Christ's kingdom ON EARTH, Opened according to the Scriptures. Herein is examined, What Mr. Th. Brightman, Dr. J. Alstede, Mr. I. Mede, Mr. H. Archer, The glimpse of zions Glory, and such as concur in opinion with them, hold concerning the thousand years of the Saints Reign with Christ, And of Satan's binding: Herein also their Arguments are answered.  
 
Imprimatur; Ia. Cranford.  
Feb. 12. 1644.  
 
LONDON, Printed by Ric. Cotes for Stephen Bowtell, and are to be sold at his shop at the sign of the Bible in Popes-head Alley. 1645.   

Christian Reader,  
DIvers are the Causes of Error in Religion. Many there are who will not rest content with necessary and saving truths others are misled by Enthy siasms and their own private spirit: some err by reason of the weakness of their judgements, and not attending to them that can better inform them: but above all, what Christ said to the Jews was and ever will be true, men err not knowing the Scriptures. Admit, will some say, what you affirm to be most true in the general temper of the now d sordered world, you may not lay these imputations on such whom you undertake to answer; they were men learned, moderate, cautelous, well-studied in Scriptures. It is granted: but the best may err, and therefore let us search the Scriptures, as did the Bereans, and try whether side in these points maintain the truth. Dr. Alstede was a man of vast comprehension, but had many Irons in the fire; Mr. Brightman I leave to Dr. Cooper's judgement, who says that pretending to give us a Revelation of the Revelation he hath set forth an Obscuration thereof. Mr. Mede was my worthy and learned friend, but not to be preferred before truth. Mr. Archer was held to be a pious and good Christian: if he be not the Author of the Book in his name, let him bear the blame that fathered it upon him. who should be the penman of the glimpse I know not. With none of these deal I farther than they are engaged in this dispute. What I cite out of Dr. Alstede is from the English Edition, more parable now then the Latin. What I crave of you good Reader is this; that you would read without prejudice, examine each matter throughly, and judge impartially.  
Yours in all Christian Offices of love to be commanded, T. HAYNE.   

The Contents of this Treatise.  

Chap. I. WHether Christ's Kingdom on Earth be yet begun or not? The Question sttated. The Affirmative proved. Page 1.  
Chap. II. The chief and common Argument produced against my Tenent answered and confuted. p. 4.  
Chap. III. The answer to many Objections of the Divines, who endeavour to prove, that Christ's famous Kingdom is not yet begun. p. 9  
Chap. IV. Mr. Th. Brightman's judgement of the Times in Daniel and the apocalypse particularly examined and refuted. p 34.  
Chap. V. Dr. J. Alsteds' and Mr. H. Archers and others account, and Arguments about the same Times propounded and refuted. p. 38.  
Chap. VI. The Arguments and authorities from the Rabbins urged by Mr. Mede on Rev. 20. answered. p. 54.  
Chap. VII. Objections out of Rev. 21. and 22. cleared by other Scriptures and answered. p. 66.  
Chap. VIII. Whether the binding of Satan for a thousand years' Rev. 20. be already past. The question stated. p. 71.  
Chap. ix.. The famous and notable binding of Satan, Rev. 20. is already past. p. 72.  
Chap. X. Objections answered, whereby it will further appear, that the eminent binding of Satan is already past. p. 74.    

Some faults escaped are thus to be amended.  
PAge 9 Line 10. read as is, p. 121. 16. r. of Gods. p. 15 1. 13. r. crucif●e him. p. 16. 〈◊〉 thousand years, p. 23. 1. 5. r. any whosoever, p. 25. 1. 15. r. a peace which, p. 31. 〈◊〉 ass●ctions, p. 43. 1. 29. r. a time. p. 44. 1. 25. r. ●xtie days. p. 47. 1. 1. r. Dan. 7.8. is not Antichrist. p. 48. 1. 29. r. days and nine●e. p. 49. 1. 36. that is, uphold. p. 54. 〈…〉 p. 55. 1. 28. r. ●ude 14. p. 53.1.12 r. did and will. p. 64. 1. last r. coach notes on p. 66. 1.● r. is 〈◊〉 p. 70. 1. 27. r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. p. 75 ●. ●. r. up in the p. 77. 1. 16. r. twe●ft-twentieth, and 1. 28. r. hst, p. 85.1.3. blot out so.   

Christ's kingdom on Earth, opened according to the SCRIPTURES.  

Chap. I. Whether Christ's kingdom be yet begun or not? The Question stated. The affirmative proved.  
THat we may rightly set down the state of the Question, and clearly deliver the truth concerning Christ's kingdom, frequently mentioned in Scripture, we must know, That God is omnipotent, the fountain and original of all power and dominion: That his kingdom is ever lasting and throughout all ages. Psal. 145.13. That his Throne is in heaven. Psal. 105.19. And that he rules not in Jacob only, but even to the ends of the world: Selab. Psal. 59.13. We must also observe concerning Jesus Christ, That by him the world was made. Joh. 1.3. That whatsoever the Father doth, the same doth the son also. Joh. 5.19. And that the Throne of the Son of God, our Saviour, is for ever and ever. Heb. 1.8.  
So that in regard of the sovereign power and dominion of Christ, it is undoubtedly true; that at all times he rules, hath an absolute kingdom in the World, and doth whatsoever pleaseth him, Psal. 135.6. The rules and Laws of this kingdom are delivered to God's people in the Scripture: and Christ according thereunto continues the administration thereof on Earth, until at the end of the World he comes again to the last judgement: and then he delivers up this his kingdom (as a faithful governor of the same) to his Father, 1 Cor. 15.24. And ever afterward sits in the Throne of his Father, Rev. 3.21. that is, in Heaven, which is God's Throne, Mat. 5.34. Acts 7.49.  
Of this extent is Christ's kingdom; yet in regard that God hath sometimes permitted Satan, and wicked men in extraordinary manner to domineer and exercise their worldly and ungodly power: And that at other times he hath made his own sovereignty by remarkable mercies and judgements, in more especial manner to appear, God and Christ, upon this more glorious expression of their overruling might, are then especially said to have a kingdom, and to reign; because in such times their glory and Majesty doth more manifestly show itself, Exod. 15.18.1 Sam. 12.12. Obad. 21. Apoc. 12.10. and elsewhere.  
Indeed the World, were its eyesight clear, might well discern God's power to be above all in many less matters; but especially, When he removes some Kings, and sets up others, Dan. 2.21. & 4.14. When Babel's eminent Monarchy was pulled down by the Medes and Persians, Esa. 13.17. The Medes and Persians Might quelled by the Grecians, Dan. 7.7. & 21. The Grecian Domi●ion broken and divided between the four chief captains of Alexander, Dan. 11.4. And then again subdivided by two of Alexander's captains, the one in the South, the other in the North of Judea, Dan. 11. Who battered one another, until they bade no more strength, than the two lea● of the image, part of iron, part of clay, Dan. 2.41, 42. But so dull is man of understanding, that in these kingdom's earthly sple●dor and glory obvious to the eye is admired, and Cyrus and Alexander's great prowess highly extolled; but God's indulging and advancing their Empires, though very discernible by an attentive and heedful mind, is passed over and unregarded.  
But in this very case God hath not left himself without witness, but tells us, both how Josuab was famous through the World, for his victories, Josh. 6.27. The Heathen people could mark that. And tells how also it was God, who sought for Israel, Iosh. 10.42. This many could not so well observe. Scripture also declares, how Babel the glory of kingdoms doth fall by the Medes, Es. 13, 17. and how also it was the hand of God, that overthrew the might of that kingdom, Esa. 14.22. Suppose the world negligent to observe God's power and goodness in these and the like passages: can it possibly be so blind, so regardless, when the son of God was incarnate, come to undo the works of the devil, showed his power by many miracles, and wrought man's salvation, and divulged the same to all people? we must needs see (what is so often iterated) that then the kingdom of God was at band, yea, was come to the people then living, and that whosoever submitted thereunto, was a subject of that kingdom. 'Tis true that Satan in those times braged, that all the Kingdomer in the World were his own; and it is evident, that he had long domineered among the Heathen, and usurped power over the Jews, and vassalled them in great part to his pleasure. Yet by Christ's casting out Devils out of many persons possessed, by his conquest over Satan at his death, by his giving his Disciples power to tread on Serpents and Scorpions and power over the enemy, it clearly appears, that the kingdom, power and glory (as the Church confesses, Rev. 4. & 5.) is truly his: and that he is King of Kings and Lord of Lords, Rev: 19.16. The wise men were by God directed to esteem Christ a King, though found in a manger. Pilate adjudging to death the Lord of life, yet resolutely gave him his due stile: and Christ himself denied not, but witnessed the truth; that he was a King, and born so to be, Iob. 18.37.  
This kingdom Christ began to express and make known, while he lived here on earth. We can not but confess it, when we consider, that he commanded winds, waves, diseases, devils; that he conquered death, and aseended to his Throne in heaven: and yet hath his Throne of power in his Church, Apoc. 5.6. and hath been, is, and will be, with the Apostles, and their Successors always, even to the end of the world, Mat. 28.20. He is said, Apoc. 6. To be crowned as a King, and on a white horse to ride forth conquering, and to conquer: And therefore the great and famous kingdom of Christ, that mentioned in Dan. 2.44. & Dan. 7.13. & Psal. 2. hath already long since begun, now is, and ever will continue, and is not (as most Jews, and some Christians too sarre herein consenting to that deceived Nation, affirm) hereafter to take its beginning: much less is it to be a kingdom of a thousand years' continuance, and no more.  
That Christ's Kingdom is long since begun, thus I punctually prove by these Arguments.  
Argument 1. The destruction of Jerusalem and its Sanctuary was acted a thousand and some hundred years agone, about the year of Christ 73.  
But Jesus Christ was to be the Messiah or anointed Prince before the desir●ction of Jerusalem and its Sanctuary, Dan. 9.25, 26.  
Therefore Jesus Christ was the Messiah, or anointed Prince a thousand and some hundreth years agone. And is not now to begin that kingdom.  
Argum. 2. Princes upon, or presently after their being declared to be anointed Princes begin their kingdom. Scripture and common experience confirm this.  
But it was declared, that Jesus Christ was the Messiah, the anointed Prince, before the end of the seventy weeks, Dan. 9.24, 25, 26. which no Expositor extends further than the destruction of Jerusalem, and that was one thousand five hundred years agone.  
Therefore Jesus Christ began his kingdom before the end of the seventy weeks, one thousand five hundred years agone: and is not now to begin it.  
Argum. 3. No good and lawful King sends out his commands, and requires them to be obeyed, before he hath begun his kingdom.  
But Christ sent out his commands, and required obedience to them at his being here upon Earth, one thousand five hundred years agone, Mat. 28.20.  
Therefore his kingdom then began, and is not hereafter to begin.   

Chap. II.  
The chief and common Argument produced against my Tenent, answered and confuted.  
AGainst the Tenent above confirmed, this Objection is commonly made;  
Christ comes not to that his kingdom in Daniel, until the fourth kingdom in that prophecy be destroyed, Dan. 7.11, 13.14, 27.  
But the fourth kingdom in Daniel, is that of the Romans, which is yet in being. Therefore that kingdom of Christ is not yet begun.  
Answ. In speech of four great kingdoms, without reference to Daniels prophesy; the Babylonian kingdom is the first, the Medes and Persians make the second, the Grecians is the third, and the Romans is rightly counted the fourth. But if question be about the four great kingdoms in Daniel, Alexander the Great, and his four chief captains, who after his death were made Kings of several Nations, and were more famous than the rest, are the third kingdom in Daniel. Afterward, Sele●cus Nicator King of Syri●, and Ptolemy Lagides King of Egypt, and their posterity became potent for a long time above all other Kings. They being two, and endeavouring by marriage to agree in one, and by their frequent dissensions much molesting the Jews, whose Country did lie between Syria and Egypt, make the fourth kingdom in Daniel, expressed by the two legs of iron, with feet, part of iron, part of clay, and by the fourth beast, Dan. 7. which was more savage and cruel to the Jews, than the three former kingdoms.  
That the Kings of Syria and Egypt are the fourth kingdom in Daniel, is averred and su●hciently proved by these learned, skilful, and most diligent searchers into the sacred Text: Namely, Fr. Junius, Im. Tremelius, H. Broughton, Robert Rollocke, Am. Polanus, And. Willet, Is. Genius, Joh. Borelius, Joh. Scharpius, Joh. Woolebius, Mr. Diodate and some others.  
That their judgement is sound and good, and that the Romans be not the fourth kingdom in Daniel, I thus prove:  
Argument 1. The fourth kingdom in Daniel was to be destroyed before God gave Christ the great and most eminent, and everlasting kingdom and Dominion, Dan. 7.11, 13, 14, & 27.  
But the Roman kingdom was not destroyed before God gave Christ the great, most eminent and everlasting kingdom and Dominion, mentioned, Dan. 7. For Christ had all power in Heaven and Earth given him, Mat. ●8. 18. A kingdom which lasteth for ever, Luke 1.33. And this kingdom he had at, or near his ascension, at which time, and a thousand, and some hundreth years after the Roman kingdom stood, and (as some affirm) yet stands.  
Therefore the Roman kingdom is not the fourth Kingdom in Daniel.  
Argum. 2. The fourth kingdom in Daniel is to be destroyed before Christ's kingdom, to which all Nations, (and not the Jews only) are to submit, Dan. 7.14. not before a kingdom of a thousand years (as some conceit yet to come) begins.  
But the Roman kingdom was not destroyed before Christ's Kingdom began, to which all Nations were to submit; for it began about the time when Christ sent to all Nations to obey what he commanded, Ma●. 28.20. At which time, and thence to this present the Roman kingdom continues.  
Therefore the Roman kingdom is not Daniels fourth kingdom.  
Argum. 3. If the fourth Beast, Dan. 7. expresses the Roman Kingdom, than the Beast, Rev. 13.1. to the 11. sets forth the very same kingdom, and not one like thereunto. For most Exposisitors hold (and that aright) that that Beast, Rev. 13.1. sets forth the Roman Kingdom.  
But the Beast, Rev. 13.8. to the 11 verse, expresses not the very same, but a like kingdom to the four kingdoms, Dan. 7.  
Therefore the fourth Beast, Dan. 7. expresses not the Roman Kingdom.  
That the Beast, Rev. 13.1. to 11. expresses not the very same, but a like kingdom to the four kingdoms, Dan. 7. I thus prove.  
The chief mystical and figurative terms in the Revelation, having reference to something in the Old Testament, expresso some new matter like the Old, and not the same with the Old.  
But the Beast, Rev. 13.1. hath in the figurative and mystical terms thereof reference to the Old Testament; namely, to the four Beasts, Dan. 7.  
Therefore that Beast, Rev. 13.1. expresses not the very same, but a like kingdom to those four in Dan. 7.  
What ●asfirmed of the chief mystical and figurative terms in the Revelation, is evident: For Egypt, Babylon, the New Jerusalem, the wilderness, Paradise, Manna, and other the like terms express new matters like the old, and not the same.  
And that there is a manifest reference of that Beast, Rev. 13.1. to the four beasts, Dan. 7. is most manifest. For  
In Dan. 7. The 

1. Beast is a Lion.  
2. A bear.  
3. A Leopard.  
4. A Beast with ten horns.    
The Beast, Rev. 13.1. Hath 

1. A mouth like a Lion.  
2. Feet like a bear.  
3. A body like a Leopard.  
4. It hath ten horns.    
And as the four Beasts, Dan. 7. have seven Heads: The Lion one, the Bear one, the Leopard four, and the fourth Beast one. So the Beast, Rev. 13.1. Hath seven Heads. Thus the reference is most evident.  
Answ. To this Argument is answered. Be it granted that Christ's providential kingdom over all things, and his spiritual kingdom over his Church were administered by him, when he lived upon earth, yea, even from the beginning of the world, and shall continue unto the world's end. Yet his monarchical kingdom, in which he shall govern and reign, as earthly Monarchs have done, universally over the world is not yet begun. Mr. Archer.  
Replicat. Christ in his kingdom above mentioned, is the most absolute King and Monarch that ever was, is, or shall be: and you much debase and vilify him and his kingdom in comparing it, and counting it inferior to earthly Monarchies and Kingdoms. For they rose out of the Sea or Earth, Dan. 7.3, & 17. Rev. 13.1. & 11. But Christ's kingdom is set up by the God of Heaven, and is often called the kingdom of Heaven in the Gospel. Christ is the Lord from Heaven, 1 Cor. 15.43. and therefore is above all, Joh. 3.31. The kingdoms of other States were destroyed. Dan. 2.44. But Christ's kingdom is everlasting, and can never be destroyed, Dan. 7.27. Other great kingdoms of the world ruled over one hundred twenty seven Provinces, or the like. But Christ is to have all Nations to serve him, Psal. 72.11. Even the uttermost parts of the Earth for his possession, psalm 2.8. In all things Christ hath the pre-eminence: And therefore Christ at the time mentioned was a more absolute Monarch, than any King ever was, is, or shall be; and had a lawful authority to give out his commission for all Nations to be taught to observe his commands, Mat. 28.20.  
But to come close up to the Point, Thus I argue.  
Argum. 1. When Herod, Pila●e, and the Jewish Rulers rose up against Jesus Christ, God set him up to be his King on Mount Zion his holy mountain, and gave him so eminent a kingdom, that to it, all Kings, Judges, and people must submit, or else be crushed with an iron sceptre, Psal. 2. Act. 4.26, 27.  
Pnt Herod, Pilate, and the Jews rulers rose up against Jesus Christ one thousand five hundred and more years agone. This is undeniable.  
Therefore God set up Christ his King on Zion his holy mountain, and gave him a Knigdome so eminent, as above, one thousand five hundred and more years agone.  
What ever men conceive, W●e must to the Law and testimony, to the sacred authority of Scripture: and seeing we have good ground thence, so to do, we may and do aver, that (notwithstanding worldly potentates not subtle reasonings only, but mighty oppositions also against Christ) God set him up King on mount Zion, and laughed to scorn the vain and frustrate designs of his Adversaries, agents for, and friends of Rome, the than most potent kingdom on Earth. So that it must be granted, that Christ's Kingdom then set up, was more powerful than Rome's: which to this very day never could (though assisted by the Gates of Hell) either by might or policy prevail against Christ's kingdom.  
Argum. 2. Christ in St. John's time, was the Prince of the Kings of the Earth, Rev. 1.5. had all things given him by his Father, Luke 10.22. All power in Heaven and Earth, Mat. 28.18. before his ascension: so that he was the head of the Church his body; and in place far above all principality, power, and Domination, and every title and name, that is named, not in this world only, but in the world to come, Ephes. 1.21, 22.  
Therefore at Christ's being here on earth, or near unto that time, he had an absolute and boundless sovereignty far above all Monarchs and Kings that heretofore lived, or ever shall hereafter.  
For though many of them had very large Dominions, and great prosperity both in Peace and war, and subdued and vassalled many other Kings to their sceptres: yet none of them had all power in heaven and earth committed into their hands by God. They were not capable of such honour, nor fit to be entrusted with so great a charge.   

