Chiliasto-mastix redivivus, Sive Homesus enervatus. A confutation of the MILLENARIAN OPINION, Plainly demonstrating that Christ will not Reign Visibly and Personally on earth with the Saints for a thousand years either before the day of Judgement, in the day of Judgement, or after it: Where you also have many Texts of Scripture Vindicated from the vain Glosses of one Dr. Homes, a great Millenarian, and all his Cavils (of any consequence) refeled and answered. With a word to our Fifth Monarch-men, whose dangerous practices of late, clearly show that this opinion leads to schism, and Sedition in Church and State. By Tho. Hall, B. D. and Pastor of Kingsnorton.  Jonah 2. 8. They that wait on lying Vanities forsake their own mercy.. John 18. 36. My Kingdom is not of this world. 
LONDON, Printed for John Starkey, at the mitre, at the West end of Paul's, 1697.   

TO THE CANDID READER.  
HAving finished my Exposition on 2 Tim. 3. by way of Supplement to Mr. Barlow, when I came to the 2 Tim. 4. 1. I perceived that Dr. Homes was tampering with it, forcing it to plead his Millenarian cause; upon this I encountered him, and have Vindicated the Text from the Vain Glosses which he put upon it. Afterwards perusing his whole book, I found it so jejune and empty, and his proofs so grossly wrested, and impertinent, that I conceived it might be time well spent to Vindicate the Text which he abuseth, especially such as have any seeming weight in them (as to his purpose) which here thou hast now presented to thy view. I thought it good to give it thee single by itself, and the rather that such as cannot buy the Exposition of those two Chapters, yet may have this little Antidote at hand against this Epidemical error which spreads so strangely, and hath already brought forth the malignant fruit of schism in the Church, and Sedition in the State, to the hazarding of both; as appears in that Seditious Declaration of the Fifth Monarch men, who cry down Magistracy and ministry as that Beast (so do these Bruits call them) which hindereth the coming of their King Jesus.  
The Apostle tells us of some that despise Government, and among the the rest he gives them this Character (2 Pet. 2. 10.) that they are self-conceived persons, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sibi placentes & proprio addicti judicio.  such as love to sing their own song, and to get a name they'll go a strain of their own beyond the Ordinary, even to the contradicting and outfacing of the clearest evidence of Scripture and Reason; they are so wedded to their own Fancies that they think every thing makes for them, and every one pleads their cause; Scriptures, Fathers, Astronomers, sibyls, Poets, Turks, Talmuds, Targums, &c. and this is Dr. Homes his case, as the ensuing Treatise will show: where you have the Question debated Polemically {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Negative & Positive. 1. I show the Weakness and Invalidity of the Drs. Thesis and his proofs. 2. I have set down the Truth in an Antithesis, proving it by Scripture and Reason, with as much brevity as may be. And herein I shall be directly opposite to the Doctor, for I have used all means to contract myself, and have compacted as much matter in as little a compass as possibly I could; whereas he doth de Industria use all means to swell his book into a Folio, and therefore he hath put a great part of it into Latin and English, for the credit of the Cause, that all the world may see he lies in Folio: in the mean time forgetting the Proverb, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that a great book (especially when stuffed with such a cram bis cocta, as the Doctor hath stuffed his book withal, is a great burden, especially to an Ingenious Reader, who delights in laconic brevity, and must have much in a little.  
Neither can this displease any sober man, if I in the Spirit of Love and Meekness (Tendering the good of the Land of my Nativity) publish a Tract in Octavo, in defence of the Ancient common received Truths of God's Church; since Doctor Homes hath published a Treatise in Folio against them. He must be a man of singular patience that can endure to read over the doctor's book, his proofs are so impertinent and ridiculous, that the bare rehearsal of most of them is confutation sufficient. Surely should the Doctor write a Folium Plaustrale, a volume big enough to load a Cart, yet if he bring no better proofs to maintain his Tenet, than I have yet seen, I Question who will believe him?  
For my own particular, in this thing, I have done nothing out of any spirit of opposition to the Person, or parts of any, nay I could heartily wish that the Doctor had spent his Operam & Oleum, his Time and Talents, on some better Subject, which might have furthered his Account in the Day of the Lord, when we must all give an Account of our Stewardships; and not to have fed men's fancies with lying Vanities, and that in a time when the World surfeits with them already. I find the Builders of this Babel strangely divided amongst themselves, both about the Place, where this reign shall be, whether in Heaven, or on Earth, whether in Jerusalem▪ or in the whole World?  
2. About the Persons, whether the Martyrs only shall reign this thousand years, or whether all the Saints shall not reign with them, or whether there shall be no wicked ones mixed amongst them?  
3. About the manner of their reign, whether it shall be in carnal delight, or spiritual, or both?  
4. That they may be sure to disagree in all the principal points they differ in the time, when this reign shall begin; some say, before the day of judgement; others say, in the day of judgement, others say, after it. Scarce any of the Chiliasts but hath his peculiar conceits in these points. Truth is but one, error is manifold.  
Obj. Whereas some may think this a small and harmless error, not worth confuting.  
Answ. I answer, 1. As no sin simply considered in itself is little, because there is no little God that we sin against, so no error in itself is little, because 'tis against the same glorious and infinite Majesty.  
2. As little sins, so little errors (like little wedges) make way for greater; and he that makes 
Qui minima sperint, paulatim decidit. Aug.  no conscience of little errors, will (when a Temptation comes) make no conscience of greater.  
3. This Tenet is not so harmless and small as some imagine. Is that a small matter which overthrows the fundamentals of Religion? making two bodily distinct Resurrections, two days of judgement, three ascensions and descensions of Christ? Is that a harmless opinion which breeds Security, Sensuality, Anarchy? Is that a harmless opinion which overthrows Ordinances, Magistracy, ministry? Is that a little error which perverts the Creed, and wrists the Lord's Prayer, wracking that Petition, Thy Kingdom come, to a desire of the coming of their Millenarian Kingdom: when the Kingdom we pray for in the Lord's Prayer. 1. 'Tis the father's Kingdom, and Secondly, 'Tis purely Spiritual: when theirs is the son's Kingdom (as themselves confess) and is mixed, being partly spiritual, and partly consisting of corporal delights.  
'Tis my judgement, that if these Opinionists be a little longer tolerated, they will Practically convince those of the danger of this Tenets who will not Nationally believe it. That the Peace and Prosperity of this Church and State may be preserved, that the Lord at last would bring us, not to a Millenarian, Utopian, Imaginary, Terrestrial Kingdom; but to a Real, celestial and Everlasting Kingdom, is and shall be the Prayer, of  
Thy Servant in Christ, for Christ and His Kingdom▪ THO: HALL.   

A TREATISE against the MILLENARIES.  
WHen I considered how strangely this opinion of the Millenaries spread and got ground everywhere, to the great disturbance of Magistracy and ministry, of Church and State; I conceived that I might do very good service to undeceive people in this particular. Thereupon (having but lightly touched the point before) I fell more closely to study it, and finding that Dr▪ Homes his Book in Folio was universally cried up (by such as were tickled with this fancy) as the Chiliastorum Achilles, the one and only Book in this kind; I took some pains to read his Book more exactly.  
I must confess I have read Dr. Homes his book in Folio usque ad nauseam, till I was a weary of it, yea I do seriously profess that I am more fully convinced of the vanity of that fancy since I read the Drs. Book, than ever I was before; I may say of it as 'twas said of Dr. Heylins Book in defence of St. George, some doubted whether ever there were such a St. but since they read this book they believe there never was such a Saint in being; so some have doubted whether there might not be a Personal Reign of Christ on earth, but since they have read Dr. Homes his Book they are fully satisfied that there is no such thing. 'Tis 
One said of a Verbal Dr. that he spoke nothing in as many Languages as ever he heard one. V. Mr. Ley Sunday a Sabbath cap. 8. p. 57  true, the Dr. hath said more for it then any man I know (for whereas others lie in Quarto, his in Folio) but how little to the purpose I come now briefly to examine. True, there is none that ever yet I saw which hath answered the Dr. as judging his Book (I suppose) unworthy of an answer▪ yet since 'tis so highly cried up as an invincible piece by the Favourers of that Tenet, (for when they can say nothing, they send us to Dr. Homes.) I shall therefore 1. show them how he states the Question.  
2. How he proves it.  
3. I shall answer his most material proofs. And fourthly for brevity sake, I shall refer them to such as clear any Text more fully.  
The doctor's Tenet upon search (for he hath not stated the Question Methodically and Scholastickly as he should have done) I find to be this, viz. That all the Saints departed shall Rise and Reign with Christ a thousand years on earth (but the wicked shall not 
a Behold two Resurrections! whereof one is Homestical, it riseth out of the Drs. fancy.  Rise till the end of the thousand years) in a wonderful, both 
b Spirits are not very visible, nor do they use to eat and drink.  visible, yet spiritual glorious manner, drinking Wine, eating Dainties, and enjoying all the lawful 
c This will please a Turk well.  pleasures which all the Creatures then redeemed from their ancient slavery can afford. All this shall be before the time of the 
d It seems there are two days of judgement.  ultimate and general Resurrection and day of Judgement; Then shall the Jews be raised, and all Antichristian and 
e Good news for Levellers, and fifth Monarch men.  secular powers that do not love the members of Christ, submit unto his Laws and advance his interest in this design, be ruined. Then shall the Saints on 
f In Heaven he should say.  earth be sinless, Sorrowless, Temptation-less, Deathless; having a confluence of all comforts, a perfection of all qualities, and 
g Surely this Reign is not yet begun.  union amongst themselves on earth. Then shall there be no magistrates, no coercive 
Oh happy Leyelling-age! oh golden licentious times.  Superiorities, no Church Censures, no Fears, Wants, Weaknesses, Desertions or Labours, &c.  
All this happiness (saith Dr. Homes) you must expect on earth; but take heed you be not so unhappy as to believe it, lest you be deluded by it▪ for Dr. 
Alsteed for the Millen. p. 79. English.  Alsteed can tell Dr. Homes that Godly men for the whole space of those thousand years (excepting Martyrs) shall be subject both to sin and death▪ and shall have the wicked intermixed with them. Habemus confitentum reum. One of these Doctors must needs be in an error, I leave them to reconcile themselves, whilst I go on.  
Here you see is much said, but how is it proved? Why, the Dr. proves is very Learnedly.  

