an essential perfection; therefore no change from better to worse. ¶ 3 For if no more time, then Eternity is begun, and therefore all must stand fixed in their perfection, like Eternity; not well to day, weak to morrow; cheerful to day, and melancholy to morrow; but the Saints shall be stable, and all things stable about them; Friends, creatures, etc. shining in beams of love, and standing in a straight line of constant service. All things that can pass away, all old things, and all that can wax old are gone, and all become new, Rev. 21. 14, 5. As New Jerusalem, comes out of Heaven; so it shall be like Heaven; No change: No other Alpha and Omega, first and last, but Christ himself, so is the close, of former things gone, Rev, 21.6. Now he is the everlasting God, afore all, and after all, and still the same, Heb. 13. The man that changes changeth first, and chief in his head, Eccles. 12. His hair white. His eyes dim. His cheeks wrinkled. But our head cannot change. There shall be no sad remembrance, that we were so happy, but now we are worse, but our Motto is semper idem; i.e. Always the same. ¶ 4 No more time, signifies, There shall be no more time for abusers of time. No time for the things that have caused sorrowful times to the Saints. There shall be no more time, for any kind of evil to the Church. Which is added to this All-New condition Rev. 21.4. As there shall be no place, so no more time for any sorrowful, or sorrow-making things, or persons, or mutable matters, Christ will not allow them an hour, nor a minute in the Church. Dives had his time: Their glass is run. Christ's hour is come: The Son of righteousness ariseth, the dark must be gone. ¶ 5 This imports, that the happiness of Saints shall not be given them by measure of time. Tempus est numerus motus, Time is measured motion. Saints shall not be happy so long, and no longer. This thousand years is the prelude to everlasting infinite glory. Saints shall not need to wish, saying, This is a happy condition if it would hold. So that as miseries shall not have the least time allowed them on earth; so the Saints mercies shall not be measured out to continue only so long, and no longer. The thousand years are the preface, and then Magog stirring at last, giveth Christ occasion to give them the Saints everlasting infinite enjoyment. So that in the glorious state of the Church shall be no measuring it out by time, as so long to continue, and no longer. It shall be a thousand years happy on earth. But than it is not said shall be an end. But this is swallowed up of a greater. Of this stability of things at this time, see further in Isa. 33.6. (spoken in relation to the call of Jews, etc.) wisdom and knowledge shall be the stability of times, and strength of salvation, and the fear of the Lord thy treasure. As grace shall not period with time: And God cannot period with time; so, nor the Church's condition. Isa. 60.19. The Sun shall be no more thy light, by day, nor the Moon thy brightness by night, but the Lord shall be thy EVERLASTING LIGHT, and thy God thy glory, (which applied to Church state in the seventh Trumpet, Rev. 21.23) It follows, Isa. 60.20. Thy Sun shall no more go down, neither shall thy Moon withdraw itself; for the Lord shall be thy everlasting light, and the days of thy mourning shall be at an end. Rather than the Sun and Moon shall play fast and lose with the Church, they shall not Move. There shall be no more Sun set, or change of the Moon; No measuring out Saint's happiness by times. SECT. VIII. The next Quality is, That at this time there shall be a perfection of all qualities, both natural, and spiritual in the Saints. §. 1 AS before we said, No measuring by fading time; so now we affirm no stinting to an infirm degree. Now there shall be no lower degree than a freedom from all imperfection, Zach. 12.8. It's spoken of this time, see verse 12. viz. When the Jews shall see Christ, and mourn, and repent, and be filled with grace. Then verse 8. He, that is feeble shall be as David. And the house of David as God (better rendered as Angels. The Hebrew is Kelohim. Elohim oft signifying Angels, and here is an Incrementum, so that the last must be highest;) then it follows as the Angel of God. Hebrew is emphatical Hamaleak the name of Christ, Malach.. 3. The sense than is, They shall be as Christ's, how strong the feeble shall be, viz. as strong, firm and sublime, in perfection as David. And how shall David be? As an Angel. Yea as Christ. Suitable to 1 Cor. 15. We shall be conformable to Christ. And Phil. 3.21. Our bodies like his glorious body. And 1 Cor. 13.12. Know as we are known, our graces shall be as Rivers in the Ocean, Isa. 11.9. So that as our perfection cannot period, so nor last by vicissitudes, as now, sometimes up, sometimes sink; but shall be still at full height. SECT. IX. A Confluence of all Comforts, in the injoyers, and enjoyed. §. 1 AS it is said, 1 Pet. 1. (who in 2 Epist. 3. Chapter speaks of this glorious time) I say as it is said, 1 Pet. 1. verse 3, 4, 5. He hath begotten us again to a lively hope, by the Resurrection of Jesus Christ to an inheritance incorruptible, RESERVED IN HEAVEN, for you, who are kept by the power of God ready to be REVEALED in the LAST TIME; so now in this Heaven (as it is called, Rev. 21.) the inheritance is kept perfect to us, and us in it. Of this see all the 35. Chapter of Isa. We did before demonstrate that, that Isa. 34. relates to this time we speak of. And this 35. Chapter is but a part of the same discourse. As the form, viz. the 34. Chapter is of the ruin of the Church's enemies, and the delivery of the Church; so this 35. Chapter is a description what the Church shall enjoy, Viz. (verse 1.) The solitary places shall be glad for them, and the Desert shall rejoice, and blossom like a rose. (Verse 2.) The glory of Lebanon shall be given to it. The excellency of Carmel, and Sharon shall see the glory of the Lord. (Verse 3.) Strengthen ye the weak hands, and confirm the feeble knees. (Verse 4.) Say unto them that are of a fearful heart; be strong, fear not, behold your God will come with vengeance, he will come and save you. (Verse 5.) The eyes of the blind shall be opened, and the deaf ears unstopped. (Verse 6.) Then shall the lame man leap as an Hart, and the tongue of the dumb sing, for in the wilderness shall waters break out, and streams in the desert. (Verse 7.) The parched ground shall become a pool, and the thirsty land, springs of waters. In the habitation of Dragons shall be grass and rushes. (Verse 8.) An highway there shall be, and it shall be called the way of holiness, the unclean shall not pass over it. Fool's shall not err therein. (Verse 9) No Lion shall be there, nor ravenous beast shall go up thereon, but the redeemed shall walk there. (Verse 10.) And the ransomed of the Lord shall return and come to Zion with songs, and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow, and sighing shall fly away. Ye see how all happiness is upon the possession, and the Possessor. The possession shall not be defective and unserviceable, and the Possessor shall not by any impediment be hindered of his enjoyment. All the Injoyers and Enjoyments shall be varnished with beauty, environed with peace, enlarged with liberty, perpetuated with stable equability. ¶ 1 Varnished with beauty. As Homer saith of the Golden Sea, because of the beams of the Sun raditing upon it; so the Church, and all the Church's enjoyments shall be guilded with beams, guilded with beams of Christ's glorious presence. At this time Christ shall arise as the Sun, Malach. 4. (as we have showed) compared with 2 Pet. 1.19. And because he ariseth, and shines on the Church, therefore the Church shall arise and shine, as the Sun rising in the East, looks on the Moon, and makes it at the full in the West, Isa. 60.1, 2. Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee. Darkness on the earth, and people thereof, but the Lord shall rise upon thee, and his glory shall be seen upon thee. This shining is inward and outward. For as the Church shall shine in herself, with God's beams. So verse 3. The Gentiles shall come to thy light, and Kings to the brightness of thy rising. And verse 6. They from Sheba, etc. shall bring gold, and incense, and shall show forth the praises of the Lord. Accordingly, Rev. 21, as the Church is glorious in herself, so from without, verse 24. The Nations of them that are saved shall walk in the light of the Church, which God shines on it, and Kings shall bring their honour unto it. As is the glory of the Sun in its ascending over every Horizon; is the glory of the world. In the inside in the life of all things. In the outside in the light and lustre on all. So shall it be with the Church. If in this time (as Isa. 30.26.) At the day the Lord bindeth up the breach of his people, the light of the Moon shall be as the light of the Sun, etc. So gloriously shall God manifest himself to the Church, that all glory shall her condition be. As New Jerusalem is new decked, etc. Rev. 21. So all her buildings, walls, streets, gates, etc. (according to Isa. 54. verse 11.) are compared to gold, and all precious stones, which comparison of glorious gold, and precious stones, etc. import all manner of glory of the Church. If our bodies shall be conformed to Christ's glorious body; so every bodily thing shall have the highest perfection that it was created in. And the best jewels and treasures shall not be appropriated to Heathens, Atheists, Popish, Hypocrites, or graceless Kings, and Princes, and Potentates. But if it may add to the Church's glory, they shall be brought to the Church as right owner. ¶ 2 Environed with peace and safety. Christ the King and Prince of peace. Heb. 7. Isa. 9 Createth peace for all his subjects far and near, Isa. 57.19. sc. As inward peace: So outward too: Isa. 65. last, No preying on one another, no destroying, no hurting. So Psal. 72.3.7. See the Title, sc. A Psalm for Solomon, sc. Solomon the Great, sc. Christ. The Mountains shall bring peace to the people, and little hills by righteousness. In his days shall the righteous flourish, and abundance of peace, as long AS THE MOON ENDURES. See by this, what Solomon is meant. Mountains and Hills signify that Emperors, Princes, Duke's Lords, etc. shall no longer, as Mountains shadow the Church, by oppression, or that men shall not make mountains, and hills holds, and garrisons to subdue the Church. Isa. 11.6. There shall be peace between Man and all creatures between Children and Asps, the Wolf and Lamb, Cow and Bear; of which (say two learned Authors) there is both a spiritual and literal sense. All men with their great power, glory, wits, policies, and potency, shall be so tame as a child may rule them, and all creatures shall be restored as in the day of Creation. Calvin upon this 11. of Isa. 6. saith, That the Prophet aims at a further thing than we are ware of. For it intimates (saith he) a restauration of all things as at the first creation; and so goes on in many words. See, learned men consul●ò handling this question, are lost in Allegories: but when they are off of that question, sincerely weighing the places of Scripture tending to it, than it drops from them ere they are ware. So Calvin here. So Pareus on Rom. 8. is against Pareus on Rev. 20. ¶ 3 Enlarged with liberty. It is the great year of Jubilee, even in the opinion of the Jews. As it is freedom from all evil, as we have showed, so a freedom to enjoy all good. They shall have the waters of life, the comforts of the Gospel free for their use, Rev. 22.17. and enough for all. And the Tree of life, Christ free for all to enjoy him fully. Verse 2. And the Gates of the Church are always open, freely for all Saints to enter, Rev. 21. They shall be as free in all enjoyments as in heaven; for this is an Heaven. ¶ 4 Perpetuated with stable equability. Now they fully enjoy him that is the first and last (with an even continuance) the heavens and earth must be as one as he pleaseth, Isa. 48.12, 13. And this his Title of Alpha and Omega, Christ makes his preface, Rev. 1.17, to the glorious Catastrophe, Rev. 20.4. etc. to the end of the Bible. Now the substance of all eternity is entered upon. Christ, the everlasting Father, the eternal God, the everlasting Spirit, and Covenant, etc. must now appear in a perpetuated stability of all perfect Church glory to all the Elect. Magog shall not interrupt, but occasionally promote the Churches eternal bliss. Therefore now let not our hearts be unstable in hope, nor our affections unstable in love, nor our judgements unstable in principles, nor our practice unstable in duties, and ordinances. Remember the evil of the foolish Virgins. Remember the good precepts and promises of Christ, as a warning us afore his coming (now at hand) Rev. 22.7.11, 12, 13, 14, 15, 16, 17. v. 7. I come quickly, blessed is he that keepeth these say of this Prophecy. Verse. 11. Let him that is righteous, be righteous still. 