Chap. III.  
The Answer to many Objections of sever all Divines who would provetha Christ's famous kingdom is not yet begun.  
'tIs sufficiently above proved, that Christ's emin●nt kingdom was long since begun: yet against this truth (as against diver● others) are many things objected. But the Sun retains its light, how many clouds soever be interposed. We will punctually examine any thing that is worthy of Answen.  
Object. If Christ had about the time of his Ascension● so absolute a sovereignty, at is affirmed, how is it, ●that many Nations in those times, many afterwards, many at this very day have not, or do not yet yield obedience to him? Many tyrants, many heretics have risen up against his Dominion and Laws.  
Answ. Those were no impeachment to Christ's absolute Soverdig●ty. The wickedness of Sons takes not away the fatherhood and authority of Parents that is over them: nor doth a debauched Servants ill carriage, argue his exemption from the Mastership he is subject unto. David was, and continued King, though. 〈…〉 and Saul's house, though Absalon his own Son●e, though Shebah a Benjamite, and many of Israel rose up against, and submi●ted 〈…〉 his sceptre. So Christ sits an absolute King on his Throne, be the people of the world never so unquiet, erroneous, rebellious. he rides on a crowned King conquering his enemies (more than ever David did) and still to conquer. Rev. 6.2. And If any escape their due deserved punishment in this life, they must appear at the great day of accounts hereafter, and shall then smart for all their miscarriages.  
Object. Judge we of Christ's kingdom by what we find in sacred writ, and otherwise concerning him. When he●came into the world, he was a man of sorrow, he was in the form of a Servant, rather a worm than a man, had no beauty in him that be should be desired. In all this what Royalty? What sign of Majesty? glimpse. 11.  
Answ. we are not to judge of matters according to their outward appearance, or men's est●em, but according to their true worth and excellency. Christ it his incarnation humility, but whatsoever he then appeared, he was indeed the fairest of ten thousand, Cant. 5.10. Fairer than the Children of men, Psal. 45.2. and was God and man: and exalted by his Father above every name that is named.  
Object. He had a Reed put into his hand, in stead of a sceptre, was bowed to in scorue: his Lordship and Dominion was much darkened, and appeared not to the world: his Crown and dignity were hid in a monnet: b●e was little known by the Name of God Omnipotent, ●or showed himself● to be Lord of Lords, and King of Kings, glimpse. p. 9  
Answ. 1. If Christ was abused and scorned, the greater was the people's sin, and his patience the more eminent. The more indignity he su●ed, the greater did his love appear to wards us, and his merit more prevail for us.  
Such an Objection as this, might of old have been expected out of the mouth of a Pharisee, or now from an unhappy Son of the Sy●agogue? A child of wisdom cannot but know, that Christ by his by his 〈◊〉, curing ●ll disedses; by bpening the eyes of the blind, so born; by giving hearing to the deas; by raising the dead, by rising himself from death, notwithstanding Satan's and wicked wretch's malice against him, showed himself to be the son of God, to be God equil● and one with the Father: and to have a power above all ●ings and Potentates that ever ruled. My works, saith he, testif●e of mea.  
Object. No● only himself, but his Disciples and Followers also were injured and mu●thered by the bloody minded Jewish Rulers, and Rem●n Dop●ties; yea● his Subjects were but a company of poor distressed forlorn people, wandering up and down, destitute of all comforts. glimpse. p. 9  
Answ. If Christ himself suffered a shameful death, surely he had done all things well, and deserved it not: but he came into the world to die for us, and for our redemption he died, and overcame death and all adverse power. If his Apostler, their successors, and mu●titudes of Christians were injured and persecuted by the authority of Heathen Emperors, and many of them put to death, and savagely butchered: yet dying for, and in the Lord, and in a good cause, they were so sary● from being for●orne or miserable, that they are pro●onced blessed and happy, Mat. 5. Rev. 14. Christ by dying for them, 〈…〉 of death: So that their deaths were comfortable to themselves, and advantageous to the Gospel, and Christ's kingdom thereby was more and more propagated. They were of that number which overcame the devil and his instruments by the blood of the Lamb, and by the word of their testimony, and that loved 〈◊〉 their lives unto the death, Rev. 12.11.  
Object. Christ hath not yet ruled, as earthly Monarchs did, universally over the known and esteemed World: nor hath be had sovereignty over all the Earth in a visible and worldly manner for splendour, riches, peace, &c. whatsoever is not sinful. He hath not subdued all the neighbouring Nations, as David had done. The fa● on earth, Psal. 22.29. that is, great men for outward estate bowed not unto him. Archer (if the book be his) p. 3.6.  
Answ. If Christ did not rule, as the Earthly Monarchs for visible splendour, glory, &c. the reason is easily given: Solomon who excelled in abundance of all outward and royal accoutrements, found all to be but vanity of vanity, and vexation of spirit. If the wise●t of all Kings esteemed them so upon his own just trial and experience, much more did Christ know their worthlessness and emptiness. His Kingdom served to furnish his Subjects with matters an hundred fold better in this life, and in the world to come with endless happiness. whereas all that those earthly Monarchs possessed was but as the beauty of a lily, which soon fades, and on the morrow is cast into the Oven. Nor did Christ intend to conquer the world by force of arms, but in a more heavenly, peaceable, and glorious a manner. he (as a Learned man well saith) sent forth his Apostles, who though they were but a few mean men, yet were they more victorious, than the greatest Alexander, and potent Caesars; and conquered by the word of their testimony many opposite kingdoms; subdued many thousand spirits and consciences, and that in a short time without shedding one drop of blood.  
Secondly, Though not many noble, rich, wise, yet some of all these sorts were converted in the Primitive times: as, namely, Joseph of Ar●mat●ea an honourable Counsellor; some Saints in the tyrants Nero's house the Aethiopian Queen's chamberlain, such as came out of all Nations at Penteoost, Acts 2. (for mean men use not to be far Travellers) the generous Bereans: and seeing these became followers of Christ, so doubtless did many others. For Isaiah speaks often of Kings, (whose example draws a train of the best sort after them) overcome by the brightness of the Gospel. Besides the fat on earth, men like the plants of God flourishing with the fatness of God's grace, Psal. 92.14. fed with the marrow and fatness of the Gospel, Esa. 25.6. became members of Christ's Kingdom.  
Object. At Christ's possessing his kingdom (suppose it to be about his Ascension) he did not bring under all the earth, and haughtiness of people; that is, Kingly power, that he alone might be exalted, Esa. 2.11. & 17. Archer p. 22, &c.  
Answ. Christ was the Stone, Dan. 2.25. which did strike, break, and destroy the four kingdoms there mentioned: and was avenged of them for their pride and Idolatry, which are the sins for which God threatens in Esay. As God in his due time punished those four kingdoms; so when Rome's sins were come to ripeness, he spared i● not. For he took peace from the earth, and left the Roman forces to kill one another, Rev. 6.4. And for being drunk with the blood of God people, when her sins come in remembrance before God, (bee is fully to be rewarded: and at length to be left desolate, and burnt with fire, Rev. 17. & 18. How Christ at the coming to his kingdom was and is exalted above all, I have formerly declared: how Christian Kings are his substitutes and nursing fathers of the Church: See Esa. 49.23. & 60.3.11, &c.  
Object. Antichrist hath set up himself as Lord and God, and prescribed Laws to the consciences of men: so that Christ hath been cast out of his Throne, and to this day hath reigned little outwardly. The devil himself in regard of multiplicity of Subjects is a greater King than he. For the greatest part of the world is beathen, Antichristian, or ●isked, glimpse. p. 9, 10.  
Answ. Anitichrist hath indeed magnified himself, as much as possibly he could, and attempted to throw Christ out of his kingdom. But Christ's Throne abides firm for ever and ever, Heb. 1.8. Antichrists Babel falls, but of Christ's kingdom there shall be no end, B●ke 1.33. And though the devil hath many more Subjects than Christ, if you account the faithful alone to be Christ's Subjects, and the rest the Devils; yet if you judge aright, you shall find that Christ hath more subjects than the devil, and that Christ's power over all is greater than the Devils. For even the devil himself, and all his Subjects, (as you call them) are at Christ's command, and if they do any good, 'tis by their true ●orde exciting them; and evil neither can they, nor the devil their Lord by usurpation do, except Christ permit them. Besides, every faithful Servant of God, and subject of Christ is as dear to God, as the apple of his eye, is as David, Zach. 12.8. worth tenthousand of the devil's Vassals. If the least in the kingdom of Heaven be greater than John Baptist, how much more precious to God is any true Christian then millions of Reprobates?  
Object, Kings have their royal Thrones, their Palaces, their Attendants; they appear many ways, both in these and other matters, what, and how great they are. Now, what I pray you, was there in Christ formerly answerable to the glory, power, and Majesty of some mean Kings in the world in these times?  
Answ. If you will further urge to a comparison between Christ and Earthly Kings, I doubt not but that you will easily discern your misprision. For what Kings palace and Throne on Earth is comparable to Christ's which is in Heaven? 1 King. 9.27. Psal. 11.40. What Kings Attendants and messengers like in fidelity, agility, strength and observance to the Spirits, holy Angels, who are at Christ's command? King's have their potent and puissant Hosts; but infinitely inferior to Christ's Hosts, that is, all Creatures in Heaven and Earth; far unlike to the thousand thousands that minister unto Christ, and ten thousand thousands that stand before him, Dan. 7.10. God gives to King's great Majesty and glory, Dan. 5.18. But Christ's glory is above all Principalities and powers, and all names of created excellency: and into his hands God hath given all things, Ephes. 1.21. Job. 13.3. & 16.15. King's send their Edicts to the utmost parts of their Dominions: but Christ to all parts of Heaven and Earth. King's command their Officers, and have them responsible for their services: but Kings themselves are Christ's Vicegerents, and must be countable to him for all. Christ's laws are most heavenly, most perfect, far surpassing all human inventions. The honours that any one receives from his King, are but mean and momentary in regard of the honours, which God ● gives. King's can punish the bodies of their Subjects with prison and death; but God can cast both their souls and bodies into the lake of fire and brimstone. King's stand in need, and make use of their Subjects help and advise: but Christ nor needs, nor will use his subjects counsel; and will use, though he needs not, their services. What should I say more? Christ in all things doth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, not only surpass all that is in Kings, but even all that can be spoken, or conceived of them. So great then is the glory and Majesty of Christ, that the Moon may be abashed, and the Sun ashamed (take the speech literally, or else figuratively for Princes, and such as they lend their light unto) when Christ reigns on mount Zion, and shows his power to be above all created might whatsoever. The Sun never saw any King do such wonderful works as Christ here on Earth did effect. If some subject be ignorant of a King's Majesty and eminency, it is because his meanness hath not access to the Court, nor converse with such as can inform him: but a good christian cannot but know Christ's kingly glory and highness. For though he cannot approach that light and Majesty, in which Christ now is: yet may he search the Scriptures, which in excellent manner discover the same, so far as it pleased the holy Spirit to describe them, or is needful for us to know.  
Object. But Christ himself saith, My kingdom is not of this World. Therefore there was some power and royalty, which was either denied Christ, or which he would not take upon him.  
Answ. A kingdom may be said to be of this world in two respects: First, because the administration of it is by human and worldly means, and tends to worldly ends; as, namely, to get a large extent of worldly Dominion, a glorious name among men, abundance of earthly matters, and there is terminated. In this sense, not Christ's, but Alexander's and the Caesar's kingdoms were of this world. Secondly, because it is so administered, that Men conversing in this world may thereby take notice of Christ, use the things of this world in an heavenly manner, have on earth a conversation as it were in Heaven, each man in his several calling and place of worldly employment serve God, and advance his kingdom of grace in this world, and so submit themselves to Christ's government here, that they may be heirs of glory in a better world. Such a kingdom Christ both had, and hath, in, and over this world; such a kingdom he affirmed himself to be born unto. And as Christ governs this world and all things therein in ordine ad c●lestia, with reference to the world to come: so Moses, who was in God's place, and his Deputy, to direct Aaron and the Israelites; and David, who was God's shepherd to govern and feed the Jews, did {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, perform the best service they could, for the bringing the people in those times of the world under them, to a more blessed estate in another world.  
Replicat. But when the people would have made Christ a King, he did not assent thereunto, but went from among them, Joh. 9  
Answ. The people there, out of a sudden apprehension of Christ's power, who miraculously fed many thousands with five barley loaves and two fishes, were not fit instruments; nor had a calling to fit them, for conferring on Christ so great a dignity. Scinditur incertum studia in contrariavulgus, is a true and clear verdict upon them, as the schism, Joh. 10.19. plainly shows; they which today would make Christ a King, will to morrow depose him: if not they, some others in a like, but contrary heat, upon some slight distaste will do it. Their Hosanna one day, their Crucifige soon after show the mutability of their fancy.  
Secondly, had Christ accepted of the kingdom at these few Jews instance, this might have been an occasion of a grievous combustion in that seditious and discontented people; because the chief Rulers of the Jews consented not thereunto, and had much people blindly led by them. If the chief builders refused the head corner stone, and said, we will not have this man rule over us: and further conspired, saying, Come this is the heir, let us kill him: Christ, who well knew God's law for the government of that people, would not be made King, unless he was orderly called thereunto by the chief Elders and Rulers of their Tribes.  
Thirdly, Christ did not deny, or publicly gainsay his being made a King, but perceiving their intention to take him, and make him a king, he withdrew himself, and thereby both avoided civil dissension, to which that people were too too prone, and continued also his humble course of life, that as a Lamb he might come to the slaughter and die for us. He well knew the time appointed for his humiliation; and waited his father's good pleasure for his exaltation.  
Fourthly, when he was set as a king upon the holy hill of Zion, his purpose was to propagate his kingdom by other courses, then suited with these people's plots and devices: Their thoughts and ways, were not Christ's thoughts and ways: For his mind was to demonstrate his glorious might and Sovereignty, and his Infinite and all-seeing wisdom by means in the world's eye and human esteem most unlikely. This in his good time he accordingly performed.  
Object. The Saints are said, Apoc. 20 to reign with Christ a thovand years; this is not yet fulfilled. Therefore there shall be hereafter a thousand years of Christ's reign, in which the Saints shall reign with him on earth. For their reign with him in Heaven is everlasting.  
Answ. Obsrve well, that 'tis nowhere said, that Christ's reign on kingdom is of a thousand years' continuance. His kingdom foretold, Dan. 7.14. begun long since, and continues for ever: he neyer reversed his command of teaching all Nations. Ever since that edict, people of all Nations and languages have been called to Christianity, showed their faith by their practice, and sealed their Testimony (such as have been called thereunto) by their deaths.  
Secondly, for the space of a thousand years after Christ's time, many were called in several Nrtions, and in every part of that thousand years, many lived and reigned with Christ, and the true doctrine of the Gospel was held in some good measure until near the end of the thousand years: at which time there was a declining, Mr. Fox Mart. Pres. pag. 5. Then matters grew worse and worse, Fox. p. 215, vol. 1. Sylvester a Sorcerer about that time held the Pope's Chair. And Hildebrand soon after appeared to rule not by Gods, but by Satan's spirit, Id. pag. 237. So that soon after these wicked beginnings, error and superstition spread very much in the church's proceedings.  
Quest. When then did the thousand years of the Saints reigning with Christ end? Tell us the time punctually.  
Answ. As we cannot design the very year and day of the beginning of Christ's famous kingdom, & God's setting him up King upon the hill of Zion (nor do we hold it necessary) but only in general aver with Scripture that it was begun in Christ's life time on Earth. So for the end of the thousand years of the Saints reigning with Christ, we will not point out the very year and day ● but we say that about a thousand years after Christ's time, Satan being loosed, did with the full height of his malice infuse into the Pope and his instruments, Pride, error, and other impieties: insomuch that by the Pope's power and craft conjoined, the Nations in all the kingdoms of this western part of the world in great measure yielded to the Pope's supreme authority over all Kings, to his pretended infallible determinations, to many superstitious observances, and were led blind fold into a multitude of false and currunt doctrines. In this grand apostasy, Christ had faith full servants who saw Rome's declining from truth, and growth to an height of wickedness. These as the rest of the Saints formerly continued to inhabit the holy City, the new Jerusalem, though they were assaulted with bloody and most violent persecution, and were extremely oppressed and tyrannised over until Luther's time.  
Object. The Saints are said to reign with Christ the thousand years, in which Satan is bound, Rev. 20. Their reigning with Christ imports more than when it is said, that Christ reigns in or with them. This their reigning with Christ hath never yet been performed. For Christ hath never yet visibly and personally come again to the Earth, that they might reign with him, as the words import. And therefore hereafter he must so come, and they reign with him. Archer.  
Answ. 1. There is nothing spoken, Apoc. 20. which may assure us, or indeed give us any the least warrant of Christ's personal and visible coming again to reign here on earth. If such a matter had been, it might much better have been concluded from this: Lo, I am with you always to the world's end, Mat●ult. Or from Christ's walking amidst the golden Candlesticks, Rev. 1. that is, the Churches of God. That he then did perform, and in the same manner (which is there meant) he will ever do it to the last day. These speeches and the like put together would soonerafford (which indeed they do not) a personal presence of Christ still on earth, than any speech, Apoc. 20.  
And, 2. where 'tis said, The Saints reign with Christ on earth, how can that be more emphatical, and imply more than this, we shall suffer with Christ? Rom 8.19. No man ever hence inferred that Christ must again come down from Heaven, that we may suffer with him. In both speeches of reigning with, and suffering with Christ, Christ is the chief, men are his members, and partake with him their head in both. Sometimes the frame of the like expressions is different. As thus, Cornelius believed with his whole house, Act. 10.2. even here Cornelius is the chief; so had he been, had it been said, The whole household believed with him. And what can there be more in this speech, we work together with Christ, 1 Cor. 3.4. then in this, Christ works together with us? Mar. 16.2. Christ is the chief in both. Let us not gull ourselves with niceties, and wrest that from Texts, which was never intended. we suffer, we coworke with Christ. and both these we do on earth: but may not hence conclude, that Christ comes down to us personally and visibly for that purpose So neither can we conclude Christ's visible and personal presence on earth, because it is said, that we on Earth shall reign with him.  
Dr. Alstede, who hath laboured most earnestly in his proofs about this point of the thousand years, never makes any conclusion for Christ's visible and personal coming down again to earth. He was a better Logician then to conceit that such an inference could be wrought from these words, Apoc. 20. The glimpse. is unresolved, pag. 13. Mr. Cotton denies it. p. 4. Mr. Mede most modestly and ingenuously (as in his other writings, so in his Comment on the Apocalypse) lashes not out so far: but keeps to general terms. Only Mr. Archer is bold, as to wrest some other Scriptures, so here: and to make Christ visibly come from, and return to Heaven according to his fancy, rather than any text well understood.  
Repl. be it so, that Dr. Alstede says not, that Christ shall visibly and personally reign on earth as Mr. Archer doth: yet be asserts the resurrection of the Martyrs, who are to reign with Christ, to be demonstrated {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, as clear (Apoc. 20.4.) as if our eyes saw it. p. 8. But the Martyrs are not yet risen from their graves: therefore the Saints and Christ's eminent Kingdom is not yet past. The speech cannot be of the Martyrs rising from sin, but from their graves. For 'tis mentioned after speech of their beheading. Therefore it cannot be meant of a rising from sin in this life.  
Answ. 1. Let it be observed, that the Thrones were set, Apoc. 20. and 1. That we mostly agree in this, that the Apostles and other godly persons are those that sit on the Thrones. 2. It is also confessed, that these were beheaded, or otherwise killed for their testimony to the Gospel: both these were fulfilled in the Apostles, and other the Saints life time: So say I, was also their Judging the world by God's word preached, as the word preached by Christ judged it, Joh: 12.28.  
Moreover, secondly, it follows not, that because their deaths and martyrdoms were spoken of first, Rev. 20.4. that the speech afterward of their rising again, must be meant of their rising from death and from the grave, and not from sin. For after speech of their martyrdom, it is said of them, that they worshipped not the Beast, nor his image, nor received his mark, as advancers of the Beasts kingdom with reference to their life time: but ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is here so to be rendered) lived and reigned with Christ, that is, as advancers of his kingdom, and partakers thereof, and that in their life times also. Mark the context well, and of this there will be no doubt. Mr. Cotton (pag. 20 l. pen.) grants, that even now there is a resurrection of many precious souls, and that they reign with Christ in their hearts and families, as much as in them lies. So the Apostles and all good Christians rose from the death of sin, as Christ from the grave, Col. 3.1. and on earth sought things above and in Heaven, where Christ is: they lived with Christ, as Henoch walked with God, Gen. 5.22. they reigned in this life through and with lesus Christ, from whom they received abundance of grace, Rom. 5.17.  
And, thirdly, I answer, that this reigning with Christ is an expression like others denoting the excellent privileges of Christians, and the great honours, which Christ confers on them. As namely, Christ treads Satan under his feet: true Christians also tread on him, Rom. 16.20. Christ rules the Nations with a rod of iron, Christians also do the same, Rev. 2.27. Out of Christ's mouth went at we edged sword, Rev. 1.16. The word of God in the Ministers mouth is a two edged sword, Heb. 4.12. Christ treads on the asp, the lion, and dragon, Psal. 91.13. Christ's Apostles tread on serpents and scorpions, and nothing shall hurt them, Luke 10.14. Christ inherits the earth, Psalm 2.8. So do good Christians, Mat. 5.5. Psalm 37.9.11. Esa. 60.21. As Christ hath a kingdom here on earth, Psalm 2.6. Rev: 19.16. So the Saints are made Kings unto God, (not Kings over men, as David) and shall reign on the Earth, Rev. 5.10. Thus as is the heavenly man, such are they that are heavenly, 1 Cor. 15.48, 49. True Christians are the body of Christ, he is their head, 1 Cor. 12.27. Col: 1.18: As they partake of sufferings like his: so they have their share of honours, which Christ enjoys: of his fullness they receive in their measure, as by the particulars here mentioned, and some other the like doth clearly appear. The speech of reigning with Christ may not be stretched further.  
Repl. Sitting on Thrones, and having judgement given to the Saints, imports a far other matter, than you conceive: believers shall rule the world as Kings, and discipline men's souls as Priests. Christ will depute the Saints governors upon Earth, Arch. p. 23. The wicked shall be ruled with a rod of iron, and be Tributaries to the Saints, as the Gibeonites to the Israelites, Arch: p: 22. The first part of Christ's kingdom shall be ruled by them. For they shall sit on Thrones, &c. Mat. 19.28. At last Christ will be visibly on the Throne, and constantly there sit and judge, Id. 23. p.  
Answ. Nothing here spoken doth prove the Saints to be Kings in any other manner, than I have above declared. They who continued with Christ in his tentations, that is, were tried by as●lictions as he was: they that followed him in the regeneration, that is, rose from sin, as he from death, sit upon twelve Thrones, and judge the twelve Tribes of Israel, as the Presbyters, Rev. 4.4. sit upon Thrones, and preach the Gospel to the twelve Tribes, as Peter a Presbyter, 1 Pet. 5.1. did. And to them Christ appoints a Kingdom, as his Father appointed to him: that as, they partake of the benefits of his kingdom: so do all the Saints converted by their and their successors sermons, Mat. 19.28. Luke 22.28, 29. Rev. 5.9, 10.  
And, secondly, concerning the Saints judging others, we know that it belongs to the office of a judge to bind or to lose, to acquit or condemn: which power that the Apostles might exercise Christ gave them the keys and authority thereby to bind or to lose, to acquit or condemn in his name, Mat. 16.19. By this means they had a greater power then Earthly Judges, who pass judgement only upon men's bodies, liberty and goods: But Christ gave the Apostles power to remit and retain sins, Joh. 20.23. and tells them, that what they hind or loose on earth, is bound and loosed in Heaven, Mat. 18.18. The Apostles and their successors were good and faithful Judges, and endued with wisdom, directing them to kiss the Son, Psal. 2. and were not like Pilate and Herod and other Judges who opposed him.  
Thirdly, the Apostles (for I will not deny them any their just titles) were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} rulers under Christ, Acts 15.22. For Christ is, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Ruler, Mat. 2.6. and hath his rule and authority, as he is the great governor above all, feeding his people Israel, expressed by this title. Hence I suppose the Apostles to be called Princes in all lands, or all the Earth, Psal. 45.16. for Christ sent them to all Nations. They had their attendants, who ministered unto, and were directed by them. These seeing and imitating the courses taken by the: Apostles, 1 Cor. 4.17. did work the work, of God as the Apostles had, done, 1 Cor. 16.10. What is said of Paul and Barnabas, and others, Acts. 15.12. was true also of Peter, James, Mathias, Silas, Apollo's and the rest: they all had rule and authority given them by Christ, according to their places. And what authority Timothy and Titus had, we read in the Epistles wri● unto them. The witnesses of Jesus Christ and of his Word, who did not worship the Beast, nor his image, neither took his mark in their foreheads, nor in their hands, they lived and reigned with Christ, and sat on the Thrones spoken of, Rev. 20.4. and ordered matters in the Christian Church, according to the direction of Christ the great ruler of the Church.  
Object. Before the famous thousand years, and the great and terrible day of Christ's conquering his enemies, and setting up his kingdom, Elias must come, Mal. 4.5. and restore all things, Mat. 17.11. Now Elias is not yet come; nor are all things restored: nor could the time of Christ's incarnation and preaching be termed a terrible day; for it was a most joyful day, Alsted. 54. Therefore Christ's kingdom is not yet begun.  
Answ. First, Christ, who had no guile found in his mouth, tells the Disciples plainly, That Elias was come before him, Mat. 17.12. that is, John Baptist in the spirit of Elias. The Disciples conceived aright, that Christ affirmed the Baptist to be Elias. Why then should any doubt of this truth? Dr. Alsted might well have seen a figurative speech here, as elsewhere he doth: when a new State of the old Babel's and Edom's spirit, is termed Babel and Edom, page 44. & 53.  
Secondly, the word Nora in Mal. 4. signifies not a day terrible, to affright, but a day with all diligent and reverend care to be looked unto. Such a day was it, when Christ appeared in the flesh, and published the Gospel: Acts 2.20. a day of much comfort and joy: and therefore, Joel 2.31. it is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a glorious day; and Nora elsewhere is rendered by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} glorious. Deut. 20,21. The Lord did for Israel great and glorious things: for such they were to Israel at their coming out of Egypt. And hence it is, that Joreh Elohim is rendered, one that fears God, Job 1.1. and that Joseph using the same word, saith, I fear God, Gen. 42.18. not that God was terrible to him, but that he had a filial and religious fear of the divine Majesty.  
And, thirdly, if you would know how John Baptist restored all things; First, tell us, how all men believed that John Baptist was a Prophet in very deed, Mark 11. and how all men hon●●red Christ, Luke 4.15. And if you answer not yourselves, we will assay to find you an answer. It must needs be, that (all) in these and the like places admits some restriction: and concerning John's performance, we find, that all things, which he spoke of Christ were true, Joh. 10.41. That he told the Publicans and soldiers and other people their duties, Luke 3.12. That the Pharisees and Sadduces, and all Jerusalem and the Region round about Jordan were baptised by him, Mat. 3.5. His doctrine was, repentance for remission of sins, and he prepared the way for Christ, by whom all flesh should see the salvation of God, Luke 3.3, 4, 5. and many other matters he preached. Now I am assured that no man will conceive that all things absolutely were to be restored by him● for then what need would there be of one greater than he, to come after him? It is enough that he taught such doctrine, as set all matters in order, according to God's will, for the approach of Christ the Saviour of mankind. But 'tis replied, Saint Augustine, and others say, That Elias indeed shall come and restore all things, that is, confirm the Saints vexed with antichrists persecutions. So that Malachy's prophecy being once fulfilled in John Baptist: yet may a second time hereafter be fulfilled in some worthy instrument of God, Alsted p. 54. Answ. I acknowledge Saint Augustine to be in his time an excellent and bright shining light in God's Church, so other Fathers. But I believe Christ's exposition of Malachi to be undoubtedly true, namely, that John Baptist was that Elias spoken of by the last Prophet in the Old Testament: and to have appeared in the very porch of the New Testament; and that Malachy's prophecy was by him perfectly fulfilled. Yet because God's dealings are often alike, I say, that God, who sent Enoch to the Church of old declining, Noah to the old World, Elias to Israel, John Baptist to the Jews become wicked; may also send some eminent person or persons to the world near the end there of, who shall give warning of God's coming to his own people and servants in mercy; to his enemies in judgement before the last day.  
Object. It is promised, That all the ends of the Earth shall be saved, and every knee bow to Christ, Esa. 45.22, 23. and every tongue confess unto him, Rom: 14.11. Phil: 2.10. That all Israel shall be saved, Rom: 11.26. Mic: 2.12. But this hath not yet been performed: there was never yet an universal conversion of all Nations, nor of all Israel; therefore Christ's kingdom in which this is to be fulfilled, is not yet come or begun: Alsted. 89. Arch: 11. & 28. glimpse: 28.  
Answ: The word (all) in many places of Scripture cannot (as was above said) be extended to every particular, but must be warily limited. It is said, that Christ healed every disease, Mat: 4.23. that he is a light to every man that is born, Job: 1.9. That Saint Luke's Gospel was written of all things which Christ had done, Acts 1.1. whereas, so short a book could not possibly contain each particular, Joh: 21.25. And Christ healed not all diseased people, but any whatsoever that came unto him, or sought by others for cure: nor did the light of the Gospel by Christ brought in, benefit each particular person. For it is presently there added: That the world knew him not, that his own knew him not. So than the meaning of these speeches here urged must be limited according to other Scriptures. That is, all shall be saved by Christ, and all have eternal life, whosoever believe in him, Joh. 3.15, 16. Whosoever hear Christ's commands and obey them, Mat: 7.24. this limitation is warranted, Joh: 6.45. where first it is said, They shall be all taught of God: there is the general fully expressed: but presently the restriction follows, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, every one that hears and learns of the Father, comes to me. Those are only such as the Father gives unto Christ, verse 37. So than the sense of the texts produced, is, that an elect company out of all parts of the world, both of Israel and every Nation and tongue, shall be saved: all that adore Christ as their Saviour, shall be blessed in him. This is in good part accomplished already, and shall still more and more by God's mercy, and good Christians industry be effected. Let no man conceive that hereby an evasion and shift is made, to elude truth. The course of Scripture is clear; that there will be tares among the wheat, fishes good and bad in the net of the Church; that l●● a remnant of the Jews shall be saved. Hence it is, that Rev: 21. & 22. When into the New Jerusalem through the twelve gates they that are written in the lamb's book, enter; without this City (yet in this world, Archer p: 22.) are dogs, enchanters, murderers, idolaters, and such as love and make lies. Mr: Archer therefore very much mistakes, who holds that in Christ's kingdom all things in the world shall be as perfectly subject to him, as to Adam in his innocency; pag: 5. And elsewhere seems to say, that then all people shall be holy, pag: 25. Thus he over-lashes: Therefore I marvel not that elsewhere he contradicts himself, and says, That the armies of the wicked only shall be destroyed by Christ in the beginning of his Kingdom: as Egypt's armies at the red Sea: and that in the thousand years there shall be left some wicked (fearing else that there would be no ungodly persons in after times) for a seed, whence the warriors of Gog should spring: The glimpse: runs the like course, and says, that in Christ's kingdom all dissension shall be taken away, and all men shall come and serve God, and he called by one name; so that no one Church shall dissent from another, p: 28. where speeches in Scripture tending to this sense occur we must warily understand them. The learned Mr: Mede said very well, that (shall) often denotes, actum solitum aut debitum, not whatishall doubtless be done, but what is wont on aught to be done. So Exod: 30.29., All that come to the Altar shall be, that is, aught to be holy: And Ier: 18.18. The priest's lips shall, that is, aught to preserve knowledge: And Rom: 14.11. Every knee shall bow to Christ, that is, aught to do it: for so it is expressed, Phil: 2.10. God hath highly exalted Christ, that every knew should bow to him. But this counsel of God many have rejected against themselves: and many now and hereafter will neglect. Or else, every knee shall bow to Christ, may thus be expounded: Every one shall either willingly obey Christ and serve him: or when Christ hath subdued all the Churches enemies, and brings them all to judgement at the last day they shall yield to him, and acknowledge him to be Lord of Lords and King of Kings.  
Obj. It is promised that Jerusalem shall be a quiet habitation, Esa: 33.20. That the people shall break their Swords into plow shares, and their spears into pruning books, Esal 2. That Jerusalem shall be again inhabited in Jerusalem, and that then God will defend Jerusalem, and destroy all Nations that come against it, Zach. 12.6. that there shall be no more destruction, but Jerusalem shall be safely inhabited, Zach. 14.11. Many the like Texts are produced by Dr. Alsted and some others. And these promises say they, have not yet been fulfilled, but shall in their due time be fulfilled: and therefore in the thousand years yet to come.  
Answ. Dr. Alsted in pag. 52. says very well, that Zachary speaks not of the old. Jerusalem, which was after his time demolished, but of the New Jerusalem; the Christian Church consisting of God's people, first in the old Jerusalem, and thence all the world over. So that the old Jerusalem needs not to be rebuilt, that we may go to worship God therein. For Jews and Gentiles, converted in all Nations whatsoever, have a fre● access to God in their own Countries where they dwell. All families shall mourn for their sins, as of old the Jews are said to due, Zach. 12.11. Mat. 24.30. Even Egypt once so wicked, Zach. 14.18. and Ashur once so tyrannical, Es. 19.23. shall worship God by such Rites as God appoints, as Israel of old did in Jerusalem at the feast of Tabernacles, Zach. 14.16. Midian and Shebab shall comes to Christ, and Kedar and Nebaioth and Tharshish shall call on God's name, as the Jews used at their offerings and sacrifices, Es. 60. Zach. 14.17.21. Other speeches in the Prophets like these, are in the same manner to be expounded. It is here said, these things shall be done, that is, as above, they should and aught to be done: These and all other Nations were by the Apostles, to be taught to do what Christ commanded: the gates of the new Jerusalem were opened to all people and Nations on each side of the City. And many persons in all Nations were of old, and shall still be called and redeemed, Acts 2. Rev. 5.9. Satan could not hinder the Gospel from being propagated: as I shall hereafter show.  
Secondly, concerning the quiet and peace of the Christian Church: though it have a place which passeth all understanding, Phil. 4.7. yet even in the Kingdom of Christ, there must be a patience and suffering, Rev. 1.9. The Saints have a blessed and quiet estate, but yet they first were in, and then came out of great tribulation, Rev. 7.14. The witnesses were killed; but revived, and were taken up to Heaven, Rev. 11. God's servants cry; but tears are wiped from their eyes. They have sores, but cured with the leaves of the Tree of life: they thirst, but are satisfied with the waters of life; they undergo sorrow, pain, and death: but these are the first things; things that first they must suffer; but such things as must pass away. Rev. 21. and 22. The Church is tried, purged, whited by affliction (as Dr. Alstede pag. 7.) Christ himself came from the cross to the Crown: and what befell the green tree, the dry can not escape. They that will live godly, must suffer persecution, 1 Tim. 3.12. This is their portion in this life, as usually God's Word describes it. The godly are trees planted by rivers, Psal. 1.3. Esa. 14.8. and as trees endure many a sharp frost, and bitter storm to make them take root the better: They are Vines, Psal. 80.9. but must be pruned, else they will be luxuriant in boughs, deficient in fruit. What Son is there whom the Father chastiseth not? Heb. 12.7. Christ himself hath told us how these things may be compatible and consistent. In the world, saith he, ye shall have trouble, in me ye shall have peace. Joh. 16.33. So there may be terrors within, and fightings without, but God is the comfort of his people, 2 Cor. 7.5, 6. The joy, the quiet repose, the happiness of the faithful, is, to have God for their God, Rev. 21.3. And having him they can want nothing needful, things present and things to come, all are theirs, 1 Cor. 3.22. They shall not want any thing that will work for their good, nor have any thing, which may procure their harm.  
Thirdly, it is not always conclusive; God hath promised this or that: therefore undoubtedly it shall be fulfilled interminis, according to the express words. For, first, many of God's promises be conditional, free in the promiser, and not deserved by us, though by God's work upon us we obey him, and he fulfil his promise; but many promises by man's neglect of the condition deserved to be cut off from being fulfilled. God promised that a man should not stand before Israel in battle, Josh. 1.5. yet sometimes their sins so provoked God, that the Canaanites foiled them. God said that Eli's house should walk before him for ever: but now, saith he, (upon their offending him) it shall not lee so. They that honour me, I will honour, 1 Sam. 2.30. And secondly, we must balance the promises of God made to his people, with the threats against them. God doth so, Lev. 26. Deut. 28. Rom. 2, 6. &c. And makes both take effect, as to him seems good. These good things, saith Zachary, shall come to pass, if ye obey the voice of the Lord, Zach. 6.15. and by the rule of contraries, the evils shall come to pass, if they disobey.  
Fourthly, many promises are made good to God's people in heaven with greater advantage, than they could be on earth: God promises length of days and prosperity to such as keep his Laws, Prov. 3.1, 2. yet Henoch lived not half so long as his forefathers, and Josias had his years cut off in battle; though both Religious. God made them a recompense in Heaven.  
Fifthly, temporal promises are often fulfilled in this life, with much advantage in spiritual favours. God promises, that the wives of such as fear God, shall be as Vines on the house side, their children as Olive plants about their Tables, Psal. 128.3. That the meek shall inherit the Land. Yet often good and faithful men lose wives, children, brothers, lands, and the like: but God then gives them spiritual graces in this life, Which are a hundred fold better for them; and in the life to come everlasting blessedness, Mark. 10.30.  
Object. Christ visibly and personally came, first, to be incarnate: secondly, he so comes to receive his Kingdom: and thirdly, to judge all men at the world's end. Some confound the second and third coming of Christ, and think, there shall be no coming of Christ to judgement; but to the last and final judgement. His coming to receive his Kingdom hath been overlookt since the first hundreth years of Christ, Arch. 15. p.  
Answ. Dr. Alstede, who is most zealous in your way, and ready to maintain your conclusion for the thousand years, yet accords with many expositors before him, and approves but of the first and last visible, and personal appearing of Christ. If a middle coming of Christ could have been justified, he wanted neither will nor skill to have asserted it. Here Mr. Archer, who censures other● for dim-sighted and overlooking, what he conceived he saw; will be found not single cied, but to have mistaken and made three comings of two, as he, whose sight failing him, said, Geminis consurgit mensa lucernis, that there were two candles, where in truth was but one. If the Texts he brings for a second visible and personal coming of Christ at the beginning of the thousand years yet to come, were in any least measure conclusive, I would particularly examine them. But that labour may well be spared. If he demand;  
Quest. Is there no coming of Christ to judgement, until the last judgement?  
I Answer, There is no visible and personal coming of Christ to any other judgement. Yet Christ judges and punishes the wicked of the world, by bloodshed, famine, pestilence, Rev. 6. and 18.8. and 19.2. Many remarkable ways he hath judged and plagued the church's enemies on earth by his instruments, as a King punishes his disobedient Subjects by his Judges and Justices, yet Christ leaves not, nor comes down from Heaven his Throne, no more the● an earthly King from his palace.  
Repl. But there is a partial judgement at the beginning of Christ's kingdom. For after this judgement the Temple is opened, the Ark of the Covenant is seen, there are lightnings, thunders, &c. Rev. 11.18. This Text is manifest, and proves a judgement performed by Christ, when his Kingdom to come begins, and before the Temples opening, &c. Arch. p. 13.  
Answ. First, The judgement spoken of Rev. 11.18. is the last judgement, at the world's end; for there the dead are judged, small and great, and therefore all of them. There God's servants according to Christ's promise are rewarded, and his enemies, destroyers of the earth, destroyed.  
Secondly, I Answer, that that which follows of the Temples opening, the Ark seen, of lightnings and thunders, and the like, is but a preparation and passage to the vision next in place: And may much better begin the twelfth Chapter, then end the eleventh Chapter. This I prove, because we find the like address to other visions in this book: Namely Chap. 4.1. and 5. and Chap. 8.5. such a preparation was made at the giving of the Law, Exod. 19.16.  
Object. Christ's Kingdom is said to be at the seventh Trumpet, Rev. 11.15. and then all kingdoms in the world are subject unto him. Arch. p. 11. Likewise after the condemnation of the great Whore, and the avenging of the Saints bloodshed by her, Christ is said to be Lord of Lords and King of Kings. Therefore then towards the world's end the eminent Kingdom of Christ begins.  
Answ. Christ's eminent Kingdom began, as was showed above: and from his being upon earth, he hath had the kingdom, power, and glory for ever. But as the Lord is evidently known, by executing judgement, Psal. 9.16. so he is especially known and taken notice of by men, to be King, when he in evident manner shows his power in defending his servants, and in plaguing his enemies. Hence it is, that when he ruined Pharaoh and his Host, Moses said, The Lord reigns for ever and ever, Exod. 15.18. When he smote the Philistines with Emeroids, and kept them under in Samuel's time, no King leading forth the Israelites Armies, 'tis also said, that God is their King, 1 Sam. 8.7. and 12.12. When the fury of bulls, dogs, lions, unicorns prevailed not over Christ, so that he conquered all power opposite unto him, David sung, The Kingdom is the Lords, Psal. 22.28. When David himself overcame the enemies of his kingdom, which was a type of Christ's, 'tis said, The Lord reigneth, 1 Chron. 16.31. When Satan is conquered by Michael, than it is proclaimed: That the Kingdom is the Lords, Rev. 12.10. When Christ judges and plagues Rome, he is styled King of Kings, Rev. 19.16. When at the day of judgement all his enemies are wholly cast down under his feet, and lie at his mercy and disposure to be judged: then 'tis said, That the kingdoms of this world are our Lords, even Christ's, Rev. 11.15. He that was first styled Prince of the Kings of the Earth, Rev. 1.5. then plainly at last appears so to be: what the wicked out of their pride would not before assent unto, than they shall to their shame and confusion confess, and find most true. This I touched before, and now have cleared fully and past denial.  
Object. God hath promised to put on his armour, Esa. 59.17. to make his sword drunk with the blood of the slain, to make a great slaughter in Edom and Bozra, Esa. 54.14. To pour out his indignation on the armies of the wicked, to fat his sword with blood, Esa. 34.2. To feed his enemies with their own flesh, and to make them drink their own blood; to contend with them, that contend with his people, Esa. 25.25, 26. That wars moved against his Church shall not prosper, Esa: 54.17. That he will wound Kings in his wrath, and fill all with dead bodies, and destroy the heads over divers Countries, Psal. 110. and slay the wicked, Esa: 11.4. that is, some eminent opposer of Christ. That he will make a City to be an heap, and a strong City a ruin, Esa: 25.1. And bring down them that dwell on high, Esa: 26.5. That when the Nations are ripe for the Harvest, he will fill the winepress of his wrath, Joel 3.9. That he will destroy all the Nations that come against Jerusalem● Zach. 14.11. These things are to be fulfilled, when God reigns in Zion: and express the church's happiness, and the wickeds' misery, not yet fulfilled.  
Answ. From these Texts may be inferred, First, that as the old Jerusalem was cruelly assaulted, so shall the New ● for in it Christians suffer great tribulation, Rev. 7.14. The Dragon wars with the woman's seed, Rev: 12.17. The ten-horned beast blasphemes God's Tabernacle and the Saints in it, wars with them, overcomes them, Rev: 13.6.7. kills many of them, Rev: 6.11. And  
Secondly, Though God suffer his Church by the enemies thereof, sometimes to be thus used, yet he being armed, and riding on his white horse, goes on conquering and to conquer at his good pleasure: and sends the riders on the red, pale, and black horses to punish the great men of the earth, and their retinue; so that they hide themselves in caves and dens, Rev: 6. These things, saith Mr. Mede, were done within four hundred years after Christ's birth. After this Christ powers Vials of wrath on the church's adversaries, Rev: 16. he makes Babel fall, casts the beast and false Prophet into the lake of fire, and slays their remnant, Rev: 19 He slays Gog and his Armies, Rev. 20. Thus he destroysses them that destroyed the earth, Rev: 11.18. The wicked may domineer for a time, yet shall be, not only in the four hundred years after Christ, but oftentimes afterward foiled: and in the end the victory shall be on the Saints party; who are the inhabitants of the New Jerusalem. They, it they live are the Lords, and if they die, they change a pilgrims and militant state here, into a glorious and perpetually settled estate hereafter. Besides, they leave on earth a faithful ●uccession of Inhabitants of the new and spiritual Jerusalem, against whom the Gates of hell cannot prevail; whence it is that this Jerusalem cannot be destroyed: and that all which maliciously oppose it shall b●e vanquished and subdued, as all Nations were, who fought against the old Jerusalem.  
Thirdly, that God, not delighting in men's destruction, let's the wicked eat the wickeds' flesh, and drink each others' blood. He pulled down Aram; and the neighbouring Nations by Babel, Babel by Persia, the Persians by Alexander King of Greece and his chief Captains, the Greeks the posterity of Seleucus and Ptolemy by the Romans; the chief Roman rulers, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, by mutual conflicts among themselves, and by the Goths and Vandals, & others: and at the last day will utterly destroy and abolish that wicked State with the brightness of his coming, 2 Thess. 2.8. What befell Babylon, Tyre, Damascus of Aram, Kir and are of Moab, Dumah of Edom, Zoan of Egypt, will at length befall Rome. For among the wicked there is an eminent and superlative wicked State, called the wicked one, whom God will destroy, Esa: 11.4. and this is, as Jonathan Ben Vzziel saith, Armylus, the Roman power (saith Mr. Broughton) by original from Romulus, the word denotes him with no greater change than Armathia is put for Ramath. Nor can the Roman Beast fall alone, the heads of divers Countries, the ten Kings fall with him, Rev: 16.14. and their posterity turn to Christ's side, verse 16. Thus Christ brings them low, that carry their heads full high, he quells their power, and demolishes their cities.  
Fourthly, Christ who hath, and still doth plague his enemies, observes the time of their sins being ripe for the harvest, Rev. 14.15. and come to the full height: and then makes them drink full cups out of the winepress of his wrath. Thus, to conclude, it is manifest that the New Jerusalem shall subsist and prevail: and that the City, which in Saint John's time ruled over the Kings of the Earth, and which would then have no King but Caesar, and now would have the Pope above all Kings (persisting in one and the same fin of making lawful Princes her vassals) shall still bee decaying, and at last be utterly destroyed. But hence can not be concluded that the Christian Church shall enjoy on Earth such, and so long felicity, as Mr. Archer and some others plead for; and it is probable that such prosperity would bring more damage to the Church, then could affection. The church's experience hath usually found it so to do: and on good ground hath contented itself with some small measure of outward comforts, sweetened with plenty and abundance of spiritual refreshments.  
Repl. You take the term Jerusalem in a mystical sense, and decline the corporal and outward felicity of the Church, with diverting us to spiritual blessings. If thus you fly to allegorising texts, and turning plain evidences for corporal matters to spiritual, you may easily put off any Scripture produced against your opinion. There is no sufficient reason why thus you should do.  
Answ. There are in Scripture {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, speeches allegorical, Gal. 4. Christ often spoke by parables, and parabolically and spiritually expounded divers passages of the Old Testament in the New: as Rahels' weeping for her Children, the Sheep scattered, when the shepherd was smitten, and the like. And more punctually to the matter in hand, in expressing of this very allegory, it is said, Gal. 4. That the old Jerusalem is in bondage with her children, the unbelieving Jews; and that the new Jerusalem, and all the faithful her children are free from bondage, and thereupon are called the children of God. Let such as have gone too far in allegories answer for it. This Allegory hath sufficient warrant.  
Secondly, Dr. Alstede himself confesses, and that aright, that by Moab sometimes the Churches enemies are meant, page 44. by Edom, false brethren, page 44. by Bozra and Babel, Rome, page 44. by Zion, the Church of Christ, page 42. And in the apocalypse neither is Manna, nor Paradise, nor the tree of life, nor the leaves thereof literally, but figuratively to be understood. So are diverse other terms in that book, as the most and best Expositors grant.  
Object. Christ being risen from death, spoke many things to the Diseiples concerning the Kingdom of God, Acts 1.3. and thereupon the Apostles jointly ask Christ: Lord wilt thou at this time restore the kingdom to Israel? verse 6. Now the Apostles having both lately and formerly heard Christ often preach; were men of understanding, and could not possibly (in asking Christ concerning the restoring the Kingdom to Israel, such a Kingdom, as once Israel had, and as other Monarchs had on earth) be deceived, and err in a matter of so great concernment to the whole Nation. See Archer page 10.  
An. First, all that hold, that the Jews shall again have an earthly kingdom, such as other Monarchs have had & that the Disciples inquired of that Kingdom; and that the Kingdom, which God promised Christ, is not begun one thousand six hundred years since that question, must necessarily hold, that the Disciples both could and did err about the time of that Kingdom: and thereby make them not so understanding as they desire to do.  
Secondly, I conceive that the Apostles did not err about the time. John Baptist and Christ had taught them often, that the kingdom of Heaven, that Dan. 7.14.18. was at hand: and religious people among the Jews, even in that corrupt time, waited for, and expected that the consolation of Israel, and the kingdom of God should appear, Luke 1.25. Mark 15.43. And even about the time of that question, in regard of Christ the head of that Kingdom, the kingdom was come: for to him are ascribed Kingdom, Power and Glory for ever and ever, Mat. 6.13. Rev. 5. But in regard of the Jews and others, who should be members and subjects of that Kingdom, seeing it was to be a Kingdom within them, Luke 17.21. it could not come {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, so observably, that any one could say, this is the very time of men's becoming subjects of this kingdom; for some did partake of this kingdom sooner, some later; some with a weaker, others with a stronger faith; all, even the best, might increase in faith: and in this regard all must pray, Thy kingdom come, let it more and more daily rule in our hearts.  
Thirdly, if the kingdom of God, Acts 1.3. and the kingdom of Israel be all one, as indeed they are, the Apostles erred not much about the benefit of this kingdom, which should redound to the Saints, Dan. 7.22. and to the Israel of God, Gal. 6.16. that is, to a remnant of the Jews, Rom: 9.27. and elsewhere often: and to the Gentiles, as Peter was taught, Acts 10.35. to a multitude of them: Rev 7.9. For neither doth the speech, In thee shall all the Gentiles be blessed, Gal: 3.8. Nor the speech, All Israel shall be saved, Rom: 11.26. comprehend any more of each party obtaining peace and mercy, than such as walk according to Christ's rule, Gal: 6.16. which is, whosoever believes in Christ shall have life eternal, Job: 3.16. In this the Apostles, remembering what Christ had so often inculcated, erred not, as I conceive: yet might they err in some circumstances of this Kingdom, especially in such as concerned their ministry about the same: Christ therefore, who had given them commission to teach all Nations to do what be as a King (else what authority had he to send out his Edicts?) commanded; tells them in effect, that he indeed should have a kingdom over Israel, and that themselves should in due time (which the Father reserved in his own power) receive power from the holy Ghost to bear witness of, and to propagate this kingdom of hi● their Master in all parts of the world. Christ at the time of his ans●er to the Apostles had many things to say to them, and they then, (for so his speech intima●●s) could not (as in Joh. 16.13. he likewise says) bear them: And therefore he refers them to the holy Ghost, who (being sent down to them at Pentecost) should lead them into all truth: among which truths we find this to be one; That Christ was by God set up a King on mount Zion, above all Principalities and Powers; albeit the Jews and Heathen ●o●entates raged against him. His power was such, that he bound some of them in the blessed chains of the Gospel, Psalm 149.8. These bands of Christ were such as they could not break; such cords as they could not cast from them, Psalm 2. Wise Christian Kings, serving the Lord in fear, were blessed: the Jews and Heathenish Princes rebelling against him were broken in pieces like a potter's vessel.  
Thus have I answered Texts produced against my Tenet. So that the considerate Reader will discern hereby how to blunt Arguments grounded on some other the like Scriptures. And if any one surmise that he can put a better edge on any Argument here discussed, or bring stronger proofs against me; may he please moderately and punctually to propound the same, and I shall by God's assistance so answer him, that it shall appear, how I will not willingly bolster out any error, nor shamefully desert any truth.   