See what rotten Pillars he hath to uphold his tottering buildings.  1. By Heathens, l. 4. c. 2.  
2. By Mahometans, l. 4. c. 3.  
3. By the Jewish Rabbins (l. 4. c. 4.) he hath picked it out of their taxgums and their Talmuds, & the Turks 
a Flectere si neque seperos Acheronta▪ movebo.  Alcoran, yet William Burton (the Translator of Alsteed) takes upon him to prove it out of Tieho Brahe, who 
Lactant. Instit. l. 7. proves this prophecy▪ by Virgil's Verses, and tells us that the poet's fables of the golden age shall now come to pass: forgetting that Miranda canunt, sed non credenda Poetae.  tells you of a fiery Trigon, which prognosticates great peace to the world to come: yea the Sibils prophecies are brought for proof of this point; and the Apochrypha 2 Esd. 13. 39 40. yea and Alsteed tells us of phenomena or Apparitions in the Heavens, which portend (I know not what) strange and extraordinary things.  
Qui amant ipsi sibi somnia fingunt.  
When men be enamoured with an opinion, than they dream that every thing makes for them, though it be never so much against them. How Heathens, Mahometans, and Rabbins, (which abound with lies and fables) should come to the knowledge of such a Spiritual, Sinless, Sanctified and Glorious Kingdom, is a Paradox to me.  
— Hae manus Trojam erigent?  
Nullas habet spes Troja si tales habet.  Sen. Trag. 
If Millenaries have no better prophecies than these, no wonder if their fabric totter.  
The Dr. therefore suspecting these goes farther to the Greek and Latin Fathers, & to Modern writers. The Drs. Quotations I shall answer as the Dr. doth Dr. Prideaux his Argument Testimonio Humano. His Argument (saith he) from mere Authorities of men is inconsiderable and not worth answering. Most true of Dr. Homes his Argument in this kind, and whereas the Dr. pleads Antiquity, Dr. Homes shall answer Dr. H. out of Tertullian, Antiquitas sine Veritate vetustas est erroris. Antiquity without Verity is of no Validity. See how smartly Mr. 
a In his Arrow against separation (an elaborate piece) p. 340.  John Paget (Schismaticorum ille malleus) reproves Mr. Ainsworth for his so frequent alleging of Talmudic and Rabbinical testimonies. 'Tis an offensive thing (saith he) so abundantly to allege such Authors for our guides unto the Mysteries of Religion, as do abound with innumerable dotages, Presumptions and vain Traditions, lying Visions, feigned Miracles, prodigious and monstrous Fables; such are the Thalmudists and Cabalists, there is almost no work nor Word of God which they do not defile with their Elesies. And then goeth on in giving many instances to the end of the book: yet these are one of Dr. Homes his Pillars.  
Q. But doth the Dr. bring no Scripture for what he holds?  
A. O yes, he citys Scripture in abundance; what heretic is there, that hath not his Verbum Domini for what he holds? Even the Devil himself when he disputed with our Saviour had his Scriptum est, he cited Scripture though corruptly.  
The Dr. citys 51. proofs out of the Old Testament, almost all borrowed from Doctor 
a His Treatise for the Millenaries. p. 38. to 56. where he citys 65. Texts for this opinion.  Alsteed, or Dr. Gouge his Treatise of the calling of the Jews, p. 9 to 83. I shall set them down in order as the Dr. recites them, the bare rehearsal will be confutation to the most of them: for either they prophesy of Christ's first coming in the flesh. 2. Or of the Jews deliverance from Babylonish captivity. 3. Or of the calling of the Jews when there shall be a spiritual restauration of the Church, or the like.  
To prove that Christ shall reign with the Saints on earth a thousand years, the Dr. Quotes.  

1. Gen. 1. 26, 27, 28. collated with Psal. 8.  
2. Gen. 12. 1, 2, 3, 6. and 17. 1. to 9  
3. Gen. 18. 78. and 22. 15, 16.  
4. Gen. 26. 4.  
5. Gen. 48. 19 and 49. 26.  
6. Balaam's prophecy Numb. 24.  
7. Deut. 30. 1. to 10.  
8. Deut. 32. 15. to 19  
9 Neh. 1▪ 8.  
10. Psal. 8. and 110. yea the whole Book of Psalms in Three Heads.  
11. isaiah 2. 1. &c.  
12. isaiah 9 6.  
13. isaiah 11. per totum.  

Behold a well grown Orchard, and a Nursery of Truth! saith Mr. Sterry.  14. isaiah 14. 1. &c.  
15. isaiah 24. 23.  
16. isaiah 25▪ per totum.  
17. isaiah 33. 20. 21▪  
18. isaiah 34. 1. &c.  
19 isaiah 45. 14. &c.  
20. isaiah 49. per totum.  
21. isaiah 54. 11. &c.  
22. isaiah 59  
23. isaiah 60. per totum.  
24. isaiah 63. 1. &c.  
25. isaiah 65. 17. &c.  
26. isaiah 66. 5. &c.  
27. Jer. 16. 14, 15. collat. with 23. 3.  
28. Jer. 30. & 31.  
29. Jer. 32. 37.  
30. Jer. 50. 17.  
31. Ezek. 28. 24▪ 25, 26.  
32. Ezek. 34. 11. &c.  
33. Ezek. 37. total.  
34. Ezek. 37. total.  
35. Dan. 2. 31. &c.  
36. Dan. 7. total.  
37. Dan. 11. & 12.  
38. Hos. 1. 10. 11.  
39 Hos. 3. 4. 5.  
40. Joel 2. 28. &c.  
41. Joel 3. 1. &c.  
42. Amos 9 11. collated with Obad▪ 17.  
43. Micah 4. total.  
44. Zoph. 3. 9 &c.  
45. Zach. 2. 6. &c.  
46. Zach. 6. 12.  
47. Zach. 8. 20. &c.  
48. Zach. 10. 3. &c.  
49. Zach. 12. total.  
50. Zach. 14. 3. &c.  
51. Mal. 4. total.   
If you count these proofs, they are many; but if you seriously 
Si numeres, multd; Si ponderes, pauca.  weigh them, you will not find one to the purpose.  
Obj. Though none of these Scriptures apart prove the point, yet says the Dr. lay them all together, and then they'll do it.  
Answ. Lay them and 51. more such proofs together (for 'tis easy gathering proofs to prove Christ's Incarnation, the 
a Though this also is controverted by the Learned V. Paraeum in Rom. 11. 25. Dub. 18. in Pryn in his Demurrer against the Jews admission into England.  calling of the Jews, Israel's deliverance from Babylonish captivity, and the Spiritual Glory of Gospel-times) and they will never satisfy any sober Reader as to the proof of this point; I must confess I seldom smile at my Study, yet when I observed the Drs, Learned-nonsense, and his gross non-sequitors, I could not forbear: and let any Ingenious Reader take any one of these 51. proofs apart, or altogether (as the Dr. directs him) and put but ergo Christ shall Reign with the Saints on earth a 1000 years, and he cannot forbear smiling at least, to see how the Drs. proofs hang together like ropes of sand, and come as near together as St. Germans lips which were nine miles asunder. The Drs. Arguments for the Millenary fancy, are like the Papists for the Pope's Supremacy. E. g. Peter healed the sick with his 
See more in Willet's Synops. Tetrastyl. Pillar 3. p. 1296. fol.  shadow, ergo he was head of the Church. Paul's calls him Cephas, ergo he was chief of the Apostles; Christ bid him put up his sword, ergo the Pope hath right to both swords. Or like the Quakers consequences; flesh and blood shall not inherit the Kingdom of Heaven, ergo there shall be no Resurrection. The Saints shall judge the world here, ergo there shall be no other▪ judgement. (this is Nayler's logic.)  
Obj. The Scripture holds forth that the last days shall be glorious days, ergo Christ shall then reign personally on earth a thousand years.  
Sol. It follows not, for although the last days shall be glorious in respect of the great light of the Gospel, and the glorious privileges and Liberty which the Church shall then enjoy, yet in respect of the abuse of that Liberty and those privileges, so the last days will be Perilous times, 
a See more in my Comment. on that Text.  2 Tim. 3. 1. True, in Gospel times the bounds of the Church shall be enlarged, Antichrists Kingdom shall decrease, and Christ's Kingdom will increase, the mountain of the Lord shall be exalted in the top of the mountains, 
isaiah. 2. 2.  and the Churches privileges will be advanced: but that ever the Church should come to that height of happiness on earth, as to be free from troubles internal and external, and to reign with Christ here for a thousand years in a sinless, sorrow-less, temptation-less condition (as D. H.) phraseth it; is a mere dream, and hath no ground in Scripture.  
Obj. Though many of these 51 proofs may be impertinent, yet some may be pertinent.  
Answ. I shall therefore call out the most pertinent, for the bare reading of most of those Texts, is confutation sufficient. The first great place is Psal. 8. compared with Genesis 2. 26, 27, 28. which speaks of Adam's dominion over the Creature in the state of innocency; but the 8. Psal. speaks directly, literally and properly of Christ the second Adam if we will believe the Apostle 
a See 6 Reas. to prove that Adam is not the man here meant. In Dr. Gouge his comment. on that place p. 154.  Heb▪ 2. 6, 7, 8. So that the Drs. collating of these places is invalid▪ 'Tis true what is here spoken of Christ is proper to the Saints by virtue of their union with Christ, the dignities belonging to Christ the head, appertain to his mystical body the Church, which ●s called Christ, 1 Cor. 12. 12. All is theirs, because they are Christ's. Now what do Millenaries gather hence? Why 'tis this, that since Christ is thus exalted, and the Saints in him to have dominion over the creatures, &c. Ergo, they shall reign with Christ a thousand years on earth. Who sees not the vanity of such logic?  