12. Behold I come quickly, and my reward is with me. I am Alpha and Omega; sc. I make no other end, or beginning, but happiness in, and with me. 14. Blessed are they that keep his commandments, that they may eat of the Tree of life, and enter the Gates of the City of the Church. Without shall be Dogs. They that are found out of it, shall go for Dogs. 16. I Jesus have sent my Angel to testify these things to the CHURCHES. 17. He that testifies these things saith, Surely I come quickly; then John concludes as I, Come Lord Jesus, come quickly. SECT. X. This state will have the face and character of Eternity. IN the three last Qualities of this state of the Church; sc. First, No more time. Secondly, A perfection of Qualities, natural and spiritual in the Saints. Thirdly, A confluence of all comforts in the injoyer, and the enjoyment: I say in regard of these three, This state of the Church will have the face, a semblance of Eternity, the property and character of Eternity. For the idiom, and peculiar of Eternity is to give a man all parts and degrees of his comfort at once, throughout every moment of Eternity. In Time is succession, where is the beginning, middle, and the end; The embryo, augment, and the highest perfection that that comfort will amount to; but in Eternity, a man is as happy the first moment as ten thousand years after, if there were any time in Eternity. So here proportionably, the Saints bliss after Christ hath begun the completeness of this estate shall be as full at first, as at last. The difference from a state in Time, is as in these comparisons. As the Summer Sun rising, ascending, and setting, differs from the heavens continued into one whole Sun, whereby it would be always day, and always 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 speak of, Every enjoyment, and injoyer, shall be as full at first in perfection and joy as at last. CHAP. V. THus of Qualities, now we come to Privileges, 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 Privilege, and pre-eminence. SECT. I. First Privilege, The fulfilling of most things that before were but foretold. §. 1 THe Mysteries and Prophecies, 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 Ark of his Testament. This clearly relates to the time we speak of, as it is evident in verse 15. The seventh Angel sounded, etc. 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 Prophecy plainly foretells of a kind of Temple in those days, of which we speak. In Ezek. we have much of the measures of the Temple. So Ezek. Chapter 41. and 42. etc. clearly relating to a New Testament time by St. John's exposition, Rev: 21. And Malachy tells 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. Voices come out of the Temple. And in the Text we alleged Chap. 11. v. 19 The Temple of God was open, and the Ark 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 supereminent Temple. And the presence of God in Christ shall be such with them; that (as Rev. 11.19.) that spiritual Ark 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 Ark was in the holiest of Holies which was seldom seen, and only when the High Priest went in. But now this spiritual Ark in this glorious time is commonly seen. Observe, That the Ark typified Christ and his Word; As the Temple was a pledge of God's presence, as before that the Tabernacle was: So that the meaning is, That now God's 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, God's presence in Christ gloriously manifest. And his Word more open and plain then ever since the New Testament. All mysteries relating to this time, foretold, shall be revealed. Now shall be 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 Prophecies relating to the best of Times of the Saints welfare shall now be fulfilled. The Saints shall not have these things only in types, visions, or knowledge, but in possession, and happy enjoyment. The Revelation is the sum 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 show unto his servants the sayings of the Prophecy of this Book. The intent and meaning is, That the Lord God that spoke by the Prophets, and spoke 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 than the Prophets, yet it is not fully and wholly plain to us, therefore called A sealed Book, that Christ must open, Rev. 5. This opening is by the events, Rev. 6. etc. which will be completely done in this visible glorious time of the Church, as we may perceive by the light now at the dawning afore the Sun of righteousness 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 cometh, 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 Heir 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 years. 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 be 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 work of his hands, but his Church is his Inheritance. Again the Church is called the Dear beloved of his soul, Jer. 12.7. His love, his dove, his undefiled, all fair, etc. Cant. oft. His Treasure, and peculiar treasure, Ex. 19 5. The Lord's 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 Crown of his glory, Isa. 62.3. Nay the Royal Diadem, Ibid. Again the Church is called, The ornament of God, the beauty of his ornaments, the beauty of his ornament in Majesty, Ezek. 7.20. Yea the Church is called Christ's body, Christ's fullness presented without spot, Eph. 1. Eph. 5. Now all these in the thousand years must be fully fulfilled, Rev. 21. throughout. SECT. II. The Second Privilege is, A superabundant pouring out of the Spirit. §. 1 THe Saints ever since they believed, 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 sons, and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions, and also upon the servants, and upon the handmaids in those days, will I pour out my Spirit. I did before in the Quod sit, prove, First, That this did relate to the time we speak 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, etc. and they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness as the stars for ever and ever. And knowledge shall be increased. The demonstration of this place to belong to this time we speak of, you have heard afore. SECT. III. The third Privilege; A wonderful return of prayers. §. 1 ISaiah 65.24. It shall come to pass, that before they call, I will answer, and whiles they are yet speaking, I will hear. That these words are within the body of a main Prophecy, of the visible glory of the Church in the time we speak of, we have abundantly proved afore. And you yourselves may see, by weighing verse 17. afore sc. I create New Heavens, and a New Earth, etc. (compared with 2 Pet. 3.) and 25. after: The Wolf shall dwell with the Lamb, etc. they shall not hurt, nor destroy in all the holy mountain. And this same verse, sc. 24. which I urge, Mr. Archer also urgeth to the same purpose, in his Book of Christ's Reign 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 Church's hands; the effect of all those will flow in upon the Church unto a sea of happiness. And if this Church at present makes any prayers, they shall have a present answer. The Text saith, Before they call. The Hebrew is rendered both by the Latins, Greek, Syr. and Arab. Before they cry out. So that before they pray as men in extremity, or distress, God will answer, which is plain 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 bliss, both being made equally glorious) they shall move thither even in an imperciptible time, that is, very suddenly: Now every thing must be completed in its prime; and therefore whatsoever requests the Saints may then make as comporting with that state, it shall be (to use Christ's words which then must be fulfilled to purpose) But ask and have. It is true, this state shall be a state of perfection, but it doth exist on this side the last losing 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 shall be without sin or sorrow (as before we have largely intimated.) The word prayer in Scripture comprehends praises, and praises, prayers; as David calls his Psalms 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 lays not down his Mediatorship till the end of the thousand years in divers respects (of which afore) so perhaps the Saints may make some kind of prayers; As, for the exercise of their communion with God; the use of their graces, the receivall of reciprocal impressions, for the continuation of their present state (though God hath assured them it shall not fail) 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 Privileges follows this, that in this glorious time the Church's Ordinances shall be in an higher Key, either in Quality, or Degree. §. 1 CHrist still holding his Mediatorship (not to be laid down till the end of the ultimate day of judgement, 1 Cor. 15.) and he appearing in his glory to the Church, as the great ordinance of Ordinances, shall by special communion with the Church, manifest to it the mind of God. So that as God spoke to Adam in Paradise, and gave him the Ordinance of that seal, 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 main 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 enjoined 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, yielding 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 do) and THEY SHALL SEE HIS FACE. So that their meditation and contemplation of God, shall be as in a continual vision of God. Glorious sights cause meditation, and meditation takes in the glorious representations. They shall have the word for inspection, Rev. 22.14.19. and admiration, to see all revealed, and all fulfilled. They shall be taught of God to know the full mind of that word, and they themselves shall see with their eyes that fulfilled, which out of the word, they heard with their ears. So that their Joshua, sc. Jesus shall say to them according to their experience, Nothing hath failed of all that God hath spoken. They shall have the effect of sublime purity and glory of Discipline, sc. Angelical order, Rev. 21.12. sc. 4. Gates, and three Angels at every gate. So that verse 25. Though the gate be never shut, yet, verse 27. no unclean thing shall enter in, which is the cream and quintessence of the effect of all Discipline. In sum, As then the labour of the body in moving shall be more excellent, a labour-lesse labour, a painless labour, a pleasant labour; so the worship of the mind shall be without irksomeness; So full of grace, that all actings of grace shall be heavenised into all sweetness. SECT. V The fifth Privilege, Union of Saints throughout the world. UNion of heads, and union of hearts, sc. unity in judgement, and unity in affection, Zach. 14.9. The Lord shall be King over all the earth. In that day there shall be one Lord, and his name one. Is he not King now? Yea, but not so actually, visibly and absolutely before the eyes of all (many great wicked ones yet domineering) as he shall be then. Is not his name now one? yes in itself, he is the God of truth. But by men's pretences that he favours this way, and that way, men intimate of him several names, as Papist, Lutheran, Calvinist, Episcopal, Presbyterian, Independent. But than it shall be clear, which is the only way of truth. And so God shall have one name; because, as Zeph. 3.9. They shall serve the Lord with oneness of consent, all being of a pure language. So that their judgements being one, and consequently their practices one, great will be the oneness of affections, as Isa. 11.13. The envy of Ephraim shall departed, Ephraim shall not envy Judah, nor Judah vex Ephraim. If so great was the union of Saints in the first fruits, Act. 4.32. how much more when the whole lump is fully perfected; surely their union shall be as that in Paradise before Adam fell. The history of dissension now, is grievous to Saints; therefore on the contrary, how sweet will the mystery be in the enjoyment of Union. SECT. VI The sixth Privilege, Honour shall be given to all holy things, sc. to Religion, and religious men. §. 1 GOd hath in several passages (you heard afore) promised to take away the reproach of his people, as in other things, so in Religion. This is Gilgal the Great, to roll away the reproach from Israel. In the day when the Jews shall be converted, ten shall take hold of one Jew, Zach. 8.23. therefore it is said divers times in the Revelation, sc. Rev. 14.1. Rev. 22.4. The Saints shall have the name of their Father in their foreheads. They shall be no more ashamed of their Religion, then of their faces. Though the Church kiss Christ, sc. dearly embrace him, yet shall she not be despised, Cant. 8.1. Hebrew, I will find thee in the streets, I will kiss thee, and also they shall not contemn me. Public profession, and embracing of Christ shall not be despised, as 'tis spoken in the very same Chap. of Canticles, where is handled the call of the Jews. So Isa. 49.23. King's shall be thy Nurses. Rev. 21. King's shall bring their honour to the Church. Isa. 60.13. The glory of Lebanon, etc. shall come to beautify my Sanctuary, and I will make the place of my feet glorious. Christ the head, the Church the feet. And there Christ walks, Rev. 1. And that Christ will make glorious afore all, though formerly men trampled. Yea Zach. 9.16. The Church shall be as the stones of a crown lifted up. Not as stones in the street, but of a Crown. Not of a Crown falling, but of a Crown lifted up. Zach. 12.5, The Governors of Judah shall say in their hearts, the inhabitants of Jerusalem, my strength in the Lord of Hosts. We know that of late days, governor's have put all the reproachful names upon the Saints, and Churches of the purest judgement and profession; as Faction, Schism, Puritan, etc. But the time is at hand, they shall be convinced, and shall know that Saints are the best men, the interest and stay of Kingdoms. §. 