Chap. IV. Mr. Tho. Brightman's judgement of the times in Daniel, and the apocalypse examined, and disproved.  
DIverse learned men have employed their time and pains about the times spoken of in Daniel and the Apocalypse, and in regard both of the excellency of their parts, and of their diligent perusal of what hath formerly been written thereof, may be thought in all probability to have found out the truth, yet may perhaps have missed thereof. I will therefore briefly set down their opinions, and examine, whether they on good ground dissent from my Tenet, and have happily attained the truth.  
Mr. Tho. Brightman on Apo●. 20. holds, First, that Satan, that is, the wicked Emper●●● did persecute the Christian Church, until Constantine ruled: which was about the year of Christ, three hundred.  
Secondly, That Constantine imprisoned Satan, that is, the wicked Emperors, and bound them a thousand years, by so settling the government, that they could not domineer over the Church, as formerly: In this time, saith he, Antichrist reigned, and the Saints lived and reigned with Christ, that is, embraced the Truth. This period of time, Rev. 20.2. lasted one thousand years.  
Thirdly, That Satan was loosed. And then the Turk plagued the Roman Empire three hundred ninety five years: that he likewise vexed the false Church that of Rome, and the true Church, which began to appear out of the wilderness in the year one thousand three hundred, and forsook Romish superstition, and opening her eyes to the truth, rose from death by the first resurrection. Three hundred years are now past, saith he, since this began. Further the Turk shall begin to fall in the year one thousand six hundred and fifty, and be quite overthrown in the year one thousand six hundred ninety five; Antichrists or the Pope's fall is in the year one thousand six hundred eighty six. After this, the Jews shall be called, and the Gentiles also come into the true Church. So that seven hundred years moe being added to the three hundred above, the Church shall enjoy happy times, and the Gentiles continue in the truth. This period of time, Rev: 20.4. is of years, saith he, one thousand.  
These three periods of time extend to two thousand three hundred years. How long after the Jews shall continue to embrace the Truth, God, saith he, hath not revealed, nor can any man tell. But at length the world shall grow secure and wicked, and then Christ will come and put an end to the Saints sufferings and patience, and to the malice and misehievous practices of the ungodly against them.  
Some truth is in these passages, to it I assent. First, 'tis true, that the wicked Emperors did persecute the Church, until Constantine's time. I add, that some of them after his time did also vex the Church. 'tis a truth also, that Constantine settled Christian government. But not so, say I, that is continued one thousand years from his time. For Rome infected the world with error, about one thousand years after Christ. I approve also his exposition of Antichrists reigning, and of the Saints living and reigning at the same time with Christ: But I hold these things not settled by him within their due limits of time. 'tis true that rising from Romish superstition and error is a first resurrection in some; but I add further, that all rising from sin in this life, is likewise a first resurrection. I grant also that the Turks have much plagued Rome, and that both Turks and Popes have done great mischief to the true Church, and that their tyranny shall fall in due time. But the just year of their fall, who can tell? Lastly, the Jews calling and the Gentiles fuller conversion may justly be expected and endeavoured. But, go teach all Nations, expresses a command to us, and a duty for them, ever from Christ's time to the world's end. What more I do approve will appear in other parts of this Discourse, with my reasons thereof.  
That many other passages herein are unsound and groundless, I will particularly show. First, Satan himself (and not the wicked Emperors his instruments) is bound, Rev: 20.2. And lest any should mistake herein, be that is bound, is expressly set forth by four titles; the Dragon, the old Serpent, the devil, and Satan; So also Rev: 12.9. And secondly, be that is bound, is tied fast from deceiving the Nations. Now the old and grand deceiver is Satan himself; and Rev: 12.9. is called (as indeed he was before Christ's time) the deceiver of the whole world. The Emperor's course was by the sword and violent means of war, not by wiles. Whence, Rev● 13.4. the brag is made: who can war with the Beast? Therefore Satan himself, and not the Emperors, was bound.  
Secondly, if Constantine bound Satan, first, it may as well be said, that Maxentius a cruel Tyrant, Julian the Apostate, Maximus and other Arrians, P●as the murderer of his predecessor, and other the like wicked Emperors let him lose again. Secondly, how could Constantine, who ruled but thirty years, bind Satan a thousand years? it must be Christ, who by his Almighty and endless power could bind Satan so long a time. Thirdly, when Satan was cast down from heaven into the earth and Sea, Rev: 12, which are termed the abyss, in which he was bound, Rev: 20. he gives his power and great authority to the beast, Rev: 13.2. that is, as most Expositors hold, the secular power of Rome; 1. in the wicked Emperors; 2. in the Pope's arrogating the same. Satan therefore was bound, the wicked Emperors were loose.  
Thirdly, Satan is not loosed, until he Rev: 20. in eminent manner deceive the Nations again. whom Christ commanded the Apostles to teach, what he commanded. This was done about a thousand years after Christ. For then darkness overspread the face of the Church, Pope's pride exalted itself above all called God, and tyrannised over Princes: then were super●itious ●ites and human inventions mixed with, and preferred before God's ordinances: then nice and scholastic disputes to little or no edification were agitated, and the milk and strong meat of sacred Scriptures neglected.  
Fourthly, If the first resurrection be the bringing of men from Popish errors to truth, and a raising them from a sinful course to an holy life, ● qua pridem●erant alieni, which was not in use with them before: as Mr. Brightman says on Apoc. 20.5. then may it also be termed the first resurrection, when many thousand Jews and Gentiles were converted from heathenish superstition and Jewish errors, and embraced the Gospel in, and presently after Christ's time. This is rather the first resurrection, then that in which men abandoned Bomish superstition three hundred years agone in the time of Mar●●●●● 〈◊〉 John de Ganduno, John Wiclif, and others, as Mr. Brightman would have it.  
Fifthly, Suppose it granted that three hundred years are past, since popish errors were gainsaid (as indeed when ever did any error manifestly spring, but God had his witnesses of truth to oppose it?) what glound have we to affirm that some Gentiles shall held the truth seven hundred years moe, and the Jews no man knows how long after that? By this account the world should endure two thousand three hundred years after Christ's time: which some learned men deny, others will not define: nor hath Mr. Brightman any found Argument to prove it. If he urg from Apocalypse 20. the thousand years mentioned for the reigning of the Saints with Christ, and then the thousand years before them, for Satan's binding, he may as well add a thousand years moe, in which the Saints shall be priests of God, and reign also with him. For the thousand years are a third time named; and by this means he will make the world continue three thousand three hundred years, from Christ's time. He may likewise make the woman Rev: 12.6. and 13. fly twice into the wilderness: because there her flight is twice mentioned. In this way I think Mr. Brightman will walk without company.  
Sixthly, Concerning the Turks Mr. Medes opinion is more probable, first, that their dominion began when Tangolipex was made King in the year one thousand fifty seven, not in the year one thousand three hundred, as sales Mr. Brightman. Secondly, that from the year one thousand fifty seven, count three hundred ninety six years moe, which come to the year one thousand four hundred fifty three, and then in this very year the Turks took Constantinople, and rose to greater might: and not began to fall, as Mr. Brightman affirms they should after three hundred ninety six years. Thirdly, the Text is express, that upon the times mentioned Apoc. 9.13. they should kill the third part of man; whereas the Text hath not one word of their fall; nor is the ruin of the Turkish Empire foretold in what year it should fall, saith Mr. Mede. And again Mr. Mede still holding his accustomed ingenuity, gives another sense of Apoc. 9.15. thus: The Turks will be prepared for a fit time, to wit, for a day, a month, and a year, to kill the third part of men. And surely this sense is more probable than the other, depending upon the exposition of each day for a year, which is not to take place, except something in the Prophecy lead us thereunto.  
Seventhly, If the ten horned beast, Rev: 13.1 be not the Popes, as they are Clergy men, but the secular Rulers of Rome; then Mr. Brightman errs in making this beast to express Antichrist, or the Popes only. Secondly, he errs in saying that this beast began in the year three hundred and six; whereas the Caesars began before, and were in Saint John's time. For it is said of the seven heads, that five are past, that one is, Rev: 11.10. that is, the Caesar's. And then thirdly, if this beast be to rule two and forty months in Mr. Brightman's sense, they must begin in or before Saint John's time, and so must be ended many years agone: though his account for the wounded beasts cure, be taken in to make the sum swell. Other exceptions against Mr. Brightman will in part appear elsewhere in this Discourse.   