So Dr. Tho. Goodwin in his Ser. on Ephes. 1. 21, 22. styled, the to come.  Obj. Heb. 2. 5. The Apostle speaks of a world to come, ergo he speaks of this thousand years' reign to come.  
Answ. What a sad thing is to father our vain fancies on the Prophets and Aposties, and to make them speak what never so much as came into their 
Ecclesia Dei orbis futurus. q▪ in eae futuri erant novi homines, nova lex novus Rex▪ nova Sacramenta, novum Christi regnum, non temporale sed Spirituale per fidem & gratiam qu●ous inchoamus regnum caeleste. Ribera.  thoughts. By the world to come is meant the Church of Christ under the Gospel, which is called the world to come; 1. In relation to the Church that lived before and under the Law, who longed to see this world, John 8. 56. 1 Pet. 1. 10, 11. 2. Because of the restauration of all things by Christ begun already, 2 Cor. 5. 17. and shall be finished hereafter at the Resurrection, 
This new world of the Gospel began wi●h Christ fi●st coming in the flesh, and its accomplishment is at the l●st day. See M●. Baylys. Disswas. 11. p. 246.  which is called the time of the restitution of all things▪ ●phes. 1. 10. Q. D. O ye Hebrews you are the beginning of th' s world to come, and of this new Christian age, God hath made you subject not to Angels, but to Christ; wherefore you must not obey them, or Moses, or the Ceremonial Law, but you must now obey Christ your Head and King; for in submitting to him, and taking him upon his own terms, you become Lords of all, and have interest in all that Christ hath. Dr. Homes then is miserably out, when he affirms (p. 134.) that this 8. Psal. was never fulfilled to the Saints since Adam's fall. They were never thus crowned with glory and honour, their enemies were never thus stilled, they could never yet sing this 8. Psal. as a praise for things done, but only in hope it shall be done. What gross ignorance (to say no more) is here! Are not the Saints already Crowned in Christ? Doth not the Spouse partake of the glory of her Husband? Do not they Triumph in Christ over Death and Hell, and Sin and Satan, and all their enemies? Rom. 8. 33. ad finem. How then are these things not done? This Dr. should clear Texts, and he doth all he can to darken them, and wrest them to maintain his dreams: insomuch that he confesseth that some of his proofs seem to some men to say little to his purpose. Had he said all his proofs, he had spoken but truth.  
2. Another grand proof is Ezek. 37. (I pass by many of his proofs as Ridiculous, not Ponderous; though the Dr. is pleased oft times to tell us how weighty they be) In this chapter we find Israel lying in Babylonish captivity, like dry bones without any hope or likelihood of deliverance; yet the Lord promiseth by his Almighty Power to bring them out of it. What is this to the purpose?  
Obj. But says the Dr. the chapt. speaks of the calling of the Jews.  
Ans. The whole chapt. doth not, but admit the latter part do prophesy that in Gospel times Jews and Gentiles shall be united & make one visible Church under Christ, and that he will be spiritually present with them in his Word and Ordinances; yet how will it follow, that because the Jews shall be called, ergo Christ shall reign with them personally on earth a thousand years. I am even weary of this stuff, and therefore shall make haste.  
3. The next Text is Dan. 2. 31. to 36. and 7. 14. This Text had been plainer if the Dr. had never meddled with it. He hath an excellent faculty in mangling Scripture.  
Answ. 1. These places are very Mystical and Prophetical, and are oft times by Sectaries strained beyond their scope and meaning. 2. That this Kingdom which Daniel speaks of, can not be their Utopia and imaginary Kingdom, is plain from the Text itself, for it tells us that the Lord shall set up a Kingdom, which shall destroy the Kingdoms of the earth, and this Kingdom shall last for ever and ever. So that Daniel speaks of Christ's Kingdom as everlasting, but these men's Kingdom shall last but a thousand years, and therefore 'tis not this Kingdom mentioned in Daniel.  

See more in Mr. love's Ser. on Colos. 3. 4. p. 70. 71. and Mr. Bayly's dissuasive, p. 248. 249▪  Obj. Dan. 12. 2. Speak of the Resurrection of all to judgement. See Mr. Bayly's answer to that Text in his dissuasive. 1. Part. p. 238. &c.  
Quest. But hath the Dr. no New Testament proofs?  
Answ. O yes, he citys no less than 24. Texts, yet (Pace canti viri dixerim) not one to the purpose. 1. He citys John 19 37. they shall look on him whom th●y have pierced; ergo, they shall look on him with bodily eyes, and shall reign with him a thousand years.  
2. Rev. 1. 7. Behold he cometh with clouds, and every eye shall see him. Ergo, Christ shall reign visibly on earth a thousand years.  
3. Matth. 24. 30▪ Then shall appear the sign of the Son of Man. ergo.  
4. 2 Thes. 2. 1. I beseech you by the coming of Christ. ergo, Christ shall come and reign a thousand years.  
5. Matth. 26. 29. I will not drink of the fruit of the Vine, till I drink it with you new in my father's Kingdom. Ergo, Christ shall 

Lactantius Instit. l. 7. speaking of this golden age, tells us that the Cliffs of the Mountains shall sweat out honey, and the Springs and Rivers shall flow with wine and milk.  
This would be good news for Epicures.   reign with the Saints on earth a thousand years, and they shall drink wine together. This Text hath been often urged to me by the Millenaries, and therefore I shall clear it. 1. By the Kingdom of the Father is not here meant any Kingdom or Reign here on earth, but the Kingdom of Heaven, as appears, Matth. 13. 43. Then shall the Righteous shine as the Sun in the Kingdom of the Father. (i. e.) in the Kingdom of Heaven; which is called the father's Kingdom.  
1. Because there he more especially manifests his glory.  
2. Because the Presidency and chief Government of this Kingdom rests in him.  
3. The Kingdom which the Millenaries expect, is called Christ's Kingdom and not the Fathers, but the Kingdom here spoken of, is called the father's Kingdom, not Christ's.  
4. By wine here is not meant any corporal drinking, for glorified, spiritualised bodies which are made like unto Christ's glorious body, need no such low things as eating and drinking 
Scriptura solet 〈◊〉 ●●●●orum spi●itu●●ia per corporalia 〈…〉 & 〈◊〉 exprim●re, p●r Ca●ach●esin.  are. But Metaphorically and Mystically it notes that sweet joy and eternal comfort which the Saints shall have with Christ their Lord and Head in his Heavenly Kingdom. This Celestial glory and happiness Christ's calls New Wine (i. e.) Wine of another kind, Spiritual, Intellectual Wine. 2. Or New Wine, because more Excellent, for so the Hebrews are wont to call a thing that is Excellent, New; as Psal. 96. 1. and 98. 1. Sing a new Song, (i. e.) an Excellent song: so Heb. 8. 8. 1 John 2. 7, 8.  
Obj. But did not Christ eat and drink with his Apostles after his Resurrection; and if so, why may not the Saints also?  
Answ. Suppose Christ did eat and drink with his Apostles, yet he did it not now more humano & consueto, so as formerly 
Bibit & comedit sed obiter & tantùm ad probandum se resurrexisse. ● Lap.  he had done. He did not now eat or drink for any bodily nourishment or refreshment, having no need of meats or drinks, nor yet in a social communion; only for the confirming of the Faith of his Apostles in the certainty of his Resurrection, he showed them what he could do. This was not in him now any natural action, and therefore he overlooks it as a thing by the by, telling his Apostles that he would no more thus drink with them.  
His other proofs are to very little purpose, as 

Math. 23. 38.  
Luke 19 11. to 28.  

Abundance of Old and New Testament proofs are brought for this Tenet by those who little regard either Testament further than it suits with their own fancies.  Act. 3. 19 20, 21.  
Philip. 2. 9, 10.  
Math. 24. 13.  
Luke 1. 31, 32.  
Luke 21. 24.  
Luke 22. 28. &c.  
Acts 1. 6.  
Rom. 11. 25. &c.  
1 Cor. 15. 21.  
2 Cor. 3. 15.  
Revel. 2. 25. &c.  
Revel. 3. 21. &c.  
Rev. 5. 10.  
Revel. 18. 19 & 21.  
2 Pet. 3. 13.    
To all these proofs, put Ergo, The Saints shall Reign on earth a thousand years, and forbear smiling if you can.  
Indeed the Dr. from first to last doth Petere Principium, he begs the Question, and takes that for granted which he never proves. The {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and thing in controversy is, whether Christ shall personally reign on earth with the Saints for a thousand years? Now instead of bringing places to prove this, he brings Texts to prove the calling of the Jews, which nobody doubts of, or that Christ shall come in the flesh, or that he shall come to Judge the world; which no sober men once question.  
Quest. But hath the Dr. no other places to help him at a dead lift?  
Answ. O yes, he hath two strong holds (in his own conceit) and therefore when he is at a loss, hither he runs for shelter, to as much purpose as Collier (that black Sectary) runs to 1 Cor. 14. and 1 Pet. 4. 10. to prove the lawfulness of Lay men's preaching, which yet he recites twenty times over in his Pamphlet, as the Dr. doth these two Texts, the 
a This Text he citys four ●●●es in two pages together, p. 94. 95. such weight he lays upon it.  1 Cor. 15. 24. to 29. and Revel. 20. 4. 5. 6. when these two Texts are cleared, all the Drs. building lies in the dust, for these are the two primary Pillars▪ which seem to uphold this point, and two of the hardest Texts in all the Bible: I shall therefore take some pains to unfold them, and shall sift them to the bran, that if it be possible we may not lose one grain of truth.  
To begin with the first. 1 Cor. 15. 24. &c. Then cometh the end when he shall have delivered up the Kingdom to God even the Father, when he shall have put down all Rule, and all Authority and Power, &c.  
This Text is one of those {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, which are hard to be understood; which Arians, Arminians, Anabaptiss and Millenaries have wrested to their own destruction. The Millenaries fondly gather from hence, That the Church shall enjoy such a flourishing time on earth, that they shall have no enemies, no sin, no sorrow, no Rulers or Powers to molest us. Whereas the Apostles drift is only this; he had before proved by many irrefragable Arguments the Resurrection of the body, but some might desire to know in what condition the world should be after the Resurrection; whether they should not need Magistrates and Ministers then? No saith the Apostle, we shall not need them, Why so? For then comes the end, viz. of the world (of which end Christ speaks, Matth. 24. 3. 14. and the Apostle 1 Pet. 4. 7.) Magistracy then shall cease, and the Ministry shall cease, the church's Warfare shall cease, for her enemies shall then be totally destroyed, and she shall enjoy perfect and immediate communion with God in Heaven, who will be all in all to her, so that she shall have no need of Sun, Moon, or Stars, for the Lord himself will be her light.  
Quest. But what will Christ then do?  
Answ. He will do two things. 1. He will deliver up the Kingdom to God the Father. Q. D. 
Non regnabit per media in medio hostium ut nunc, sed omnibus abolitis tenebit Imperium immediatum solus cum Patr● & Spiritu Sanct● ut Deus. Paraeus.  He will reign no longer as now he reigns; for now he reigns in the midst of enemies, now he Rules mediately by Magistrates, by Ministers, by Ordinances, and by supplies of the Spirit. But then viz. at the end of the world, before the day of judgement and not after (as some would have it) this present manner of administration shall cease, Christ will govern no more by Officers, but that Power and Kingdom which he hath received from his Father, he (having finished the work which he gave him to do) surrenders it up unto him again, that so God may be 
a (i. e.) Ut pleno imperio suos gubernot sine Ministerio creatur●rum. Hîc nos servat mediis▪ ibi his non erit opus, q. Deus erit omnia (i e) pro quo▪ is medio conservatio▪ is quo nunc utitur in hac vita vario. Aretius.  All in all, and we may enjoy him no longer in the use of means, but immediately in full degrees of glory.  
Ob. But if Christ deliver up the Kingdom to his Father, than he will have no Kingdom (as Dr. Homes affirms) and therefore lest he should lack one, the Dr. hath framed one (in his Utopian brain) that shall last him a thousand years on earth. Curasti probè!  
Answ. Could the Dr. but have distinguished, he might have saved that labour. Christ hath a double Kingdon. 
1 Regnum naturale  A Natural and Essential Kingdom, due to Christ as he is God coessential and coequal with his father, and this Christ possesseth with his Father and the Spirit for ever.  