2 Let the consideration of these Privileges make us walk like them that shall see these times; let the dawning be upon us, now the Sun is about to rise, cleaving to Christ in Ordinances, and to one another in love, honouring them most, that have most holiness: Yea let this comfort us, that all the glorious Promises, and Prophecies shall then be fulfilled. Finis Libri Sexti. THE SEVENTH BOOK Containing an essay, Touching the time, when this future Glorious state of the Church on Earth, for a Thousand Years, probably, shall begin. CHAP. I. The Introduction, unfolding, and cutting out the Work for this BOOK. §. 1 I Know, Lubrious est hic locus, this is a point wherein my Pen may soon slip; and as soon will sleight-spirited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carp, and over-austere Cato censure. As for the extremous multitude (whose Motto or Character is, Hosanna to day, and Crucify, to morrow) they will deify if a man hit right, but infinitely vilify, if he mistake. But the ingenuous prudent, will neither reckon me a God for the first, nor cipher me into less than a man for the second. The best of men, in such a labyrinth, and less, have mistaken. Upon this ground I take my trip, Christo duce, the Lord being my Leader. §. 2 And the better to stave off some blows, I shall take into me the guard of other learned pious men's judgements; and present the Reader with variety of accounts, with their grounds; and thence let him, not I, Prophesy (if any will so call it.) §. 3 The work we have to do in relation to this is, ## ¶ 1 To give the Reader several Prognostics, showing, indefinitely, that this glorious state of things is not far off. ¶ 2 To cast up the several Computations, found in the Scriptures, pointing at a determinate time, when (most probably) this state shall begin. CHAP. II. HOlding forth the several Prognostics, that the Glorious time we speak of, is not far off; but now approacheth, especially in the introduction thereunto, viz. The Call of the Jews. SECT. I. The first Prognostic. The expiration of Accounts. §. 1 IN the first place, several numbers of years Prophesied to forerun the Commencement of this state, are now almost expired. I shall now but touch, and but some of them, intending by God's assistance to give you (as I am enabled) a more exact account in the third Chapter. ¶ 1 The One thousand two hundred and ninety days (that is, years) foretold, Dan. 12.11. which were to run out (saith Huet on Daniel) from the ceasing of the daily sacrifice, etc. afore the Preface to this glorious state gins, are now almost expired. For if the daily sacrifice ceased about the year of Christ 367. For in that year (saith Alsted in his Chronolog.) in the Reign of Julian Apostata, the preparations to re-edify the Temple at Jerusalem were utterly demolished; And we add thereunto the said One thousand two hundred and ninety years; we shall easily perceive (if we credit our common Account, making this to be the Year of Christ 1653.) that the said One thousand two hundred and ninety years are almost expired. ¶ 2 The two and forty months, wherein the Beast, Antichrist, should have power (as some Greek copies read it) to do (that is, as he pleaseth, as Mr. Brightman expounds) Rev. 13.5. which are alone with One thousand two hundred and sixty days, Revelation, chap. 11. verse 2. and verse 3. both signifying (by the consent of the generality of all learned Protestants) One thousand two hundred and sixty years, are now near their period. For if (as Reusner asserts * Elias Reusner, Leorin, Isagog. Historic. in Infantia Antichristi, Ad annum 410. ) these two and forty months began, when the Hinderer (the Roman Emperor) was removed (2 Thess. 2.6.) by the Goths, that now the Roman Bishop was free from all impeding his will, and pleasure, in the year of Christ (according to our common Account) 410. And we add thereunto the said One thousand two hundred and sixty years, the termination of the said One thousand two hundred and sixty years are not far off. I might annumerate many other accounts; but I will not so misspend time, nor anticipate myself in my intended design of computations in the next Chapter. These two here named may suffice to give the Reader a taste, yea the first fruits of many Computations now not long hence about to determine, whose periods immediately precede the beginning of the preparation, or introduction (viz. the call of the Jews) to the glorious time we speak of. SECT. II. The second Prognostic, The might of the Church's Enemies. §. 1 WHen the might of the Church's enemies appears universally, and irresistably powerful, then is the Churches great deliverance at hand, Isa. 59.16. to the end of the Chapter, and the whole ensuing Chapter, viz. the sixtieth; alleged and demonstrated afore to relate to this glorious time we speak of. Read the place (it is too large to write out) and you shall there find it Prophesied, that when the Lord should see that there was NONE TO HELP, that then his own arm should bring salvation; that then the Redeemer shall come to Zion. That then the Church should rise and shine because her light was come and the Gentiles should come into her light. That her GATES SHOULD BE OPEN CONTINUALLY, NOT SHUT DAY NOR NIGHT, AND KINGS SHOULD MINISTER UNTO HERALD THAT THE SUN SHOULD BE NO MORE HER LIGHT, BUT THE LORD SHOULD BE HER EVERLASTING LIGHT (which St. John Rev. 21. applies to the glorious time we treat of) with many more passages in those Chapters of Isaiah to the same purpose. Add to this place of Isaiah, that in the Revelation, Chap. 18. verse 7. and 8. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her; for she saith in her heart, I sit A QUEEN AND AM NO WIDOW, AND SHALL SEE NO SORROW; therefore shall her plagues come IN ONE DAY. §. 2 Now whether at present, the Might of the Church's enemies be not universal, and irresistible; the Turk prospering mainly; the Popish party prevailing exceedingly, and the rather because the Protestant Nations are only busy in beating one another to pieces most sadly, whence most impious corruptions abound among these, as horrid and bloody persecutions among those (fresh broken out again in the Germane Empire, and in the Kingdom of France, etc.) so that Antichrist boasted in their late Jubilean solemnity, all was his, and the Church precisely considered, and Religion, every way goes to wrack; and no remedy of Laws or Arms appear, I leave the Reader to resolve! To which end I would have him weigh what briefly I have hinted, and survey throughly the present state of things, and enlarge his meditation upon it, and then he will easily be enabled to conclude whether the universality of all be not most corrupt and unsavoury, and daily putrifying more and more, and whether the salt wherewith they should be seasoned and preserved, hath not lost its savour, and then wherewith shall any of those things be salted. And whether (as Psal. 11.3.) if the foundations (Political, saith Mollerus) be destroyed, a David may not justly cry out, what can the righteous do? SECT. III. The third Prognosticke, The height of the enemy's wickedness. §. 1 THis Prognosticke we have in Gen. 15. verse 13, 14, 15. and 16. God said to Abraham know of a surety, that thy seed shall be a stranger in a Land that is not theirs, and they shall serve them, and they shall afflict them four hundred years, etc. But in the fourth generation they shall come hither again, FOR THE INIQUITY OF THE AMORITES IS NOT YET FULL; whence it appears, that the fullness of the iniquity of the Amorites, is a Prognostic of the Churches great deliverance out of Egypt; so that when that should be full, these shall be delivered. Whence we infer by the rule of Proportion, that when the iniquity of the universality of the wicked on earth shall be full, that then shall the universality of the Elect have their grand deliverance upon earth. This Prognostic (that the Reader may see my inference to be good) I will show you in other places of Scripture, which apply it immediately to the deliverance we treat of. In Isa. 14. the first three verses most evidently (as we have before demonstrated) relate to the Glorious state on earth we drive at. To which is annexed the Prophecy of the Church's triumph over Babylon (as the necessary Appendix thereof) with great assurance, and much elocution and emphasis, verse 4. etc. to the end of the 18. verse. Now what is the Prognostic of their fall, but the height of their wickedness in oppression, pride, etc. So verse 4, 5, 6. Thou shalt take up this Proverb against the King of Babylon, and say, How hath the oppressor ceased? The Lord hath broken the staff of the wicked, and the Sceptre of the Rulers. HE WHO SMOTE THE PEOPLE IN WRATH, WITH A CONTINUAL STRUCK; He that ruled the Nations in anger, is persecuted, and none hindereth. And verse 12. etc. How art thou FALLEN FROM HEAVEN, O LUCIFER, Son of the morning. FOR thou hast said in thine heart, I WILL ASCEND INTO HEAVEN, I WILL EXALT MY THRONE ABOVE THE STARS OF GOD, AND SIT UPON THE MOUNT OF THE CONGREGATION, I WILL ASCEND ABOVE THE HEIGHT OF THE CLOUDS, I WILL BE LIKE THE MOST HIGH; thou shalt be BROUGHT DOWN TO HELL. So our Saviour also testifies to this Prognostic, Matth. 24. After the signs to come to pass, whiles the end was not yet, but were only the beginnings of sorrow, verse 6. verse 8. Christ adds other signs that should more nearly precede, and point at the end: And amongst many direful signs, he gives this, INIQUITY SHALL ABOUND, after which the Gospel being preached to all the world as a witness to them, THAN SHALL THE END COME, verse 9 to 15. To the same purpose, Rev. 18. verse 2, 3, 4, 5, 6. Babylon the Great is fallen, is fallen (that is, shall fall, as certainly as if already fallen) etc. FOR HER SINS HAVE REACHED UNTO HEAVEN. §. 2 Now whether the enemy's wickedness is not mounted up to the height, and the Antichristian parties sins, (I mean all that oppose Christ by what names, or titles soever, by what way or means, or manner soever) are not come to the full, I leave the well-principled, sound, sanctified, spiritual soul to judge. Turkism and Papism is now worse than ever, by how much more they have of late prevailed, and have sinned against greater light, and are more encouraged by the enmities, and impieties among Protestants. The Arminian, and Socinian party, with their Articuli perpendendi, Advancements of man's will, Disputes against the Deity of Christ, with some questionings of the Holy Ghost, have struck in with the Antichristian party, and joining (in effect at least) their forces with them, have greatly enlarged their Quarters. The Lutherans still as obstinately as ever, if not more obstinately, since against more light shining in sundry disputes, destroy the humanity of Christ, by their doctrine of Consubstantiation. The learned of the Jews (poor souls) are now more obstinate against Christ come in the flesh then ever. And for Protestant Nations, or Peoples, I am utterly astonished in my thoughts, and distressed for words to express their unparallelable Apostasies. The revolt among Professors is general. Their blasphemous words against God, Christ, the Holy Ghost, the Holy Scriptures, and consequently against Salvation, Heaven, Hell, the Immortality of the Soul, and all Fundamentals are nefanda so wicked, that they are not to be mentioned (though I could distinctly) lest I should leave some stain upon some pious soul, that may read this Treatise. Their many wicked practices are suitable. Community of women, swearing, drinking, etc. And these practised by principle, as the way to destroy the flesh. By this means many Jesuits, false Prophets, false Teachers, and damnable Seducers are encouraged (as the mutter abroad is every where) to creep in amongst them. All Religious worship is decried as flesh and form. The wicked profane are extremely encouraged, the comers on in Religion offended, and beaten off. And the very knees, and hearts of true Saints are made feeble and ready to faint. And all this account is brought in as the return of all the marvels of mercies, and miraculary deliverances that God hath given them. Whiles Politicals have been recovered, Religion hath been lost. And whosoever will not be high in these enormities, is scorned as low. The Nations (called Protestant) mind conquest rather than conscience. Hellish Heresies break out in Print, from beyond, and on this side the Seas. The profession of most of those Countries is come to look like dirt, gain being their godliness; Their words and promises but lies, and flatteries: And self is now the great God that ruleth all. And of all these I would I could not give so true an account as I can, with admiration of God's patience the mean while. I have nor list, nor cause maliciously to inveigh against Protestant Nations, but out of grief of soul, and to prosecute the point in hand, I have given these few hints. SECT. iv The fourth Prognostic; Wars, and rumours of Wars, etc. THis Prognosticke our Saviour gives us Matth. 