Chap. V. Dr. J. Alsteds', and M. H. Archers accounts about the times in the Apocalyps' and Daniel, propounded and refuted.  
DOctor Alstede lays his plot for the account of times thus: Daniels seventy weeks' end at Jerusalem's ruin in the year of Christ 69 Add thereunto the days after this desolation, Dan. 12.11. that is, so many years 1290 These two sums make up the years of the church's affliction, 1359 Then follow the days, that is, years, which make them happy who live unto them 1335 These two sums reach unto the year of Christ 2694 The last thousand of the years in the sum last above mentioned are the thousand years in Apoc. 20. in which Satan is bound, and the Church flourisheth: So that this thousand years begin in the year 1694.  
Mr. Archer thus frames his accounts of these times, page 47. Julian set up the abomination of desolation in the year of Christ, 366 To this add the account of days, that is, years, Dan. 12.11. at the end whereof the Jews shall be called to Christ 1290 Then add also 45 years moe, part of the 1335. Dan. 12.12. 45 These three sums amount to about years 1700 Then in the year 1700. Satan is bound, and the church's happiness begins. After this follow the wars of Gog and Magog: So that the world ends not before, but some time after the year 2700.  
Mr. Archer brings us another account, page 51. that if one miss, the other may hit. Thus it stands: The Papacy begun, and the ten Kingdoms arose in the year of Christ 406 The Papacy continues years 1260 So that the Papacy is ruined in the year 1666 Then begin the years of Satan's binding, in which the Saints reign with Christ in much prosperity. These are years 1000  
Then follow the wars of Gog and Magog, after which the last and sinal judgement comes, so that these wars are not before the year of Christ 2666.  
These accounts of time I hold to be many ways faulty. First, Daniels weeks end not at Jerusalem's fall by Titus.  
Arg. 1. Jerusalem's wall is built, and the Messiah slain after seven weeks, and 62 weeks. Dan. 9.26. and in the half of the one week remaining, the Messiah puts an end to sacrifice and oblation. There is the end of the seventy weeks. But the destruction of Jerusalem was thirty and odd years, if not forty, after Christ's death; which did put an end to sacrifice and oblation. Therefore the seventy weeks cannot end at Jerusalem's fall by Titus.  
Arg. 2. The Covenant with many, at which the seventy weeks' end, was confirmed in the half of the one week, which remained after the seven and sixty two weeks, Dan. 9.27. But this Covenant was confirmed by Christ at his death and resurrection. Therefore the seventy weeks' end at Christ's death, and not at Jerusalem's fall, above thirty years after.  
Object. 'tis said, Dan. 9.27. That in the one week remaining after the seven and sixty two weeks, the abomination of desolation shall be poured on the City Jerusalem. Therefore the seventy weeks' end at the destruction of Jerusalem.  
Answer. The one week, the last of the seventy ends (as in the Text is plain) when by Christ the Covenant is confirmed, and sacrifice caused to cease by his death. That which is added concerning the abomination of desolation poured on the City, shows (as Mr. Brightman on Dan. 12.11. well saith) the Jews punishment for killing the Messiah: and that Christ by confirming a new Covenant, and by his death putting an end to legal ceremonies declared, that there should be no need of the old Jerusalem. There is not, nor needed there to be an expression of any time foretelling the ruin of the City. By story it fell forty, or near forty years after Christ's death; and in this time the Apostles called some Jews to repentannce and faith in Christ: that Christ's blood might not be upon them all to their eternal ruin.  
Secondlly, Dr. Alsiedes opinion fails in making the days one thousand two hundred and ninety, Dan. 12.11. to take place at Jerusalem's destruction by Titus.  
Arg. 1. Those days one thousand two hundred and ninety take place upon the taking away of the daily s●crisice, and setting up the abomination of desolation: But these both were do● by Antiochus Epiphanes many years before Jerusalem's ruin by Titus. Therefore they may not be referred to the destruction of Jerusalem, after Christ's time by Titus. But here perhaps it will be objected. The setting up of the abomination of desolation, spoken of in Daniel, is in Mat. 24.15. Mark. 13.14. and Luk. 21.20. expressly referred to the Romans and their Soldiers besieging and destroying Jerusalem. Therefore the desolation spoken of, is that acted by Titus and the Romans, and not by Antiochus.  
Answ. There is a twofold desolation spoken of by Daniel. The first don by a King, that speaks against God's Saints, Daniels people, consumes them, and attempts to change Times and Laws, and this he doth for a time, times, and half a time, Dan. 7.25. This is again mentioned, Dan. 12.7. and further explained verse 11. to be one thousand two hundred and ninety days after the taking away the daily sacrifice, and setting up the abomination of desolation. This was fulfilled by Antiochus, and was one part of the Jews misery, which Dan. 12. is expressed.  
Secondly, Daniel speaks of the over spreading of abomination and desolating Jerusalem after, and for Christ's death. This is in Chap. 9.26, 27. Of this the Gospels are to be understood; they express its performance by Titus and the Romans. This desolation might make the Jews not miserable, but happy by taking them off from doting on Jerusalem, and their legal rites, and making them look towards Christ. That in Daniel 12. made them miserable: for it hindered the Jewish worship, which in Antiochus his time was lawful.  
Object. Suppose Antiochus afflicted the Jews three years and an half, their afflictions were not accomplished and ended thereupon: for the Jews suffered much by other of the Grecian Princes after Antiochus, as we read in the Ma●es History, and most miserably in the times following by several Roman Captains and governors: but at the end of a time, times, and half a time, or days, one thousand two hundred and ninety, or at least forty five days after the Jews afflictions were to be at an end, and they become happy. And therefore the afflictions of the Jews, Dan. 12. cannot be those inflicted on them by Antiochus. Brightman, Dan. 12.  
Answ. Mr. Brightman being himself out of the right way, by a false light, strives to hold on others in their straying bypaths, for companies sake. We sinde that at the end of three years and an half, the Temple was cleansed, and sacrifices renewed, Joseph. Bell. Jud. 1.1. Nor did Antiochus, or his son, or any Prince of the Greeks ever prevail against the Jews, their Temple and sacrifices in like manner, as Antiochus had done. So that this kind of misery of the Jews was then accomplished and ended: and of no other misery, but that brought on them by Antiochus, is the speech in Dan. 12. There is not a word of the miseries that should befall them by the Romans. Secondly, the very words spoken of Antiochus time (as Mr. Brightman himself holds, Chap. 11.35.) are iterated in Chap. 12.10. Many shall be purified, made white, and tried; but the wicked shall do wickedly: and none of the wicked shall have understanding, but the wise shall understand. Iteration of the same speech in substance, shows the same thing to be insisted upon. So mention of judgement on the Saints behalf, and their possessing a kingdom is twice spoken of, Dan. 7.22. & 27. in the exposition of the vision. So the woman, Apoc. 12.6. and 14. is twice said to fly into the wilderness. So Apoc. 17.12. and 17. The ten Kings are twice said to give their power and authority to the Beast. Thus in these places there is a commoration upon the same thing. To the very same purpose are the words above doubled in Dan. 11. and 12. As Mr. Broughton hath well observed, and thence infers that the same matter is insisted upon: and that the matters spoken of Dan. 12.11, 12. belong to Antiochus time, and not to the time of Titus making Jerusalem desolate.  
Repl. The times limits will not agree with Antiochus dealings. For Antiochus his taking away the daily sacrifice, and setting up the ahomination of desolation was but from Kislen 25. Anno 145. of Seleucus his kingdom to Kisleu 25. Anno 148.1 Macc. 1.57. and 4.52. only before these three years, which are the precise time, there were ten days moe; in which the beginning of his wicked attempt was made known. Nor is it material that Josephus, De bell. Judaic. 1.1. saith, that the daily sacrifice was taken away by Antiochus, three years and an half. For 'tis said, 1 Macc. 4.54. that the same day that the Gentiles defiled the Altar, it was again renewed and c●eansed. And Josephus a more religious witness elsewhere saith, That the same day three years that the Altar was prosaned, the Jews sacrificed again on the Altar erected anew, Antiq. 12.11. Mr. Brightman on Dan. 12.7.  
Answ. Mr. Brightman's misprisions beguile some others, else should I not spend so much time in answering him. To clear the whole matter, observe that in Anno 145. of the Greeks, Antiochus first sent an host to Jerusalem, 1 Mac. 1.30. which spoiled and fired the City, captived and killed many, made others fly, and give place to strangers, and laid waste the Sanctuary. Secondly, he sent letters and Messengers, to enjoin the Jews to follow the Laws of the Heathen, to neglect their Sabbaths, Feasts, and Sacrifices (mark here the daily Sacrifice amongst the rest hindered) to erect new Altars, and to sacrifice swine's flesh thereon, to omit Circumcision on pain of death. Thirdly, In this very year the fifteenth of Kisleu, the abomination was set upon the Altar. And fourthly, on the five and twentyeth of Kisleu, sacrifice was after the beathen manner offered on the Altar. Suppose now that both the books of Maccabees and Josephus say truly, that on what day of the year the Altar was heathenishly sacrificed on, even on the same day, just three years after, the Jews in holy manner sacrificed on their purged and rebuilt Altar, yet the other tyrannous dealings of Antiochus over the Jews, and his inhibiting their sacrifices, his firing, killing, and other mischievous deeds may very well take up half a year more. And thus shall Josephus be as religious a witness for the three years and an half, as for any other true passage of Story. Because this his witness accords with time, times, and half a time. And hence it may appear that Josephus, better in his time understood Daniels prophecy in this point, then Mr. Brightman, and is wrong fully here charged to have corrupted the Story: Whereas he living nearer those times might either know the truth certainly from the common assent of his Nation, or might, as a reasonable man, judge, that the mischiefs done by Antoochus before the sacrificing on the Altar on the five and twentyeth day of Kislen, might very well take up a full half years time.  
Object. Here I shall produce one objection more than Mr. Brightman thought upon: for he is ap●enough to speak for himself, what came into his mind, if not sometimes more than is sound and conclusive. This it is. Seeing that in the Apocalypse, time, times and half a time, have correspondent to them days one thousand two hundred and sixty, and two and forty months, how is it, that here Antiochus his dealings are bounded twice by time, times, and half a time, Dan. 7.25. & 12.7. & Chap. 12.11. by one thousand two hundred and ninety days, and not as in the Apocalypse, by one thousand two hundred and sixty days?  
Answ. 1. I might here answer that Chetsz in Chap. 12.7. translated half a time, is in Chap: 7.25. expressed by Peleg a dividing or part of time: and that Chetsi signifies not always a just half. Thus, and that truly, saith the learned and painful Dr. Willet. I prove this to be so. Because the verb Chatsa (whence Chetsi comes) expresses a dividing into three parts, Judg. 9.43. and the dividing of Jacob's wives and children into four parts. Nor were the children equally parted, but with Leah were more than with any of the rest, Gen. 31. and Judg. 7.16. three hundreth men are divided (here also Chatsa is used) into three parts. Nor is it easy to prove, that the Idolater, Esa. 44.16, 19 made an image of one just half of the block, and roasted his meat with the other just half thereof, or that David did rise just in the middle of the night to praise God, Psal. 119.62.  
But secondly admit that the word Chetsi, signifies half of the year, and not a less part, ten days or the like: I will endeavour by Scripture to show (for I may not here lash out largely to make use of the learned disquisitions of Joh. Lalamantius, Jos. Scaliger, and our Countryman Mr. Th. Lydiat, or of the lately produced, and learned Treatise of Mr. Selden, much to be honoured for his excellent skill in several kinds) what we are to judge of the extent of a year in God's account. Here first, I say, that time, times, and half a times, and two and forty months, and one thousand two hundred and sixty days, terms used in the Apocalypse, express the very same extent of time; and usually expositors make them so to do. Now one thousand two hundred and sixty days divided to two and forty months afford to each month just thirty days. And that each month had so many (and no month of five months together, had but nine and twenty days) we see Gen. 7.24. Where one hundred and fifty days are the just extent of time from the seventeenth day of the second month, to the seventeenth day of the seventh month, Gen. 7.11. & 8.4. Therefore the usual year in Scriptures account consisted of twelve months, each of them having thirty days. So that there are given to every year three hundred and sixty days by this account. And that by one time, a year is meant, we find by seven times, that is, seven years passing over Nabuchadnezzar, Dan. 4.29. Here again it may be objected. If these things be thus, how then, in Dan. 12.11. d'ye one thousand two hundred and ninety days' answer to time, times, and half a time? and seeing God in difficulties, gives (where they are for our capacities and clearer instruction) different expressions, why are not two and forty months at any time in Daniel mentioned, where the Prophet diligently inquired after a punctual expression of time?  
Answ. In every year according to the course of the Sun, are days three hundred sixty five. This generally all hold. The five odd days are omitted in the account, Apoc. 11. where one thousand two hundred and sixty days, answer to two and forty months. But those five days' overplus in six years make thirty days, or a full month. And therefore to time, times, and half a time, or three years and an half in Dan. 12.7. we find correspondent one thousand two hundred and ninety days, Chap. 12.11. for so sometimes it must needs fall out, when the month or thirty days made of the five odd days in six years, are taken into the year. See coach in Sanedr. pag. 9 Mr. Broughton in M. S. Sionens. Colleg. And by this also we see that this month supernumerary, added in the three years and an half in Dan. 12. could not admit the number of two and forty months: as the three years and an half did in the Apocalypse; where two and forty months, and one thousand two hundred and sixty, are equivalent.  
Object. The little horn, Dan. 8.9. is Antiochus Epiphanes. But the little horn, Dan. 7.8. and 20. is not Antiochus, but it is doubtless the Turk, and the number of time, times, and half a time, Dan. 7.25. and 12.7. are one and the same, and belong to the Turk. That they have respect to diverse persons it is proved. Because the vision in Chap. 7. is sten to come out of the Sea: the vision Chap. 8. is by the Riven Vlai. The former vision is written in Chaldee, because it is a Prophecy concerning all men: the later in Hebrew, because it properly concerns the Jews. Brightman on Dan. 12.  
Answ. The Sea and Ulai can no more make the little horns of Chap. 7. and 8. to denote diverse persons, than one appearing amidst the seven golden Candlessticks, and having seven stars in his hand, Rev. 1.13. and one riding on a white horse with many crowns on his head, &c. Rev. 19.11. set forth diverse persons. Here descriptions much different, express one Christ: and there expressions a little differing, one and the same Antiochus.  
Secondly, The difference of the tongues can much less do it. For than the Bear, Chap. 7. and the Ram, Chap. 8. should not alike express the Dominion of the Medes and Persians, because the visions are told in different languages. Add thereunto that the one of these rose out of the Sea, the other was seen by the River Ulai. We see hereby how Mr. Brightman doting on a false conclusion, uses any slight argumentation to bolster on the matter. The reason why the eighth Chapter is in Hebrew, is this. There the Medes and Persians, and Greeks are expressly named: whereby the Exposition of that vision is a key to open all the rest of the visions: and therefore is in a tongue strange to the Chaldees, familiar to the Jews: as Mr. Broughton most judiciously observed.  
Object. The little horn Dan. 7. is belonging to the fourth kingdom; therefore to the Romans. The little horn, Dan. 8. comes out of one of the Goats four horns. But the little horn, Chap. 7. is one horn with the other nine, on the fourth Beast. And therefore denotes not one and the same Antiochus. Mr. Brightman.  
Answ. I have above proved, that the Greek kingdom parted between the Syrian and Egyptian Princes is the fourth kingdom in Daniel. The little horn therefore on the fourth Beast, Dan. 7. is of their race, and was Antiochus. And in Chap. 8. The Goat bucks first horn is Alexander the great. The four horns on the same beast are Alexander's four chief Captains. Of these, two were of no long continuance: the other two Seleucus Nicator, and Prolemeus Lagides subsisted a long time mighty in themselves and their posterity: and at length became weak, not long before Christ's time. These two and their successors make the fourth kingdom, and are expressed by the two legs and feet of the Image, Dan. 2. and by the fourth Beast that had ten horns, Chap. 7. Antiochus Epiphanes, a King that rather desired to be, than could attain to be great, was one horn with the other nine horns, Chap. 7. And thus he is the little horn in both, Chap. 7. and 8.  
Repl. But Antiochus cannot be the little horn, Dan. 7. because when the reign of the little horn ends, the Son of man takes his kingdom over all Nations, which Christ did not presently upon Antiochus death. Mr. Brightman on Dan.  
Answ. Mark the Text and you shall find, that Christ's Kingdom begins when, not only the little horns Dominion is taken away, Dan. 7.26. But the body of the Beast (hornlesse and harmless in great part after Antiochus) is destroyed, vers. 11. and the Dominion of such of his successors, as ruled after him, consumed unto the end. Verse 26. Thus when the fourth Kingdom (not all the kingdoms of the world, (as saith Mr. Brightman) was quite ●ut down: the famous kingdom of Heaven is set up by Christ, the great King on mount Zion, Psal. 2. Of this I spoke above.  
Object. There be four Beasts, Dan. 7.3. and 17. which denote sour Kingdom. If you make the little horn to belong to the Greek Kingdom, though it be on the fourth Beast, you make contrary to the Text, but three kingdoms, by making the third and fourth beasts to express the Greek kingdom. Alexander was the first founder of that kingdom. The Kingdom of Antiochus, and the Kings of his line, and of the Ptolemies, and their race, is ever in the Maccabees, called the Kingdoms of the Greeks. Therefore if you make the third and fourth Beasts to express the Greeks, you make but three kingdoms, where Daniel maketh four in plain terms. Mr. Brightman.  
Answ. There is first, the Kingdom of the Greeks entire and whole in Alexander, and his four chief Captains, who for a while expected some of King Alexander's kindred or children to succeed him. This kingdom being of short continuance is expressed by the brlly of the statue, Dan. 2. and by the third beast, Dan. 7. And secondly, there is the Greek kingdom parted, which was of longer durance, and was fitly set forth by the legs and feet of the statue, Dan. 2. and by the fourth beast having ten horns, Dan. 7. Of which horns Antiochus Epiphanes is one. That this Kingdom is counted distinct from Alexander's, is evident. Josephus antiq. 12.7. & 14. Where Josephus says, as doth the Book of Maccabees, That the Temple was cleansed in the hundred forty eight year of the Greeks kingdom, which, saith he, began of Seleucus. Therefore the parted Greek Kingdom is by Josephus (who seems to speak the judgement of his Nation, and those times) counted a different Kingdom from Alexander's. The Goat in Dan 8. shows how in some sort the third and fourth kingdoms are Greeks: and the Leopard and beast with ten horns Dan. 7. show how in Gods, as well as in Josephus and other men's esteem, they were two distinct kingdoms.  
Object. That little horn, Dan. 8.8. is Antiochus, but the Turk, whose dominion begins in the year of Christ one thousand three hundred; To him Daniel gives a time, that is, a hundred years, two times, two hundred years, and half a time, that is, fifty years. Add these three hundred and fifty years to one thousand three hundred, and by this it appears, that the Turk declines in his power in the year one thousand six hundred and fifty. And Apocalypse 9.15. gives the Turk a year, which according to the days it contains is three hundred sixty five years; and a month, which in the same sense is thirty years. These three hundred ninety five years added to the one thousand three hundred years above amount to one thousand six hundred ninety five; Then shall the Turks dominion be quite extinct; Mr. Brightman on Dan. 12.  
Answ. If the fourth Beast, Dan. 7. express the Roman State (as Mr. Brightman holds) how comes the Turk to be an horn of the same beast? The Turks have had no joint agreement and fellowship in their designs and attempts with the Romans against the true Church, but rather most deadly hate the Roman Church, as for other reasons, so also because it allows of Images in God's worship, which the Turks from the express words of Exod. 20. abominate. If one beast should express the Roman and Turkish dominions, they should agree in singular amity, assistance, mutual defence, and Law, as did the Medes and Persians, who are typed by one beast. Or else they should by mutual intermariages endeavour to make the like friendship, though without success, as did the Seleucidans, and Lagidans, & as the description of the fourth kingdom, Dan. 2.43. expresses it. Secondly, Time, times and half a time have a far different extent of time (as I above showed) then Mr. Brightman would allow them. Thirdly, what I have said of these passages, applying them to Antiochus, will not by any one be easily disproved. Fourthly, The miseries expressed, Dan. 12. do befall Daniels people, verse. 1. that is, the Jews before Christ's time: not the Christians vexed by the Turks after Christ's time, when there is neither Jew nor Gentile, but all are one in Christ. Wherefore Mr. Brightman here without any good ground talks of the Turks declining and fall.  
Having cleared our way by removing the rubs and blocks which seemed to stop our passage, let me now return to make further exceptions against the accounts of Time in Dr. Alstede and others.  
Thirdly, Dr. Alstede, Mr. Mede, Mr. Archer, and such as concur in opinion with them, mistake in placing the thousand years of the Saints reigning with Christ, the church's purity and happiness, in the fag end of the world, and dregs of time, which in all likelihood will be worse and worse, as was the old world in Noah's time, and will now need sire, as then water to purge it. See a true glass of the last times, 2 Tim. 3.1, 2, 3, 4, 5. where their most wicked affections, words, deeds are set forth.  
Fourth● Mr. Archer misses the mark and shoots extremely wide, where he makes Julian the Apostate the setter up of the abomination of desolation spoken of by Daniel. This wretched Emperor doubtless aspired to the height of wickedness, but was prevented of this inglorious achievement both by Antiochus and Titus, as I have already showed. He not only came too late for the work, but could effect nothing he desired: and was so far from taking away the Jewish sacrifices (which is one main thing, Dan. 12.11. mentioned) that he attempted to set them up in contempt of Christians and Christ their master.  
Fiftly, Both Dr. Alstede and Mr. Archer and others of their opinion err in multiplying one thousand two hundred days to the number of ●so many years. 'tis true that days be put for years, Ezck. 4. but 'tis not consequent that in all other prophecies it should be so: Nor indeed in any can it be so: but where some circumstances require it, or God plainly says as to Ezekiel: 1 appoint thee a day for a year, a day for a year. To him the words are doubled, that we should not mistake. In Daniel we find them not single. And must not of our own heads devise, what was never intended. 2. The days two thousand three hundred in Dan. 8.14. be properly understood of days according to Mr. Brightman and others: Why then may not one thousand two hundred days, Dan. 12.11. be so likewise expounded?  
Reply. day's one thousand two hundred and sixty, and months forty two, in the Revelation express a longer time than the bare words import. So may the sum here. If you say that in the Apocalypse is meant properly so many days or months, you accord with the Papists, who hold that Antichrist shall reign but just three years and a half.  
Answ. I know well that Christ's servants, Rev. 11. witness to his truth, that the beast, Rev. 13.1. rages, that the woman clad with the Sun, Rev. 12. is preserved in the wilderness longer than three years and a half, though the limits of their times expressed, properly signify no longer a spade: but I say further, that phrases and forms of speech in the Revelation have often reference to former matters to which they have some resemblance: So Babel and Egypt in the Apocalypse signify not properly, but metaphorically places and States like them for mischiefs done to God's people, and their ruin thereupon: So the three years and an half of the Saints preaching and persecution is not properly just so long, but hath a reference unto Christ's preaching and persecution, which was in propriety of speech just so long. This is to show that the Saints case is like Christ's, and the time not properly, but by allusion understood of them: So in Scripture the Saints afflictions are called the afflictions of Christ, Col. 1.24. and the Saints are said to have {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a share and part of Christ's sufferings, Phil. 3.10. and to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} partakers of Christ's sufferings, Heb. 12.8. and to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} comformable and like to Christ, Rom. 8.29. and Saint John and other Christians are said to be companions in tribulation, and in the kingdom of Christ, Rev. 1.9.  
Thus Christ is the great and eminent both Teacher of and sufferer for the truth; his servants imitate his actions, and are like to him in suffering. Such was the course of Christ's public ministry, whilst he lived, such must be theirs until their deaths. As he, so they must hold out and continue faithful in their callings. His time was but three years and an half: theirs may be less, perhaps something more; but however, it will be a momentary and short space in regard of the eternal weight of glory, which follows it, again, as the seven Churches of Asia, some purer, some more corrupt, some in diverse respects praise-worthy, others in as many respects justly to be blamed, show the state and condition of seventy and more Churches, and what Christ hath to say to them in regard of their like obedience or disobedience unto him: So the teaching and sufferings of Christ in three years and an half show, what shall be the case of his servants in three times three or more years of their ministry? So that time is put for the condition of the time and things done therein. As, Act. 3.24. The Prophets foretold these times. And Esther 1.13. wise men knowing the times: that is, things done in the times. And Christ saith, Father keep me from that hour, Joh. 12.17. that uphold me in the sorrows of that hour.  
Thus than you see apparently that I run not into the Papists error, who absurdly bound Antichrists persecution, and the Saints sufferings to three years and an half; Rome first in its wicked and Idolatrous Emperors; secondly, in its proud and superstitious Popes hath been an Egypt and a Babel to God's servants, oppressing them these one thousand six hundred years, and not barely three years and a half: and in all this time God hath had witnesses to his truth. The allusion both to the places and the time is most elegant and comfortable. They that suffer with Christ, shall also reign with him.  
Sixtly, If the settling of the days one thousand two hundred and ninety, counting them so many years, as above, be faulty, then Mr. Archers addition of forty five years unto them, (which are the overplus of one thousand three hundred thirty five days, by him counted years, Dan. 12.12.) must also be erroneous. Besides Mr. Archer mistakes by making those forty five years to be a time of great affliction to the Jews. For their welfare begins at the end of one thousand two hundred and ninety days, when Jerusalem's desolation is repaired, and the daily sacrifice renewed: and a further access of happiness is made unto them forty five days after. So that Dan. 12.11, 12. speaks of the Jews welfare, not of their misery; and fits their condition in Antiochus time exactly; for about forty five days after Judas Maccabeus had cleansed the Altar, and sacrificed thereon, Antiochus became extremely sick, and confessed how unjustly he had tyrannised over the Jews, 1 Macc. 6.8.9, &c. and soon after in the next year died.  
Seventhly, Mr. Archer affirms that Julian was the setter up of the abomination of desolation spoken of Dan. 12.11. Mr. Brightman is of the same opinion on Dan. 12. Admit this to be true: then he must also be the taker away of the daily sacrifice: for both these go together, and have the same time asoribed unto them. Now Julian was so far from taking away the Jewish sacrifices, that he endeavoured to set them up, and did much countenance the Je●es against the Christians. Socrate● Eccl. Hist. B. 3.  
Eighthly, there is no reason why Mr. Archer should hold that after days or years one thousand two hundred and ninety, Dan. 12.11. the Jews should be called to Christianitle. The Text faith no such thing: but tells how the Jews should be freed from two miseries; first, from the desolation of Jerusalem, secondly, from the taking away their daily sacrifi●e. Seeing these two are the miseries befalling the Jews until the end of the time there designed, they must necessarily fall in the time that sacrifice was lawful. And therefore they must not be in the days of Titus, or of the Turk.  
Ninthly, These learned men swerve from the truth, by not making Christ at his being on earth, the strong man, who bound Satan, and gave his Apostles power to tread on the Serpent, whose head himself broke, and whom he made as lightning to fall from Heaven: so that from the time of Christ's Ascension the devil could not prevail to deceive all Nations, as before he had done: but was loosed about a thousand years afterward, as hath been declared above.  
Tenthly, There is not any passage in the Revelation or elsewhere, that I know, from which it can be proved, that the Papacy began in the year four hundred and six. 'tis true, that about this time Constantine left Rome, and made Constantinople his royal Seat: but the Bishop and Church of Rome, did not then so apostate, and degenerate from what they had been, that gross popery and Antichristianism may be laid to their charge. Constantine, who erected Churches, placed new Bishops in them, countenanced other good Bishops already placed; so held his imperial authority, and Vicegerency under Christ, that the Bishop of Rome never in his time exalted himself above the royal sceptre, or challenged an universal authority over all Churches. There were fault● in Churches, and errors in Bishops and teachers before Constantine's time, and in it. But we see by Christ's judgement upon the seven Churches in Asia, Rev. 2. and 3. that some faults and errors do not presently unchurch a people, as rank Popery and Antichristianism do.  
Eleventhly, If the ten Kings received their kingdom, Apoc. 17.12. and employed their power in oppressing the Church, together with the beast, namely, the persecuting Emperors, than they received that their power from the C●sars long before the year four hundred and six. And if it be meant of receiving their power from the Popes, it is manifest that they submitted not their necks, nor took their sceptres from the Popes, until many years after four hundred and six, namely until about the year of Christ one thousand and odd. Herein therefore Mr. Archer's groundwork fails him.  
Twelfthly, How can the year one thousand two hundred and sixty be attributed to the Pope alone? Suppose so many years given to the warring Beast, Rev. 13.4, 5. that is, the Emperors, which make the sixth head, and the● ruled in Saint John's time: I find nor the like time ascribed to the beast with two horns, or to any particular type, whereby the Popes alone are expressed. Mr. Brightman holds the beast, Rev. 13.1. not to be the Emperors or civil State of Rome, but the Popes: because the imperial State was risen before St. John's time; and Christ showed to Saint John, matters only, which were to be done after the giving of those visions, Rev. 4.1.  
To this I Answer, Christ did show St. John matters, which for the most part were to be done after the Vision, Rev. 4. But he showed him also, first, some things absolutely done and past: as namely, five of the heads of the Beast seen by John, were fallen and gone, Rev. 17.11. Christ appeared to him as a Lamb that had been stain, Rev. 5.6. This was done long before that vision And secondly, some things showed to John were formerly in part fulfilled, and were yet more and more to be fufillled in and after his time. As these, God doubtless before sat gloriously upon his Throne, as he is said to sit. Rev. 4.2. The Elders, namely John himself and the other Apostles, and the whole Church of God, before John's Visions, ascribed praise, honour, glory, &c. to the Lamb, as they do, Rev. 4. & 5. The New Jerusalem spoken of, Rev. 21.10. was before Mother of the believing Galatians, and other Christians, Gal. 4.26. Heb. 12.22. I might instance in diverse other the like passages. Observe this well, or else Mr. Brightman will by a false fire mislead you in diverse other matters.  
Thirteenthly, Mr. Archer and some others, though they decline the gross millenary opinion of one thonsand years victory, pleasure, Joviality, yet in ascribing to their refined thousand years' plenty of all things without sin, and making the Martyrs raised from death, partakers thereof, &c. palpably (as I conceive) mistake. For the Kingdom of God is not meat and drink. nor (which is consequent) other matters, less necessary. And to what end should the bodies of the Martyrs and Saints raised up immortal and glorified (such they are described to be 1 Cor. 15.) live again on earth to make use of such poor accommodations, and not rather enjoy glory and immortality in heaven: for which the resurrection fits them; as it did Christ risen from the dead, and ascending into heaven?  
Fourteen, See how they jar and differ in their judgement. Mr. Brightman to the sum three hundred and sixty in Julian's time adds the one thousand two hundred and ninety in Dan. 12.11. and the forty five years more there in verse 12. and says, that the Turks power will be extinct in the year one thousand six hundred ninety five, to which sums those numbers do amount. Mr. A●cher from three hundred sixty six, and the other sums says, that in the year one thousand seven hundred, the thousand years begin. Dr. Alstede to the year ninety six, in which, saith he, Jerusalem fell, adds the same one thousand two hundred and ninety, and one thousand three hundred thirty five, and affirms that the thousand years, Apoc. 20 end in the year two thousand six hundred ninety four, which Mr. Brightman ends about the year one thousand three hundred. Mr. Archer to the year four hundred and six, when saith he, the Papacy began, adds the one thousand two hundred and sixty, Apoc. 11.3. and 12.6. And tells us, that the Papacy falls in the year one thousand six hundred sixty six. Mr. Brightman from the same sums and an addition of years, for the heads cure, which Apoo. 13 was wounded (which cure some others, that think themselves Surgeons, not inferior to him, little thought of) makes the Pope-doms fall to be in the year, one thousand six hundred eighty six. See his Comment. on Apoc. 13.5. Hereby it appears, what liberty is taken to dispose of these prophetical accounts of time, rather according to human fancy, then clear evidence of Scripture: whence their opinions become different, and leave us more uncertain, and unresolved, then when we consulted them: except we will confide, and rely more on men's persons, then on their proofs and arguments. In opinions thus disagreeing it necessarily follows, that some of them be faulty: and 'tis not improbable (their grounds being so sandy and weak) that all of them may be false. What Reasons I have here alleged to disprove them, I humbly submit to the censure of such as are judicious in these matters.   