2 Regnum Oeconomicum.  Christ hath an Oeconomical and Ministerial Dispensatory Kingdom, as he is Mediator between God and Man, and this Kingdom which he hath received from his Father, he shall surrender up again unto his Father, after he hath subdued sin and death, and put all his enemies 
Dicitur Christus tradere regnum Deo Patri, non respectu Divinitatis, it a enim regnum habet aeternum cum Patre. neque regnum Potentiae quod in omnes creaturas habet, illud enim nunquam deficiet; sed Regnum Gratiae in Ecclesia. Baldwin in locum.  under his feet. Not that upon this surrender he ceaseth to be a King, for when he hath delivered up this his Mediatory Kingdom, yet is he a King still, his Kingdom is an everlasting Kingdom, it hath no end. (Dan. 2. 44. and 7. 14. 27. Micah 4. 7. Luke 1. 33. Heb. 1. 8. John. 17. 5. 1 Pet. 1. 11. Revel. 11. 15.) Christ hath no Kingdom that is but of a thousand years' continuance, the Scripture plainly tells us that his Kingdom is 
a V D. Reynolds in Psal. 110. 1. p. 7. and p. 78, 79.  everlasting. So that this delivering up of Christ's dispensatory Kingdom is not a renouncing 
Non separantur Pater & Filius, regnat Pater in Filio, regnabit Filius in Patre. Qualit as tantùm regni mutabitur. Muscul.  of his power, but a changing of the present manner of administration; 'tis not simply a ceasing to reign, but a ceasing to reign in that Mediatory manner as formerly. He is still the Head and King of his Spouse, only he will not now govern her as formerly with Ordinance and Discipline, for the Church than will have no more need of them, being glorified and fully freed from sin and Satan. Then▪ shall Father, Son, and Holy Ghost in Unity of Essence and Glory, begin to reign immediately over his Church in a new manner, viz. by himself without the use of Angels, men, or any helps of natural or spiritual life.  
2. The Apostle tells us when Christ will deliver up this Kingdom, viz. when he shall have put down all Rule, and all Power and Authority. These must now cease, Christ will no longer exercise his Power and Government by others. So that the words may be taken two ways. 1. Largely, for the putting down of all Authority (i. e.) all lawful powers and governors which were ordained by God for the good of the world. Though Angels shall still remain, yet the Church now will have no need of them.  
2. Restrictively, for the subduing of all these adversary Powers and potentates which oppose the Kingdom of Christ. The context seems to carry it this way, v. 25. 26▪ though the former sense may not be excluded, for the words are general, All Rule, and all Authority be it good or bad. The Church will then have no need of good ones; and bad ones shall no longer molest her, for the time of her warfare is accomplished.  
3. The Apostle having told us what shall be the future condition of Christ Kingdom, now he tells us what shall be the condition of Christ himself, V. 28. When all things shall be subdued unto him, then shall the Son himself also be subject to him that put all things under him. Hence the Arrians subtly cavil thus.  
Obj. If Christ deliver up the Kingdom to his Father, than he is inferior to his Father, and his Kingdom is not everlasting, and by consequence the Deity of Christ is over thrown.  

Est fellacia à dicto secundum quid ad dictum simpliciter.  Answ. This doth not follow, for though Christ do resign his Mediatory and Dispensatory Kingdom, so that he rules not 
Christus enim dicitur tra●iturus regnum Patri non simpliciter, sed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & respectu formae administrationis.  by external Organs and Instruments, yet he reigns still as God in his Essential Kingdom with his Father, for his Kingdom is eternal, isaiah 9 7.  
2. Obj. They cavil thus. He that is subject to his Father is inferior to him, but Christ is so, ergo.  
Answ. Christ must be considered according to his twofold nature, viz. his Humanity and his Deity. As he is God, so he is God's equal, Phil. 2▪ 6. as man, so he tells us the Father is greater than he, John 14. 28. As he is God, so all Creatures are subject to him; but as he is our Mediator, so he is subject to 
Subjicitur Patri non abdicatione naturae aut Potentiae divinae, sed depositione officii Mediatoris & Legationis commissae. Paraeus.  his Father together with his Mystical body the Church. Not as if he were not subject to his Father before, but because then he shall in the sight of men and Angels publicly deliver up the Kingdom, and so declare his subjection more openly: for then things in Scripture are said to be, when they are publicly manifested to be, Psal. 2. 7.  
Now let us see what Dr. Homes his Aquiline eyes can spy in this Text for this 1000 years' reign on earth.  
1. His first profound Observation from hence is this. That after the Ultimate day of Judgement Christ shall have no Kingdom nor Power, but how doth he prove this? Why, from 1 Cor. 15. 28. and how else? Why the same again and again usque ad ravim till he dote again; like a cuckoo, Eandem cantilenum canit, he tells you the same story over and over, that he might boast and say, He is now become a Fool in Folio. only he desires you to observe according to his wonted Elegancy, That 'tis 
a Pag. 166.  Hath put all things in subjection. Mark (saith he) 'tis the time past. 2. Shall be 
I mention these things the rather that they may see their folly, who have cried up this book as unanswerable.  subdued, mark again, 'Tis the Future time. With such Learned Observations (as if he were reading a Lecture to some schoolboys) is the Drs. Folio stuffed.  
2. The Drs. Observation hath two parts. 1. That there shall be two days of Judgement, and therefore he tells you here of an ultimate day of judgement. But how doth he prove it? Why {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Dr. Homes says it, ergo, 'tis true. 2. Christ hath no Kingdom and Power. How? whence that I pray you? Why, the Dr. tells you 'tis after the ultimate day of Judgement. New Light indeed! if the Dr. vent this ignorantly, he's to be pitied; if wilfully to be punished, that goes about to deceive people in the Fundamentals of Religion.  
But how doth he proves this? Why, by a witless, worthless reason (p. 89.) viz. Christ must have his Kingdom before the ultimate day of Judgement, or else he'll have no Kingdom: Why so? For then 'tis the father's Kingdom. As if the Father and the Son (though they be two persons) yet were not one God, and the Father had a Kingdom without the Son.  
Quest. But what saith the Text?  
Answ. Why, Then comes the end, &c. Every word a Dagger (Quot verba, tot verber a) and stabs the Drs. cause at the heart.  
1. The Apostle tells us, Then comes the end viz. of the world, (i. e,) immediately after the Resurrection. He doth not say then comes the Reign of Christ for a thousand years on earth, But, than comes the end of the World.  
2. When he shall deliver up the Kingdom, viz. his Mediatory, not his absolute Kingdom. And therefore the Drs. logic is very faulty in arguing from a 
A particular● ad universale non val●t consequentia.  particular to a general, ergo, because Christ hath no Oeconomical Kingdom, ergo, he hath no Kingdom. Non sequitur, ergo, because one Dr. is Episcopal, ergo, all are Episcopal. Or because one Dr. observes the times, ergo, all do so. Is but sorry logic.  
3. The Apostle tells us, Christ must reign in his Mediatory K●ngdom till the last enemy (which is death) be destroyed; but this will not be till the day of Judgement, where then is the Drs. thousand years?  
4. Then Christ hath no power. What more folly yet? Cannot Christ lay down his Mediary Kingdom, but he must lose his power with it? Cannot he change the manner of Administration, but he must cease to be a King? Is he not God and Man still? Is he not King and Head of his Church still? Is he not as High and Mighty as ever? And is it not he that even in the Text puts down all power, by his divine Almighty power? How then comes it to pass that Christ hath no power, as the Dr. blasphemously, at least very ignorantly affirms?  
5. He tells us of the Saints living on earth for a thousand years without Ordinances.  
Answ. This is as true as the rest. But the Dr. doth very ill to harden Atheistical Sectaries in such conceits. For 'tis not to be expected whilst the Saints live on earth that they should live without, or above Ordinances. In Heaven indeed when the Saints shall enjoy God immediately they shall not need them, for God will be all in all, (as 'tis in the Text) but that is not in this world, but at the end of the world. Then comes the end, viz. immediately after the Resurrection, as the context shows) when the Saints shall be received to bliss, than God will be all in all immediately, and not till then.  
Obj. Revel. 21. 22. 'Tis said of the New Jerusalem (i. e) of the glorious estate of the Church near the end of the world, that there shall be no Temple there.  
Answ. These words, yea, and the whole chapter may be considered two ways. 1. Literally and properly for the church's glory in Heaven, for there 'tis that all tears shall be wiped from our eyes, there shall be no Sun or Moon, no Temple there, we shall not need Preaching, Sacraments, Ordinances, for God will be all in all. To expect an immediate enjoyment of God in this world without Ordinances is a Satanical delusion. True, in the Church Triumphant prophecies shall cease, 1 Cor. 13. 8. But in the Church militant we must not despise Prophesying and Preaching of the word. To expound this chapter Literally of any Church either in Heaven or Earth, will not hold: for there is no Gold, Silver, Precious Stones, Rivers, &c. in Heaven.  
2. If we consider the words Allusively and Allegorically, for the 
a Mr. Brightman, M●. Forbes, and Mr. Stevens go this way.  glorious estate of the Church upon earth, after the calling of the Jews, than there shall be no Temple there. q. d. 
Locus hic Spiritual●ter est intelligendus (ut aliqui volunt) pro pulchritudine & dignitate Ecclesiae; vel, ut plurimi interpretantur, pro gloria caelestis mansionis, ubi nec Sol nec Luna, nec Templnm erit. Walaeus Loc. come. p. 558.  the Worship of God shall be more Pure, Spiritual and Heavenly then ever before. So that the words must not be taken simply, for than they would contradict other places of Scripture, which tell us that the Church on earth will always have need of the ministry, both to convert such as are not yet converted, and to confirm such as are converte Ephes. 4. 11, 12. 2 Pet. 1. 12. Matt. 28. 20. 1 Thes. 3. 2. Rom. 10. 14, 15. Jer. 3. 15. the best know but in part, and have need of teaching here.  
But 2. The words must be taken comparatively, as those places are 
a See more in the L rge Annotat. of the Bible.  Jer. 31. 34. and 1 John 2. 17. they shall no more teach every man his neighbour, (i. e) God will so abundantly power out the gifts and graces of his Spirit in those days, that there shall be almost as much difference between those that lived under the Law, and those that live under the Gospel, as there is between those that need a Teacher, and those that have no Teacher. Now the most Commentators do expound this chapter of the Kingdom of Glory; yet if any shall take them in this second sense, there is no danger.  
Quest. But hath the Dr. no other Texts to uphold his opinion?  
Answ. Yes, he builds much on 2 Tim. 4. 1. I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearance and his Kingdom. I must confess this deep-sighted Dr. hath better eyes than must men, I know if he can spy his Millenarian Kingdom here. But the Dr. is wise, (in his own conceit) and thus he begins.  