24.6, 7. in answer to that question put to him by the Disciples, verse 3. saying to him, Tell us when shall these things be? And what shall be the sign of thy coming, and of the end of the world? But withal he gives us this caution, that these wars and rumours of wars are a remoter sign, adding to this sign verse 6. That the end is not yet. And verse 8. That they are but the beginnings of sorrow. But Daniel brings this sign (as it may comprehend all great and remarkable wars, viz. those the Jews shall have with their adversaries, the Turk, etc.) nearer to the end, Dan. 11.44, 45. compared with Dan. 12.1. viz. at that time of the Jews wars aforesaid, Michael shall stand up to deliver his people; though the work of that deliverance, in those wars will, it seems, by verse 12.13. collated, take up the time of five and forty years. Now I leave all knowing men to judge whether we have not Wars and rumours of Wars, whiles most (if not all) Nations of the Gentiles, viz. England, Scotland, Ireland, France, Spain, Italy, Netherlands, or Low-Countries, Denmark, Portugal, Sweadland, Helvetia, or Switzerland, Poland, Muscovy; The huge Empire of the Turk: The vast Indies, etc. are either in the practice, or posture, or preparations and expectations of War. There is wanting but the driving, and fall of this storm of the Gentiles Wars on the Romish Western Antichrist; and next the Jews taking up arms against the Turkish Eastern Antichrist;, and then the Work, or thing signified (of which those rumours of Wars are a sign) will be doing, at least in the Preface and preparation. Which last War some think is not far off, in regard of their great Mathematicians wonderful words to that end; their abundant pursing up of gold, their writing letters to each other in several Countries to that purpose; their late change of their letter, for concealment of their messages by writing: The professed expectation of some of their Learned of the Messiah to come in the year 1656. or thereabouts. SECT. V Giving a touch upon several other Prognostics, viz. THe more we shall see Monarchy to fall, Dan. 2.34, 35. the oftener there appears strange signs in the Heavens, following the great tribulations upon earth, Matth. 24.29.30. And the louder is heard vox populi, the voice of the generality of God's people in their discourses and prayers, that Babylon is falling, and the Lord Christ is about to reign, Rev. 19 first six verses: the nearer we may expect the approach of this Glorious state on earth. How much of these things have, or do appear already, I leave wise men to recall to mind, and consider. CHAP. III. Containing several Computations of time, searching when this glorious state on Earth shall approach. §. 1 OF which in general, I would admonish the Reader, First, That I shall not trouble myself with any Computation, whose period is expired, because experience hath sufficiently confuted it. §. 2 Secondly, That I would not have him to be troubled at the Computers, though he find their numerary principles different, and their Computations inconsistent one with the other; but in such dark, and difficult Problems, and whose punctual determination doth not concern the essentials of our salvation, to allow every man his modest liberty, ingenuously to follow his own light. SECT. I. Elias Reusnerus Leorinus his Account. §. 1 HAving touched this afore, Chapter 2. and elsewhere, I shall now present it in brief." Rome (saith he * El. Reus. Leorin. in I sagog. Hist. De Antich. Infant. ad Ann. Chr. 410. ) having been Conqueress, and Mistress of the world, being now in the year of Christ 410. taken, and spoilt by Alarick King of Goths (according to Socrat. l. 7. cap. 10.) from which time, her Authority being much diminished, she is exposed to the like depredation by the Vandals, Heruls, and Longobards, and others of the Germane Countries, etc. from this declining of the Roman Empire, HE THAT WITHHOLDETH (2 Thess. 2. verse 6.) being removed, is the time of the SON OF PERDITION to begin. Rightly therefore is here fixed the beginning of the Angelical two and forty months of the Kingdom of the seven headed beast with his ten Horns (Rev. 13.) borrowing great power from the infernal Dragon, and belching out horrid blasphemies against God; that is the Roman Papacy, etc. The end of these two and forty months will fall into the Year of Christ, 1670. §. 2 So that by this account of Reusner, Antichrist will be down within these twenty years, and something less, even as much less, as more than 1650. is passed. SECT. II. Mr. Ephraim Huet his Account. §. 1 THe taking away of the daily Sacrifice, and the placing of the desolating abomination (saith he, * Ephr. Huet. in his Paraphr. Analys. & Com. on Dan. Chap. 12.11. having demonstratively confuted other Interpretations) is to be applied to the action of our Lord, who by his death did put away all Jewish Sacrifices, and also by an Army of Idolaters did destroy Jerusalem, placing Idolaters therein, who after also did set up their Idolatries. True it is, our Lord did jure, viz. in right, destroy all sacrifices by his own Sacrifice, being the fullness of all their shadows; but facto, that is actually, after his death, divers years, and by divers steps, and degrees. For after the sacking of Jerusalem by Titus, * Who also destroyed the Temple according to the general vote of the learned Historians and Chronologers, therein fulfilling Christ's Prophecy Math. 24.1. etc. according to the judgement of most learned Divines. the Jews yet inhabited the City not yet demolished, and continued their superstitions with great, both power, and zeal. For first, Afterwards in the Reign of Adrian the Roman Emperor, the Jews rebelled upon this quarrel; The Emperor had built, and dedicated a Temple in Jerusalem to Jupiter Olympius, the which the Jew's stomaching, made head, and in the end were overcome by the Emperor, and dispersed, and the City named Aelia, and he gave it into the possession of the Gentiles. Secondly, Yet did they continue their old superstitions in the Country, so that whereas there was an Altar built under the Oak Mamre (where the Angels appeared to Abraham) and the Merchants that came to the Fairs were forced to sacrifice thereon, otherwise Traffic was denied them; Constantine the Great demolished the Altar, and built there a Church for Christians. Thirdly, and lastly, in the days of Julian the Apostate, and professed enemy of Christians, in contempt of the Christian faith, he gave licence to the Jews, to build the Temple, and to renew their Jewish worships. Yea so large was their patent, that all were interdicted any let, or stoppage; and the charges of this service to be allowed out of the public stock. Upon which grant they attempted the building of the Temple, not wholly razed down afore; wherein they were affronted by a special hand of God. A fearful Earthquake in the night destroyed all their works, and all their tools were consumed by a sudden fire, * Ammianus Marcellinus in his History of the life of Jul. (l. 23. c. 1) saith, That certain fearful flaming balls of fire issuing forth near unto the foundations, and making many terrible assaults, consumed sundry times the workmen, and made the place unaccessable, and by reason that this element still gave the repulse, the enterprise was given over. Socrates' Scholast. in his Hist. 3. Book, Chap. 20. according to the Greek but 27. according to the English, adds, that there came fire from Heaven that burned their Tools, etc. so that they were forced to desist from their work. In which their blind zeal they were affronted by that zealous Bishop of Jerusalem, Cyril, who admonished them of this Prophecy, and after no dissuasion would avail, he openly professed, That now the time was come, which our Lord foretold, that there should not be left one stone upon another which should not be cast down, which accordingly came to pass that night, by the immediate hand of God, in this earthquake and fire. Now understand we the utter actual abolishing of the Jewish sacrifices to be here intended, and not the time of the Lords sacrifice; for that the daily sacrifice continued long after, and also the abominable Idolaters were not placed in Jerusalem, until their dispersion by Adrian. And if liberty of conjecture be granted, I should think, that as Jupiter Olympius, with his Greekish worshippers, is called the desolating abomination, Chap. 11. verse 31. So the Romans are here an Army of abominables, for their return to the same Idol, whose Temple Adrian built, and whose Idolatries the Romans embraced, as being amongst them the chief, and father God. The beginning of this One thousand two hundred and ninety years being at the final remove of the Jewish sacrifices, fell out under the reign of Julian. Thus Mr. Huet. §. 2 But then he mistakes about the year of julian's reign. For he puts the utter ceasing of the daily sacrifice in the year of Christ 360. Whence three Errots will follow. ¶ 1 That Julian was not as he supposeth sole Emperor at that time; but after that, he began his reign as sole Emperor, viz. in the year of Christ, 361 saith Helvicus. 362 saith Dr. Holland in his Chronol. on Ammianus. 363 saith Dr. Alstedius. 365 saith the Translator of Eusebius. ¶ 2 That however it was divers years after Julian's beginning to reign, that the daily sacrifice ceased by the aforesaid miraculous obstacle, they that account least, put it in the Year of Christ 363. * So Dr. Holland ibid. & Helvicus in his Inden Chronolog. others more, of which presently. ¶ 3 If we grant this ceasing of the daily sacrifice in manner as aforesaid, to have been fulfilled in the year of Christ, 360. Then if we add 1290. the time of the expiration of the whole is passed, and so the call of the Jews should be passed, which experience decries. §. 3 Therefore we must (if we will make any benefit of that computation of one thousand two hundred and ninety years in Daniel) follow low those Chronologers and Historians, who remove that ceasing of the daily sacrifice in julian's time, to a further year of Christ; viz. ¶ 1 Alsted; who in his Chronologiâ mirabilium, puts it in the year three hundred sixty seven. His words are, Ann. 367. Terrae motus ingens totum ferè, etc. That is, In the year three hundred sixty seven, an huge earthquake shook almost all the world; A deluge destroys Nicaea, and many Islands; A mighty hail at Constantinople beats down prostrate unto the earth many men, and destroys them. MOREOVER THE TEMPLE OF JERUSALEM RE-EDIFIED BY JULIAN THE APOSTATA, falls down, and is burned by fire from Heaven. Thus Alsted. ¶ 2 Functius in his Chronology puts this Earthquake, Inundation, etc. in the year three hundred sixty nine. ¶ 3 And unto these Accounts, approved Historians seem to consent, whiles they put this story of the ruin of the reedificating, or preparation thereunto long after the beginning of the reign of Julian. As Ammianus gins his two and twentieth Book (consisting of sixteen Chapters) with the story of Julian's sole Emperiality (Constantius being dead) but mentions not that preparation to re-edify 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 business of julian's inciting the Jews to sacrifice, and for that end (because they refused to sacrifice any where else, but at Jerusalem) encouraged them to rebuild their Temple there, until 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 years in Daniel, by adding thereunto three hundred sixty seven, or three hundred sixty nine years, will, according to these grounds, expire about seven or eight years 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 Margin with ☜ that is, Page 425. and ¶ 6. of the same Book, Chap. and §. marked also in the Margin with ☜ 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 again what there you have at large. And therefore I entreat the Reader to a work of such ease, to have recourse thither, if he deem the knowledge of their dark and indefinite account worth the knowing. SECT. IV. Mr. Brightmen 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 Margin) TO MAKE WAR, 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 do invade