Chap. VI. The Arguments and autorities from the Rabbins, brought by Mr. Mede on Rev. 20. answered.  
MR. John Mede, on Rev. 20. produceth diverse reasons for his opinion about the thousand years. And thus first he argues: Gorists kingdom is joined with his appearance to judge the quick and the dead, 2 Tim. 4.1. But at Christ's last appearing to judge the quick and the dead, he is so sarre from beginn●ing a new kingdom, that be delivers up the kingdom to his Father. That kingdom therefore, which neither shall be before the appearance of the Lord, nor after the last resurrection, is necessarily between them. And this kingdom is said to be for one thousand years, Rev. 20.  
Answ. Saint Paul says not, that Christ's Kingdom was not before his appearing to judge the quick and the dead: and Mr. Mede himself grants, That Christ long before had a crown given him, and rode firth, conquering and to conquer, Rev. 6.2. This he judges to be in the beginning of the apocalyptical times. And that it was so, I have above proved. In the latter end of his Kingdom, Christ makes an absolute conquest over the beast and ●alse Prophet: and casts them into the fiery Lake; and brings all men to judgement: and then delivers up his Kingdom of governing and defending his Church in this world, to his Father: And they reign together eternally with the Saints in a setl●d and blessed estate.  
Secondly, I conceive the terms at his appearing, and in or at his kingdom, to be in sense, at his manifest appearing to be the great King. And that the form of speech is duobus pro uno positis, by putting two expressions for one. So Thunders and voices, Rev. 8.5. are put for thundering or loud voices, as both Mr. Mede, and Mr. Brightman, expound that place. The reason why I thus understand it, is, because Christ ever truly the great King then appears manifestly to be the great King indeed by an absolute conquest over the church's enemies, and by overcoming death, and by bringing, as the great and on●y King, the whole world to judgement.  
Object. In Dan. 7.9. and Rev. 20.4. Thrones are said to be set up, and judgement given to the Saints, (who are said to judge the world, 1 Cor. 6.2.) and the Saints to obtain the Kingdom, that is, to live and reign with Christ. Besides, in Dan. 7.13, 14. and Luk. 21.24, it is said, That Christ shall appear in the clouds of heaven, and have power, glory, and kingdom given him: so that all people, Nations, and languages shall serve him; and that these things shall come to pass, when the times of the Gentiles shall come to an end. That is, when the little born, Dan. 7.11. namely Antichrist, is overthrown. Therefore Christ's glorious Kingdom, and the Saints reign with him takes not place until the Popedom be ruined.  
Answ. In Dan. 7.9. the Thrones, that is, those of the four beasts, are said to be (so our new translation hath it) cast down: and the ancient of days to sit on his Throne. He gives judgement to the Saints, that is, on their party, or inables them to maintain their party against the little horn that domineered over them before for a time, times, and half a time. The Saints therefore in those days after Antiochus his armies were defeated, set up God's worship again, 1 Macc. 4. and maintained their cause against the body of the fourth Be●st, which was then hornlesse, Dan. 7.11. and 26: So that it began to decay, and was consuming daily unto the end. This the Jews God's people did until the Son of man came in the clouds of heaven, and received the eternal kingdom, Dan. 7.14. which began (as was above proved) one thousand five hundred years agone.  
Secondly, How Christ's Kingdom so long agone begun, the Saints judged and reigned, I have likewise declared.  
Thirdly, Christ's glorious coming to judgement is sometimes to be understood of vengeance and punishment ins●icted on the world for their sins. So the Lord is said, Judg. 14. To come with thousands of his holy ones to give judgement against all men, and to rebuke the ungodly, &c. when he drowned the old world: So Christ coming with power and great glory, in these Texts of Daniel and Luke, may express his coming with vengeance against the Romans and Jews that killed him, and opposed the Gospel. For it is said, Luk. 21, 22, and 32. That that age and generation should not pass, until all those things were fulfilled: Besides, it is not said, that Christ shall not so come, until the times of the Gentiles were fulfilled, but until Jerusalem be trodden under foot by the Gentiles, and the power of heaven, Sun, Moon, and Stars (that is, the government of that people) be shaken, This was done when Jerusalem was overthrown.  
Repl: The sense of Luke 21.32. may be; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, this people, Nation, kindred of the Jews shall not pass, or cease to be a Nation, or people, until these things be fulfilled. The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} so signifies.  
Ans. The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} expresses Dor generation in the old Testament a hundred times: It is sometimes also put for Gnam, Mispa●ha●h, M●ledeth, people, nation, progeny: But then commonly it intends and denotes the Nation or family then living, which is all one in meaning with Generation: In this sense, The People and Nation, and race of men now living shall not pass, or be extinct, until all these things be accomplished.  
Repl: If you deny the Texts, Dan. 7.9. & 22. & Rev: 20.4. to express the great day of judgement, Christ's coming in the clouds with power and great glory, and the Saints with him to judge the Earth, and abolith Antichrist with the brightness of his coming in the thousand years yet to come, you undermine the pillar of Evangelical faith, concerning the glorious coming of Christ.  
Answ: God is known by executing judgement, Psalm 9.16. Not by the great and sinal judgement only, but by other particular judgements also on mankind. Some Jews might misconceive of God's dealing towards them; and be persuaded, that they should in, or at Christ's time get their necks from under the yoke of their oppressors. But when they saw Jerusalem in that age ruined, many Jews cruelly slain, the rest grievously dispersed: how could they but think, and you now conceit, that God then sat gloriously in judgement against them, who were grown as secure as they in the old world, Mat. 24.37. Luke 17.26. As this judgement was conspicuous; and showed the great power and glory of Christ, and verified Christ's speech of some then standing by him, who should not taste death, until they saw Christ's kingdom come with power, Mark 9.1. So I verily believe, that Christ will come in the clouds, or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, with clouds of witnesses, Mark 14.62. and great power to judge and destroy Antichrist, and all his church's enemies, Apoc. 20.9. Thus do I endeavour to hold up the pillar of Evangelical truth, and in no wi●e undermine it. Christ, I say, hath already by the brightness of his coming in the word preached given Antichrist such a blow, that he shall never lick himself whole; and will in his good time bring him to utter confusion: What was done in the thousand years, I have above sufficiently unfolded.  
Object. Justin Martyr tells Trypho the Jew, that himself, and all Orthodox Christians knew the resurrection of the body, and the thousand years, in which Jerusalem should be re-edified, adorned, and enlarged, according as Ezekiel and Esay had prophesied of a thousand years, in which shall be a new heaven, and new earth: So that Jerusalem is made to triumph, and the days of God's people to be as the days of the tree of life; In these words, saith Justin, we hold that the thousand years are implicitly pointed at: He further saith, that John in the Revelation prophesied, that Christians should accomplish that thousand year in Jerusalem.  
Answ. Justin believes the resurrection of the body; we deny it not. But Justin asserts not two resurrections, as some now do, one a thousand years before the other: Justin says, that Jerusalem shall be re-edified, enlarged, adorned in such sense as Ezekiel and Esay foretold: it is most true; A Jerusalem, that in Rev. 21.10, & Gal: 4.26: all the world over shall be made a place of God's worship (as was the old Jerusalem) to the great joy of all people: the distinction of Jew and Gentile shall be taken away, and all true Christians shall be the Israel of God, and true Jews: and shall have no need of the old Jerusalem. How implicitly in Esai's words, by Justin cited, the thousand years should be pointed at, he is quick-sighted, that can discern. No man (I think) endeavours now to prove the thousand years from that text in Esay. It there were any such thing in Esay's words, logic now, if ever, would work it out. Further, St: John says not totidem verbis in express terms, what Justin alleges: but that there shall be a new Jerusalem coming down from heaven, not built by man; and that the Saints shall reign a thousand years with Christ: and I will also grant, that this reign should be in the new Jerusalem. But that reign was in the beginning of the gospel's times for a thousand years, and shall not be towards the end of the world: This Jerusalem is mother of us all, of all the Israel of God, of all believing Jews and Gentiles, in all times to the world end; and is not limited to old Jerusalem's seat, and some certain time. That kingdom began long since, and was such, as hath been above showed, not such as the pleaders for the thousand years to come, describe it.  
Object. Divers of the Ancient Fathers, besides Justin Martyr, as Ireneus, Tertullian, Lactantius, Nepos, and others, held the opinion of the thousand years' reign. Austin himself sometime inclined to the same: and it seems to be Jerome's prime Argument against it, that it savoured of Judaism: to reject this opinion, is a neglect of an ancient Tradition of the Church. Papias recommended it to the Fathers above, they to us.  
Answ. The antiquity of this opinion, will be little warrant to the verity of it: if we consider that Ireneus says, That Papias an Auditor of St. John asserted it: whereas Papias himself denies that ever he saw or heard the Apostles. And Eusebius B: 3. Histor: Eccles. says, that Papias was too credulous, and of shallow judgement, and by misinterpreting apostolical expositions led others into error; as Ireneus in this very point; and as some conceive, in the opinion of Antichrists reign but for three years and an half near the world's end. You see then, what a tottering and weak foundation this tradition hath. It is granted, that Austin had an inclination to like of it, but his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2. thoughts made him wisely to abandon those father's faulty opinion, and to correct his own: as for Jerom, he censures the millenary conceit to be a Jewish {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} fable; and so inconsistent with the vision, in Apoc. 20. jarring in itself, contrary to other Scriptures, and unworthy of the Christian faith; See Jerom on the life of Papias. he had therefore Arguments sufficient to confute it. Dionysins a learned and judicious Bishop of Alexandria called together the chief abettors of this opinion, and argued with them about it three days, from morning till night, and examined Nepos Book in defence thereof: whereupon in conclusion his chief opposer yielded, and promised never to teach, or so much as to mention the opinion again: and all the rest there present submitted to the truth, Euseb. Histor. B. 7.  
Repl. be this opinion true or false, or whether the Fathers held an error herein or no; to be of the same mind with the Jews is not always culpable. The Rabbins tell us, that the seventh millenary is the great day of judgement. That the world shall continue six thousand years, and in the seventh thousand bee destroyed with fire, and purified: and the Lord alone shall be exalted in that day, Esa. 2. that is, shall be King over all the Earth. They say, that God in this millenary shall break the wicked; and that it shall be a great Sabbath, or day of rest. Other Rabbins hold, that the sixt millenary shall be the day of judgement. Rabbi Elias says, that the world should continue two thousand years before the Law, two thousand years under the Law, two thousand under Christ. See these and other their opinions cited by Mr. Mede on Revel. 20.  
Answ. No man holds the Jews in all things culpable. They are most careful and vigilant preservers of the original Hebrew Text entire and uncorrupt: so that had not the Jews and Greeks been kept distinct people until these times, the knowledge both of the Hebrew & Greek originals had perished by the prevalency of Papistical darkness. See my preface to Cognatio Linguarum. The Jews also, when they list to speak out, show good skill in the sacred stories. Besides many passages in their Talmuds about their rites and customs serve better to open some difficulties in the New Testament, than our Latin Commentaries. What I attribute to the knowledge locked up in the Hebrew tongue, see in my Book Cognatio Linguarum. Posit. 9 The Rabbins have many truths: but like good corn in much chaff; themselves often times so speak, that they will tell you, Stultus credit omni verbo, it is silliness to take all they speak for sad truth. Maimonid. part 1. chap. 62. Schick. Bechin. Happer. pag. 114. Some truths they hide under enigmas and Parables, and of them they say, I finding a pomegranate did eat the Kernels and laid by the rind. P. Galatin. 1.7. Yet many such riddles they have not worth the cracking their shell, and more like a deaf nut, than an wholesome pomegranate. These fall under Paul's prohibition of not giving heed to fables, 1 Tim. 1.4. He that will prositably peruse them, must try all things in them, and keep that which is good, 1 Thes. 5.21. And whoever will hope to deal soundly with them (which would be a glorious and heavenly work) for their conversion, must be able to match and surpass them, as in sound knowledge of the Scripture, so in their own tongue and learning, as the Apostles and ancient Fathers did the Greeks. Herein Mr. Broughton did much, and had he lived longer by good encouragement was both able and willing to have done far more.  
Secondly, for the present question observe the Jews jarring opinions. Some of them hold the day of judgement, the wickeds' breaking, and the Messiah his exalting to be at the end of the fift millenary; which is fully past: for I hold the world to be five thousand five hundred seventy one years old in this year one thousand six hundred forty four; yet is not the one thousand years by some conceived to be begun. Some begin the great Sabbath at the end of the sixt millenary: Such as live to it shall see how near they come to the mark. Elias seems to hold, that the fift and sixt millenary shall be under Christ: and therefore, say I, by their own grounds, times of much happiness. I would they were so humble as to make use of them. There can be but one truth, some of these (to pass by others) must needs miss it, perhaps all of them: See how our writers vary from them. Mr. Brightman begins the famous 1000 years in the three hundred year of Christ, Dr. Alstede in one thousand six hundred ninety four, Mr. Archer in one thousand six hundred sixty six, or in one thousand seven hundred. Others differ from these. This 'tis to grope after truth by a dark light, or no light at all; Maimonides says well, It is better that a matter of which no certain demonstration can be made, should remain in doubt, then in vain to dispute thereof. Mor. Neb. Part. a. Cap. 16.  
Repl. we Christians use Jewish terms; Gehenna for hell, Paradise for heaven, the day of judgement for God's final judicature; yea Saint Peter may seem to have confirmed the Rabbins tradition by his speech of the day of judgement, 2 Pet. 3.7. and of one day being with the Lord as a thousand years; Let us not rashly neglect their terms.  
Answ. Pau's rule is, not to use words, which man's wisdom teaches, 1 Cor. 2.13. to avoid profane and vain jangling and opposition of science, 1 Tim. 6.20. for there may be wisdom and science falsely so called. he enjoins us to speak {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the words of God, 1 Pet. 4.11. wholesome words of our Lord Jesus Christ, doctrine according to godliness, 1 Tim 6.3. and tending to godly edification. These rules we may observe, and yet seeing God's word speaks linguis ●ominum as men use to do, (so said Maimonid. Mor. Neb. p. 1. c. 26.) and hath frequent Metaphors, Metonymies, Ellipses, Metaplasms, and other forms and frames of speech usual in other tongues and foreign writers; we nor are nor need to be nice in using the Rabbins phrases, especially these, which the New Testament doth expressly and particularly warrant by its own example, or in general by examples of like nature; so that we ever take heed that they lead us not into error. The holy Spirit is so far from scrupulosity in this kind, that not only it makes use of those Rabbinick and Jewish terms above; but of Syriack also, as Abba Father, Maranaths the Lord comes; of Roman, as Legio a Legion, custodia a watch; of the Septuagints, as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} poison, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Heb. 11.21. from Gen. 47. ●1. in which word the seventy mistook, and translated Matteh {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a staff, for Mittah a bed: And {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it is a wonderful thing, Matth. 21.42. (mistook also by the seventy in Psal. 118.22.) for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. In these and some other the mastakes of the seventy Interpreters, the New Testament follows them, where the error might be helped by recourse to the Hebrew of the Old Testament. Yea the holy Ghost hath made use of some poet's speeches, Tit. 1.12. Act. 17.28. and declined not the names Castor and Pollun, or Dioscuri, Act. 28.11. a term superstitiously used by the Heathen: So that I conceive, that where God says, ye shall not name the Heathen gods, Jos. 23.7. he intends the naming them with honour and reverence, as the Heathen did. Wherefore we may use Jewish terms and forms of speeches borrowed from other nations, so that we trespass not against the rules above. We must ever have a diligent care, as not to obey the commandments of man, so not to use their terms, that turn from the truth, Tit. 1.14. we must be careful that we do not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} teach other doctrine then that received from Jesus Christ, 1 Tim. 1.3. into which straying by-paths, quaint and novel expressions do sometimes make men unawares to slip.  
Saint Peter hath the term, day of judgement, 2 Pet. 2.9. and 3.7. calling it the day, to which the wicked are reserved. But he rather hath it from Job 21.30. then from the Rabbins; See the place. As for Saint Peter's speech, which follows, One day with the Lord is as a thousand years, and a thousand years as one day: it shows that perhaps men will count God slack of his promise, as of that, Luk. 18.7, 8. God will avenge his elect, which cry day and night unto him, yea though be long forbear, he will, I say, avenge them quickly. A little time may seem long to a man: but in regard of God himself, there is no slackness; only in mercy he gives men time to repent. So that Saint Peter expresses the day or time of God's long-suffering: and not the day of judgements continuance to be for a thousand years. as Mr. Mede and others conceive. Besides, Christ ●seth, as this, so many other passages of Scripture misconstrued by the Jews, yet needs not to refute the Jews misprision. It is sufficient that Christ applies them aright. Rectum est index sui & obliqui. The very propounding of truth will justify itself, and disclose what is erroneous.  
But not to dwell longer on this matter, I hold that all phrases or speeches are to be approved or disallowed, according to the ground on which they be built. See what the Rabbins say for themselves in this regard; Rabbi Elias says, that the world shall continue six thousand years; Why so? Because there be six Alephs in the fi●t Verse of Genesis, where each Aleph stands for a thousand. This reason is senseless: but if you dislike it, you shall be told from Rabbi simeon Ben. Jaba. Woe be to him that thinks the Law contains no more in it then the ●are words import. To this I say no more, then that as we must not take any thing from the Law, which on good ground may be concluded thence, so we must not add thereunto, Deut. 12.32. that is, we must not infer from the Law, what the holy Spirit never intended. The learned Mr. W. Schickard hath well shaken such like Jewish tricks as this. Bechin. Happerush. pag. 146. &c.  
Repl. A tradition agreeing with Rabbi Ketina's opinion of the world's destruction in the seventh millenary, gives us a better ground for its truth; thus. After six years the Jews land and people had a cessation and rest: so after that six thousand years be past, in the seventh thousand years the world shall have a cessation and rest.  
Answ. The use which God makes of the seventh years rest in Levit. 25. is much different from that of the Rabbins; Namely, that the Jews might know that the Land was God's, and they but sojourners with him, verse. 23. That they might observe how God blessed them, when they in the seventh year laboured not; and that it was he that gave the increase, when they did labour; and so depend on his goodness to them: It served also to bring them to the seventh seven, and so come to the Jubilee, the famous year of rest. So they might rather conclude, that the world should stand (but this also would be but a sandy foundation) forty nine thousand years, and then have a great Jubilee and rest, in which the last Trumpet should sound, as in the Jubilee year the Jews Trumpets were wont to do.  
Obj. The ancient Jews understood, Esa. 2.11. and 17. of the great day of judgement: where it is said, and the Lord alone shall be exalted in that day. The later Jews speak something to the same purpose; and thence they say that the Lord shall be King over all the earth.  
Answ. In Esay 2. is an excellent prophecy of the preaching of the Gospel, and of the calling of the Gentiles by the Word going out from Zion and Jerusalem. This was fulfilled when God set up Christ his King on mount Zion, as I proved above. Peruse the Chapter, balance each passage, and particle thereof, and try whether there be any the least warrant for a day of judgement of a thousand years' continuance. It is true, that when the Gospel began to be taught, Christ was by all true believers exalted alone, and preferred above all the high looks and loftiness of men: many idolatrous and superstitious persons then turned to Christ, and cast away their silver and golden Idols, as there it is foretold. And if any unbelievers saw not than Christ's glory, they were justly to be blamed. His glory was then such, and hath so continued, that the gates of hell could never prevail against it. It is true, that many worldly Potentates than strove to exalt themselves above Christ, and were highly exalted by others; saying, Who is like this our Lord? who can war with him? But Christ in due time did manifest that these brags were vain and foolish: Because Christ by overthrowing them, will show his might to be far above them, and that all their forces are inconsiderable. And at the day of judgement, when all quick and dead shall stand before him, all both small and great shall see and confess him alone to be exalted. But neither in Esay 2. nor in the whole prophecy is there any ground for two resurrections, and a day of judgement between them of a thousand years' continuance.  
Obj. The Rabbins think the title of Psal. 92. L●jom ●ass●abat for the day of the Sabbath to be the argument of the psalm, and to be understood of the Sabbath of a thousand years.  
Answ. we find the Rabbins often extravagant in their opinions, therefore their bare affertion cannot be a sufficient warrant unto us, they say, that Psal. 92, is for the day, that shall be all rest. On Talm. Sanedr. Ch. 11. and add that a thousand years in God's sight are but as yesterday: from Psal. 90.4. We must attend more, why they thus speak, then that they thus speak, and try what they say: against their assertion thus I argue. First, if the title of the Psalm import that it was only for the Sabbath of the thousand years, that is, then to be used: as the title Libnei Korch implies a Psalm to be used and sung by the sons of Kore●: how is it that some Rabbins say; that it was sung by Adam in the evening before the Sabbath, after the promise made to him; and others say, it was sung in the Sanctuary by the Levites? Secondly, If the title be so expounded that Lejom Hassh. mean concerning the Sabbath, as the objection intimates, by making this title the Argument of the Psalm; this cannot be: For the Psalm entreats not of the thousand years of Christ's reign, making it such as some now do: Yea it speaks of God's being the most high, and the King exalted above all (not for a thousand years, but) for evermore; and touches matters usual in the gracious course of God's governing the world, and his goodness to man in the same. Thirdly, What day is all rest? none, I think on this earth. Here the Church is militant. The dead that die in the Lord rest from their labours, Revel. 14.13. The time of all rest is in heaven only. 4. The speech of a thousand years being but as yesterday, in Psalm 90. hath no more reference to the title of this Psalm, than Harp and Harrow have each to other. Fiftly, The 90 Psalm speaks of man's birth, his flourishing, his decay. If he live threescore and ten or eighty years, (as men did in Moses, in David's, in our times) his days seem as soon past, as a thought. To it they are compared. If man could live a thousand years (as Adam almost did) these in God's sight are but as yesterday, as a watch in the night, that are past. What are they to God that is eternal? Sixtly, what reason hath any one to refer the words of a thousand years being as yesterday more to the seventh thousand years, then to the fourth, sift or sixt thousand years of the world?  
Obj. we desire the conversion of the Jews, and is it not the easiest way to deal with them for the same end, not to wrest plain Prophecies, which pertain to the last and glorious coming of Christ, to his first coming: So that we hold the main truth, and prove to them, that Jesus of Nazaret was the true Messiah, and that they ought not to expect any other?  
Answ. Here Mr. Mede answers himself, saying; That a Christian must consent no further to the Jews then his profession (rightly I suppose, grounded on God's truth) will give him leave. The rule is good. Now let us try what things he holds to belong to the second coming of Christ, not to his first, as others affirm.  
First Instance in Mr. M●de, in Revel. 1.7. it is said, That Jesus Christ who bath washed us from our sins by his blood, comes in the clouds of heaven, and every eye shall see him, even they that have crucified him, and all Tribes of the earth (hall mourn before him. These passages are verified only at Christ's last and glorious coming.  
Answ. The mourning of all kindreds of the earth in regard of their sins, for whose expiation Christ was crucified, is foretold, Matth. 24.30. and Luke 21.27. where it is also said, that he comes with power and great glory, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, with or upon the elouds of heaven, that is, say the Rabbins, the Angels. Coch-Nathon Sanedr. pag. 370. answerable to Jude 14. Where God comes with thousands of his holy ones; This was fulfilled before that generation passed, Mat. 24.34. Luke 21.32. Some that heard Christ preach, are told, that they should not taste death, until they saw the kingdom of God come with power, Matth. 16.28. Mark 9.1. and many of them might live, until, what was showed to St. John Rev. 6 by the horses and riders upon them, was in some sort fulfilled. The high Priest and his assistants might live to see the Son of man sit on the right hand of the power of God, and come in or with the clouds of heaven, Matth. 26.24. to punish the Jews, and ruin Jerusalem, as Henoch bid the old word behold God coming with thousands of his holy ones or Angels to destroy the old world, Jud. 14. In the same manner the Son of man is set forth with a Crown on his head, and a Sickle in his hand, when bee comes to fill up the winepress of his wrath, Revel. 14.18. The mourning here spoken of was in part fulfilled, Act. 2.37. in the Jews, who seeing, that is, pondering in their minds, how they had killed the Lord of glory, as Peter there told them, Were with grief pricked at their hearts, repented and believed in Christ. Now what was done by them, was and is in like manner done by all converts of all Nations whatsoever from Christ's time to the world's end. Thus it appears that the passages above instanced in, may be said to be done at the Gospels first progress, and yet must continually be done by all who become Christians in after times.  
Instance of Mr. Mede. The royal kingdom of Christ, who feeds the innumerable multitude that have palms in their hands, Revel. 7.17. and Christ's victory over the ten Kings, vassals of the Beast, Rev. 17.4. are better referred to Christ's last & glorious coming, then to his first coming.  
Answ.. The multitude with palms in their hands are converts of all nations, kindreds, tongues, and people, who praise God for their salvation, Rev. 7.10.11. The like is done, Revel. 5. where the redeemed out of all Nations acknowledge all power, riches, wisdom, strength, honour, glory, and praise to belong to Christ, who sits crowned upon his throne. This vision in Chap. 5. Mr. Mede himself holds to be fulfilled in the beginning of the apocalyptical times. The Palm bearing multitude (Be they in what time they shall) continue the same course of ascribing all praise, honour, power, &c. to Christ sitting on his throne. And Christ, Revel. 17.14. conquering the ten Kings, shows himself to be Lord of Lords and King of Kings. Now before the visions here mentioned Christ was exalted far above all principalities, powers, and dominations, and every title and name that is named, not in this world only, but in the world to come, Ephes. 1.21.22. and in the very entrance of the Revelation in styled, the Prince of the Kings of the earth, Revel. 1.5. Therefore the royal Kingdom, and all power, and honour, &c. begins to be due to Christ at his first coming, and must in all times afterward, even to his second coming at the world's end be ascribed unto him.  
Instance. The marriage of the Lamb, Revel. 19.7. The New Jerusalem, Revel. 21.9. The Lamb, the light of the new Jerusalem, Vers. 23. are better applied to the last and glorious coming of Christ, then wrested to his first coming.  
Answ. To these Instances I purpose to answer in their due place where now I come to speak of divers passages in the two last Chapters of the Revelation.   