V. D. Homes. p. 95.  The Kingdom of Christ here mentioned, cannot be referred to his past government of the Church.  
Answ. Very true, who ever questioned it that was well in his wits? Yet lest this Dr. should be mad without reason, he gives you a schoolboys reason to confirm it, viz. because 'tis in the Future Tense, shall come to judgement: and so he doth frequently in his Book, bid you observe, 'tis do, did, have, had, shall or will (as if he were teaching schoolboys) and then tells you (out of the Rabbins of a time when the universe shall be red with the blood of the slain, and the hills white with the fat of their mighty men. But these things the Dr. Learnedly observes, are not yet fulfilled [nor ever will be without a grand Hyperbole] with such Learned Nothings is the Drs. Book stuffed.  
2. He tells us how Christ shall have no Kingdom, and of two days of judgement, of a particular day at the beginning of the thousand years, when Christ shall appear to reward the living and dead Saints, and to destroy the then living incorrigible wicked man: this is but the Praeludium, after (saith the Dr. comes the ultimate judgement, Christ all that while (saith he) being busied in executing the first Sentence of judicature. Here is much said▪ but how is it proved? Why, from 2 Tim. 4. 1. he would make all this appear from the word Appear. Christ shall judge the quick and the dead at his Appearing. Ergo, he shall have two days of judgement wherein to appear. 2. He tells us that from the particular to the general day of Judgement shall be a thousand years. But how doth he prove this? Why, from Matth. 25. Come ye blessed of my Father inherit the Kingdom, (i. e.) on earth where you shall reign with Christ a thousand years.  
How else doth he prove it? why, Rev. 11. 15. 17, 18. where the Church rejoiceth in the destruction of bloody persecutors, (for the destruction of Rome itself follows. chapt. 18. and of Antichrist chapt. 19 Now see the Drs. Illogical logic. Because the Church rejoiceth in the enlargement of Christ's Kingdom, and the downfall of his enemies, ergo, Christ shall reign with the Saints on earth a thousand years.  
Obj. The Apostle sets Christ's appearing first, and his Kingdom▪ after, therefore, this, his Kingdom is not to begin till his appearing.  
Answ. 'Tis ignorant and weak arguing from the placing of words in Scripture, for that is oft times placed first, which in order of Nature is last. ergo. Mark. 1. 4. Repentance is put before faith, Mark. 1. 4. and glory before grace, 2 Pet. 1. 3.  
Lastly, he tells us how Christ is gone into a far country, and that he must be a fifth Monarch, and for this he quotes, Dan. 2. 38, 39, 40. 45. and 7. 13, 14. we read of 4. Monarchies in Daniel, viz. the Assyrian, Persian, Grecian, and Roman Monarchies; but our fifth Monarch men expect King Jesus to be a fifth Monarch, who shall destroy all Magistrates and Ministers, that he and the Saints may reign on earth alone. I see now whence our fifth Monarch men have their New-light, viz. from this Tenet of the Millenaries, which opens a gap to Anarchy and confusion, for under this pretence Libertines may arise and kill Magistrates, Ministers, and all the ungodly, (i. e) all save themselves, and their own party, that they may reign alone in the earth; of this God hath given us a remarkable instance of late in those fifth Monarch men, who are now in prison. To make way for this their imaginary Kingdom, they give out in their Pamphlet called the Standard, That the Beast and the false Prophet, (i. e.) Magistrates and Ministers, and all earthly Governments must be destroyed by the hands of the Saints, and that all yokes upon the inward and outward man must be destroyed, because of the anointing, since the Saints are the Lord's Freeman: yea, they tell us that the Wicked, Bloody, Antichristian Magistracy, ministry, Lawyers, &c. must be destroyed. They be their own words, where we see 'tis not Magistrates and Ministers, but Magistracy and ministry, the very Office itself which these men strike at, and that with a profound, &c. which how far it may extend, to what Persons, Places, Callings, and Officers, let others judge.  
Quest. But when shall this destruction be?  
Answ. They tell you it must be at the time of the restitution of all things, (i. e) when Christ shall reign a thousand years; and to make way for that day Magistrates and Ministers must be destroyed. Now the better to effect this, they animate men to seditions, and proclaim a Jubilee and year of Liberty from tithes and Taxes and Imprisonment, after: have at Rents, and Debts, and a community of all things. Yea, the better to encourage men to come in to them (like their master the Devil) they make large promises (but sorry performances) of Health, Wealth, Peace, Protection; yea, they invite you to a Royal Feast, where you shall have no worse fare than the flesh of Kings, Captains and mighty men. Yea they tell you this Kingdom of theirs shall break in pieces all other Kingdoms, and eat out all the Monarchies and Glory of the world. Yea, Rogers, one of the Speakers in London, to this fifth Monarch crew, preached it openly, that the cause of these fifth Monarch men was good, but they did not time it well; however they would not desist till they had the tyrant's head from his shoulders, and more words to the like purpose. This I had from an honest and understanding earwitness in London.  

Haec opinio fanatica potius Magistratuum edictis & armis, quàm Argumentis est refutanda. Walaeus. Loc. come. p. 538.  'Tis time the Magistrate should awake, and restrain these Babel-builders, lest they bring not only confusion on themselves, but also on them that tolerate them.  
As for that Text in 2 Tim. 4. 1. 'tis so plain that any man, except such as are wilfully blind, and are wedded to their fancies (like the Donatists, Quod volumus Sanctum est, all is holy that they hold, be it never so unholy) may see that it speaks not of any coming of Christ to reign on earth, but of his coming to judge the quick and the dead in great power and glory. And we shall oft find in Scripture that the appearing of Christ in glory, and his coming to judgement are joined together, as being one and the self same thing at the same time. Matth. 24. 30. 2 Tim. 4. 8. Colos. 3. 4. So that this appearance of Christ in his Kingdom is nothing else but a more full and clear manifestation of his glory when he shall come to judge the world. We read but of two signal comings of Christ, viz. one in the flesh, 1 Tim. 2. 16. and his second appearing to judgement, Heb. 9 28. He shall appear the second time for the salvation of his Elect. But if Christ should come to reign a thousand years, than it should have been said, he will come the third time for your salvation. But the Scripture never mentions but two comings of Christ corporally, viz. once to merit salvation, and at the last day to perfect it for ever.  
Thus we have seen the Drs. vanity. We have a saying, as the Fool thinks, so the Bell clinks. As Dr. Homes thinks, so the Scripture clinks. Doth he read of an appearance of Christ? Oh 'tis his appearance to reign a thousand years: Doth he read of a Kingdom? Oh 'tis an earthly, visible Kingdom, &c.  

Haec ipsissima sedes est hujus controversiae è quâ primùm ●rta est. Wendelin.  The last and chiefest place which this Millenarian Dr. citys, is Revel. 20. 1. to 7. And I saw the souls of them that were beheaded for the witness of Jesus, and they lived and reigned with Christ a thousand years; but the rest of the dead lived not again till the thousand years were finished, this is the first Resurrection. This Text is the master prop in this building, overthrow this and you overthrow all. Vindicate this Text from their vain glosses, and you vindicate all. There is no Text that seemingly speaks more for them; yet upon due search we shall find that the Text hath much against them. 'Tis true, the Dr. the better to insinuate himself and make way for this his beloved Tenet, highly extols the 20. chapter of the Revelations, calling it a Golden Key to unlock the Bible [we had need of a better hand than the Drs. to turn it.] especially the Old Testament. 'Tis true, one place of Scripture helps to illustrate another, but how this 20. of the Revelation should be such a Key as to make us understand the whole Bible the better, & especially the Old Testament shows plainly that the Dr. is led (as his whole book shows him to be) by Fancy, and not by judgement. Yet the Dr. having some skill (as it seems) in the mathematics, tells us that he will pitch the foot of his Compass on Revel. 20. and so draw a right circle about it (as if he meant to conjure us into his opinion. I have but little skill in the mathematics, yet I shall endeavour to get the Dr. out of his circle, and doubt not but to make it appear to any unprejudiced Reader, that his Clavis 
Valdè lubrica est Tropica Locutio ad incertum dogma stabilendum. D. Prideaux. Locus omnium totius Scripturae Propheticae abstrusissimus, maximeque admirandus. Mede.  aurea (as to his intent and purpose) est planè plumbea.  
The Dr. is hard put to it, when his best refuge is an allegorical, mystical Text, one of the darkest & difficultest Texts in all the Bible, containing in it almost as many Mysteries, as Words; and hath almost as many interpretations, as there be Interpreters. 1. Therefore I shall forgive you the plain and genuine sense of the place.  
2. I shall show you the vanity of the Drs. glosses, and how inconsistent they be with the very letter and meaning of the Text.  
V. 1 And I saw an Angel come down from Heaven, &c. q. d. Whereas I John in my former Vision had seen the Dragon persecuting the Church under the Tyrannical rule of the Heathen Emperors, now I saw an (a) Angel 
Vidi Christum Angeli specie de● coelo descendentem ut Satanam ligaret (i. e.) ut opera Diaboli destrueret, praecipuè Idolomaniam & cultus Diabolicas. Paraeus.  come down from Heaven, having power and commission from God to chain up and imprison the Dragon that old Serpent the Devil, and to restrain his power for the space of a thousand years after Constantine's restoring Peace to the Church; which Angel did restrain him from his open rage and slaughtering of the Saints, (as he had done before by the Heathen Emperors) and from his prevalent seducing and deceiving of the Nations by his Sorceries and Oracles, until the thousand years be finished; for than he must be let loose for a 
a 
Comparatively, for Popery stood not in its height above 500 years, and then vanished graduelly. So Christ is said to come quickly (comparatively) yet 'tis 1600 years ago since.  
Rev. 22. 20.   short time, for some further exercise of God's children, and the harding of the wicked.  
Vers. 4. And now I saw such Glory and Majesty put upon the Faithful, in the time that Satan was shut up, as that they sat upon Thrones, and the power of Judgement was committed to them, to manage the affairs of God's Church, and to execute due censures upon offenders. And I saw those Faithful and Holy Martyrs which were ready to lay down their lives for the Testimony of Jesus and his Gospel; and abhorred the Idolatry of the times; these lived and reigned 
a 
They were not the same individual persons that had formerly been slain, no more than the dead apostatising Christians can be thought to live again numerically after the end of the thousand years, when they are said to be revived. V. 5. But 'tis meant only of a succession of such as those were. The Church being considered as a Transient body, such as a River which always runs in a succession of parts, one following the other in a perpetual motion and mutation.  
D. Hammon●   successively with Christ in a spiritual, sanctified and comfortable estate here upon earth all this time of the thousand years of Satan's restraint. In which time some truth remained in the Churches as touching the main points of Christian Doctrine.  
Vers. 5. But the rest which lay dead in their sins did not at all recover this spiritual life, nor attain to the saving knowledge of the truth, nor did they witness against Antichrist. This which we now speak off, viz. the abandoning of the corruptions of the times, and attaining to the saving knowledge of the Truth, is the first Resurrection.  
Vers. 6. Blessed and Holy is he that hath part in it, for on such the second death which is eternal destruction shall have no power. But they shall be wholly consecrated to the service of God and his Christ, and shall 
a Regnabant cum Christo sed non dicit regnabunt in terra nec terreno more, imò animarum solùm meminit, & earum solarum beatitudinem prae●icat. Walaeus.  reign with him here on earth 
b So the witnesses that were slain are said to live again, not in their own persons, but in their Successors, Rev. 11. 11. as John Baptist came in the Spirit of Elijah.  successively in their several ages for the space of a thousand years, when they shall rejoice in God, and in the peace of a good conscience, whilst the rest of the world lies in spiritual slavery and misery.  
V. 7. 8. But when these thousand years are expired, Satan shall be let loose again, and suffered to raise great troubles in the Church, raising up secret and open enemies to molest it; as he did about the year 1000 after Christ (as the Histories of those times do testify) when Pope Sylvester the 2. arose, who gave his soul to the Devil for the Popedom, and not long after him succeeded Pope Hildebrand (that brand of Hell) about the year 1070. 
a 
Homo multorum nominum non boni nominis.  
Annus Millesimus praecisè incidit in scelerati illius Hildebrandi tempora, qui Gregorius 7. dictus est, Necromantae & Magi perditissimi; quo instrumento usus est Diabolus cum è vinculis esset solutus ut sanctos atrocissimis persecutionibus, mundum verò totum dis●idiis & bellis ●ruentissimis deinceps infestaret. Junius in Apocalyp.   alias Pope Gregory the 7. he was notoriously vile, a Monster of men, a Socerer, and dealt with the devil, he was the first that excommunicated the Emperor, and assumed to himself the power of placing and displacing the Emperor. He condemned Ministers marriages, which yet St. Paul allows off Now follows Transubstantiation, Sacrifices, Ceremonies, Jubilees, Indulgences and Idols in abundance. Now the Turk (that open and professed enemy of Christ comes in, and acts his part, destroying many flourishing Churches. 'Tis true, the Pope and Turk did molest the Church some ages past, but they were restrained, and they broke not forth in that outrageous manner as now they did.  
Quest. The question than will be, Whether these thousand years of Christ's reign here mentioned, be yet to come, or be already past?  