the world, not by the blind force of Fortune, but by the most just judgement of God, who doth thus take vengeance of our sins; And above the rest, of the contempt of his truth among men. The power to blaspheme, is that freedom from error, which the Pope of Rome challengeth to himself, and to his state; and which men of a blind and perverse mind 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 lawless and lustful power, to do 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 do the decrees ordain. No man shall judge the FIRST SEA, etc. For the JUDGE shall not be judged, either of the EMPEROR, or of ALL THE CLERGY, or of the KINGS, or of the PEOPLE. Again, God would have all the causes of men to be ended by men, but be hath reserved the Government OF THIS SEA to his own arbitrement, so as he will have no question of any thing he 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 JUDGEMENT. Causa 9 and 3. This is called the power of doing, for excellency's sake; being such as no Emperor hath, who do not refuse to be contained within the bounds, and to be tied with the bonds of Laws, and to have all their actions ordered by the rule of that which is equal 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 do 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 SHALL DO, and succeed prosperously] Dan. 18.12. So verse 24. [And he shall prosper marveilously, and SHALL DO.] So in Chap. 11.28. [He SHALL DO, and shall return into his own Land.] In which places a certain free, and sovereign power of doing is signified, which should not be afraid of any man's 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 buyeth hid in the wilderness, 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 sackcloth, 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 public persecuters, about the year three hundred. But as we said afore, shall there be the same end of all these together? Shall the Beast be deprived of all power of doing, as soon as the Woman shall return out of the Wilderness? 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 showed, 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 we 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 do two and forty months, when as he shall lie sick a great part of them; yea, he shall be, as it were, slain by means of his wounded head? This space of time doth seem therefore to contain the whole time of the tyranny of Antichrist; yet so, that the time of his wound, whiles it is sore, be taken away from it. Now we have showed, that this time of his craziness is defined within the time of the Goths* ⁎ * Kingdom, verse 3. which lasted for an hundred and forty years. If we shall therefore take away these years from the months of the Woman's lurking, we shall find that at the end of this lurking, namely at the year 1546. thirty seven months ☞ only, The count is self, according to Mr. Brightman. and ten days of Antichrists Kingdom, when it was in vigour, were passed over. Five months therefore, and twenty days are wanting hereto; which if we reckon from the year 1546. the last end of Antichrist shall expire at the year 1686. or thereabouts. For so we shall learn out of other Scriptures, that he shall perish utterly about that time. It may be that his destruction may come sooner, than this term of years defineth; for I do not cast the account accurately at this time; neither do the Historians number the years so faithfully as they ought; but he shall not be suffered to go beyond the furthest space that I have set down. But perhaps these months are not the space from the first beginning to the last end of the Beasts, but only the former years of his Kingdom, which may be many enough to lay him open, so as he may be revealed to all men. And by this interpretation, as he beginneth together with the months of the Woman, and the Prophets, so he takes his end also with them. This opinion is confirmed by the War with the Saints, in verse 7. which, we have showed, fell into the end of these months, Chap. 12.7. And by this interpretation, the Beast is said to have power of working two and forty months, for the greatest part of these months: Because that little respire of time wherein he should keep in his horn, because of his wounded head, is little to be reckoned of, in respect of the whole number. * Let the Reader, if he please, remember, that whereas Mr. Brightman thinks Antichrist was wounded by the Goths, noted afore at * ⁎ * according to Rcusner, expressed afore in his Account Sect. 1. the Goths wounded the Emperor and Empire, not the Pope, and Popedom; but the said Popes and Popedom rather got head and bear't and health and strength by the Goths wounding of the Empire, which granted, Mr. Brightmen knot is quite removed, touching the five months. Neither is his power, which shall be afterwards, like that of his former time, as experience showeth at this day; wherein we see the Pope's power to be made to languish, and to be weakened much, from the time of his professed, and pitched battle; that is, from the Council of Trent. So that his power is now almost none at all, to that which it was in former ages. This latter is more simple, in which regard I like it better. Thus Mr. Brightman. Now according to this account. Antichrist shall be fully down about seven and twenty years hence. SECT. V Alsteds' Account. HE gives it you * Alsted XII. Chronologia Epocharum Propheticarum. in this form, and the words, as near as I can translate, and imitate him for your best understanding. THE APOCALYPTICAL VOLUME, or COMMENTARY. † Syngramma Apocalypticum. Three times seven mystical Characters * Hierogly phicater septem. The threefold state of the Church. The Kingdom of the Beast. I. The 6 former of the 7 Seals contain the time from the the 35 year of Christ to the 606 year. I. For a Time, from the year of Christ 35 to the year 606. I. The ancient Beast, or the primary solely. II. The six former of the seven Trumpets from the year of Christ 606. to the year 1517. 1 Alternative or vicissitudinarious. II. For Times, from the year 606. to the year 1517. II. The ancient or primary, and secundary. III. The six former of the seven Phials from the year 1517. to the year 1694 The seventh Trumpet and seventh Phial. 2 Happy on earth for a 1000 years. III. For Half a Time, from the year of Christ 1517. to the year 1694. III. The ancient Beast alive again. 3 Most happy in Heaven. They that are inquisitive to know how he gives a particular account of these Periods, may, (if they understand the Latin Tongue, or by the help of such friends) look into Alsted himself in the forecited place, or into Mr. Mede in English, Diatrib. par. 4. p. 453. whither I refer them, lest I should be needlessely tedious to my friends that fear the prolixity of this Treatise. Which therefore I prevent all I can. §. 3 So that by this Account the beginning of the thousand years will not be far off about one and forty years hence. SECT. VI Mr. Medes Accounts. §. 1 IN his Diatrib. Par. 4. Page 87. he gives us this Account. Having said, Page 83. Though Christianity hath been embraced in former times, where now it is not, yet it is now spread in those places, where in those times it was not; so that all laid together, we may account Christianity at this day as large, as ever it was in the Apostles time; yet that this is not THAT UNIVERSAL KINGDOM OF CHRIST, THAT FLOURISHING and GLORIOUS ESTATE OF THE CHURCH, WHICH WE YET EXPECT and HOPE FOR, my Reasons are these; I say, Mr. Mede having said these things in page 83, and in page 84, 85, 86, having given several of the said reasons; then in the said 87. page aforequoted, he adds, My next reason (saith he) shall be from that we read in the Revelation, where the Church by the conquest of Michael set free from the Dragon's fury, is said to escape into the Wilderness, i.e. into a state, though of safety and peace, and security, yet of hardship, misery, and scarcity. For it seems to be an allusion to the Israelites escaping the Tyranny of Pharaoh, by going into the wilderness. In this wilderness, or place of hardship, &c, the Church must remain (saith St. John) a time, and times, and half a time, or as he elsewhere speaketh, one thousand two hundred and sixty days, i.e. A year, years, and half a year; and when this time shall be expired; that is, as learned Divines think, when so many years shall be ended, as those days are, taking the beginning of our reckoning from Michael's Trophy; then, saith our Apostle, shall the Kingdoms of the world become the Kingdoms of our Lord, and of his Christ, and he shall reign for ever and ever, Rev. 11.15. whereby it should seem, that the Church is yet in the wilderness, and that the promised happiness of the ample, and flourishing glory thereof before the end of the world, is YET TO COME. Thus Mr. Mede, wherein because he gives us but an indefinite account, we will present you with another, which he mentions, in which is determinately expressed a certain time. §. 2 Mr. Mede in the same Treatise of his () page 496, etc. presents to us this account; That most learned Lord Primate of Armagh, by his indefatigable industry, and no small charges, having some few years since gotten that admirable Monument the Samaritan Pentateuch, Mr. Medes good opinion of the Samaritan Penteteuch. or Five Books of Moses (which may be presumed to be that which they received from the captived ten Tribes, when they first learned from them to worship the God of Israel, 2 Kings 17.27.) I found a strange difference in it, touching the years of the generations before the birth of Abraham, both from our Septuagint, and our Hebrew Bibles. Before the Flood, by diminishing the generations of Jared, Methusalah and Lamech, it comes short of us. After the Flood (for the most part agreeing with the Septuagint) it much out-reckons us. To be short, it exceeds in the upshot our Computation three hundred and one years. So that the Birth of Christ falls according to it in the year of the world 4254. The Account itself. Agreeable whereto the six thousand years of the Creation would be complete in the year of Christ 1746, * and ☜ consequently Antichrists two and forty months, or one thousand two hundred and sixty years would begin in the year of Christ 486. which is presently after the deposition of Augustulus, in whom the Empire of Western Rome expired. §. 3 So that according to this Account the beginning of the thousand years, of which we treat, will be about ninety three years hence. §. 4 But in page 334. Mr. Mede saith, It came into my mind (saith he) to try by the Samaritan Pentateuches account of the Genealogies before, and after the flood (falling short of our account in the former, but superabounding ours in the later) how near the six thousand years of the world would be by that Computation; I found it would be Anno Aerae Christianae, i.e. in the year of Christ 1736, which is just the very year when the one thousand two hundred sixty years of the Beasts reign will expire, if it be reckoned from the Deposition of Augustulus the last Roman Emperor. And he gives you the particulars, thus; Depositio Augustuli, etc. i.e. the Deposition of Augustulus in the year of Christ 476. In the year of the Kingdom, or reign of the Beast 1260. The total sum is 1736. From the Creation of the world to the Birth of Christ, according to Scaliger 3949 Add four years wherein he anticipates the beginning of Nabuchadnezzar, for of the rest I altar nothing 4. The exceeding of the Samaritan Chronology above the Jewish 311. And thus from the Creation to the Incarnation will be years 4264 Add the years of Christ, when the times of the Beast, or of the Apostasy shall expire, if we draw the Account from the Deposition of Augustulus, viz. years 1736 And the total sum will be years 6000 §. 5 So that according to this Account, the end of the six thousand years of the world, and the beginning of that thousand years we speak of, will be about eighty three years hence. SECT. VII. Mr. Parker's Accounts. §. 1 THe footing of his Accounts are those places of Scripture in the Prophet Daniel, and in the Revelation of S. John. viz. ## ¶ 1 That in Dan. 12.11. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be years 1290. ¶ 2 That in Dan. the same Chapter verse 7. It shall be for a time, and times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. That is, saith Mr. Parker, by collating it with Rev. 12. v. 6. compared with v. 14. years 1260. ¶ 3 In Dan. 9.24. Seventy weeks are determined upon thy people, and upon thy holy City, to finish the Transgression, and to make an end of sin; that is, saith Mr. Parker, years * For (saith Mr. Parker) This Prophecy seemeth not to be understood of the times between the Babylonian Captivity, and the Passion of our Saviour, the Lord Christ, or the destruction of Jerusalem, for several reasons, chief these, I Because in no place of all the New Testament, is this Prophecy used against the Jews, to prove the Messiah already come in the flesh. 