Chap. VII. Objections out of Revel. 21. & 22. answered.  
AMong learned expositors many controversies and doubts are moved about the two last Chapters of the Revelation: I will briefly handle that which especially concerns the matter here to be discussed.  
Obj. Many most excellent and admirable promises are made unto Christians, Apoc. 21. and 22. which must be made good at one time or other. Many of them have not yet been fulfilled: therefore they are to be fulfilled hereafter: and that must be either in the thousand years of the church's prosperity, in which the Church and Saints of God shall reign with Christ before the end of the world, or else in the world to come in heaven. The promises are these, of new heavens and new earth, of a new Jerusalem, of its being prepared and trimmed for Christ, the bus band thereof; of freedom from tears, death, sorrow, pain; of all things made new, and many other the like. Read the Chapters.  
Answ. I grant that the promises in these two Chapters are for this life. And thus by several arguments I prove it. First, the new Jerusalem comes down from God out of heaven, and is on earth: if it were to be in heaven, than it should ascend from earth to heaven, which it is not said to do. And this ascending to God befalls not God's servants both in body and soul● until the last judgement be past: whereas in this life the Ephesians and other converts become fellow Citizens with the Saints, Ephes. 2.19. And secondly, there can be no tears in heaven, which need to be wiped away from the Saints eyes. Thirdly, 'tis on earth that the Saints thirst, Revel. 21.6. and there Christ refreshes them with the water of life, Joh. 4.14. In heaven they thirst not, but are fully satisfied with all joy and pleasures for evermore, Psal. 16. Then fourthly, the Nations that are saved, Revel. 1.24. walk. (a phrase usual for conversing in this life) in the light of Christ, who is the light of the world, and glory of his people Israel, Luk. 2.32. And 'tis on earth, that Kings do their service to God, and bring their people to the New Jerusalem, or the true Church. On earth are civil distinctions of Kings and people, of master and servant: but in heaven a Lazarus is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in an angelical condition no less than a great Monarch, all there rest from their labours. Fiftly, Christ who is the wisdom of the Father, is the Tree of life, Prov. 31.18. and 22. Rev. 22.2. and is the life of men in this world, 1 Ioh. 5.20. As he is the spiritual Manna, so he is the fruit of this tree every month fed upon by believers. Sixtly, The leaves of this tree serve to heal the Nations, Rev. 22.2. Now in heaven there is no account kept by months, nor are there any sores of the Saints to be healed, or that need cure. The souls of all faithful are purified by faith in this life, Act. 15.9. And their bodies lie down, and leave, what was sinful and corrupt in them, in the dust of the grave, and rising glorious and immortal ascend to heaven. Thus by these Arguments it appears, that the condition of God's people in this life, is in these two Chapters declared.  
Secondly, I will show, that many passages in these Chapters, which seem to belong to the Saints state in heaven, express their happy condition not only in the thousand years from Christ's time, but in all the days of the Gospel to the world's end: and thus I prove it. First, Every one that is in Christ is a new creature: and not only so: but all things are become new, 2 Cor. 5.17. This is answerable to Apoc. 21.5. And appears further thus. Christ is the second or new Adam: he makes new matters; floods in deserts; them that were not his people to be his people; be makes a new Covenant; speaks to people by new tongues, gives them new hearts and new spirits; puts new wine into new bottles; gives believers a new name written in a white stone; clothes them with new garments; puts a new song into their mouths; makes a new heaven and a new earth, and a new Jerusalem, that is, a Church of all believers both Jews and Gentiles. These things began to be performed in Christ's life time, and have been, are and will be continually in fulfilling unto the world's end. For all Christians from the first to the last have their portion herein. Secondly, the marriage of Christ with the Christian Church began with the preaching of the Gospel: for then God made a marriage Feast, and invited guests unto it, Mat. 22.2. Joh. 3.29. He hath ever since, now doth, and will continue still inviting them thereunto so long as the world lasts. Paul long since prepared the Corinthians a pure virgin for Christ their husband, 2 Cor. 11.2. The other Apostles and Religious Teachers ever since have endeavoured the same for other people and Nations. Thirdly, the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Tabernacle of God was among men at the gospel's beginning. Then Christ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} bade his Tabernacle among men, Job. 1.14. and became Immanuel God with us by assuming human nature. This Tabernacle Christ took up with him to heaven at his ascension. Besides, as God had his dwelling or Tabernacle among the Israelites, in the wilderness and in Canaan: so Christ walks amidst the golden Candlesticks, the Churches here on earth, Rev. 1. and on his throne he sits in the midst of the Rulers of his Church, Rev: 5.6. and all Christians did, do, and shall acknowledge his glory, honour, dominion, to the world's end; as they in that Chapter do. Fourthly, the Covenant by which men of all Nations are God's people, and he their God, Rev: 21. was made at the beginning of the Gospel, and continues to be made with all converts to the end of time: For God dwelled among the Corinthians, and by Paul said unto them, I will be your God, and ye shall be my people, 2 Cor: 6.16. and he is the same to every person of any Nation, that fears him, Acts 10.35. This Covenant is made with all that be taught of God, and hear him, Jer: 31.33, 34. John 6.45. And fifthly, from the Christian Churches beginning to the world's end; All tears are wiped from the eyes of all believers, no death, sorrow, crying, pain doth rest on them, but passes away, Apoc: 21.4. So that if they weep (as men in affliction cannot but sometimes do) they (upon better consideration) will be as though they wept not, 1 Cor: 7,31. They suffer tribulation, but they come out of it, and by the Lamb of God are filled full of all joy and comfort, Rev: 17.14. There will be wicked men, who with their tongues will calumniate, and with their weapons wound them: but their malice shall not prosper in the end: They themselves shall fall; because God's Covenant of mercy and peace shall never fail his people; Esa: 54.10. Etc: Hence the Saints are bidden, when perils are at hand, not to fear, Acts 27.24. not to fear the fear of the wicked, 1 Pet: 3.14. God being their helper, they need not fear what man can do unto them, Heb: 13.6. Yea tears shall be so wiped away, and pain so allayed, that they shall count it exceeding joy, that they fell into temptations and afflictions, Jam: 1.1. Their sorrow is in the issue turned into joy, which no man can take from them, Joh: 16.20. This is of force sufficient to wipe off all tears. For they shall have assurance by their faith in the Lamb, and in his blood, and by their testimony given unto God's truth, to overcome, Mat: 28.8. Rev: 12.11.  
I might go on, and further instance in other particulars, which subserve, and are fitted unto these already spoken of. In brief, I will collect them, and say no more, but what may point at them in general.  
First, seeing the old Jerusalem is ruined, God builds a new one the mother of all faithful Christians, both Jews and Gentiles; and this must needs be a great and capacious City, having glorious foundations and walls, to be strong for defence, and have gates on each side of it, for access thereunto from the four coasts of heaven.  
Secondly, if the twelve Patriarchs of old had their names graven in pearls and jewels, and born by Aaron a type of Christ, the upholder of all the faithful, for the comfort of each godly person in the twelve Tribes: much more may the names of the twelve Apostles be set upon the twelve foundations of this glorious City, for the comfort of all such, as are begotten children to Christ by them and their doctrine.  
Thirdly, if God's Law was esteemed by David walking therein, above gold, above the finest gold, and thousands of it: then doubtless, the streets of the New Jerusalem, in which all good Christians walk, may very well be compared to gold, as pure and clear, as glass.  
Fourthly, the Tabernacle and Temple of old glittered with golden surniture, and the choicest gems: the Christian Church comes not short of either of them: but is, as every man must needs grant, far more glorious in all respects, hath more excellent and spiritual privileges, and clear and comfortable doctrine far beyond all former times. As the Tents for God's people are enlarged, and their curtains further spread then of old, Esa. 54.2. So are God's favours more extended to the Christian Church, then formerly to the Jewish.  
Fifthly, If David was the light of Israel, and by his high esteem of God's word the light to men's paths, made his people to walk safely in that light: much more now is Christ the David, or beloved of God, and the light of the world, and directs Christians to come out of darkness unto the saving Truth. These and other matters most glorious, spoken of the church's estate in Rev. 21. & 22. are belonging to the Church of God in this life.  
Nor need any man to admire that the high and heavenly expressions, in these two Chapters used, concern the estate of the Christian Church in this life.  
For, first, the faithful in their life time have {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} an exhibition or subsistence of things hoped for, of the happiness promised them for life to come. They have {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a summary inventory of things not yet seen, Heb. 11.1. that is, of the inheritance immortal, and undefiled, and that fades not away, but is reserved for them in Heaven, 1 Pet. 1.4. The eye of faith is quick-sighted, and beholds things afar off, as present. Hereby Abraham in his days saw and enjoyed Christ, and redemption by him: and Moses (which is much more) saw him that is invisible. Thus a Christian may in this life by faith see, take comfort in, and rejoice most heartily in the glorious estate of the life to come, and (as we use to say) have an heaven upon earth; whence it is, that the Church on earth is called Heaven. Of which hereafter I shall speak.  
Secondly, the comforts, joys, blessings of God's people in this life are exceeding abundant, his gifts {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} unutterable, 2 Cor. 9.15. their rejoicing for the same is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} unexpressible, 1 Pet. 1.8. They have peace {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that passes all understanding, Phil. 4.7. If they lose wife, children, brothers, lands, or the like, they receive in this life {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} things an hundred fold better, Mat. 19.29. And if Paul count all things dung in comparison of Jesus Christ, and the enjoying of him: the old Jerusalem's richly beautified Temple, the resplendent Jewels in the new Jerusalem's walls and gates composure, the gold transparent as glass, with which the streets are paved; the Cry stall rivers, the fruitful trees, with which the City is furnished and adorned, cannot fully and to the life set forth the wonderful glory of God's Church in this life. Let what can be said of the King's daughter, Christ's Spouse, of the church's excellency from outward matters, Psal. 45. in the Song of songs, and elsewhere, this addition, S● is all glorious within, surpasses all; So there is an ward beauty, a spiritual glory superadded to the outward excellency of the Church that goes beyond the highest strains that can by words be uttered. Let but the saving knowledge of Jesus Christ, the enjoyment of his favour, the comforts of the holy Ghost, which in this life must be gotten by them that hope to enjoy his presence in the other world, be put into the balance against all worldly matters, to whose lustre allusion is so often made in these two Chapters: they are of more weight, and greater worth, than all such outward things. Wherefore the lofty and stately expressions in these Chapters, cannot be denied to belong to the Christian Church, of which Christ is the light, from his being here on earth, until he give up his government of the same at the last day, and take up with him his servants to those heavenly mansions, which he hath prepared for them.   