Ego a Christi incarnatione mille annos ordine simplicissimum esse duco.  
That these 1000 years are already past, M. Hayne hath sufficiently proved in a set Treatise against the Millenaries.   Answ. They are already past, for when Christ came into the world, he bound the strong man, and made his Kingdom fall like lightning from heaven, before the preaching of his Apostles, which was spread over all the world, Rom. 15. 19 Col. 1. 6. Acts 1. 8. Christ is that Angel that descended from heaven, who by his death destroyed him who had power over death, and by his almighty power bound him; so that he could not deceive the Nations as formerly: Insomuch that for the space of a thousand years after Christ's time, many were called and converted, many lived and reigned with Christ, and sealed the Truth (which was held forth in some good measure, until near the end of the thousand years, about which time there began to be a declining with their dearest blood.  
Object. You should tell us the express day and year when those thousand years began, and when they ended.  
Answ. 'Tis a vain curiosity to desire such a thing; 'tis sufficient that we make it out in general, that this reign began about the time of Christ's incarnation, when the devil's Oracles were cast down, and himself cast out by Christ, and the Gospel was published to the world, and ended about a thousand years after Christ. 'Tis true there is variety of opinions amongst the learned touching this, but no contrariety; for all the Orthodox do unanimously agree and conclude, that those thousand years are already past and gone: Some begin these thousand years at the destruction of the Temple, Anno 73. and then it ends in Pope Hildebrand, (so Paraeus and Mr Dent) who came to the Popedom 1073. 
See more in B. Hall's Revel. unrevealed, p. 44, 45 & D. Prideaux Lect. 13. pag. 202. & Mr Hayne against the Millen pag. 86. &c. D. Al●ted himself confesseth that Satan was bound anno 70. but not in that manner and measure as he shall be bound for the 1000 years.  Others begin it at the birth of Christ, and then it ends in Pope Sylvester a Sorcerer. 2. Others begin at Constantine, Anno 300. and end in Boniface the eighth, who is said to have entered like a Fox, reigned like a Lion, and died like a Dog. So that you see all agree that about 1000 years after Christ this reign began, and now is past: So says Marlirate; Christus natus est (uti prohibent Beda, cum aliis) Anno a Mundo condito 5199. rostabant igitur de sexto illi Millenario anni 801. atque illos per Synecdochen hic dici mille annos in quibus Ecclesia legato Satana, sub Apostolicis viris & sanctis Patribus ad justum promoverit incrementum. So that this opinion is grounded on a false Hypothesis; for they suppose those thousand years are yet to come, when 'tis clear they are already past: so that by this we see where we are to fetch the Epocha or beginning of this account of the thousand years.  
Object. But Christ never yet personally appeared on earth to reign with the Saints; nor was Satan ever yet so bound, but that he seduced many from Christ.  
Answ. We have no promise of any personal appearing of Christ till he come to judgement Acts 3. 22.  
2. 'Tis true, Satan is never 
Non tam arctè & praecisè ligationem Satanae hic esse sumendam ac si pro toto isto captivitatis suae millenario, nil potuit moliri aut tentare. Non sic restringit contextus, ubi v. 3. ita tantum clauditur non ut nihil ageret, vel nullo modo no eret, sed non ut seduceret amplius (sicut antea fecisset) Gentes, i. e. Paganos & hosts Ecclesiae vel dementando Idololatriae & prodigiosae superstitionis philtris, vel irritando immissis aestris ut Tyranni●è vi aperta (sicut in decimis primis persecutionibus) exprimerent Ecclesiam. D. Paideaux.  so bound, but that he doth, and will deceive many, and therefore this binding must not be understood absolutely, as if he should not hurt the Church at all; but restrictively, to the cause expressed in the Text (Rev. 20. 3.) So that he should not deceive the Nations with his Oracles and Delusions as formerly; but the Gospel should spread, and as it prevailed, so Satan should be bound faster and faster.  
The Millenaries will not have these thousand years to begin till Antichrist be totally destroyed, of whom St John had treated in the precedent chapter.  
But 'tis more probable that Antichrists utter downfall will 
Non seducet, viz. seductione illâ publicâatque violentâ quâ tentaverat supra cap. 12. & quam post hos mille annos (Proh dolour!) in Christiano orbe potentissimè procuravit. Junius in loc.  not be till the last day, for then 'tis that the Beast and false Prophet are cast into the Lake, Rev. 19 And Christ is said to destroy that son of perdition with his glorious coming, viz. to judgement, 2 Thes. 2. 8,  
Quest. But when (saith Dr. Homes) shall this golden age begin?  
Answ. The Doctor here leaves you with a lubricus est hic locus, this is a ticklish point; and therefore the better to avoid the carps of a Momus, and the censures of a Cato, and to stave off blows (it seems the Doctor was afraid his Plush might be cudgelled) he's resolved to shelter himself under the shield of some learned Achilles, telling you what they say, that if they err, you may cudgel them instead of him.  

V. D. Homes, l. 7. c. 1, 2, 3, &c.  Quest. But what do these learned men say?  
Answ. Why they write doubtfully, they cannot agree of the place of this reign; one says it shall be in heaven, another on earth, another in Jerusalem, a corner of the earth. 2. They differ about the persons, whether the Martyrs only shall rise, or all the Saints. 3. They differ about the time when this reign shall be, whether Before the day of Judgement, In the day of Judgement, or After it; they are divided amongst themselves, yet the Dr. will tell you what some men say. 1. Some say these thousand year shall begin 1617. so Cotterius, than it would follow that Satan is now bound, which we have little reason to believe, if we consider the blasphemies and heresies that abound. 2. The Doctor tells you that in the year 1655. we must expect the calling of the Jews, yea, and before their Call, the Fall of Antichrist (p. 562) To this opinion you see the Doctor inclines, his book was printed 1653. and he conceited that two years after both Rome should down, and the Jews be called, which is as true as all the rest of his book. If I were worthy to be of the Drs. Counsel, the next time that I Prophesied I would be sure to set the time far enough off, that so people might laugh at me (as they have done at some others) when I were dead, and not whilst I lived. And therefore others, a little wiser than their fellows, tells us that it shall begin about 27. years hence. Others say, about 41. years hence. Others about 83. years hence. Alsteed puts the beginning of these thousand years to 1694. Others put it to the year 1859. about 200 years hence. But the Dr. thinks this time too long to be kept out of his Mahometan Paradise, and therefore he will temper this, and some other accounts which remove their Periods so far off, and this he doth by tampering with the Chronologers, telling 
Pag. 562.  you that 'tis conceived the computation from the Creation to this day, ordinarily received, is not right, but far longer than it ought to be. How true this is, I leave it to the Chronologers, and the Dr. to dispute, whilst I proceed to more profitable matter.  
Quest. But before I proceed any further, will you have the Cream and Quintessence, the Sinews and Mary▪ bones of all Dr. Homes his Arguments (from the forecited places) in one Demonstrative syllogism?  
Answ. Yes, by any means, the briefer, the better; for we have been tired out▪ hitherto with his empty nothings. In brief the Drs. Argument is this, (p. 115.) 
This is Dr. Alsteeds Argument, p. 37.   
Those things which are prophesied in the Word of God and are not yet come to pass, must be fulfilled, [very true.] But the great 
a 'Tis well if it be not sensual.  sensible and visible happiness of the Church on earth, before the 
b Lo, two days of Judgement▪ So Matton makes Christ to appear twice to Judge the quick and the dead, viz. a former and inchoate Judgement when the Saints shall rise to reign with Christ. 2. The Ultimate day when all shall arise.  Ultimate Day of judgement is prophesied in the Word of God, which is the Old and New Testament. [Very true,] ergo, it shall come to pass; who ever denied it? But what is this to the point in hand? Or what logic is this? Because in the last days the Jews shall be called, and because the Glorious Spiritual privileges of the Church shall then be advanced. Ergo, Christ and the Saints alone shall reign on earth a thousand years. This is the Drs logic you see from first to last.  