2 If the restauration of the City, verse 25, be understood of the material Jerusalem, after Nebuchadnezars captivity, it must begin in the first of Cyrus; And then from that time the seventy weeks of years, will fully and entirely expire long before the birth of Christ. 3 That same cutting off of the Messiah, here spoken of, is clearly and expressly joined with the destruction of the City, said to be done in one week, viz. to be accomplished in the last seven years; as it is in verse 26, 27. whereas Christ suffered above thirty years (if not sorry) before the destruction of marcrial Jerusalem. 4 and lastly, Those phrases in our 24. verse (afore quoted for the footing of the account in hand) viz. To finish the Transgression, and to purge iniquity, and To make an end of sins, and To bring in everlasting righteousness, are most MANIFEST CHARACTERS OF THE TIME OF THE END, as shall be showed. For my judgement is, that these seventy week of years are limited, and cut out for the restauration of the spiritual Jerusalem, namely the Church of Christ, from the spiritual Babylon, and the servitude of Antichrist, and must end in the entire, and full purgation thereof, from Antichristian defilement, and from the course of other moral transgressions, I Because those effects characterising the end of these years, viz. The consuming of transgression, and the bringing in of everlasting righteousuesse, verse 24. are effects to be accomplished in the Christian Church at the fall of Antichrist, Isa. 1.25, 26, 27, 28. And Chap. 27. v. 9 Rev. 21.28. 2 In other Prophets, the restauration of the Christian Church from the Babylon of Antichrist is in like types proportionably represented. Isa. 10, & 11, & 13, 14. Jer. 50.51. Apec. 14.6, 7, 8. & 16 19, 15.7. 18, 2, 10, 21.3 The straiss of times, v. 25. and the destruction of the City v. 26. do fitly agree to the Antichristian persecution. See Chap. 8.24.11.13.4 The effects of the last weeks are parallel with Antichristian persecution, described Apoc. 11. For as the Christian Church in both places is signified by the holy City, Apoc. 11.2. with Dan. 9.26. and straits of time are said in both places to go before the last afflictions, Apoc. 11.3.5.7. with Dan. 9.25. So the last afflictions are also proposed with marvellous agreement; There three years and half of Tyranny over the conquered Saints (Apoc. 11.8, 9) in the end of persecution; Here half a week of years; that is precisely three and an half, cut out for the same end. There War immediately preceding the foresaid triumph, Apoc. 11 7. Here in like manner. 5 Because from the beginning of the second half of the last week, or of the three years and half, a Prince is said to cause the sacrifice, and oblation to cease, v. 27. A phrase attributed to Antichrist, Chap. 8.11. and 11.31. there said to take away the daily sacrifice. And many other reasons there are to the same effect, and purpose. 490. ¶ 4 In Dan. 8.13, 14. How long shall be the vision concerning the DAILY SACRIFICE, and the TRANSGRESSION of DESOLATION, to give both the Sanctuary, and the host to be TRODDEN UNDER FOOT? And be said unto me, unto 2300 DAYS, then shall the Sanctuary be cleansed. That is (saith Mr. Parker) Years 1150. Which Mr. Parker makes out thus: There are numbered two thousand three hundred mornings and evenings. Now by taking one morning and evening, for one full day, which are half of two thousand three hundred, there are eleven hundred and fifty remaining. §. 2 Thus of the footing of Mr. Parker's Accounts. Now to the Account itself. There are two ways (saith he) to accommodate the (aforesaid) years, viz. Either the very dark and weak beginning of the signs of the Pope's Kingdom, do set the terms of beginning to the years; or else the more evident, open, and perfect state thereof. ¶ 1 The weak and dark beginning of the signs was before the year four hundred, as about the year of Christ 360, or 390. etc. But we will speak no more of this account made by Mr. Parker, writing it above twelve years since, because that Account is since that, expired, viz. in the year of Christ, 1649. This Prophecy being yet unfulfilled. ¶ 2 Way of accommodating the aforesaid Texts, laid for the footing of the Account, according to the commanding, effectual, and open state of the Pope's Kingdom properly so called, and the more perfect state of the signs thereof, is thus, Unto Years 570 600 710 1370 Add 1290 1260 1150 490 Years. And they will end in the Year 1859. ¶ 1 (To open this Account) one thousand two hundred and ninety may begin (saith Mr. Barker) in five hundred and seventy, according to the round Number. For then, upon the coming in of the Longobards into Italy, began the evident and open state of the Pope, Kingdom. So expressly Machiavelli in his History of Florence, l. 1. Coeperunt hoc tempore Pontifices Romani majori esse in dignitate, quam antea fuerant, etc. which for the English Readers sake I will translate, The Roman Popes (saith Machiavelli) at this time began to be in greater dignity, then formerly. Anon after they had scarce any dignity and estimation, but that which they procured unto themselves by their sanctimony of life, and by doctrine, before the time of the Longobards. But again, WHEN THE LONGOBARDS CAME INTO ITALY, THAT IT WAS REND INTO VERY MANY FACTIONS, THE PAPAL POWER BY THIS THEIR INVASION, WAS MUCH AUGMENTED, etc. ¶ 2 The one thousand two hundred and sixty years may fitly begin (saith Mr. Parker) in the year 600, according to the round Number. For than began Gregory the Pope to deform the Church with Rites and Superstitions. Alsted Chron. Mist. Iniq. And indeed the Historical use of Images began about the year 400: But the solitary Images of Saints began not to be set up in Temples, before the year 600. Perk. Then began Gregory the Pope to command a Litany for the invocation of Saints, to be sung publicly. Then (saith Perkins) of a commemoration of Saints, was made an invocation of them. About the same year Gregory the Pope contended about the Primacy, with the Patriarch of Constantinople. And about six years after the year 600, the Pope was made by Phocas, Univerful Bishop. And then first was the privilege confirmed to the Church of Rome, of primacy over all Churches; Alsted. Lastly, from about this time the Pope began to send forth his Emissaries for the subjecting of the people of Christendom unto his Papal Authority. ¶ 3 The eleven hundred and fifty (being the half of the two thousand three hundred (by taking one morning and evening for one full day) may begin (faith Mr. Parker) most fitly at the year 710 because then Antichrist began publicly, and in open Counsels to authorize WORSHIPPING OF IMAGES, & to establish the same, and the INVOCATION OF SAINTS, and to maintain the same, by CONSTANT PERSECUTION. * Alsted Chron. c. de Concili is. Sigen. de Regno Ital. contur. Magdeburg. Then began also the Pope to exercise POWER AND DOMINION OVERDO KINGS AND EMPERORS. † Sigon. Baldus And from this time forward he ceased not to pursue the Emperors of the East, in favour of Idolatry, until such time as he had utterly cast them out of Italy, and established his own Kingdom in the Empire of the Francs * Platina. Onuphrius. . ¶ 4 The four hundred and ninety years, or seventy weeks of years may begin (saith Mr. Parker) at the year 1370, because from that time began the time of Wickliff, who with his followers were pronounced and persecuted by the Pope as Heretics, giving him the name of Heresiarcha, i. e. The Prince or chief of Heretics. So that all the numbers in this second way, will precisely end in the year 1859. §. 3 According to this Account, the approach of the glorious time will be two hundred and six years hence. But that I may temper this, and some other of the former accounts that remove their period so fare off, let me tell you, that some learned men think that the Computation from the Creation to this day, ordinarily received, is fare larger than in truth it ought to be. Of which in the following Sections. SECT. VIII. The Account of Anonymus, the Germane Doctor, Author of Clavis Apocalyptica, or the Prophetical Key. §. 1 HIs Position is this * Clavis Apoc. p. 25, 26.27, etc. , That the one thousand two hundred and ninety years in Dan. 12. v. 11. began with the last abominable desolation of the Temple at Jerusalem in the year of our Lord 365: and the Apocalyptical one thousand two hundred and sixtieth year, with the invasion of the Roman Empire by the Goths in the three hundred ninety fifth, and that both together do expire with the one thousand six hundred fifty fifth year, which is now shortly at hand. And that ìn the 1655 year of Christ shall expire the 6000 year of the Creation of the World. §. 2 This he makes out thus;" The Chronologers supputation (saith he) in general is this, That this present 1650 year of Christ is the five thousand five hundred ninety ninth since the Creation of the World. But if we do well consider the Chronological numbers, expressed in the Scriptures, it will evidently appear that in this present 1650 year of our Lord, doth expire the five thousand nine hundred ninety fifth year since the Creation of the world; and the six thousand year of the world will end with the 1655 year of our Lord. According to the vulgar supputation of years; the 1655 year of our Lord will be the 5604 years since the Creation of the World. Unto these add the years which either by the Chronologers have been omitted or made too few, or left our, viz. First, ONE YEAR whiles the Flood lasted. Secondly, SIXTY YEARS, until the birth of Abraham. Thirdly, TWO HUNDRED AND FIFTEEN YEARS of the sojourning of the Children of Israel IN EGYPT. Fourthly, ONE HUNDRED YEARS, from their going forth out of Egypt, until the building of the Temple of Solomon. Fifthly, ELEVEN YEARS of Zedekiah, the last King of Judah. Sixthly, SEVEN YEARS in the times of the Kings of Persia. Seventhly, TWO YEARS, which Scaliger, Helvicus, and Calvisius do refer to the supputation of years since the Birth of Christ, all amounting to three hundred ninety six years * He demonstrates these 396 years to have been omitted, or lessened in our common Account thus, ¶ 1 The ONE YEAR while the Flood lasted, by Gen. 7.11. and Chap. 8. v. 14. according to the supputation of Functius, Reusnerus, Partilius, and other ¶ 2 The SIXTY YEARS until the birth of Abraham, because he was not born in the seventieth year of Terah; for Terah died in Haran, Gen. 11.32. when he was 205 yeerold. Immediately after the death of Terah, Abraham departed out of Haran, Gen. 12. v. 4. Act. 7.4. being old 75 years. From thence it doth follow that Abraham was borne when Terah was old 130 years. ¶ 3 TWO HUNDRED FIFTEEN YEARS of the sojourning of the children of Israel in Egypt, by that in Exod. 12, v. 4c. and 41. where we read these words, the sojourning of the children of Israel, who dwelled in Egypt was 430 years; which common supputation doth derive from the time of Abraham's calling, when he was 75 years old, Gen. 12.4. in this manner following. Until the birth of Isaac, Gen. 21.5.25 Years. Until the birth of Jacob, Gen. 35.26.65 years. Jacob was old when he went into Egypt, Gen. 47.9.130 years. Which make up 215 years. But to say, The children of Israel dwelled in Egypt only 215 years, is against the clear Text, which doth not speak of the Fathers, but of the children of Israel, not of their pilgrimage, but of their sojourning and bondage, not without and within Egypt, but only in Egypt. Abraham indeed went down into Egypt, Gen. 12.10. but sojourned there not long, and was not in any bondage. Isaac came not at all into Egypt, being forbidden, Gen. 26 2. Jacob was 130 years old before he went down into Egypt (Gen. 47.9.) So that those 430 years of the sojourning of the children of Israel who dwelled in Egypt, etc. afore recited olt of Ex. 12.40. and mentioned also in Gen 15.13. in these words, God said unto Abraham, Know assuredly that thy seed shall be a stranger in a Land that is not theirs, and shall serve them, and they shall afflict them 400 years, must begin their supputation from the 130 year of Jacob, and his entrance into Egypt, unto which must be added 215 years. ¶ That ONE HUNDRED YEARS from the Israelites going forth out of Egypt, until the building of the Temple of Solomon must be added to the common Account, is thus demonstrated: Aera vulgaris doth reckon in this period of time 480 years, according to the letter of the Text, 1 King. 6.1. But by the book of Judges, and other books of Scripture, it doth appear that they were about 580 years, which keeping the Doctors own words, and matter, I shall set down in a plainer method and manner thus, 1 In the grosser sums thus, The Israelites were in the wilderness sorry years (Deut. 1.3. Act. 13.18.) Joshua was seven years in winning and dividing Canaan (Josh. 14.10.) Until Samuel 450 years (Act 13.20.) Under Samuel and Saul forty years (Act. 13.21.) Under David forty years (1 King. 2. 