Chap. VIII. whether the binding of Satan for a thousand years be already past. The Question stated.  
THE Angels, which in the beginning of the world fell from their happy condition, were east down into Tartarus, and were there reserved in everlasting chains under darkness, to the judgement of the great day, Jude 6. Therefore they are at all times so bound that they cannot work any mischief to man without especial commission from God; who gives them liberty, and loses their chain, so far only as to him seems good. This sometimes God doth, and that either for trial of the godly, as in Jobs case; or for to humble them, as when Paul was buffeted by Satan's Messenger, 2 Cor. 12.7. Or for punishment of the wicked, as when Ahab bent to believe false Prophets, was deceived by a lying Spirit, 1 Kings 22. or upon some other the like cases. Of this restraint and losing of Satan the question is not.  
Scripture informs us further; First, of an eminent and notable binding up of Satan for a thousand years after Christ's time, in the abyss or bottomless pit; wherein he is so fast sealed up, that he cannot deceive the Nations. Secondly, of an eminent and manifest losing him, after the thousand years are ended. After which time he works much mischief against God's people, and draws the Nations in all coasts of the world into combustions of war.  
The controversy here is, whether this notable binding up of Satan be already past, or yet to come? This I am now to discuss.   

Chap. ix.. The famous and notable binding up of Satan is already past, and is not yet to come.  
THis position I thus prove: Arg. 1. The famous kingdom of Christ and Christians, and this notable binding up of Satan for a thousand years begin both together. Dr. J. Alstede, Mr. J. Mede, Mr. Archer, The Glimpse jointly hold this undeniable.  
But the famous kingdom of Christ and Christians began more years than one thousand five hundred agone, as I have above proved.  
Therefore the notable binding up of Satan began one thousand five hundred years agone, and therefore is past long before our time.  
Arg. 2. He that did in eminent manner by the Spirit and finger of God cast out devils, and did {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} annul and undo the works of the devil, and spoiled him of his power, did first eminently bind Satan, Matth. 12.29. Luk 11.20, &c.  
But Christ at his being on earth above one thousand five hundred years agone did in eminent manner by the Spirit and finger of God cast out devils, and annull and undo the works of Satan, and spoil him of his power.  
Therefore Christ then bound Satan, as above, in an eminent manner.  
Of Christ's casting out of devils is often mention made in the Gospels: as Luk 11.10. and elsewhere; and this he did in such manner, that all man were astonished thereat, Matth. 9.33. Mark 1.27. and never saw it in the like manner.  
That Christ did annull and undo the works of the devil, and take from him his power, is manifest. The devil was the Prince of darkness, Christ was the light of the world, Joh. 1.9. The devil blinded the minds of unbelievers: Christ commanded light to shine out of darkness, and gave the Nations knowledge of himself, and the Gospel, 2 Cor. 4.4. The devil caught men in his snares: Christ by bringing men to repentance and faith freed them from those snares, 2 Tim. 2.26. Zacheus of a Publican and sinner, and lost man, was by Christ made a son of Abraham, Luk 19 So were other the like converts. The Ephesians were children of wrath, as other Gentiles, and walked according to the Prince that rules in the air or darkness: but Christ enlightened the eyes of their understanding, quickened them by grace, saved them through faith, Ephes. 1.2. The devil drew men at first into sin, and thereby brought (as other calamities, so) death on mankind: but Christ by his death destroyed him that had the power of death, that is, the devil, Heb. 2.14. and took away the sting of death, 1 Cor. 15.55. So that Satan did but bruise Christ's heel; Christ crushed Satan's head. Thus Christ did overpower and conquer Satan in those primitive times, as the Texts cited show.  
Arg. 3. Christ hath already become the head of all principality and power, and spoiled them and made a show openly, and triumphed over them, Coloss. 2.10. and 15. and being raised from death, sat on God's right hand, and was above all principalities, and powers and dominions, and had all things subject to him, and under his feet, Ephes. 1.20, 21.  
Therefore Satan was then also conquered and triumphed over by Christ: for he was the grand Boutifeu and chief enemy of Christ, and was by Christ imprisoned and laid fast up in chains, as conquerors deal with the ringleaders of such as with hostility oppose them.  
Arg. 4. The 70. Disciples sent forth by Christ subdued devils by Christ's name: and Christ thereupon tells them, that he saw Satan fall from heaver as lightning: and then did Christ give to his disciples power to tread on Serpents and Scorpions, and all power of the enemy, so that nothing could hurt them, Luk 10.18. &c. To which purpose also we read, 1 Joh. 5.18 that the evil one cannot touch them, that are born of God.  
Therefore in the primitive times one thousand five hundred years agone the devil was bound, and in eminent manner restrained by Christ.   