Theologia Symbolica non est argumentativa. Aquinas.  
See my Schools Guard. rule 17. Quot verba, tot misteria.   I come now to answer more punctually to Revel. 20. 4. 5▪ &c. 1. The Text is Allegorical, and so is no fit ground to build Arguments upon. The book of the Revelation is the most mystical book in all the Bible, full of deep Allegories, and this Text is one of the darkest and deepest in all the book. 'Tis Prophetical, and prophecies are best understood, when 
Chiliastae hanc prophetiam corruptè ad literam non ad analogiam fidei intelligentes, Judaicam inde fabulam commenti sunt. Paraeus.  fulfilled. Yet such is the folly of the Papists and Anabaptiss, that they take the Letter, and neglect the meaning of the Scripture; whereas the Scripture lieth not in the Words and Letters, but in the sense and meaning.  
2. The reigning here meant is purely spiritual, and so is the first Resurrection. St▪ John says he saw the Souls, and not the Bodies of the Martyrs reigning with Christ. 2. He saw the Souls, not of all the Saints, but only of those that were beheaded for the Testimony of Christ. By beheading, by a Synecdoche, (saith Dr. H.) all manner of persecution is meant. Now if you stick to the Letter of the Text, none but Martyrs shall 
Martiribus data est praerogativa quaedam resurrectionis, nec dilata est illorum gloria ad judicium usque universale. Grotius in locum.  reign this thousand year (as Piscator Alsteed and Grotius affirm, and if this be so, than the Martyrs will be in a worse condition then ordinary Saints, for whilst they are enjoying the beatifical Vision of God in Heaven, the Martyrs must be upon earth, feeding on the Quintessence of the Creatures, drinking wine, for which Dr. H. citys Matth. 26. 29. yea the Dr. tells us he doth not see any grand inconveniency that would follow, if he should affirm (but that he dares not, else he hath a good mind to it, as the dog hath to the Mutton, but that he fears the cudgel) that men should beget 
Cum ratione insanit. Ter.  children at that time. His Reason is, (for he is not mad without Reason) Adam might 
Quid aliud est hoc nisi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, & incunda potius quàm vera loqui? Pag. 470.  once have done it without sin or carnality of mind, and the Apostle (saith he) implies that our State then Heb. 2. shall be as innocent as Adam's was: and then that promise shall be fulfiled. Matth. 19 29. he that hath forsaken Father, Mother, Wife, &c. shall have a hundredsold. To the like purpose speaks Mr. Burroughs 
a Pag. 185.  Hos. 1. 11. Lect. 7. he tells us that in that glorious time, there will be building of houses and inhabiting them, planting of Vineyards, and eating the fruits of them. But the Scripture is clear against this, it tells us that the Kingdom of God is within us, & that it consists not in meat or drink▪ Rom. 14. 17. that in the Resurrection there shall be no carnal, but spiritual delights only. Matth. 22. 30. In the Resurrection they marry not, but are as the Angels of God. Christ's Kingdom comes not to us with exnernal pomp, or worldly observation. Luke 17. 20. but 'tis spiritual, and is maintained by spiritual delights.  
3. The Text doth not say that Christ shall come down to them on earth, for the Saints may and do R▪ aign with Christ already on earth, though he be now in Heaven. As we are said to suffer with Christ though he be in Heaven and we on Earth▪ Rom. 8. 17. So we are said to reign with him. Hence believers are called Kings, because even now they reign with him in in a spiritual manner, Revel. 1. 6. and 5. 10. and the Church is now called the Kingdom of Heaven, Matth▪ 13. 47. and 5. 
Regnaturus est per verbum in Sanctis, & Spiritus Sancti internum ductum, non in Jerusalem, sed in cordibus Sanctorum. Nec somnianda est alia Martyrum Resurrectio ante ultimum judicium quam in successoribus & ●emine Spirituali. D. Prideaux.  19 25. So that the Text doth not speak of earth or any earthly reign, but they shall be with Christ, (i. e.) they shall be free from their former persecutions, as living now under Christ, not under Antichrist▪ rising from sin to newness of life.  
4. This first Resurrection is not a bodily, but a spiritual Resurrection of the soul from the death of sin to the Life of Grace. The Text clears it, for of such the second death hath no power. As the second death is not corporal but spiritual, so is the Resurrection: Else this absurdity would follow that we 
Prima Resurrectio est inchoata Sanctificatio. Paraeus. Dicitur Prima, q. debetpraecedere Resurrectionem secundam, qu ae erit resurrectio corporum ad gloriam. Idem.  should have two bodily resurrections, viz. one of the Saints to reign a thousand years before the Day of Judgement, and another of the wicked at the Day of the General Judgement. But the Scripture makes but one Resurrection of good and bad, of Martyrs as well as others, Matth. 25. 31. and 24. 15. John 5. 28. 29▪ Holy Job knew nothing of such a reign or rising, Job 19 25. he tells us of his Resurrection only at the last day; and Paul tells us of the rising of all in the twinkling of an eye to judgement. 1 Cor. 15. 22. 41. 52. and that the Saints shall be caught up suddenly in the air to meet Christ, and be for ever with him, 1 Thes. 4. 16. and Daniel joins the Resurrection of all, and the day of judgement together, Dan. 12▪ 2. So doth John, Revel. 20. 12.  
5. If none but perfect Saints shall reign with Christ this thousand years, (as Dr. Homes saith) and no wicked men shall be mixed with them (as the Millenaries affirm) the Dr. may do well in his next book in Folio, (printed at his own charge) to tell us from whence that persecuting Gog, and Magog (i. e.) those open and secret enemies of God's Church shall arise, which shall make such havoc of the Church of God? Revel▪ 20. 7, 8, 9 when the thousand years are exquired Satan shall then be loosed (saith the Text) out of prison, and shall go out and deceive the Nations which are in the 4. Quarters of the Earth, 
a Magog accipio pro Turcica Tyrannide & aperto hoste. Gog est Pontificia carnificina, & opertus hostis. Aretius.  Gog and Magog, to gather them against the beloved City. q. d. Satan shall then be suffered to raise great troubles and tumults in the world, and shall stir up all the enemies of God's Church which are in all the Regions of the Earth, both Scythians, Turks, and unbelieving Christians, and shall gather them to battle against the Church of Christ. Here we see the people of God are in a worse condition than they were before, now it cannot be imagined that Christ should come down for a thousand years amongst us, and then leave us in a worse condition than he found us; and after the Church had been sinless and sorrowless (as Dr. Homes affirms) then that it should be again deceived by Satan, and 
See more in B. halls Revelat. Unrev. p. 145.  besieged by his Instruments, who can believe this? So that this Text makes much against the Millenarian opinion. I shall therefore shut up all with this Argument: That Exposition of a Text which contradicts the whole current of Scripture, is contrary to all Analogy of Faith, to the Scope of the Text, to Piety of Life, to the comfort of the Saints, and to the concurrent judgement of God's Church; that Exposition is not right. But such is the Millenarian Exposition of this Text, (as will appear in the following Arguments) ergo.  
Let us now sum up all, and then we shall easily see the folly of these men's arguing from this Mystical Text. 1. St. John speaks of the Saints living with Christ, ergo, 'tis a corporal living.  
2. He speaks of their reigning with Christ; ergo, 'tis a corporal and visible reigning.  
3. He mentions a Resurrection, ergo,▪ 'tis a corporal Resurrection.  
4. He speaks of the first Resurrection, ergo, there shall be two bodily Resurrections.  
5. The Saints shall Reign a thousand years on earth. ergo, it shall be the same numerical Saints, and not a succession of Holy men in their several ages. Est fallacia consequentis. The very repetition of those things is confutation sufficient.  