〈◊〉.) Under Solomon three years (1 King. 6 1.) which six sums make up just 580 years. 2 In particular sums thus, Forty years Israel was in the wilderness under Moses. Seven under Joshua (as we said afore. Eight under Cushan (Judg. 3.8.) Forty years under Othniel (v. 11) Eighteeen years under Eglon (v. 14.) Eighty years under Ebud (v. 30) Twenty under jabin (judg. 4.3.) Forty years under Deborah and Barak (Chap. 5.31) Seven years under the Midianites (Chap 6.1) Forty years under Gideon (Ch. 8.28) Three years under Abimelech (Ch. 9.22.) Three and twenty years under Tola (C. 10.2) Two and twenty years under jair (v. 3.) 18 years under the Philistimes. (Chap. 10.8.) Six years under jephtha (Chap, 12.7) Seven years under Ibzan (v. 9) Ten years under Elon (v. 11) Eight year under Abdon (v. 14) Forty years under the Philastines (Chap. 13 1) Twenty years under Samson (Chap. 16.31) Forty years under Eli (1 Sam. 4.18) Forty years under Samuel and Saul (Act. 13.21) Forty years under David (1 King 2.11) Three years under Solomon (1 King. 6.1) All which four and twenty particular sums make up four hundred and eighty year's ¶ 5 The ELEVEN YEARS of Zedekiah (the last King of Judah) that are to be added, are thus demonstrated. The vulgar supputation is reckoned from the bu●●●ing of the Temple (by Solomon) to the destruction thereof (by Nabuchadnezzar) 417 years. But by this Account 11 years will be unjustly cut off, because that vulgar account gins the Captivity of Babylon in the last year of jechoniab who was King immediately afore; instead whereof, it should, upon good ground, be referred to the eleventh year of Zedekiah, at which time the Temple was destroyed (Michael Mestlinus quest. 7. Chronol. pag. 67. etc. Reusnerus de supput. Annorum mundi, pag. 38. johan. Piscator in suo Chronol. Indice pag. 15. with others.) ¶ 6 THE SEVEN YEARS in the times of the King of Persia that are omitted by the common Account, but to be supplied by true Account are SIX YEARS of Cyrus and ONE YEAR of Xerxes the second (of which sce Mestlinus Quect. Chron. pag. 35.38.) ¶ 7 And lastly, the TWO YEARS added by Scaliger, Calvisius, and Helvicus, he leaves us to them, to demonstrate to us. I say, add them to the common Account of five thousand six hundred four to be the age of the World, in the 1655 year of our Lord, and it will be manifest the six thousand years since the Creation will expire with the 1655 year of our Lord. §. 3 Thus we see this Germane Doctor (who ever he was) deals fairly. For as he brings the end of the World nearer than our common Account, by Three hundred ninety six years; so he gives his reasons, and Scriptures, and his particulars, of which he makes up his additional Account of years that are expired, of which, we that have believed the common account, were not ware. §. 4 And although some men may be apt to think, that he may bring the end of the world nearer than he should; yet those men consulting with mature reason, upon the whole of his account (differing from the common Computation) that it amounts to the value of above three hundred years, they will easily be persuaded to acknowledge that the thing is very well worthy of all learned men fitted that way, to look into all Computations, Sacred and Divine; and throughly to examine how indeed, and according to truth, the matter stands. §. 5 To which the most holy, and unerring Scriptures give a great assistance, not only in the particular materials, but in forming and making up the general Account, as we have heard, especially if we consult the Margin. §. 6 To all which I will add but this word, that if the six thousandth year of the World doth expire in the year of Christ 1655, and that the Jews account of the lasting of this world shall be but six thousand years, and then comes their restauration from their present dispersion, we can expect no more then, in the said 1655 year, but the call of the Jews, who from that time shall strive with the Turk, and all enemies of the Jews conversion five and forty years, Dan. 12. afore their settlement, before which Call I expect the fall of the Roman Antichrist. SECT. IX. The Julian, and the Jews Account. §. 1 THis most artificial Julian Account was brought in by Scaliger, not without precedent of an ancient Author, and the approbation of the learned of our age. It is compacted of two Circulations, the one of the Sun, the other of the Moon, and of an Indiction. The Circulation of the Sun is the space of twenty eight years, in which compass of time, the Festivals, and days of the week return into the same order, and course they were at first. The Circulation of the Moon is the space of nineteen years, in which compass of time the New-Moons return to the same time as at the beginning of this Circulation. The Indiction (so called from the appointment or command for the Roman Lustra, or sacrifical solemnities) doth contain a System of years to the number of fifteen (in which space three Roman Lustra did pass over.) §. 2 According to this Julian Account, the end of this world is brought far nearer, than our common account, either of the Year of the World from the Creation, or of the Year of Christ since his Nativity do report. Of which in particular, seeing other Chronologers give an annual account, and it is something wide from all the preceding computations, my great haste shall be silent. For it is sufficient for our present purpose to know in general, that all the most learned do not consent that the end of this world is so fare off, as our common account doth make report. Much less so fare off as the Jews Account would make us believe, who writ above two hundred years short of our vulgar Computation, of which judicial account, Helvicus saith thus, The Judicial period was made by R. Hillel Hannasi about the Year of Christ three hundred forty four which at this day the Jews do use for their Epocha or Computation from the Creation, but perperam, corruptly; For it is not an historical, but a mere artificial Account, and gins far short of the true beginning of the world. Of which see Scaliger Cannon, 277. etc. SECT. X. Johannes Jacobus Hainlinus his Account. THis laborious and learned Author * In his Sol Temporum, sive Chronologia Mystica. His said book in fol. bears date Tubingae 1646. tells us, That the end of all things is at hand, and that between 1650 and 1697. wonderful things shall come to pass, viz. Then shall end, and be taken off the divine wrath, yet, alas for them! abiding upon the Jews. Then shall be fulfilled the entire secular week, or the double-square number of the Septenary of years. Then shall be the One thousand two hundred and ninety days in Dan. 12.11. fulfilled; and the One thousand three hundred thirty five years in verse 12. And then shall be the change, by the sixth, and last great day of the world, after which is expected the lasting Sabbath. And in the close he saith the several Accounts of the age of the world do differ several hundreds of years the one from the other. Jamque opus exegit, spes exspes, auspice Christo. Ind Deo summo, gloria summa datur: AMEN FINIS TOTIUS OPERIS. A Table of the Scriptures quoted and explained in this Treatise. The meaning of the Marks of Reference. P. Signifies Page. B. Book. C. Chapter. S. Section. §. Sectiuncle. ¶. Paragraph. L. Line. * Signifies a set Discourse on that Scripture. When there is no [*] there are only short explanations and applications of that Scripture, giving some light thereunto. Genesis. CHap. 1. throughout explained and spiritually applied by the Rabbins to the New-Creation. Page 428 * Verse 26, 27, 28, paralleled with Ps. 8. Heb. 2.5. 131 And Verse 26.73 Ch. 12. v. 1, 2, 3 Paralleled with Ch. 26.4 Ch. 15. v. 4, 5, 6 Paralleled with C. 48. v. 19 & v. 26 C. 17. v. 1, 2, 3, 4 Paralleled with Ro. 4. v. 3. to 25 Ch. 22. v. 18 Paralleled with Gal. 3. v. 6. to 17 Ch. 26. v. 4 Paralleled with Heb. 11. v. 8. to 17 p. 137. etc. Chap. 49 V. 1. the Rabbins note on it, p. 424 Chap. 49 V. 10, 11, p 5, p 6 Chap. 49 V. 26. p 145, § 7 Leviticus. Chap. 10. v. 5.173 br. 2 Numbers. * Chap. 24. v. 16. to 25. p 146 Particularly of v. 17. See p 125 § 2 Deuteronomy. * Chap. 30. v. 1 etc. to v, 10, p 150 * Chap. 32. v. 15. to 44. p 153 Judges. Cham 7.33. p 140 ¶ 3 1 Kings. Chap. 13. v. 18. p. 173 br. 2 Nehemiah. Chap. 1. v. 8. etc. to v. 12. p 155 Psalms. * Psal. 2. throughout, paralleled with Psal. 8 p 158 * Psal. 8. throughout, paralleled with Gen. 26.27, 28. and Heb. 2.5. p 131 And v. 4.5 p 94 & 95 * Psal. 22. v. 27, 28, 29 p 162 Psal. 27.13 p 437 Psal. 37. v. 10, 11 p 15 Vers. 28, 29 p 15 Psal. 49.14 497 * Psal 86.9 162 Psal. 90. v. 4 & v. 15. p 8, p 175, l 3 etc. * Psal. 95. v. 7, to end p 171, § 3, etc. * Psal. 97. v. 7 p 160. & p 163 * Psal. 110. throughout, p 164 ¶ 2, & p 168, etc. p 169, ¶ 8 etc. * Psal. 117. all, 163 Psal. 147.2, 3. The Cabalists note on it p 423 Isaiah. * Chap. 2. v. 1. to 20. p 177 etc. p 125 Verse 11 p 7 Verse 17 ibid. * Chap. 9 v. 6, 7. p 182, 183, 184. See the Margin Chap. 10.24 p 187 br. 1 * Chap. 11. throughout, p 186 And particularly v. 4 p 88 br. 1 * Chap. 14. v. 1. to 8 p 187 * Chap. 24, v. 23 p 201 Chap. 25. all of it, 203 Chap. 26.6 437 * Chap. 33.20, 21 207 * Chap. 34. v. 1. to 18 208 Chap. 40. v. 31 10 * Chap. 43. & Chap. 44 210 * Chap. 45. v. 14. to end of Chap. 213 * Chap. 49 throughout 216 Chap. 53. v. 3.7 * Chap. 54. v. 2, 3 p 420 § 2 Verse 11. etc. to end 218 Ch. 58.13. p 175, l. 11 from the bottom * Chap. 59 v. 19, 20, 21 219 * Chap. 60. totally, 220 * Chap. 63.1.2, 3, 4, 5, 6, 222 * Ch. 65. v. 2. p 175. l. 11: from the bottom Verse 17. etc. to end of the Chap. 223, 12 Chap. 66. v. 5. etc. to end of the Chap. 224 And particularly of v. 8.83 90 * Vers. 16. p 307, § 5, ¶ 2 Jeremiah. * Chap. 16, vers. 14, 15. paralleled with Chap. 23. v. 3. etc. to v. 9.226 Chap. 19 v. 10. Book 3. Chap. 3. Sect. 2 § 3. ¶ 1 Chap. 23. v. 3, 4, 5, 6 p 226, S. 27. l. 1 Verse 7, 8 10 * Chap. 25. Verse 5.6.108 * Chap. 30, Chap. 31. totally, 228 * Chap. 32, v. 37. to the end of Chap. ibid. Chap. 48.9, 10.89 * Chap. 50. v. 17, 18, 19, 20 229 Ezekiel. * Cham 16.53, 55. A large discourse p 488 Sect. 8 * Chap. 28. v. 24, 25, 26 p 231, 488, § 2.489, etc. * Chap. 34. v. 11. etc. to the end of Chap. 232 * Chap. 36. throughout 233 * Chap. 37. the whole Chapt. 234 And of particular verses, viz. v. 1, 2, etc. to v. 15.14 And of v. 21, 22 63 Chap. 38. Vers. 8, 9.52 Daniel. Of the Book of Daniel, and parts and method thereof in general p 281 ¶ 1 & 2 * Chap. 2. v. 31, 32, 33, 34, 35 236 * Chap. 7 throughout, p. 248, S. 26 etc. and p 126, etc. Verse 9 to 15.69 * Vers. 1●. to the end of the Chap. 107 Verse 17 70 Vers. 18 11 Verse 23 Page 70 Verse 24 68 Verse 26 67, 71 Verse 27 70, 72 Chap. 8.23 264, § 3 Chap. 11. v. 40 155 l 1 * Chap. 11. Chap. 12. First, in general of the All of them. Secondly, in particular of the latter part of 11 Chap. and former part of the 12 261, etc. Of Particular verses of the 12 Chap. viz. v. 1.101 § 10 Verse 2 63 Ver. 12 88, & 497 V 13 63, 88, 497 Hosea. * Chap. 1. V 10, 11 287 Chap. 3. v. 4, 5.293, & of v. 5. p 41 Chap. 14.8 6 Joel. * Chap. 2. v. 28. etc. to v. 34 297 * Chap. 3 throughout 303 Of particular verses, as of v. 9 etc. to 17 88 Of v. 12, 13 52 Amos. * Chap. 9 verse 11, 12, 13, 14, 15, etc. p 311. S. 42. etc. Obadiah. * V 17, 18, 19, 20, 21. p 317, l. last save two Micha. * Chap. 2. v. 10. p 175, l 20 * Chap. 4. throughout, p 322, S. 43, l 1 * Chap. 4 v. 1 etc. to 8.109 Zephan. Chap. 3 V. 14. to the end of the Chapter 110 Haggai. Chap. 2.6, 7 125 Zechary. * Ch. 2. v. 6. etc. Book 3. Chap. 2 Sect. 45 V 10, 11, 12 109 * Chap. 6. v. 12, 13, 14. Book 3, Chap. 2, Sect. 46. * Chap. 8. v. 20, etc. to the end. Book 3, Chap. 2, Sect. 47. Chap. 9.1 421 Chap, 10. v. 3. etc. to the end, Book 3, Chap. 2. Sect. 48. * Chap. 12. v. 10, 11, 12, 13 14 78 And Chap. 12. throughout. Book 3. * Chap. 2, Sect. 49. Chap. 14 from v. 3. to end, Book 3 Chap. 2. Sect. 50. * V 1, 2 p 52 V 4, 5, 6, etc. 109 V 7 9 V 9 52 Malachi. Chap: 4. throughout, Book 3, Chap. 2. Sect. 51. Matthew. Chap. 5. V 5 p 15, 437 V 10 * p 487 l 1, &c * V 22 p 308, l 20 Chap 13. V 40. * p 484 * Chap. 14. V 1, 2 Chap. 19, 28, 29 P 93 * P 487 Chap. 23 V. 36 p 85. read there for v. 2. v. 36 * V 38, 39 99 * Chap. 24. V 3 102 * V 11 484 * V 13, 14. Book 3. Chap. 4. Sect: 4. * V 30 82, 83, etc. V 31, 32, 33, 85 V 34. 83, 84, 85 V 46, 47 85 * Chap. 26. V 29 91 Mark. Chap: 1. v. 14, and 15: B. 3. C. 2. S. 51. § 5 ¶ 5 * 4. Chap. 13.32 * P 486, § 1 Ture. Chap. 1. v. 31, 32, 33. p. 183 l 10 etc. throughout the whole § 5. & § 7 & 8* Book 3. Chap. 4. Sect 2 383 And * p 481 ¶ 3.42 Chap. 13. v. 26 92, 44 Chap. 18. v. 8. * p 484, § 4 Chap, 19 v. 11.15 p. 107, § 2 * V 19.11. to 28 p 104, & p 95 * Chap. 21. v. 24, Book 3. Cham 4. Sect. 3 * Chap. 22. v. 28, 29, 30. B. 3. C. 4. S. 4 Chap. 24. v. 42, 43 91 Gospel of John. Chap. 1. v. 11 7 V 16 p 88 l. 4 Chap. 6. v. 39, 40, 44, * p 477, § 2 Chap. 10. v. 34. p 160. ¶ 3 Chap. 14. v. 2, & 3 * p 475 Chap. 19 v. 37 78 Acts. Chap. 1. v. 6 p 33, p 80. B. 3. C. 4. S. 5 V. 9, 11 p 80 p 83, p 112 § 7 Chap. 2. v. 5, 6, 7, 8, 9, 10, 11. B. 3. C. 2 S. 47, § 2. * V 16 etc. 298, 299, etc. Chap. 3. v. 19, 20, 21 p 96, p 165 ¶ 3 And * p. 473, ¶ 2 V 32, 33, 34, 35, 36 p 165, ¶ 5 Cham 10. v. 41 92 Chap. 13. v. 22. etc. to v. 43. p 188 ¶ 1 * Chap. 15.13, 14, etc. to v. 18.314 § 3. And 315, 316, 318 Chap. 19.37 78 Romans. * Chap. 4. v. 3, 4, etc. to v. 25. paralleled with Gen. chap. 12. v, 1. etc. ch. 15. 