Chap. X. Objections answered: whereby it further will appear that Satan's eminent binding for a thousand years is already past.  
HOwever the arguments in the former Chapter sufficiently confirm the truth; some there are who will not be satisfied therewith: I will therefore answer, what they produce to assert the contrary.  
Object. How was Satan bound (say they) when all the Apostles were persecuted, Christ's subjects distressed and destitute of all comforts, and most of them cruelly put to death? Gl. pag. 9 had not Satan a manifest hand and plot herein, and indevored hereby to hinder, if not to extirpate the Gospel?  
Answ. Satan was long agone cast down by Michael or Christ, and subdued, as is above proved: and seeing than he could not do the mischief he desired to God's Saints, and hinder the advancing of the Gospel: he Rev. 13. gave his power and throne and great authority to the ten horned beast, the Roman Tyrants, who by their agents and friends then murdered the Apostles and Saints of God. Secondly, though the servants of God were persecuted and put to violent deaths; yet Christ having conquered death, its sting was taken away; so that it was but a passage for them to a better life, and to endless bliss. Thirdly, Christ when it so pleased him, did often deliver his servants from dangerous persecutions, and from death itself, As namely, Peter strictly watched in prison, Act. 12.7. and Paul, when fatty persons had sworn not to eat or drink until they had killed him, Act 23.12. and then only did God permit them to be slain, when they had finished their course, and might best glorify God by their deaths, which they underwent willingly, courageously comfortably. So that as formerly their lives, so now their deaths made the Gospel greatly to be taken notice of, and to be glorified.  
Object. Satan is cold the Prince of the air, who works in the children of disobedience, Ephes. 2.2. He is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a ruler of the world in darkness here beneath, Ephes. 6.12. The coming of the man of sin is by the works of Satan with signs and lying wonders, 2 Thess. 2.9. Therefore Satan was not in the primitive times bound, chained, and sealed up the bottomless pit.  
Answ. That which in Rev. 20. is termed the bottomless pit, is in other notions called Earth and Sea, Rev. 12.12. and air or darkness; Ephes. 2.2. The air, saith Philo Jud. is black and dark of its own nature, and is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} darkness. Hence the devil is styled the Prince of the air and of darkness. The Sea and Earth also have no light of themselves, but from above. When therefore it is said, the devil hath power in the air, earth, or sea, by these are meant men of dark, earthly, and unquiet minds. In which sense it is said, Rev. 12.12. Woe be to the inhabitants of the earth and Sea, for Satan being by Christ cast out of the heaven of the Church, he came amongst the inhabitants of the air, Sea, and Earth, that is, men who were not heavenly minded. The affinity of these terms appears, first, because the Beast which Apoc. 13.1. is said to rise out of the Sea, is spoken of Apoc. 9.7. as ascending out of the bottomless pit: And secondly, there is a Tehom, an abyss or bottomless pit, Psal. 71.20. ascribed to the Earth, as elsewhere to the Sea. Now when Satan was cast down from domineering in the Church, and had his special abode among wicked men, he set up, first, the ten horned Beast, Revel. 13.1. to blaspheme the name of God, to war with, to overcome and kill God's people. And secondly, he set up the Beast with two horns, verse. 11. who did the works of the first Beast, and did also deceive the world with signs and lying wonders, verse. 13,14. for this second Beast expresses fully the man of sin, who 2 Thess. 2.9. is described by his false and commerfeit wonders: What mischief Satan bound by Christ could not then work by himself, he endeavoured to act by these two his wicked instruments.  
Quest. Suppose it be denied, that heaven in Scripture at any time signifies the Church, and that Earth, Sea, and air denote wicked, blind, and unquiet worldlings, how can the contrary be proved?  
Answ. It is thus proved; First, The disciples are called the lights of the world, Matth. 5.14. The godly Philippians must shine in the world as lights, Phil. 2.15. When the teachers of sacred doctrine in the Church were pulled down, the Stars are said to fall from heaven, Dan. 8.10. Rev. 9.1. The Angels or chief teachers of the Church are called Stars, Revel. 1.20. Therefore the Church is the heaven in which they move, and shine, and from which their light and influence proceeds, to take men off from their worldly estate. Secondly, Saint Augustine saith expressly; Sancti & justi coelum vocantur, holy and just men are called Heaven, De civ: Deilib. 2. c. 21. and expounds that in Mal. 4. lest I come and destroy the earth, of the wicked upon the Earth, qui terrena sapiunt, who mind earthly things, Ib. c. 29. His judgement herein is sound, because we find the members of Christ's Church called heaven, Rev: 12.11. where the heavens and they that dwell therein, that is, such as overcome by the blood of the Lamb, are bid to rejoice. And on the contrary the inhabitants of the earth are expounded to be such as have not their names written in the book of life, Rev. 12.9. Thus what was denied, I conceive, is sufficiently proved. Many learned expositors give their assent hereunto.  
Repl. The casting down of Satan to the earth, and excluding him from heaven, Apoc. 12. and Satan's binding, shutting, and sealing up in the bottomless pit, Rev. 20. are so far from expressing one and the same thing in different notions (which some expositors think they do) that there is no one word the same in both, 1 The Angel binding Satan, Apoc. 20, came from heaven: but Michael in Chap. 12: fights with the Dragon in Heaven. 2 Concerning Satan, be is 1 taken, 2 bound, 3 shut up, 4 sealed up, Chap: 20. In Chap: 12. there is no mention of these matters at all, M: Mede Clavis Apoc. part 2. Synch. 4.  
Answ. First, in general I answer, the same thing is often in the Revelation expressed in a different manner. As namely, first, Christ Rev: 1. appears to St. John in Patmos after a glorious manner, amidst the seven golden Candlesticks. In Chap: 5. he appears on a Throne in the midst of twenty four Elders, as a Lamb that had been slain. And Chap: 6.2. he is seen on a white Horse armed and crowned, and riding with conquest. Secondly, usually when divers visions run upon one matter in the Revelation, what is omitted, or not so clearly expressed in one, is more fully and plainly opened in another: that so the whole matter intended may result from the several visions compared together. Hence Rev: 1.7. the godly, coming to the knowledge of Christ crucified for their sins, lament and wail. But Chap: 12.12. upon Christ's conquest over Satan they rejoice. And Chapter 15.2, 3. they harp and sing as Moses and Israel, having passed safe thorough the red Sea in which the Egyptians were drowned. M. Mede himself grants that divers visions in the Apoc. do relegere, run over again, and express one and the same thing in a different manner, Clavis Apoc: part 2. Proem: So Mr. Brightman on Apoc: 11.1. Many Expositors unanimously agree herein.  
Secondly, in particular I answer, Christ is the angel of the Covenant, Mal. 3.1. That came down from heaven, Joh. 6.38. Apoc. 20.1. He being on Earth, and the chief Ruler of the Heaven on earth, that is, his Church; (This exposition I have above confirmed) he, I say, I fought with Satan, 2 conquered him, 3 excluded him from heaven, 4 cast him into the earth and Sea. This Christ doth under the name of Michael, Chap. 12. His fighting with and conquest over Satan intimates that the Dragon was taken, and as a captive of most malice bound, fast shut up, and chained. The casting of the Dragon into the Earth and Sea, and his exclusion from heaven fully express his binding and confining to the bottomless pit. How Earth and Sea are answerable to the abyss or bottomless pit, I have formerly showed. Evident it is, that these be forms of speech which humanitus loquendo, after the manner of men, set forth one and the same thing, namely, God's restraining Satan. And hence it appears how the twelve and twenty Chapters in divers manner, and somewhat different notions express the same restraint of Satan, and how each Chapter helps to the more clear understanding of the other. Many good Expositors judge them so to do.  
Object. Satan was not bound in the time of the six former Seals, and six former Trumpets. For in the time of the six former Seals, he was in B●●tail with Michael: and when Michael had overcome him, then only arose the ten horned Beast out of the Sea, and bad Satan's power and Throne given him, which he exercised against the Church. Then also Satan cast a flood of water out of his mouth to overwhelm the woman, and prepared to war with the rest of the woman's children. Therefore Satan was not bound in the time of the six former Seals; and in the beginning of the Trumpets time. And in Trumpet five is not Satan lose? It the Angel of the bottomless pit called Abaddon and Apollyon any other but Satan, who was cast down from heaven by Christ? For none other in all the Apocalypse fell down from heaven to the Earth: nor can the title there used well sit any other. However, Satan was not then bound, not the pit shut, and sealed, but open: for out of it a smoke issued, &c. Chap. 9.2. And out of the mouth of the Dragon; the Beast and false Prophet came unclean Spirits of Devils, Apo. 16.13. How then is Satan bound in all this time? Mr. Mede Clav. Apoc. part 2. Synch. 4.  
Answ. under seal one, (which Mr. Mede makes rightly to be at or near the beginning of the apocalyptical times) Christ appears a conqueror, and goes on more and more to conquer: And whom here did he conquer, but his grand adversary the Devil? For Christ risen from death sat on God's right hand, was about all principalities and powers, and had all things under his feet, Ephes. 1.20. and therefore the Dovils also among the rest. Nor is it possible that any created power can so long, as Mi●Med● holds, maintain a combat with Christ, When he pleases do ●ake all Dominion into his hand, and make all powers subject to himself. It hath been proved above that Satan at, or near Christ's Resurrection and Ascension was bound by Christ. Then Satan being shut up, gave his power to the Beast with ten horns, Rev. 13.1, 2. that is, to the Roman secular power, which began its tyranny in the primitive times, and continued it against the Christians many years: And therefore this Beast began not his devilish persecution many hundreth years after St. John's time, upon the end of the sixth Seal, as Mr. Mede holds. And whereas it is said that Sat●m●ast a flood of water after the woman; the speech is metaphorical, as is that of the abyss or Sea, into which Satan was cast: and intimates that Satan going to prison himself, raised what waves of trouble he could against the woman. And whereas He formerly stood before the woman to devour her child, Apoc. 12.4. his mischief was prevented, and himself was cast into the Earth and Sea, or abyss; and thither {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} he went, Verse 17. yet by the ten horned Beast, Rev: 13. (Vicarius ejus, his Deputy; Mr. Mede Clav. Ap●part 2. Synch. 4.) invested with his great power, He made war with them that dwell in Heaven, or the Church, Rev: 13.6, 7. which had the Festimony of Jesus Christ, Rev. 12.17. What was done by the authority of the devil may be said to be done by himself. So what was done in Baptism by Christ's authority, is said to be done by Christ: whereas not Christ, but the Apostles did baptise, Joh: 4.1. So Solomon is rightly said to build the Temple, which his Subjects built by his authority, direction and charge.  
To the second part of the objection I answer: 'Tis not material whether Satan be at the fifth Trumpet loosed or no. His Deputy hath seope enough to do mischief, though he be imprisoned. Stars are the Angels of the Churches, Rev. 1. and a star fallen from Heaven here denotes the Bishops of Rome, who before were bright and shining stars in the Church: but at length by the height of their pride, and their declining to heresy, fell to the earth. This hath the assent of many learned Expositors. To the Bishops of Rome thus fallen was permitted by God, and given by Satan ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} imports both, as if need be shall be proved) the key of the bottomless pit. They having Satan's power and depths of craft for lying signs and wonders (as the ten horned Beast had for war and slaughter) brought upon the world by God's just permission strong delusion. Thus the Pope became Abaddon and Apollyon, the son of perdition, the son of the great father of perdition (Called usually in the Revelation the Dragon, the Serpent, the devil and Satan) and he, the Pope, I say, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with damnable heresies destroys both himself and others. So that many of the best writers judge the Pope not unworthy of these unglorious titles. And therefore the learned and ever ingenuous Mr. Mede rather questions (Is not the Angel of the ba●omlesse pit called Abaddon and Apollyon any other but Satan?) chen asserts the contrary: as some precipitate expositor would perhaps have done. The devil {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} was in combat thrown down from heaven, Apov. 12. There are other falls thence, as first of a star into the rivers and fountains, Ch. 8.10 which may perhaps denote the heretics wresting and embittering the sweet streams of Scripture. There is secondly also a fall of Rome, which being once an holy spouse of Christ, fell to be the mother of fornication, and the notorious whore, Apoc. 17.2. & 18.2. This in the Apocalyps' language is a fall from the heaven of the Church to earthly profaneness: Such is the fall of the Star here, and most fitly suits to the Pope. Wherefore Mr. Mede's arguments are not of strength enough to prove, that Satan's binding is yet to come. Come we to other objections.  
Object. Satan is said in the Apostles times to go about like a roaring ●ion, seeking whom he may devour: and the godly are bid to he sober and watch, and to resist him, 1 Pet. 5.8. and Revel. 2.10. Satan is said to cast some into prison for ten days, and to have his throne in Pergamus. Therefore Satan was then unbound, and not only did mischief to earthly, unquiet, and dark minded men, but to faithful men also, and such as were members of the Church.  
Answ. There are some in the Church, who are not of the Church, 1 Joh. 2. some pretending to be members of the true Church, which for the present might he of the Synagogue of Satan, Revel. 3.9. In the tr● Church then there were false Apostles, Revel. 2.2. and 2 Cor. 11.13. and false Teachers, 2 Pet. 2.1. Hence it is that Satan in the Church serks whom he may devour. True Christians resist him and persist stedsast in the faith, and he sties from them, 1 Pet. 5. But such at receive not the love of the Truth, are caught by Sataus wiles, believe lies and perish, 2 Thes. 2.11. Thence it is said, woe to the Inhabitants of the Earths and Sea, that is, to profane and wicked men. But the Heavens and all therein, all true Christians rejoice, Revel. 12.12. And whereas it is said, that Satan casts some into prison, that is spoken of his instruments of satanical bent, who acted it; In which sense also Satan is said to have his throne, where ungracious and bloody persecutors bear sway and tyrannize. This was the reason, why Judas was by Christ called a devil, Joh. 6.70. and others called sons of the devil: because his works they did, Joh. 8.41. in calumniating and persecuting Christ and his servants. We must distinguish (as well as we may) between mischiefs done by Satan immediately, and those done by his instruments.  
Obj. Satan is not by Christ to be bound for a thousand years, until the Beast and false prophet be cast into the lake of fire and brimstone: for Saint John saw the Beast and false prophet, Chap. 19 cast into that lake, and then afterward Chap. 20. Satan bound.  
But the Beast and false prophet are not yet cast into that Lake: the Secular and ecclesiastical power of Rome still exists and continues in the Pope and his substitutes. Therefore Satan is not yet taken, bound, shut and sealed up by Christ. This objection is Dr. Alsteds' and the others jointly.  
Answ. The Revelation declares, what John in order saw, not what should in order continuedly and successively be acted. This truth in general Mr. Mede approves, though he starts from it in this particular: Clav. part. 2. Synch. 4. The reasons which drew him to this mistake are above answered: I say then, that Saint John saw the vision of Christ's conquest over the Beast and false prophet, and how they were cast into hell, before he saw the vision of Satan's binding and sealing up, and of his losing and casting into the fiery lake. Yet might Satan be bound in the abyss, and therein incite the Sea Beast, the wicked Emperors; and Earth Beast, the false prophet, (for both Sea-beasts and Earth-Beasts have their abyss, as above) to do mischief, and both they and he be at once cast into the lake of sire. Mr. Mede judiciously says in the end of the Clavis, Corol. the 2. that as in histories, so in visions divers matters done at one and the same time, are not told at one and the same time, but one after another: and that they will misspend their pains, who tie the events of matters mentioned in the Apocalypse to the series and order of the visions. The observation is of very great use; and proves true often in the Revelation. Saint John after that he saw the vision of the sealed book, Rev. 5. and 6. saw the book open, Rev. 10. yet the prophecy of the open book (according to Mr. Mede and others) begins its accomplishment at the very entrance of the Apocalyps' times, where the sealed books time also begins. So the vision of the two witnesses who prophesy one thousand two hundred and sixty days, is related, Chap. 11. before the vision, in which the Beast, Rev. 13.1. exercises the dragon's power forty two months: yet Mr. Mede rightly (though I approve not his settling their beginnings) makes them contemporary. In like manner the Beast, false prophet and the dragon may be all at one and the same time cast into the lake of fire, and not Satan's two chief instruments a thousand and more years before himself: though one in vision be related before the other. Nor indeed doth the original, Apoc. 20.10. say, as some urge it, that the Dragon was cast into the lake, where the Beast and false Prophet are or were; or are or were cast: but were seen to be cast by John as in Chap. 19.19, 20. The words and context will bear this sense very well.  
Dr. Alstede pag. 20.1.7. saith that after the thousand years are ended, the great Antichrist reflorescet shall flourish again, and have great power in the wars of Gog and Magog. But how can that be? If the Beast and false Prophet (by them the whole succession of them are understood) were cast into hell a thousand years before the wars of Gog and Magog; and not they only thus punished, but the remnant of their people killed by him that rides on the white Horse? Rev. 19.21. Besides the Abetters of this opinion jointly hold, that the Papacy or false prophets, Rome's power is extinct, before the famous kingdom of Christ begins. And if the false prophet and all his retinue be cast into hell before the thousand years, I suppose them in a prison, whence there can be no escape, much less a return to a flourishing estate on earth.  
Obj. In the famous thousand years the Nations shall not be seduced by Satan. But the Nations, yea both Jews and Gentiles were seduced very much in the thousand years after Christ's ascension; for than rose Simon Magus, Nicolaitans, Menandrians, Valintinians, Novatians, Anrians, Donatists, and sundry other heretics. These wonderfully seduced the world before that thousand years were ended.  
Ans. we must know, that when 'tis said, that Satan was cast down from heaven, the meaning is, that he was cast out from deceiving heavenly minded men in the Church. They resisted him, and abode steadfast in the faith. And that when 'tis said, he was ●st down to the earth, and fast bound in the bottomless pit: then because it is said also, wo● it to the inhabitants of the Earth and Sea, Revel. 12.12. hereby was denoted, the devils prevailing over men of earthly and unquiet minds. Among whom was Simon Magus, who to be accounted a great man deceived the people. Such also were the Nicolaitans, men of lustful demeanour; such were Novatus and his followers, who out of their pride thought themselves holier than all other men; such was Donatus, who missing of the bishopric of Carthage fell into heretical doctrines; many other heretics in several nations were caught in the devil's snares, and led captive by him. But Satan could not then deceive the nations universally as formerly. The Gospel was spread into countries far and near.  
Repl. There doth not appear any considerable conversion of the Nations in the thousand years after Christ's time, he neither then nor since hath subdued all the sons of Seth, Numb. 24.17. nor showed himself to be the Prince to whom the people of the world should be gathered and yield their obedience, Gon. 49.10. Alstede pag 40.  
Answ. Christ showed that he should and aught to have a people gathered out of all Nations, when he bade the Apostles and their successors, Go and teach all Nations, what he commanded them. And surely he would not give such a commission in vain, or upon weak grounds, or out of its due time. The Apostles then also caused the sound of the Gospel to go out into all the world, Rom. 10.18. Paul wrote to the Romans, Corinthians, Galatians, Ephesians, &c. In Christ's name teachers came to Samaria, Antioch, Caesarea, Crete, Pamphilia, Pisidia, Lycaonia, Babylon, Macedonia, Achaia, Dalmatia, Spain. Scripture mentions all these and more Cities and countries, to whom the Gospel came. And if so many parts of the world, as Scripture mentions, were instructed by Paul and his fellow labourers, we may justly conceive (were stories of these times silent) that many more Cities and kingdoms were taught by all the twelve Apostles, and those that they sent forth to spread the gospel. This manifestly appears by the song, Apoc. 5.9. where the redeemed acknowledge themselves to be of every kindred, and tongue, and people, and nation. We see hence therefore that Christ did exparietare (as Dr. Alstede according to Mr. Broughton, whom he calls his learned master for the Hebrew tongue, translates, Numb. 24.17) unwall all the sons of Seth, that is, all the Nations of the world, or rule over them, as the Rabbins say, Coch. pag. 377. for he broke down the partition wall that kept out the Gentiles, Ephes. 2.14. So that whosoever feared God in any Nation was accepted, Act. 10.33. Of the far spreading of the Gospel many fathers speak: Prayer to God (saith Justin Martyr) was made in Christ's name in all parts of the world, Dial. with Tryph. The doctrine of Christ (saith Tertullian) ubique porrigitur, ubique ereditur, was everywhere propagated, everywhere believed. It was carried home by the converts of all nations, Act. 2. Tertul. lib. contr. Iudaeos. The Gospel was taught {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} on the theatre of the whole world, Clem. Alex. Protrept. 2. It did {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} overcome all, Euseb. Hist. 2.14. The Gospel preached at the first did presently {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} possess the whole world, Diod. Episc. Tarsens. And Aretas Chap. 60. on the Apocalypse saith, that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the knowledge of God's will in all the world showed, that Satan was then bound. And I add from Revel. 20. that if this be so, it shows also that then the Saints reigned with Christ in all the world. Wherefore the spreading of the Gospel among the Jews and Gentiles was a thousand five hundred and more years agone accomplished: and is still to be more and more accomplished. Because Christ's command of teaching of Nations is still in force: and because Christ then riding on his white horse conquered, and goes on still to conquer, Revel. 6.2. Nor did the converts in all parts of the world leave their own habitations to go to Canaan, (as some conceit the Jews at least should do) but did {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} dwell as formerly in their own countries. Idem Diod. in Photii Bibl. pag. 691.  
Object. The Jews have been more seduced in the years since Christ's ascension, than before. They are extremely bent against Christianity, and wander still in gross darkness of mind. The ten Tribes captived by Assur have heard nothing concerning Christ, Alst. pag.38. They are all lost, Arch. 27. 'tis a hard censure utterly and wholly to exclude them from communion with Christ, Alst. pag.39.  
Answ. It is most true that many Jews were and are very much overwhelmed with error and blindness; yet did a great part of them believe the Gospel at or near Christ's time. The distinction of Jew and Gentile, much more of Judah and Israel, was taken away after Christ's death. So that the title (Jew) in those times and afterwards comprehended all of that Nation of what Tribe soever. Now it is said, Act. 2. that there were Jews of all nations under heaven at Jerusalem: These then learned the Gospel of Christ by the miraculous gift of the Holy Ghost, and carried the sound thereof into their own countries, into Parthia, Media, Persia, Mesopotamia, Pontus, Cyrene, and the other places there mentioned, as T●rtullian above truly said. Atone Sermon, Acts 2. were converted three thousand souls, and Acts 4.6. others in number five thousand. The frequent Sermons of the Apostles doubtless converted many more. We read Act. 21.20. that many myriads or many times ten thousand Jews believed. If the Apostles and others taught the Gospel in all parts of the world, and it pleased God to work wonderfully with them, as we read in express Scripture he did with some of them, doubtless in all parts, where they came, many of several Tribes were converted. Secondly, more particularly for the ten Tribes. First, Many of Ephraim and Manasseh and Simeon fell to Judah from Israel, 2 Chron. 15.9. Many were brought from Beershebah and mount Ephraim to worship God with Judah, 1 Chron. 19.4. The chie● fathers of Israel covenant with Jebojadah, as they of Judah did, 2 Chron. 32.2. Israel helped Judah to repair God's house, 2 Chron. 24.5. Hezekiah gathered the remnant of Israel, who escaped Assurs rage, 2 Chron. 30.5, 6.11. The Israelites that lived in Judah helped to put down Idolatry, paid their tithes and otherwise showed their religious practice, 2 Chron. 31.1.5,6. Thus many of the ten Tribes, whose kindred were carried away captive by Assur, heard much of Christ to come, and were of the same Religion with Judah's Tribe. Secondly, such of the 10. Tribes as were captived by Assur, were carried to Hala● and Habor, and the Cities of the Medes, 2 King. 17.6. and 19.11. So that when the Med●s and Persians ruled, they had liberty by Cyrus' Edict to return to Canaan out of any country subject to his sceptre, Ezr. 1. And not Judah and Benjamin only, but all of Israel were in their Cities after the return, Ezr. 2.70. and 3.1. and 6.16. Hence the returned offered twelve Goats for the sin of all Israel, Ezr. 6.17. And when Hester and Mordecai by God's special mercy had brought the Jews nation into so great es●eeme, that many of the people of the Lands turned Jews, Hest. 8.17. much more some of the ten Tribes captived before, would now also turn Iews: when a King then ruling over Assur, in whose countries they then resided, or in some near coasts thereunto, did abundantly favour them. Thirdly, The Jews and proselytes from all nations under heaven, from Media, Persia, &c. Act. 2. (as above) divulged the Gospel in the countries, where the ten Tribes captived are said to be, when Ra●ell wept for her children, and a woman compassed a man, and God made a New Covenant; all which was done in Christ's life-time; thereupon saith Jeremy, the Israelites turn to God. ler. 31. The Israelites were the sons of Seth, as were all other Nations, and were then unwalled with the rest. The Aposi●s weapons were of force to pull down the strong holds ●pposit to Christ among other people, and would not pass by their brethren of the ten Tribes. For Saint James writes to the twelve Tribes scattered in divers countries, Iam. 1.1. All which twelve Tribes serving God day and night looked for the promise of God, Act. 26.7. Hence it is, that (as I conceive) many myriads of them believed (as above) though they had their weaknesses. And when Christ had wrought our salvation, then be was not a Jew, who was one outwardly according to the flesh: but be was a Jew, that was inwardly a Jew, and circumcised in heart, Rom. 2.29. Likewise when it is said, that Christ was sent to the lost sheep of the house of Israel, Matth. 15.24. Israel includes all the twelve Tribes, and in this sense is the name of (Israel) often used in the New Testament: as blindness is come in part upon Israel, Rom. 11.25. that is, on Indah and Levi, as on the other ten Tribes. Christ gives repentance to Israel, Act. 5.3. that is, to all of any Tribe whatsoever. A remnant ●ely of Israel is saved, Rom. 9.25. that is, such of any Tribe, as did believe in Christ; yea to show a larger extent yet of the term (Israel) 'tis plainly said, that all the seed of Jacob, or Israel, are not Israel, Rom. 9.5. But all believers (both of Jacobs' seed and of the Gentiles) are the sons of Israel, the Israel of God, Gal. 6.16. and the seed and sons of Abraham, Gal. 3.7. And fourthly, I hope through God's great mercy in Christ, that many moe of that Nation, yet obstinate in their errors, will in God's good time be converted to Christianity. And I do heartily beseech all good Christians both Rulers and Teachers and people to be very cautelous of holding any error, which may give the Jews just offence. For the Jews manner is to suck p●son out of Christians misprisions, as s●ies from ulcers. Justin Martyr Dial. with Tryph. observed this in his time: nor are they much bettered in ours. Let us Christians also so strive to be of one heart and mind, which is full often enjoined us: for not any one will willingly learn of them, who disagree among themselves. As Justin also truly affirms Inorat ad Gra●.  
Object. If the one thousand years of Satan's binding began about Christ's ascension, than they ended about six hundred years agone: at which time also Satan was joosed; that is, near unto the one thousand and thirty. And then soon after god's wars began. But Satan was not loosed six hundred years agone, nor did god's wars than begin. In these things Dr. Alstede and the rest agree. Therefore, say they, the thousand years began not, as is affirmed, Alstede, p. 53.  
Answ. Satan was so bound and restrained by Christ, that the Church from Christ's time to Pope Hildebrand's stood in some indifferent estate of truth, and then began Religion to be turned upside down, Mr. Fox Martyrol. Pref. p. 5. So that about six hundred years agone, Superstition and error spread itself, the sacred Scriptures were laid aside, the original Texts unregarded, niceties broached, controversies handled mostly by school disputes without Scripture; the Pope's Supremacy was advanced, the people were generally kept in darkness, and made to serve dumb Idols, and worship Images. These things could proceed from no other, but from the Prince of darkness, who then being loose, incited the angel of the bottomless pit, the Bishop of Rome, with gross and thick smoke of Heresies, to darken the sun and air, which Christ had enlightened with clear truth. By this means the Leaders of the people being blind, led their blind followers into the ditch.  
Secondly, about a thousand years after Christ, Sylvester obtained the popedom by Sorcery, and the finger of the devil. About that time the Clergy of Rome began to wring from the Emperor the election of the Pope: then was Henry the fourth their Emperor accused of heresy, and of diminishing the authority of the Sea of Rome. Robert Guiseard was set up general (the spiritual Sword was not keen enough to maintain their cause) to conquer the people, and make them obedient to the Pope of Rome; In these times Hildebrand, or Helbrand (as some call him) showed the height of his proud heart, and overruled as Pope indeed, before he was Pope in place or name: for he did beat the Pope, and compelled him to do, whatever he pleased and ever stood out against the Emperor's authority. And when this Hildebrand had settled himself in the Pope's chair, he deposed the Emperor Henry the fourth, and discharged the people of their Allegiance. He made Otho Duke of Saxony, as also Rodulp King of Sweden to raise war against the Emperor, and to attempt the depriving him of his Empire. So that Mr. Fox saith, That hereby this Hildebrand disquieted the peace of all ●umane life: that ●ee caused such stirs in the Church, as had never been. By his example his Successors were infected with ambition, pride, tyranny, stoutness, disobedience to their Emperor's lawful authority. So that Mr. Fox saith, That the Popes after this Hildebrand, imitated him, on the Kings of Israel did idolatrous Jeroboam. Whereupon the Clergy of France said, that Hildebrand ruled not by the Spirit of God, but of Satan. It seems that they saw Satan lose in him and his practices. Pope Alexander that proudly set his foot on the Emperor Frederick's neck, confirmed the wicked acts of this Hildebrand. Pope Adrian said, that this Frederick claimed homage of the Popes, required it of them that were God's, and Sons of the high God. In brief the Popes in these times did so domineer that Kings could do little in their own Realms: because the Popes exalted themselves, and to get'a boundless authority, took away all unity and concord. Not England alone, but Germany and France, and most parts of the western world felt this to their smart, had their Estates impoverished by large contributions, and heavy exactions at the Pope's pleasure, and their blood lamentably and profusely exhausted in the wars for the holy Land (as the Pope styled them) and in other combustions. So that Mr. Fox avers, that these courses were taken to weaken and bring low Princes, and to advance and enrich the Popes. And that the restless spirits of Romanists, and especially of the later sprung brood of the Jesuits, more violent than ever, have raised grievous combustions in the Church, there is scarce any eye so dim, that doth not clearly discern. Thus it appears that Satan was loosed about six hundred years agone, and then deceived the world, as of old: and that by the means of Romanists grievous Wars and bloodshed have broken forth, which may well be termed the wars of Gog. And so the learned H. Bullinger esteems them, and more sully relates the miseries of those wars. Of the same mind is the judicious D. Paraeus, and others. In those Wars many of God's Saints were vexed with the Pope's pride, exalting himself above Christian Princes, were much afflicted, injured and slain: the like may be said of other Wars, which have succeeded them for the holy Land.  
Repl. The express words, Rev. 20.3. are that Satan shall be loosed but for a short time, in which he deceives the Nations, and promotes the wars of Gog, which compass the holy City. Therefore it is an error to make the wars of Gog of five or six hundred years' continuance already past. Whereas god's assault will be but a sudden ●urry, and last but a little time, nor in those wars shall an hair of the Saints perish, Arch. 34. & 41. So many years cannot be counted a shors' time, D. Alstede p. 36.  
Answ. Five or six hundred years may in Scripture phrase be termed a short time. For first, Where the Saints Souls under the Altar, are bid to rest a little season, until their fellow servants be killed, even as they, Rev. 6.11. It is manifest that the Saints of God have been ●illed much more than six or seven hundreth years, as were the Christians at or near the Primitive times, of whose fouls, in that place is mention.  
Secondly, Five, or six, or seven hundred years may be termed a a short time of the Churches sufferings, if they be compared with the eternal bliss, that God's people shall enjoy after their miseries in this life are ended. In the like sense the afflictions of God's Servants in this life, how great soever, are termed light and momentary in regard of the most excellent and eternal weight of glory in the life to come, 2 Cor. 4.17.  
And, thirdly, so many years in regard of the thousand years of Satan's restraint are a shorter time, and may be termed a short time with respect to the thousand years: In this sense Dr. Alstede himself and some others take them.  
Fourthly, Christ himself saith, Behold I come shortly, or quickly, Rev. 22.20. and yet is not he come to make an end of the world, as there of revealing matters from the Primitive times to the world's end in which space one thousand six hundred years are already past. Thus six hundred years and moe may be termed a short time: Mr. Archer here errs against plain Scripture, Gog's wars shall not be a sudden and short hurry, not much harmful to God's Saints; For God tells us, that Satan's rage shall be fierce, because ●ee bath but a short time, Rev. 12.12. God's wars are in the four Coasts of the Earth, and are so great and furious, that God comes down himself to put an end to them, and to vanquish and punish the author and Instruments of the War. Wherefore D. Alstede more soundly holds, that in these wars will be a grievous and lamentable affliction of God's people.  
Repl. If the wars of Gog and Magog have already lasted so long, as you conceive, then surely they cannot be far from their end, and the last and final judgement must be near at hand: But it is expected that there shall be a time of great prosperity of the Church in all matters not sinful, Arch. pag. 3. and that the same time should begin within some few years, and continue many hundreth years before the last day of judgement. And that the Jews also shall be called, and enjoy those happy times.  
Answ. It is very probable, that the day of judgement is near. For first, there hath been (as was foretold, 2 Thess. 2.) a departure front the true Religion, and that most conspicuous and manifest about a thousand years after Christ: and the man of sin, the son of perdition, the adversary of Christ, the exalter of himself above all that is called God, is disclosed, and by good proof demonstrated. Luther, and many other Learned Writers, some in, many since his time have laid open to the world Antichrists wicked enterprises, by the working of Satan, with all power and signs, and lying wonders: and showed how in the ages before Luther, the world was gulled by strong de●sio●s, and believed lies.  
Secondly, the new Babel, that is, Rome is fallen in her honour and repute. Her grand claim of universal vicarship, her power over Kings, her unerring judgement in matters of controv●rsie, her vast challenge of all power spiritual and t●porall, and her like capital errors are plainly by the writings of the Orthodox party confuted, and by religious Princes within their own Territories taken away in good part: and will daily more and more fall to the ground. At Cyrus' conquest of the old Babel, the Kings and their Nations subject to her sceptre, left her. So now England, Scotland, Denmark, a great part of Germany, the Protestant Churches in France, and others elsewhere, once under Rome's yoke, have already abandoned the Pope's power, and censure the Roman Church justly, as condemned by God himself in the Apocalypse. And in truth the Pope is more honoured at a distance, which often beguiles the eye, then in some parts of Italy, and even in the territories near Rome.  
Thirdly, are not men become self-lovers, proud, covetous, boasters, blasphemers, disobedient to Parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, &c. 1 Tim. 3.1. such as Paul there saith men would be in the last days. Whereas God's servants should be endowed with righteousness, faith, charity, peace; and should be gentle, apt to teach, patient, &c. 1 Tim. 2.22. which are virtues & graces in these days somewhat rare. Let us therefore not be secure, and cry peace, peace, and happy days, but remember the world's stupidity in the days of Noah and Lot, Luk. 17.27. how the world than feared nothing, till judgement seized on them. Let us rather watch and wait for Christ's coming and appearance, being confident that as Christ by the Sword out of his mouth, his heavenly word, & the bright shining light of the Gospel hath made a great & manifest ●msumption of Antichrist, so by his glorious and last coming he will abolish him, 2 Thes. 2.8. Matth. 25.31. And destroy them that destroy the earth, Rev. 11.18. among whom Antichrist the Pope of Rome hath been and is a chief actor. Then shall all the world see most clearly Christ to be (which in truth he hath ever been) the Lord of Lords, and King of Kings, Revel. 19.16. Then even his enemies shall see that his Kingdom was such as could not be shaken, nor prevailed against by all their malice, power and designs: and he thenceforth shalll reign in heaven with his faithful servants in happiness for evermore, Rev. 11.15. Concerning the Jews calling to the Go●el I have above spoken. Here only I add, that we should take heed of any proud or contemptuous carriage towards them. They were broken off from the true Olive, and we graffed in. God is able to graft them into it again. It concerns us to use all good means to win them to Christ. If we can trade to the Indies for worldly commodities, why should we not take courses for reducing some at least of that once beloved nation into Christ's fold?  
FINIS.