Against the doctor's Thesis I shall set down this Antithesis.  
THat Christ shall not Reign personally with the Saints or Martyrs here on earth for a thousand years, neither before the Day of Judgement, in the Day of Judgement, nor after it. If ever there be such a reign, it must be in one of those times. But 'tis in neither.  
1. It cannot be before the Day of judgement for these reasons. 1. Because the last days will be perilous, not pleasant days, 
a See more in my Comment. on that Text.  2 Tim. 3. 1, 2, 3. they will be full of security, sensuality and iniquity, insomuch that when Christ comes he shall scarce find any faith on earth, Luke 18. 8. Matth. 24. 37, 38. wickedness will most abound towards the end of the world.  
2. If the Church of Christ on earth be a mixed Society consisting of good and bad to the end of the world, than it cannot subsist for a thousand years only of good men. But the church of Christ on earth to the end of the world, is a mixed society consisting of tares and wheat, good and bad, a Gog and Magog to molest the Saints to the end of the world, Matth. 13. 40. Rev. 20. 7, 8.  
2. If Christ remain in heaven till the day of judgement, than he cannot reign corporally a thousand years on earth before that day: But the antecedent is true, and therefore the consequent, Acts 3. 21. John 14. 3. Whom the heaven must 
Usque in diem judicii, quo Deus hominem lapsum in peccatum, aerumnas & mortem, Deo, Gloriae, & immortalitate restituet a Lap.  contain till the time that all things be restored; i. e. until the time of his coming to judgement, when he shall appear again for the full consummation of the glory of his elect, and perfect accomplishment of his Kingdom; then all shall be repaired which sin hath disordered, and the creature be delivered from the bondage of corruption, into the glorious liberty of the sons of God, Rom. 8. 21. 'tis from heaven, and not from earth (saith our Creed, that Christ shall come to judge the quick and the dead.  
3. If God's Church (whilst in this world) must look for afflictions, tentations, persecutions; then this imaginary reign without sin or sorrow cannot be expected here. But God's Church (whilst on earth) must look for afflictions, tentations, and persecutions here, 2 Tim. 
See my observations on that Text.  3. 12. All Christ's disciples must take up their cross daily, though they be righteous, yet must they look for many troubles, Psal. 34. 19 Acts 14. 22.  
4. Christ's kingdom is not of this world, John 18. 36. And therefore when the Jews would have made him a King, he conveyed himself from amongst them, John 6. 15. His Kingdom in this world is spiritual, not carnal; 'tis without any worldly pomp, neither doth it consist in meat, drink, or marriage, Matth. 22. 30. 1 Cor. 6. 13. Rom. 14. 17. A woe is denounced against those that have their carnal delights, and their portion of pleasures here, Luke 6. 25. James 5. 5.  
5. That tenet which is contrary to the judgement of all the Churches of Christ, aught to be suspected by us; for the judgement and practice of the Churches of God ought to have great weight with us, as you may see 1 Cor. 11. 16. 22. and we should fear to offend them, 1 Cor. 10. 22. especially by broaching such tenets as are contrary to the analogy of faith, as this is: true Churches may err, but not so soon as a particular person; two are better than one, and in the multitude of counsellors there is safety: Solitary birds are birds of prey: Affectation of singularity is the high way to heresy: it savours of pride for a particular person to broach new tenets; which are directly contrary to the old received Truths of the Churches of Christ.  
6. Ab absurdo, many absurdities follow this fancy, I shall produce twelve.  
1. It derogates much from the honour of Christ; for him who is head of his Church, and hath all power given to him, to come down from heaven, the place of happiness, where all is in subjection to him, to come live in a corner of the earth, in the new Jerusalem of the Millenaries inventing; 'tis a debafing of Christ. The wiser sort of Millenaries foreseeing this folly, labour to avoid it, by de●ying (in a sort) any personal reign of Christ on earth; yea Dr Homes boggles at it, and therefore he comes in with his peradventure Christ will appear to the Saints at the beginning and ending of this thousand 
What an high presumption is it in flesh and blood to send the Son of God from heaven to earth, and from earth to heaven, upon an errand of their own making? B. Hall.  years. But how doth the Doctor prove this? Why, Ipse dixit, Dr Homes says so; Ergo 'tis so. Christ must come & go, ascend and descend, as Doctor Homes would have him.  
2. As there is no necessity of such a reign on Christ's part, so neither on the Saints part; they are Denizens of heaven, their birth is from above, and thither they aspire; the Church ascends out of this wilderness like pillars of smoke. Paul (though a martyr) yet desires to be dissolved, and to be with Christ in heaven (he knew nothing of this 1000 years' reign on earth) Phil. 1 23. and 3. 20. and tells us that he looks for a dwelling in heaven, and not on earth, 2 Cor. 5. 1. 6. and that when Christ appears, they shall appear with him in eternal glory, Colos. 3. 4. One hour in heaven will be better than all the pleasures of earth, and if the sight of Christ's transfiguration in the mount made Peter and John to forget wives, children, meat, drink, houses, and all, desiring to rest there; how much more will the sight of Christ in perfect glory ravish our hearts with far greater joy than any we can have on earth, unless God should leave heaven to come dwell on earth, which we have not the least ground to believe.  
2. What good or comfort can accrue to the Saints by coming from Heaven to reign a thousand years on earth? Is not the glory of Heaven better than all the delights on Earth?  
3. Or what should glorified Saints do in this new world, after they are come from Heaven? How should spiritualised bodies delight in earthly pleasures? The Apostle tells us that our bodies at the Resurrection shall be incorruptible, immortal, spiritual, powerful and glorious like to Christ's body, Philip. 3. ult. 1 Cor. 15. 42. Now such bodies cannot live a natural, low, sensual life, in eating, drinking, 
Nugae hae sunt verè Mahumeticae, siquidem Regunm Christi non est esca, potus, &c.  marrying, Matth. 22. 30. These things may please a Turk and adorn his Paradise, but the thoughts of such things are loathsome to a glorified Saint, who hath enjoyed immediate communion with Christ in glory.  
And those that confine this their supposed privilege to the Martyrs, do here by put them into a worse condition than the ordinary Saints; for whilst these are beholding the face of God in glory, those must be brought down to earth to eat and drink, build houses and plant Vineyards, &c. Thus you see there is no necessity nor comfort in fancying such a reign.  
2. Then the day of judgement might be known if Christ should come and reign on earth just a thousand years in a visible manner before the day of judgement, than that day thousand years (after this reign begins) would be the day of judgement. But the Scripture expressly tells us, that of that day knoweth no man, Mark 13. 32. and Christ will come as a thief in the night, when men lest expect him, 2 Pet. 3. 10. A late writer tells us that Rome shall fall 1666. and 
Romae ruin●●  the world shall have and end 45. years after. If this be true, where then is the thousand years' reign?  
3. It opens a gap to Anarchy, Sedition and Murder, for under this pretence Libertines may arise and kill Magistrates and Ministers, and all the ungodly (i. e.) all but themselves and their party, that they may reign alone in the Earth. D. Homes tells us that all secular powers, which love not the members of Christ, shall then be destroyed. And with him the late fifth Monarch men concur▪  
4. This fancy makes 3. comings of Christ, but we read but of two in all the Scripture. 1 His coming in the flesh in a state of Humiliation. 2. His coming to judgement in a state of Glorification, Matth. 25. 31. 2 Cor. 15. 22. 1 Thessaly. 4. 16. 2 Tim. 4▪ 1. Revel. 1. 7. We read of his appearing a second, but never of a third time, Heb. 9 28.  
5. It makes two bodily Resurrections, one of the godly to reign with Christ a thousand years, and another of the ungodly at the end of those thousand years. But the Scripture expressly joins the Resurrection of the good and bad together, Dan. 12. 2. John 5. 28. Acts 24. 15. Rev. 20. 12. John 6. 39  
6. It makes Christ to have 3. Ascensions, when the Scripture never mentions but two, viz. 40▪ days' after his Resurrection, and the other after the General Judgement of the World.  
7. It makes a double day of judgement, the one inchoate, a thousand years before the other; and the other the Ultimate and General Day of judgement▪  
8. Whereas the Scripture makes man's age upon earth to be threescore years and ten, these have enlarged the date, they tell us of some that shall live a thousand years on earth.  
9 It makes the ruin of Antichrist to be a thousand years or more before the Day of judgement, when the Scripture joins them together, 2 Thes. 2. 8. Revel. 20. 8, 9, 10.  
10. It makes the Church triumphant when Christ comes, contrary to the tenor of the Scripture, Matth. 37, 38. 2 Tim. 3. 1.  
11. 'Tis a means to breed security in men when they shall hear that 'tis yet above a thousand years to the Day of judgement; whereas the Learned conceive the end of the world to be much nearer. And the Apostles thought 'twas not far off in their time.  
12. Then the Saints and Martyrs should have their reward on earth, but the Scripture tells us expressly that their reward is great in Heaven, not on Earth, Matth. 5. 10. 2 Cor▪ 5. 1. 2 Pet. 4. 8. 1 Pet. 1▪ 4. and Paul (a Martyr) looked 
If any list to see more absurdities, let him peruse that elaborate Treatise of B. Hall his Revelation Unrevealed. Sect. 12. p. 109▪ to 188.  for his reward there, 2 Tim. 4. 8. 18. Thus you see if you grant the Devil but one absurdity, how many he'll infer upon you, the Devil desires but a little at first, he desires you would but taste of his broth, for then he'll quickly bring you to eat of his beef. Count no error small; many thought this Millinarian opinion to be a very harmless one, yet we see what Carnality, heresy, Sedition and schism it hath brought forth in Church and State.  
Obj▪ If the reign of Christ on earth be not before the day of judgement, yet it may be in, and during, the day of judgement. So saith Mr. Mede, this 1000 years' reign, shall be In & durante die Judicii: to this opinion D. Tho. Goodwin inclines, in his New World to come, p. 37.  

Chimaera chimaerissima.  Answ. That the day of judgement shall last a 1000 years, is great is dictum, 'tis said, but it can never be proved; 'tis a very bold and groundless assertion.  
The Text which the Millenaries bring to prove this, is 2 Pet. 3. 8. one day with the Lord is▪ AS a thousand years, and a thousand years is AS one day.  
Answ. What is here to prove their Assertion? I see very weak grounds will satisfy some men to uphold what pleaseth their fancy. The meaning of the Apostle is no more but this, whereas some scoffed at Christ's delay, and thought that he would never come to judgement, the Apostle tells them they had no reason so to do; for 
Numerus certus & rotundus ponitur pro incerto & infinito.  one day with the Lord is As a thousand years, and a thousand years As one day. God measures not time as we do, what seems long to us, is short to him, Job. 10. 5. Psal. 90. 4. He doth not simply say one day is a thousand years, but is As a thousand years, 'tis only a comparison, q. d. although a thousand years seem a long time to you, (and so the world seems to have continued long) yet 'tis not so with the Lord, to whom all time is short, and with whom ten thousand years are but as yesterday when compared with his eternity.  
3. Dr. Alsteed with his New-light goes further than all the rest, and tells in that this thousand years' reign shall be After 
Figmentum Chiliasticum.  the day of judgement. This is like the rest, hath no foundation, but near fancy, and is directly contrary to the tenor of Scripture, which expressly tells us that at that day of judgement every man shall receive his final sentence, and everlasting doom of, Come ye blessed, and Go ye cursed: So saith Mr Mede, after the day of judgement all is finished, the wicked are sent to hell, and the Saints inherit glory.  
As for ourselves, let us abandon 
Vid. Grotius in Apocal. 20. 4.  and detest this Jewish Rabbinical fancy, and Cerinthian Fable, look upon it as an old error new vamped, or an old harlot new painted. Men have strained their wits of late to set a new gloss upon it, but all in vain; bring it to the fire of God's word, and all their painting vanisheth, and their old wrinkled absurdities are presently discerned.  
What we say of vicious, is also true of erroneous persons, The Scholars ofttimes exceed their masters: Arminius his followers outwent him, and our late Millenaries and fifth Monarch men have exceeded their predecessors in heresies and blasphemies: Such carnal flesh-pleasing conceits, breed carnal practices. 'Tis well observed by a learned man, That 
D. Owen in his serm. on Dan. 7. 15. pag. 13, 14.  those who degenerate from the spirituality of the rule of Christ, and delight therein, have degenerated into carnal apprehensions of the glory and beauty of it, such have for the most part been given up to carnal actings, suitable to such apprehensions, and have been so dazzled with gazing after temporal glory, that the Kingdom which comes not by observation, hath been vile in their eyes: so he. As the gross and carnal Millenaries are led by their lusts, so 'tis observed, that the most spiritual of that way have their errors. Our natures are very apt in times of prosperity, to think our mountain so strong, that it will never be moved. In Episcopal times, when such men prospered and carried the day, they began to sing, Datur body Ecclesia triumphans; but presently after, they found they were mistaken, for it was Ecclesia militans. In a fair day we are apt to think the clouds are gone to bed, and we shall see them again no more; when experience tells us, the hotter the gleam is, the sooner the storm comes; even the Apostles when they had but a little rest, began to dream of some such earthly reign; and therefore they ask Christ whether he would not now restore the Kingdom to Israel? Acts 1. 6, 7. But let not us so dream of reigning here, that we miss of reigning hereafter, but in our greatest peace and prosperity, let's remember the days of adversity, for they may be many. Let's get our part in the first resurrection, let Christ reign in us, and over us; let him subdue our lusts, and set up his Kingdom in our hearts here, and then we shall reign with him for ever.  
'Tis the fault of many, they are so taken up with the thoughts of reigning here with Christ, that they forget they must shortly be judged by him: They study prophecies more than precepts, and inquire more after future events; then their present duty. But let no man deceive you with vain words, nor beguile you with empty, new notions, but inquire for the good old way of Truth and Holiness, and walk therein, so shall you find rest for your souls. Jer. 6. 16.  
If any desire further satisfaction, he may peruse M. Petry, M. Hayne, D. Prideaux Lect. 13. and Fasciculus, cap. 7. q. 4. Mr Bayly's dissuasive, 1. p. c. 11. Mr Love, Ser. 5. on Colos. 3, 4. Ross his View of all Religions, Sect. 12. Q. 8. p. 370. Edit. 2. and above all, B. Hall's little Tract, called The Revelation unrevealed.   
FINIS.