4. etc. ch. 17.1. etc. ch. 18. v. 18.22, 18 ch. 26.4. ch. 48. v. 19 & v. 26 137 Chap. 8. v. 18. * largely p 517, etc. Chap. 9 v. 25, 26. p 291, § 12 Chap. 11. v. 15.60, 63 V 25. p 145, § 7, p 291, l 19 V 26. p 41, p 219, Sect. 22 * B. 3. c. 4. Sect. 6 V 30 p 198, ¶ 1 Chap. 14. v. 8, 9, 10, 11 p 216 ¶ 1 Chap. 15.8, 9, 10, 11, 12 188 ¶ 2, and p 192 l 2 1 To Corinthians. Chap. 15. V 24 p 11, p 81 V 25, 26, 27, 28, p 166 ¶ 6. etc. And * B. 3. Ch. 4. Sect. 7. & * p 481 ¶ 3 * V 29 416 2 To Corinthians. * Chap. 3. V 15, 16, 17, 18. Book 3. C. 4. S. 8. Chap. 6. v. 17, 18, B. 3. C. 2: S. 45. § 3 ¶ 4. Galatians. * Cham 3. v. 6, 7, etc. to 17. paralleled with Gen. 12. v. 1. etc. Gen. 15. v. 4. etc. Gen. 17. v. 1. etc. Gen. 18. v 18 Gen 22. v. 18. Gen. 26. v. 4. Gen. 48. v. 19 v. 26 137 Ephesians. Chap. 1. v. 13.14 p 144 ¶ 4 etc. Chap. 2. v. 5. 60 Chap. 5. v. 5. 94 Philippians. Chap. 2. v. 8, 9, 10, 11 p 215 ¶ 2 And B. 3 Ch. 4. Sect. 9 Colos. Chap. 3. v. 1. 60 1 Ep. to Thess. Chap. 4. v. 16, 17, * a large discourse, Page 492 Ch. 5. § 1 &c: 2 Ep. to Thess. Cham 1. v. 1. etc. to v. 9 p 86, 88, etc. * p 487. v. 8. p 49 Cham 2. v. 8 p 45, * p 491, Sect. 9 1 To Timothy. Chap. 6. v. 14 89 2 To Timothy. * Chap. 4, v. 1 95, 89 V 6 * p 487 Hebrews. Chap. 1. v. 5. p * 160 ¶ 2 V 6. p 9 * p. 133, 134. See also in the margin largely, and p * 160, ¶ 3 Chap. 2. v. 5 paralleled with Gen. 1.26. and Ps. 8.131 V. 5. etc. 9, 73, 94 V 8, 9 165 ¶ 4 Chap. 3. v. 7. etc. to the end of the Chapter p 171 ¶ 1 etc. V 17. p 173, br. 2 Ch. 4. v. 1, 2. etc. to v. 12 p 171 ¶ 1 etc. p 176 l 1 etc. Chap. 10. v, 11, 12, 13 p 168, ¶ 7 etc. * Chap. 11. v. 8 etc. to 17 paralleled with Gen. Ch. 12, v. 1. etc. ch. 15. v. 4. ch. 17.1, 2, etc. ch, 18, v. 18. ch. 22: 18.26.4. ch. 48. v. 19, 26 137 Cham 12. v. 26 p 124, § 2 James. Chap. 1. v. 1 43 1 Ep. of Peter. Chap. 1. v. 8 81 2 Ep. of Peter. Chap. 1. v. 17 etc. and from thence to the end of 3 chap. in general, B. 3. c. 2 S. 51. § 5. ¶ 2. V 19 97 Chap. 3.10 49 V 13.14 V. 17, and 19 B. 3. c. 2. S. 51, § 5, ¶ 2 Judas. V 14 125, 126 Revelation: Chap. 1. V 1.4. p 61 * p 486 § 2 V 6.81 * V 7. Ps. 80.81 etc. 90 * Chap. 2. v. 25, 26, 27, 28 B. 3. C. 4. Sect. 10. * Chap. 3, 21. B. 3. C 4. Sect. 11 Chap. 5. v. 10 p 67, 73 74, 76 Cham 7.1, 2, 3, etc. to the end, p 204, br. 6. etc. Chap. 9 v. 1, 2, etc. 49 V 11 87 Chap. 10, 6, 7 p 96 * p 530. Sect. 7 Chap. 11. v. 15, 16, 17, 18, p 3, 49, 58, 72, 91 V 19 * p 536 Chap. 12, 9, 10 94 Chap. 13, v. 18 87 Chap. 14. v. 1, 2 3, 4, etc. p 3, 67, 73, 74 V 15, 16, 17, 18, 19, p 307, § 5 ¶ 1 * Ch. 16. v. 12, 13, 14, 15, 16, p 309 l 22 Ch. 17, 16 p 88, 90 Chap. 18. in general, p 88 in particular v. 2, 3.4. B. 3. c. 2. S. 45. § 3 ¶ 4. * This Chapter throughout, B. 3. c. 4. Sect. 12, § 1 etc. Chap. 19, v. 1, 2, 3, 4, 5, 6, p 62, 74 And this Chapter throughout, B. 3. c. 4. S. 12. § 2 V 15 p 74, 89 V 19, 20, 21, p 56, 58, 90 * Cham 20. throughout, 116 etc. * Chap. 20, v. 1, 2, 3, 4, 5, 6, 7.8, 9 &c., p 2, 55, 56, etc. 66, etc. 61, 65, 68, 76, 226, etc. * Chap. 21. throughout, p 116, viz. lib. 3 Ch. 3. Sect. 1. § 4. viz. partic. p 118 * V 3. p. 144 § 3, 145 § 4 Chap. 21. v. 1 p 14 & v. 1, 2, 3, 4, p 106, br. 1. etc. V 24 49 Chap. 22.11, 15.94 A Table of the things contained in the TREATISE. A Authors Alleged for our Thesis, to take off the supposed singularity, and novelty of the opinion Page 4 Authors Alsted Page 36 Authors Alapide Page 41 Authors Mr. Archer Page 46 Authors Rabbi Arisba in Agadot Page 421 Authors Aben-Ezra Page 425 Authors Austin Page 435, 436 Authors The Turkish Alcoran Page 418 Authors Alphonsus Conradus Page 439 Authors Benz●ma in Beracoth Page 9 Authors M. W. Burton Page 36 Authors R. Abrah. Bibag. in his Derech Page 422 Authors Cyprian Page 436 Authors T. Crispoldus Page 35 Authors Mat. Cotterius Page 440 Authors Carolus Gallus Page 40 Authors Chemnitius Page 416 Authors The Cabalists Page 423 Authors The Cabalists alleged by Lactantius for us Page 426 Authors Alphonsus Conradus Page 439 Authors Great Councils and ancient forms of Catechism for our Tenet Page 431 Authors Johannes de Combis Page 439 Authors John Dobricius Page 441 Authors Eliezer the Great a J.R. Page 6 Authors Epiphanius Page 15 Authors R. Moses Egyptius Page 421 Authors Epiphanius, in that Section beginning at p 372 & 435 Authors Rab. Eliezer Page 429 Authors Rab. Elhazar ibid. Author's Ra. Elhazar Ben Hazaria ib. Authors Funccius Page 439 Authors Glimpse of Zions glory Page 53 Authors Rab. Moses Gerundensis Page 421, 424 Authors R. Jos. Galilean Page 426 Authors The Hebrew Antiquities Page 4 Authors E. Huet Page 54 Authors Dr. Hakewel Page 40 Authors Rabbi Huna Page 426 Authors Homer the Poet considerably alleged Page 414 Authors Irenaeus Page 13, 434, 436 Authors Justin Martyr Page 11 Authors Jonathan Chald. Paraph. on Hos. Page 6 Authors R. Isaac Abravanel Page 421 Authors R. Ketina Page 7 Authors The Jerusalmy de Kilaym Page 43 Authors King Edw. 6. Catechism for our Tenet Page 438 Authors Lactantius Page 16 Authors Lorinus Page 33 Authors Luther Page 53 Authors Rab. Levi Page 429 Authors R. Menasse Ben Israel Page 410 Authors R. Midrasch Tehillim Page 9 Authors The Maccabees alleged by Cyril Page 436 Authors Mr. J. Mede Page 40 & 46 Authors D. Mayer Page 43 & Authors M. Maton Page 45 Authors R. Meyer in Tract Sanhedrim Page 420 Authors L. Napier Page 54 Authors R. Natan in Talmud Page 420 Authors Nidras a Nehelem Page 430 Authors Council of Nice for our Tenet Page 430 Authors L. Osiander Page 434 Authors Ovid the Poet, and that considerably Page 415 Authors Stephanus Panonimus Page 440 Authors Peter Martyr Page 30 Authors D. Pareus Page 32 Authors Piscator Page 440 Authors Theophrastus ●aracelsus Page 440 Authors Plato Page 414, 416 Authors Rivet Page 42, 439 Authors Of the Rabbins, See in their several names, and see a multitude of them alleged p 419 c. 4. throughout. Authors Ruffinus Page 452 Authors R. Saadias' Page 10 Authors Jewish Tract Semot Page 428 Authors The J. Treatise Siphra Page 428 Authors Sozomen. Page 451 Authors Michael Sendivogius Page 440 Authors The great Synagogue Page 442 Authors P. Simsons History of the Arian persecution Page 449, etc. Authors Targum Babylonian on Genesis Page 5 Authors Targum Hierosolimitanum on Genesis Page 5 Authors Targum Manuscrip of Ester, Page 4 Author's Talmuds, the Jewish and Babylonian Page 7, 425 Authors Theodorit. Page 451 Authors Tertullian Page 16, 437 Authors Dr. Twisse Page 40 & 46 Authors The Prophecy of Tobit alleged by Mr. Mede Page 431 Authors Paras. Voyera Elar: Page 423 Authors Wendelinus Page 439 Authors H. Zanchy Page 40. & 439 Authors The Rabbinical Zoar Page 423, 426 Authors Antichrist includes Turk and Pope, as the body doth all the limbs Page 86 Authors Alexandrinus confuted, see Dionysius. Five Arguments to prove that there is yet to come a most glorious state on earth Page 406 Authors The Arguments of the Adversaries answered Page 443 B Authors Mr. Baylie's arguments against the general Position, fully discussed, and answered Page 472 C Gaius, Dionysius Alexandrinus, and Eusebius most falsely to have fathered the opinion of the thousand years, with a mixture of abhorred impieties and absurdities upon Cerinthus, is proved fully out of the best Antiquity Page 372 The qualities of men, in the future glorious state on earth shall be Page 523 Chiliasme vindicated from voluptuousness Page 372 The Chaos preceding the glorious state Page 497 The new Creation of the glorious state Page 499 No Church-Censures in the glorious state, held forth in this Treatise Page 523 No procreation of Children in the glorious state treated of in this Book Page 523 In that state shall be a restauration of all the Creatures Page 526 Item a confluence of all comforts Page 533 How the six day's work of the first Creation typify the state of the New Creation according to the opinion of the Rabbins Page 428 How according to the opinion of the Author Page 502 D Dionysius Alexandrinus (in Eusebius) confuted in his standering the opinion of the thousand year's Page 372 The Dimensions of the glorious state held forth in their Treatise Page 505 That state also shall be Deathless Page 515 No desertions in that state Page 523 No Decay in that state ibid. E Eusebius Pamphylus justly reproved and confuted for his facile, and simple credulity to Gaius and Alexandrinus, falsely calumniating the Doctrine of the thousand year's Page 372 F No Fears in the glorious state, intended in this Treatise Page 523 G Gaius (mentioned in Eusebius) reproaching the opinion touching the thousand years confuted Page 372 Divers opinions about Gog and Magog Page 427 Jews confess they shall have a striung with Gog and Magog after their return into their own Country, with their Scripture proofs thereof Page 426 H Hieronymus, alias Jeroms jeers & jirkings at the proofs of the glorious state to come, discussed and confuted 369 The confession of beathens touching the glorious state on earth yet to come 414 I Jerom opposing the 1000 years confuted. See Hieronimus. Jerom reproved for it by Mr. Mede 435 How Christ's intercession doth, & doth not remain in the future glorious state on earth 485 K King Edward's Catechism (set forth by his authority, and brought by the Bishops to M. Philpots trial) expounds the Petition in the Lord's Prayer, Thy KINGDOM come, of this GLORIOUS KINGDOM ON EARTH YET TO COME, of which this Book doth treat 438 L Of the Saints living a 1000 y. on earth 53 Of the clearing of Lactantius touching voluptuous Chiliasme 435 M The confession of the Mahometans acknowledging in substance, the sum of the general position of this Treatise 418 No humane ruling Majesty in the glorious state on earth yet to come 523 N The voice of Nature for this restauration, or Nature in all things groans by Natural instinct, for this restauration of all things on earth yet to come, which must be fulfilled, God never impressing any kind of Natural instinct on the species of things in vain. See largely 526 O Objections against our arguments for the general Thesis, refeled 495 P The general Position propounded 1 The general Position expounded 2 The Position divided into two parts, viz. I That Christ shall visibly appear in person. 2 That under him the Saints shall sensibly and properly reign 77 Dr. Prideaux his arguments answered 443 Dr. Pareus answered 471 No procreation of children in the glorious state, intended in this Treatise 523 The privileges in that glorious state 536 All Prophecies shall then be fulfilled 536 Q Ten Qualifications, or Qualities of the glorious state yet to come upon earth, with several other consequences from those ten 507 At that time shall be a perfection of all Qualities 532 R Of the Jewish Rabbins confession of the main of this Treatise 410 In the glorious state we speak of shall be a Restauration of all the creatures 526 S Ten Scriptures out of the N. Testament to prove the visible appearance of Christ to the Church on earth, at the great Restauration 78 Five places out of the old Testament to prove the same 170 666 is fitted to be the Antichristian numeral name of Turk and Pope 87 One and fifty Scriptures out of the O. Testament, collated with those allegation of them in the New, to prove that there shall be yet on earth a glorious state of all things 115 etc. The glorious state intended in this Treatise shall be sinless 507 It shall also be sorrowless 511 An abundant pouring out of the Spirit shall then be 538 12 Scriptures in the N. Testament to prove that there shall be yet on earth a most glorious state of all things 377 & to 406 T Of the Saints living gloriously a THOUSAND YEARS on earth 55 Of their Reigning there so LONG 66 Of their Reigning with Christ THERE that while 68 More of the space of time of 1000 Y. of the Saints reigning with Christ on earth 74 The doctrine of the 1000 years vindicated from voluptuous Chiliasme 372 The state in that time shall be Temptation-lesse 525 The glorious state shall be a Timeless condition, viz. more like eternity 530, 536 V The voice or vote of all Nations confesseth in substance the Tenet of a glorious etc. 413 Our Tenet little less than the voice of the law of nature 434 A full answer to an universal objection 492 The state of the thousand years vindicated from voluptuousness 369 etc. 479 etc. W What in particular the glorious state held forth in this Treatise shall be 464 No wants in that State 523 The six day's Works of the Creation applied by the R. to typify the new Creation 428 FINIS.